j My Notes On i zthe Visions of Daniel

Transcription

1 j My Notes On i zthe Visions of Daniel z S C H E I D B A C H

2

3 z j My Notes On i zthe Visions of Daniel Jerry W. Scheidbach DBP Distinctively Baptist Publications 2014

4 Copyright 2009 by Jerry Scheidbach All rights reserved, including right of reproduction in whole or in part in any form Published by Distinctively Baptist Publications 1310 W. Betteravia Road Santa Maria, CA First Printing: 03/04/2009 Second Edition: 3/15/2009 Third Edition: Editor/Proofreader: Barbara Melander Includes Index ISBN: $17.00 US / $21.00 Canada Jerry Scheidbach pastors the Lighthouse Baptist Church in Santa Maria, California. His ministry experience spans over thirty years and includes service as pastor, school administrator, college professor, writer, radio talk show host and itinerant preacher. Currently, he pastors the Lighthouse Baptist Church, serves as guest professor at various Bible colleges, writes for the Intercessor Magazine, serves on the board of Intercessor Ministries, hosts Light For Your Life Radio show, and preaches many meetings each year for theme Bible conferences, revivals, and men s camp meetings. For more information about Pastor Scheidbach, contact Lighthouse Baptist Church by mail at 1310 W. Betteravia Road, Santa Maria, CA 93455, or call (805) Visit the church s website at santamarialighthouse.org or baptistlighthouse.org. Note Regarding Historical Dates: All dates are approximations. Our system of dating BC (before Christ) and AD (in the year of our Lord) is relatively modern (AD 525). The Ancients did not use dates, per se. Typically, major events or personalities were used as their point of reference. For example, in the books of the kings, the regnal years of kings was used, as in the third year of Jehoiakim, and so forth. Because there is virtual consensus on the date of the destruction of Solomon s Temple by Nebuchadnezzar most Bible students depend upon that date as an anchor for their chronologies. This date is further supported by a careful study of Daniel s prophecy concerning the appearing of Messiah the Prince [Daniel 9:25]. It turns out that if we use the popular 586 BC date for the destruction of Solomon s Temple, which begins Daniel s prophecy, we come to a date of 5 BC for Christ s birth. (The BC AD calendar scheme introduced by Exiguus in AD 525 was later discovered to be off by between 5 and 7 years.) The fact that the prophecy of Daniel, which was not consulted by Exiguus when he devised the BC/AD dating scheme, calculates to a date for the appearing of Messiah the Prince that matches this correction of Exiguus date for the birth strongly supports this conclusion, and the accuracy of dating accordingly. This author has written extensively on this subject in his manuscript Biblical Chronology.

5 1 ~TABLE OF CONTENTS~ Chapter One: The Prophet and His Prophecy 2 Chapter Two: The Kingdom Of Men, Of God, Spiritual Warfare And The Church 19 Chapter Three: Nebuchadnezzar s Dream Image 35 Chapter Four: Daniel s Visions of the Four Beasts 59 Chapter Five: The Ram, the He-Goat, Little Horn and the 2300 days 81 Chapter Six: Continuing the Interpretation of Daniel 8 in Daniel 9 94 Chapter Seven: Introduction to the Seventy Weeks 98 Chapter Eight: Interpreting the Text of Daniel's 70 Weeks Prophecy 101 Chapter Nine: Fulfillment of the Seventy Weeks Prophecy 106 Chapter Ten: The Time Out Between 69th and 70th Weeks 110 Chapter Eleven: What God Is Doing During the "Time Out" 115 Chapter Twelve: The Mystery 121 Chapter Thirteen: The Destruction of Jerusalem in AD Chapter Fourteen: The Seventieth Week 138 Chapter Fifteen: The Beginning of the Seventieth Week 143 Chapter Sixteen: The Middle of the Seventieth Week 151 Chapter Seventeen: The End of the Seventieth Week 157 Chapter Eighteen: From the Persian Empire To The Rise of Little Horn 161 Appendix One: Special Note on the chronology of relevant historical persons and dates 169 Appendix Two Chapter Six: Special Note on the 360-Day Calendar 171 Appendix Three Chapter Ten: Determining Dates for the Seventy Weeks Prophecy 174 Appendix Four Chapter Sixteen: Identifying the Covenant of Daniel 9: CHART 1 Nebuchadnezzar s Dream Image 199 CHART 2 God s Prophecy Chart 200 CHART 3 The Four Beasts of Daniel CHART 4 The Rise of Little Horn 204 CHART 5 Daniel CHART 6 The Seventy Weeks 206 CHART 7 The Forty-Nine Years 207 CHART 8 The Gap 208 CHART 9 What Begins the Last Week? (Four Horses of Revelation) 209 CHART 10 The 2300 Days 210 INDEX 212

6 2 Chapter One: The Prophet and His Prophecy Historical background of the book of Daniel: Daniel grew up under the ministry of the prophet Jeremiah. Jeremiah began his public ministry in the 13th year of Josiah (II Kings 22:1; II Chronicles 32:1) (627 BC). If Daniel was about 30 when he went into captivity, then he was about 10 years old when Jeremiah began his ministry in Judah. Most believe Daniel was between 14 and 18 years of age when he was taken into Babylon. That would mean Daniel was born at about the time Jeremiah began preaching in Judah. Nevertheless, it is reasonable to assume Daniel's family would have been among those who heard and heeded the message of the man of God, and so growing up in Jerusalem, Daniel would have heard Jeremiah preach, and perhaps joined in many family discussions about his messages. In any case, it is certain that the greatest spiritual influence in Daniel s life, outside of his family, was the prophet Jeremiah. We know, for example, that Daniel was a careful student of Jeremiah s prophecies (Daniel 9:2). Daniel grew up in a time of transition. A child during Josiah s reign, and a young man that sat at the feet of the great prophet Jeremiah, he saw the best and the worst of God s people. Judging from his passion for holiness and the fear of God that characterized his life, he was certainly inspired by the leadership of the great king Josiah and impassioned by the preaching of the great prophet Jeremiah while at the same time deeply distressed by the great wickedness of the people in general. Alas, his beloved city, corrupted beyond remedy by the sins of Manasseh (II Kings 24:3), would be cast off from her kingdom glory and subjected to a heathen king (Jeremiah 27:6; 27:8; 28:14). It seems likely that Daniel heard Jeremiah declare that God had transferred the kingdom to Nebuchadnezzar (608 BC), the same year that Josiah died (Jeremiah 27:1; II Kings 23:34-36). Let s consider the historical milieu in which Daniel lived. Daniel taken to Babylon Ashurbanipal, the last great king of the Assyrian empire had died. Pharaoh-Necho, ruler of Egypt, heard of the weakened condition of the Assyrian empire and in 608 BC, marched his army from Egypt into Megiddo, on his way to the river Euphrates to fight "the king of Assyria" at Carchemish (Nineveh) (II Kings 23:29; II Chronicles 35:20; see also Jeremiah 46:2). Josiah, king of Judah (II Kings 23:29), went out against Pharaoh-Necho, and engaged him in battle at Megiddo (Armageddon) (II Kings 23:29-30; see also II Chronicles 35:20-27). He was wounded, carried back to Jerusalem, and there he died (II Kings 23:29; II Chronicles 35:23-24). 1 Judah made Jehoahaz, son of Josiah, king over Judah (II Chronicles 36:1-8). However, Pharaoh did not continue to Carchemish at this time (II Kings 23:34; II 1 The passing of Josiah was a great loss to Judah. All the land mourned and Jeremiah wrote the book of Lamentations lamenting his passing and showing its prophetic significance (II Chronicles 35:24-27). Beginning in Josiah's thirteenth year, Jeremiah the prophet began declaring God's coming judgment upon Judah (II Kings 23:24-28). (See also 22:15-20; and the book of Jeremiah.)

7 Chronicles 36:1-4]. In retaliation against Judah for their interference in his plans, unwilling to leave an enemy to his rear, and no doubt needing to replenish his depleted army after his battle with Josiah, Pharaoh turned his army southeastward, toward Jerusalem, and laid siege against the city. In three months time, Jerusalem fell to Pharaoh-Necho. He took Jehoahaz captive, and made his brother, Eliakim, king over Judah, and changed his name to Jehoiakim (II Chronicles 36:4). Pharaoh-Necho returned to Egypt. Jeremiah the prophet declared that God turned the kingdoms of the world over to Nebuchadnezzar (Jeremiah 27:1-11). 2 While Pharaoh-Necho was distracted from his purpose against Assyria by Josiah's interference, and busy subduing Jerusalem, Nabopolassar, king of Babylon, long desiring independence from Assyria s 200 years domination over his people, took advantage of the weakened state of the Assyrian empire to assert and secure Babylonian independence. After this, no doubt hearing of Pharaoh-Necho s intentions in the region, his son, and general of his army, Nebuchadnezzar, turned the Babylonian army toward Megiddo to head off Egypt s king. When Nebuchadnezzar discovered that Pharoah-Necho had returned to Egypt, and that he had conquered Jerusalem, Nebuchadnezzar led his army to Jerusalem and confronted Jehoiakim. 3 Jehoiakim became his servant (II Kings 24:1-4). 4 All of this in c608 BC. Meantime, Nebuchadnezzar s father, Nabopolassar was getting old, and perhaps this is the reason Nebuchadnezzar did not pursue Pharaoh-Necho, and instead returned, with his army, to Babylon. Within three years, Nabopolassar died, and Nebuchadnezzar succeeded to the throne of Babylon (c BC). Only three years after Nebuchadnezzar had subdued Jehoiakim to his service. 3 2 There is some confusion over when Jeremiah made this declaration. We notice that in Jeremiah 25, he is talking about events that occurred in the fourth year of Jehoiakim (Eliakim, made king of Judah after Jehoahaz was taken captive by Necho). In the two chapters following, the prophet speaks of prophecies that he had given earlier, "in the beginning of the reign of Jehoiakim" (Jeremiah 26:1; 27:1). While it is possible an event occurring in the fourth year of a ruler could be regarded as having occurred in "the beginning of his reign" (see Jeremiah 28:1), there are very good reasons to conclude Jeremiah announced this Divine transfer of the kingdoms to Nebuchadnezzar at the time of Josiah's death. We know that Jeremiah's prophecies are not arranged in chronological order (compare Jeremiah 28:1ff with 36:1; compare 32:1 with 39:1). This shows that it is entirely possible that Jeremiah would refer to events occurring in the fourth year of Jehoiakim and follow this with reference to a prophecy he preached earlier. From the beginning of Jeremiah s ministry, he prophesied that God had determined to judge Judah from the north. His ministry began in the 13th year of Josiah (Jeremiah 1:2; read through verse 16, especially v ; and see Jeremiah 36:2). When we come to Jehoiakim's fourth year, and the siege of Babylon against Judah, Jeremiah is recounting the prophecy he had declared at the beginning of Jehoiakim s reign. 3 We know that Jehoiakim became a "servant to Nebuchadnezzar" and that after three years he broke that alliance and rebelled (II Kings 24:1-4). Bible chronologists have a difficult time with this because there is no record of a rebellion against Nebuchadnezzar by Jehoiakim until the end of his reign, which was eleven years later. Many scenarios have been offered, and most of them are reasonable. However, I think the most reasonable scenario is that outlined above. (See Footnote No. ##.) 4 It was customary for Nebuchadnezzar to allow the kingdoms he conquered to remain in their land under their own rulers. It seems probable that Nebuchadnezzar came down on Judah, and Jehoiakim, unable to resist him, willingly became his servant.

8 4 In Jehoiakim s fourth year as king of Judah (Jeremiah 25:1), that is, a little after three years into his alliance with Nebuchadnezzar, Jehoiakim rebelled against Nebuchadnezzar, the newly made king of Babylon (II Kings 24:1) (c606 BC). Necho had moved his army to Carchemish to defend his territories in the region and perhaps Jehoiakim expected Necho to protect him. Or perhaps he was betting on Pharaoh against Nebuchadnezzar and so broke his alliance with Babylon. In any event, Nebuchadnezzar sent the armies of Syrians, the Amonites and the Moabites to suppress Jehoikim's rebellion while he led his army against Necho and defeated him in Carchemish (II Kings 24:2-7). It is worthy of notice that only about three years after Jeremiah declared all kingdoms had been given to Nebuchadnezzar (c BC), we find that he had rule not only over the Chaldeans, but also the Syrians, the Amonites, and the Moabites, were under his power, for we read that while he was engaged in battle with Necho, these other armies were sent down against Jerusalem to suppress Jehoiakim s rebellion (II Kings 24:2). Jehoiakim died, and Jehoiachin, his son, reigned in his place (II Kings 24:6). He reigned three months and did evil in the sight of the Lord (II Kings 24:6). After Jehoiakim died, and Nebuchadnezzar had finished with Necho, he came down on Jerusalem, laid siege to the city, and partially sacked the city (II Kings 24:10-17). He took Jehoiachin, his family, the princes and people of high station to Babylon. He took Jehoiakim s uncle, Mattanaiah, changed his name to Zedekiah and made him king over Judah (II Kings 24:17). It was at this time that Nebuchadnezzar took Daniel into Babylon (c606 BC). Nebuchadnezzar was gracious to Jeremiah (Jeremiah 39:11-40:6). I wonder if he had heard of his prophecy. Daniel in the Babylonian Kingdom The history of Daniel and Nebuchadnezzar is well documented. The history from Nebuchadnezzar s death to Belshazzar and the end of the Babylonian empire is murky. For this reason, the chronology of the succession of kings after Nebuchadnezzar is difficult to sort out. I provide a detailed examination of this issue in my book, Biblical Chronology. What follows is a summary of that study. Virtually everyone agrees that about twenty years later, Zedekiah rebelled against Nebuchadnezzar again, provoking him to come down on Jerusalem and severely punish the Jews he destroyed the Temple in 586 BC. Nebuchadnezzar died about 25 years later, in his 43 rd regnal year (c562 BC). The Babylonians dated their documents by the regnal year of the ruling king. The last recorded document dated with Nebuchadnezzar s regnal year is 8, October 43. This refers to the 43rd year of Nebuchadnezzar s reign, which we calculate to be October of 562 B.C. On the same day, another document is found to be dated for the first year of one of his sons and successor, by the name Amel- Marduk, whom many assume is the biblical Evilmerodach (Jeremiah 52:31). However, a few months before, in August of that same year, we find a document dated by the goddess of Uruk, king of Babylon. 5 As everyone agrees no Babylonian documents support the idea of dating by a deity, we must assume this reference to the goddess was to either the Queen Mother (Nebuchadnezzar s Queen) or to his only daughter, Kassaya. In 5 See The Cambridge Ancient History, p ; D. J. Wiseman, Nebuchadrezzar and Babylon p. 113

9 any event, it suggests there was some confusion over who was king of Babylon at about the time we are sure Nebuchadnezzar died. From Jeremiah 52:31 we know that Evilmerodoch ruled Babylon after Nebuchadnezzar died and before Belshazzar (Daniel 5:1). As indicated above, we have good reason to believe Nebuchadnezzar died sometime between August and October of 562 B.C. Since we know that Evilmerodach does not begin his reign until 559, which is the 37th year of Jehoiachin s imprisonment (Jeremiah 52:31), we know that about two years intervened between the death of Nebuchadnezzar and the ascendancy of Evilmerodoch. It is interesting to note that the Amel-Marduk that is mentioned in Babylonian documents reigned only two years. (If you remember to subtract one from an arithmetic result when subtracting dates, from 562 to 559 is a twoyear span.) Consider the following supporting facts. Because Evilmerodoch provoked some opposing factions by favoring Johoiachin, former king of Judah, over the other kings with him in Babylon (Jeremiah ), he was removed from the throne in 556, about two or three years after he took it. Another usurper named Labsi-Marduk was elevated to the throne in his place. This guy only lasted about three months, some say he reigned for nine. Loyalists to Nebuchadnezzar s legacy deposed him, and either because there were no further mail heirs available, or because it was agreed that Nebuchadnezzar's son-in-law, Nabonidus, was the only candidate strong enough to secure the throne, he was elevated to the throne of Babylon in c554 BC. Nabonidus had a son by Kassaya (Nebuchadnezzar s daughter) named Bel-assur-usur. Many have concluded that this must be Belshazzar, and that he is referred to as a son to Nebuchadnezzar (Daniel 5:11,18) because it was customary to identify a famous progenitor as father to his progeny. We know that Nabonidus was away from his throne for ten years, defending his borders in the area of Elam (Daniel 8:2). 6 (It is very interesting to note that it was during this time that Daniel saw himself in Elam, at Shusan the Palace, when he received the vision that prophesied the rise and fall of Medo-Persia.) Many believe Nabonidus placed his son, Bel-assur-usur (Belshazzar) on the throne in Babylon as second ruler over the Empire and as heir apparent to his throne in his absence, which agrees with the customs of that time. Since we know Babylon was conquered in 539 BC, and that Nabonidus was away at that time, in Elam, and had been away for 10 years, we can safely conjecture the date Belshazzar began his reign as second ruler of the Empire was c549 BC. This means Nabonidus took the throne in c554, left to protect his eastern borders in c549 BC and lost the empire ten years later, in 539 BC. It was during the first year of Belshazzar (c549 BC) that Daniel received the vision of the four beasts recorded in Daniel 7. It was in the third year of Belshazzar (c547 BC) that Daniel received the vision of the ram and the he goat (Daniel 8), the prophecy of the fall of the Babylonian empire and rise of Persia, and then Greece successively. Daniel and Darius the Mede in the Medo-Persian Kingdom 5 6 Ibid. p. 34

10 6 Now we come to Darius the Mede (c539 BC), made king over the realm of the Chaldeans at the age of 62 years (Daniel 5:30-31; 9:1). It was in the early part of the first year of his reign that Daniel discerned from books that Jeremiah s prophecy concerning the 70 years was about to be fulfilled (Daniel 9:1). In the third year of Belshazzar (c547 BC), Daniel had prophesied the rise of an empire that would be comprised of a combination of the Medes and the Persians (Daniel 8:20). About eight years later, on the night Babylon fell to Darius the Mede, Daniel declared to Belshazzar the fulfillment of that prophecy: Thy kingdom is divided and given to the Medes and the Persians (Daniel 5:28). Darius the Mede was the elder Median ruler (Daniel 5:31), who was co-regent with the younger Persian ruler, Cyrus. Understanding their history provides insight into the historical milieu in which Daniel served the Lord during the events of his life recorded in Daniel chapters It also provides the historical background of the fulfillment of his prophecy regarding the fall of Babylon and rise of the Medo-Persian Empire. During the latter end of Nebuchadnezzar s reign, his kingdom began to degenerate morally. At his death, Babylon began to disintegrate politically. But God had already begun to raise up another of His prophesied servants from among the Gentiles to whom He would give the kingdom: a king named Cyrus, of whom God spoke 100 years before his birth (Isaiah 44:28; 45:1). His story follows in an account of the rise of the Medes and the Persians (Isaiah 21:2). 7 Cyaxares was the first Median king to unite the kingdoms east of Babylon. He married a Persian princess, Mandanne, and he conquered Persia in 639 BC, creating the first horn of Daniel s prophecy of the ram (Daniel 8:3, 20). Cyaxeres died in 584 BC. Astyages, son of Cyaxeres, took the throne in 584 BC. At that time, Persia was a vassal kingdom to the Median king. He was a cruel and decadent ruler who provoked the ire and disdain of his subjects. Astyages had a daughter named Mandanne, and a son named after his father Cyaxeres, also called Darius the Mede. Cambyses I, king of Persia, married Mandanne, daughter of Astyages, and they gave birth to a son. They named him Cyrus. Darius the Mede was uncle to Cyrus the Persian. Cyrus began ruling Persia in 559 BC, the year Evilmerodoch succeeded to the throne of Babylon, two years after the death of Nebuchadnezzar. Persia was still a vassal kingdom under Astyages the Mede his grandfather on his mother s side. Cyrus married the daughter of his uncle Darius the Mede (Cyaxeres, son of Astyages). The date of this marriage is unknown. With the help of Cyrus, Darius the Mede deposed his father Astyages in 555 BC and became king of Media. Darius the Mede, son of Astyages, uncle and father-in-law to Cyrus, became king over the Medes and aligned with Cyrus to form what we call the Medo-Persian Empire. Darius and Cyrus began expanding the kingdom aggressively. 7 See the prophecy of Isaiah 21:2. At least 100 years before the rise of what we call the Medo-Persian empire, God through Isaiah called on Elam (Persia) and Media (the Medes) to rise up: Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease. This prophecy of a coming together of Persia and Media to rise up and break free of their oppressors must have seemed strange to the ears of the people of God in the days of Hezekiah. See Daniel 5:28; 6:8, 12, 15; 8:20; and Esther 1:3, 14, 18, 19; 10:2.

11 By the time Nabonidus ascended to the throne of Babylon (c554 BC), Cyrus had begun to rise to greater power in the kingdom than his uncle. In fact, these developments in the north concerned Nabonidus. His influence was waning in Elam (Persia) so that he was compelled to negotiate various alliances with certain northern kingdoms to secure his empire there. Cyrus conquered the army of Nabonidus in 539 BC. While Cyrus was defeating Nabonidus in the north, his uncle, Darius the Mede, led his army into Babylon and conquered it (Daniel 5:31). In that same year (539 BC), Cyrus led his army into Babylon and was proclaimed ruler of the kingdom of Babylon. Darius the Mede was made king over the province of the Chaldeans (Daniel 6:1-2; 9:1). In the first year of the reign of Cyrus, he gave the decree prophesied by Daniel. This was 539 BC (Ezra 1; see especially II Chronicles 36:22-Ezra 1:1-4). The foundation of the Temple was laid two years later (537 BC). In the first year of Darius, "made king over the realm of Chaldea," 8 Daniel received insight from Jeremiah's prophecy that the fulfillment of his 70 years prophecy was about to be fulfilled (Daniel 9-10). At this time he received the vision of the 70 weeks prophecy that was an explanation of the vision of the evening and the morning that he had received in the third year of Belshazzar (Daniel 8:1; 13-14). Daniel, the Prophet: Daniel was a man of great personal piety. Daniel is named with Job and Noah in an elite circle of three men whose personal piety set them apart and above all other men (Ezekiel 14:14, 20). Like Joseph in Egypt, God exalted Daniel in Babylon above the presidents and princes, because an excellent spirit was in him so that he was set over the whole realm (Daniel 6:3). Daniel s personal integrity impressed the archangel Gabriel, who three times declared to Daniel that he was greatly beloved (Daniel 9:23; 10:11, 19). 9 Daniel was a member of another elite circle of three. According to Gabriel, the secrets revealed in Daniel s book were reserved only for the two great archangels, Gabriel and Michael (Daniel 10:21). Gabriel explained why Daniel was included in this special inner circle: I am come to shew thee; for thou art greatly beloved (Daniel 9:23). God introduces Daniel with a testimony of his holiness: But Daniel purposed in his heart that he would not defile himself with the portion of the king s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself (Daniel 1:8). One reason God favored Daniel to receive the amazing revelations we read in the book called by his name was that he was a godly man of high character and personal integrity. 8 This suggests that Darius was not the Emperor, but was "made king over" a particular realm in the Empire. The history of this period supports this (See pages ##-##). Suffice it here to say that Darius, the elder Median ruler (Daniel 5:31), was co-regent with the younger, but more capable, Cyrus. When he died, Cyrus became the sole ruler of the Empire. 9 Daniel s prophecy is a prelude to John s Revelation (Daniel 12:4; Revelation 1:1 with 22:9). John the revelator was also especially signaled out as beloved of the Lord (John 13:23; 19:26; 20:2; 21:20). 7

12 8 Indeed, the froward is abomination to the Lord: but his secret is with the righteous (Proverbs 3:32). Daniel was a man of prayer. Anyone looking at Daniel s life will notice he was a man of prayer. In fact, it is reasonable to say this was the secret of both his piety, and his prophecy. Prayer characterized Daniel s private and public life. He was well known for a peculiar habit he had of praying three times every day, kneeling at an open window of his house, facing Jerusalem (Daniel 6:10). Prayer was the most outstanding characteristic of Daniel s life. We notice that every prophecy he received is connected with prayer. When Nebuchadnezzar threatened to destroy all the wise men in Babylon, including Daniel and his friends, unless they told him what he dreamed and what it meant, Daniel appealed to the king with the promise that if the king would give him time, he would show the king the interpretation (Daniel 2:16). What did Daniel do with this time? He called a prayer meeting (Daniel 2:18-19). After prayer, Daniel received the revelation of Nebuchadnezzar s dream and the interpretation of it in a night vision (Daniel 2:19). God provides a wonderful testimony to the prayer life of Daniel in chapter 6 before He reveals to us the secrets He shared with Daniel in chapter seven. Notice that, chronologically, chapter six occurred after chapter seven. 10 Apparently, it was important to God s purposes that we receive this wonderful testimony to Daniel as a man of profound commitment to prayer before we study the visions God gave to him. The wise men of Babylon, jealous of Daniel s favor before king Darius, conspired together to have him destroyed. Finding no fault in Daniel they could use to bring him into disfavor, they realized the only way they could bring him into conflict with the king was to concoct a law that would require Daniel to choose between obeying God or men. Accordingly, they tricked the king into signing a decree forbidding anyone to ask any god for any favor, requiring them to make all their requests to the king instead. They knew Daniel would never do thisaiah They were right! When Daniel learned of the new law, he went straight to his room, opened the window that faced Jerusalem, and knelt to pray, as he did aforetime (Daniel 6:10). Daniel had stepped into their snare they informed the king of Daniel s disobedience to the law. Reluctantly, Darius commanded Daniel to be thrown into the lion s den. Daniel had, however, so impressed the king with his piety that the heathen king said to Daniel, Thy God whom thou servest continually, he will deliver thee (Daniel 6:16). God did! All night, Daniel slept with the hungry lions whose mouths were held shut by an angel (Daniel 6:22). The next day, Darius ran to the den and called to Daniel. Discovering the lions did not hurt Daniel, he commanded him to be taken out of the den, and ordered those who accused Daniel to be put into the den in his place. The angel let go of the lion s mouths. In chapter six, we learn that Daniel had a habit of scheduled prayer and that he was 10 Daniel 6:1 informs us Darius was on the throne in Babylon when the wise men conspired to have Daniel thrown into the lion s den. Daniel 5:30-31 makes it clear that this Darius was Darius the Median, who conquered Babylon when Belshazzar was on the throne. However, Daniel 7:1 informs us Daniel received the vision of the four beasts in the first year of Belshazzar king of Babylon. Clearly, Daniel received the vision of the four beasts before Darius was made king over the realm of the Chaldeans (Daniel 9:1).

13 unashamed to pray openly, before the heathen who surrounded him. While he was serving the king of Babylon, nevertheless, every day, three times a day, he openly prayed facing Jerusalem. He was so dedicated to his prayer life that he would openly defy the king s command not to pray. In fact, rather than compromise his prayer life, he would be thrown into a den of lions. God honored this man s extraordinary commitment to prayer by delivering him from the lion s mouth. Immediately after we receive this testimony to his prayer life, we read that God revealed His secrets to Daniel in night visions (Daniel 7:1; compare 2:16-19). Daniel received the visions recorded in Daniel 7 in the first year of Belshazzar c549 BC (Daniel 7:1). A little over two years later, in the third year of Belshazzar (c547 BC), he received the visions recorded in Daniel 8 (Daniel 8:1). Daniel was perplexed and did not understand one part of the vision (Daniel 8:27). About eight years later, 539 BC, in the first year of Darius the Mede, Daniel received elaboration on the vision he received that is recorded in Daniel 8 (Daniel 9:20-27). In the third year of Cyrus, c537 BC, Daniel became so burdened to understand the vision that prayed and fasted for 21 days (Daniel 10:3, 12) and after great spiritual resistance in which Satan attempted to hinder the revelation God intended for Daniel, he received clarification concerning the vision (Daniel 10:1). This clarification is detailed in Daniel Some historical background regarding Cyrus reign provides some insight into why Daniel was so perplexed and disturbed that he set himself apart for 21 days of prayer and fasting pursuing understanding of the prophecy he had received. Two years into the reign of Cyrus, many Jews had returned to Jerusalem, led by Ezra, and the foundation for the Temple had been laid (Ezra 3:8-10). Daniel would have thought things were going wonderfully. He was blessed to see the beginning of the 70 weeks prophecy with the decree of Cyrus, and the beginning of the restoration of his beloved Jerusalem. But something happened that confused him. The work was fraught with all sorts of delays, and hindrances for Cyrus, the Jew's protector, shortly after he had been elevated to ruler of "the kingdom," left to war against the Scythians and Massagatae in the north. (In fact, Cyrus was absent during most of his rule.) Within a short time after Cyrus departed, the haters of the Jews were able to persuade regional rulers, some ignorant of Cyrus' decree, to frustrate the Jews efforts to rebuild Jerusalem. All of this is recorded in the book of Ezra. Daniel was a very old man at this time, and it seems obvious he would have been very anxious for Jerusalem in view of these events. Cyrus' departure and the subsequent hindrances thrown up against the Jews returning to and restoring Jerusalem, together with their own evident reluctance to continue the work, certainly distressed Daniel, and it is not hard to believe these things provoked him to reexamine the prophecies he had received and set his heart to understand them. His prayers were heard, and he came to understand that "the thing was true, but the time appointed was long" (Daniel 10:1). Personal piety and a dedicated prayer life are essential prerequisites to any student of Scripture. Daniel s piety and prayer life opened God s heart to hisaiah The reason his piety and prayer life are given very particular attention in the book of Daniel must be to set his example before us (I Corinthians 10:4). To begin our study, the Holy Spirit would have us understand the imperative role of piety and prayer in understanding prophecy. The relationship between knowledge of God s prophetic revelations about His coming 9

14 10 kingdom and piety is plainly stated in the New Testament: And every man that hath this hope in him purifieth himself, even as He is pure (I John 3:3). Finally, the Holy Spirit would have us know that these revelations were given to Daniel through much prayer and we would be foolish indeed if we suppose we are to rightly understand them without sanctifying our mind to the Lord by effectual fervent prayer. Sources of Prophecy: When God turned his people over to Nebuchadnezzar for judgment (Jeremiah 27:6-8; 28:14), He made certain the whole world knew that this did not mean He had resigned as Sovereign King over all the earth (Daniel 4:17, 25). He also made it very clear that the future is something that only God can predict with absolute certainty (Daniel 2:28, 29, 45, 47). After he exposed the vanity of Babylon s wise men, astrologers, and soothsayers (Daniel 2:2-27), He established his own prophet as the revealer of heaven s secrets. God s Word, called the Scripture of truth (Daniel 10:21), is the only true source of prophecy. Many False Sources of Prophecy: It is understandable that man is interested in the future. However, in the vanity of the human imagination, all sorts of silly, but sometimes dangerous, ideas develop which Satan can use to snare men s souls. God warns us against using sorcery, astrology, fortunetellers and so forth (Deuteronomy 18:10; Isaiah 8:19), and declares these sources to be vanity (Isaiah 47:13). In the book of Daniel, God specifically challenges the power of the world s diviners (fortunetellers) and it is made clear that only God is the true revealer of secrets (Daniel 2:47). Beyond the forbidden sources men use to peek into the future, believers need also to be wary of wolves in sheep s clothing (Matthew 7:15), inspired by seducing spirits that teach doctrines of devils (I Timothy 4:1-4). We have been warned many times against false teachers and false prophets (II Peter 2:1). They are to be tested by the Scripture of truth (Daniel 10:21), and if they do not speak according to this word (Isaiah 8:20), they are to be marked and rejected (Romans 16:17; Titus 3:10). The believers in Thessalonica were greatly confused by false teaching on the subject of the second coming of Christ (II Thessalonians 1-3), and many are the false teachers today who prey on believers who are understandably fascinated by the fantastic revelations of God about the future and, because of their gullibility and ignorance, are easy prey to these wolves. Knowing the truth is the best safeguard against being deceived. One True Source of Prophecy: Only God knows the future (Isaiah 46:10). He declares that the reason He reveals the future is to encourage and strengthen our faith (John 13:19; 14:29). God has given us the Scriptures, which reveal many things about the future. He also gave us His Holy Spirit, commissioned, among other things, to reveal to us things to come (John 16:13). In the Scriptures, we find the truth about the future. The Scriptures were given by inspiration of the Holy Spirit, which means God revealed His words through men who were supernaturally controlled by the Holy Ghost so that they wrote down exactly each word God wanted written (II Timothy 3:16-17; II Peter 1:20-21). Furthermore, God has promised that His words would be preserved (Psalm 12:6-7; Matthew 24:35). He provided an illustration for us of the work of inspiration through His prophets and preservation through scribes in Jeremiah He provides many examples of preservation through translation in the New Testament where

15 the Apostles translated Hebrew Scriptures into Greek. In short, we believe that what God gave by Divine inspiration, He kept by Divine preservation, and so provided a complete and inerrant copy of the Holy Scriptures for the use of those for whom the Scriptures were intended when originally written (I Corinthians 10:11; Romans 15:4) those of us upon whom the ends of the world are come. Daniel referred to the Bible as the Scripture of truth (Daniel 10:21); Jesus declared, concerning the Scriptures, Thy Word is truth (John 17:17); and He sent to us His Spirit to guide us into all truth (John 16:13). In the Scriptures, we are exhorted to try the spirits, to see if they be of God and when every appropriate test is applied to the spirit of the many translations circulating in the world today, only the Authorized Version passes every test and is shown to be the perfectly preserved words of God for this end time generation. Therefore, we conclude, the King James Version of the Holy Scriptures is the only source that is 100% reliable. God has established the accuracy and reliability of His book so that no one possessed of a reasonable mind and a sincere heart can deny it. Many prophecies have already been fulfilled thus establishing the reliability of all God s revelations about the future. More than one hundred details concerning Jesus Christ were prophesied centuries before His birth all of them fulfilled exactly as prophesied. We also notice the accuracy of the Bible in geography, history, and science. Like an old iron anvil, the Bible has withstood many blows from the hammers of unbelieving men. All the hammers are broken; the Bible stands. The Interpretation of Prophecy: The author has written extensively on the subject of biblical interpretation in a manuscript titled Biblical Hermeneutics. Any student who believes in a literal and grammatical-historical-contextual exposition of Scriptures will be comfortable with the method used here. The author proceeds from the assumption that English words mean what they are normally expected to mean (as defined in the Webster s Dictionary 1828) and are understood within the context of the passage where they are found, and by the broader context of their use in Scripture generally. It is believed that the Bible contains, within it, all that is needed to understand rightly the meaning of whatever symbols, or figures the Spirit has used in it to convey His message. Neither history, 11 nor modern science, 12 interprets Scripture; rather, Scripture helps us rightly understand both This accounts for some of the more relevant interpretations I offer in this manuscript. For example, most conclude the fourth kingdom of Nebuchadnezzar's dream image is Rome on account of the historical fact that Rome is the fourth world empire in succession from Babylon. That would be an example of interpreting Scripture by history. However, Daniel nowhere indicates the fourth kingdom is Rome. I've read and heard the various explanations for this, the best one being the idea that God did not mention Rome because Rome was not known by anyone at the time the prophecy was given. Perhaps, but Roma was known, having been founded in c753 BC. In Daniel 8, the prophet identifies Grecia (Javan) as an upcoming world dominating empire under its first ruler, at a time when Grecia (Daniel 8:21; 10:20; 11:2) was virtually ignored as a power player among the kingdoms. Nevertheless, God mentions Grecia by name, and it seems to me that if God had the Roman Empire in view he would have mentioned Roma in the same way.

16 12 Furthermore, this author is convinced that God does not speak loosely or vaguely, although He does sometimes speak obliquely (Psalm 78:2; Proverbs 1:6). This appreciation for the precision of Biblical language accounts for his meticulous exegeses that support some of his more surprising conclusions. In short, this author works from a point of view of extraordinary esteem for the inspiration, inerrancy, and preservation of the Scriptures, with a jealous regard for their sacredness. The Language of Prophecy Symbols One of God s favorite means of communicating is pictures, or symbols. As you will see, symbols are a very efficient and impressive way to communicate. Indeed, one picture is worth one thousand words. In what follows, we will gain some insight into the message of the symbols God has used in the Book of Daniel to teach us about the future. The Mountain (Daniel 2:44-45) is used in the Bible as a symbol for a government. One example of a Scripture where the word mountain is used symbolically of a government is Jeremiah 51:25, which speaks of Babylon as a destroying mountain. Compare this to Revelation 8:8 and then consider the implications of this with regard to Matthew 21:21, where Jesus encouraged us to believe that if we had faith the size of a mustard seed, we might say to this mountain, be thou cast into the sea, and it would obey. The Stone (Daniel 2:4-45) is used to represent Jesus Christ and His kingdom (Isaiah 8:14; I Peter 2:8; Romans 9:33; I Corinthians 10:4). God exalted this stone to become the chief of the corner for the foundation upon which Christ is building a House for the habitation of God by His Spirit (Ephesians 2:19-20; I Peter 2:4-5). Yea, Christ has built His church upon this rock (Matthew 16:16-19). The Sea (Daniel 7:1-2; Revelation 13:1) is believed by most to be a representation of the multitudes (or the masses), and is associated with Revelation 17:5. It is clear the sea is used to represent the unrest of the masses out of which the kingdoms of the world rise and fall, and it is probable that the winds blowing on this sea point to the spiritual influences behind these events (Daniel 7:1-2; Revelation 13:1; Psalm 74:14; Isaiah 27:1). The Tree (Daniel 4:23-26) is used as a symbol for man and for certain generations of mankind. Consider Psalm 1 for an example of a tree being used to symbolize an individual. In Romans 11:17-21, God represents certain generations, or families, as olive trees. In that case, individuals are represented as branches. Consider the significance of this in your understanding of Mark 8:24. The Sun, Moon and Stars (Daniel 8:10-12) were created to divide the night from day, to mark the seasons, and to be used for signs (Genesis 1:14). This use is particularly significant with regard to the end of this world (Luke 21:25). However, they are also used 12 The mistake of interpreting prophecy from the context of modern science and technology is a very common problem. For many years, prophecy students speculated that the locusts arising out of the bottomless pit in Revelation 9 were helicopters, and the bizarre horses described in that same chapter have been likened to modern tanks. Today, however, these amazing creatures are more likely to be explained as modern genetic engineering experiments gone awry. Science and technology change from one generation to the next, and lately, mind boggling advances take place several times within a single generation, often making such interpretations obsolete before they even take hold among God's people. It's a mistake to interpret Scripture by modern science and technology.

17 as symbols. The sun, moon and twelve stars are used as a representation of Israel. You can see this clearly in Genesis 37:9 when Jacob interprets Joseph s dream, when taken together with Revelation 12:1. Stars are also used to symbolize angels (Revelation 1:20). A Horn (Daniel 7:7-8) is used to symbolize an individual ruler (Daniel 7:24; 8:21; Revelation 17:12), or a kingdom together with a succession of rulers (Daniel 8:22). Daniel 7:8 and 8:9 speak of a little horn that represents the end time ruler of the world; he is commonly called the Antichrist. A Beast together with its head or heads is one of the more complex symbols used in the Bible. We have already seen that a horn is used to represent a king; however, we find that the beast is also used as a symbol for a king (Daniel 7:12, 17). Why would God use both the horn and the beast to represent the same thing? Different symbols may be used for the same thing when different aspects of that thing are being represented. Below, we will consider the relationship of these three symbols the beast, its head or heads, and its horns. In Daniel 8, we find both symbols of a beast and a horn are used together to represent the first king of a new kingdom. Consider Daniel 8:21, where the beast (in this case, a he-goat) symbolizes the king of Grecia; and at the same time its horn represents its first king. It seems obvious that the he-goat symbolizes something greater than its horn, as the horn is only part of the he-goat, but the he-goat is the beast in its entirety. Obviously, the beast represents the empire as a whole, whereas, the horn represents one particular king in a succession of kings in this case, the first king. However, in the case of the he-goat of Daniel 8, the first king is represented as a horn on the beast, but also as the beast itself. Therefore, we understand that the first king of an empire (the horn) is identified as one with the empire (the beast), but successive kings of the empire are identified as horns only. As an example, the kings who followed Alexander the Great were kings of an empire that was founded by Alexander. However, there seems to be another important insight to be gained from a careful examination of how the Spirit uses the symbols of a beast and a horn for the ruler of an empire. Read Daniel 10:13-20 and 11:1. It is clear that the prince mentioned there is a spiritual, angelic ruler. The passage shows that there is ongoing spiritual warfare over the kingdoms of men between God s angels and Satan s fallen followers (Revelation 12:4). Indeed, there are principalities 13 and powers in heavenly places (Ephesians 3:10) that war against the kingdom of God today (Matthew 11:12; Ephesians 6:12-18; II Corinthians 10:3-6). In Ezekiel, Satan is alluded to as the king of Tyrus (Ezekiel 28:11-19). 14 From this we may justly infer that the spiritual power behind the physical empire is what is particularly in view when a king, or a kingdom, is represented as a beast. In the case of the he-goat and its notable horn, therefore, the goat points to the physical empire A principality is a realm under the rule of one of these spiritual princes. 14 Ezekiel 28:1-2 refers to the king of Tyrus as a man. In Ezekiel 28:14, he is called the anointed cherub that covereth. Ezekiel 28:1-2 says he makes himself a God which brings to mind II Thessalonians 2:3-4, where we read about the man of sin calling himself God, and to Isaiah 14:13 where we read about Lucifer and his infamous boast against the Most High God (Isaiah 14:1-17). All of this applies to the little horn of Daniel 7:8, 25; 8:9-12, 23-24, and the prince of the covenant (Daniel 11:22; 9:27). It is interesting to note that Nebuchadnezzar (aka Nebuchadrezzar Jeremiah 21:2) was God s servant in bringing a divine judgment upon this arrogant usurper (Ezekiel 26:7 and 29:17-20).

18 14 and to the spiritual principalities governing it, while the notable horn on the goat points particularly to the first king (Daniel 8:21) of that new empire its human founder (Ephesians 2:2; 6:12-18; consider II Corinthians 10:4 Selah!). This dual symbolic significance of the beast is also found in the Composite Beast of Revelation 13: That beast is pictured as arising from the sea and it is described as a composite of all the beasts of Daniel 7 into one kingdom with ten horns (Daniel 7:7), the body of a leopard (Daniel 7:6), the feet of a bear (Daniel 7:5), and the mouth of a lion (Daniel 7:4). Yet, the language clearly indicates that the beast of Revelation 13 also represents an individual ruler (Revelation 13:1-10). It is clear, therefore, that a beast might be used to identify the spiritual principality together with the physical, human counterpart of a king and his kingdom. Finally, Revelation 17 offers the insights we need to establish with certainty a correct understanding of how God uses the symbols of the beast, its heads, and its horns. Revelation 17 speaks of a scarlet colored beast that comes from the bottomless pit (Revelation 17:8). This beast has seven heads, and these heads are identified as representing a succession of seven kings (Revelation 17:10). The beast is itself identified as the eighth king in the succession of the seven kings, and we are told that this eighth king is one of the original seven apparently, one of the original seven kings of this mysterious kingdom somehow manages to reappear on the earth (Revelation 17:8 with 10-11). On this scarlet colored beast, we find ten horns, which represent ten kings (Revelation 17:12). From this it seems clear that a beast represents the spiritual king or the spiritual power or principality operating through the physical kingdom to work its purposes in the world. The heads of the beast indicate the succession of spiritual princes operating under the umbrella authority of the Prince of Peace (Jesus Christ, to whom is given all power in heaven and in earth (Matthew 28:18; Romans 13:1-2)), through human agents aligned under the Lord Jesus, or else under His enemy, the prince of the power of the air (Ephesians 2:2; see Daniel 10:20); and the horns represent the separate physical kingdoms and human rulers that execute the will of the beast. The following are a few symbols used in the Bible that are not found in Daniel but are important to our study: The Serpent or dragon represents Satan (Revelation 12:9; 20:2). A Woman is used to represent a city, which specifically identifies a people in relation to their god. For example, the Harlot of Revelation 17 represents the religious system of the end time world, which is identified as MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH (Revelation 17:5). Later in the chapter, this woman is called that great city, which reigneth over the kings of the earth (Revelation 17:18). Jesus represents His Church as His Bride (Revelation 19:1-7), and as a city (Revelation 21:2, 10). Israel is represented as a woman in many Old Testament passages and in Revelation 12, and sometimes identified as the city of Jerusalem (Matthew 23:37; Luke 13:34). 15 I call this the Composite Beast for the obvious reason that it is a composite of features from each of the four beasts of Daniel s prophecy.

19 The Bird is sometimes used as a reference to devils (See Matthew 13:4, with 19). Consider Revelation 18:2 with this in mind. Also consider Proverbs 30:17. This together with the fact that a dove is used for the Holy Spirit in John 1:32 indicates that a bird is used generally for a spiritual being. The Horse is used to symbolize a conqueror, and the political movement that carries him forward. See Revelation 6:1-8 for a perfect example of this use of the horse. See also Zechariah 6:3-6. The above is not a comprehensive list of all symbols that are used in Scripture; however, they are among the main symbols to which we will refer in this study. The Language of Prophecy - Prophetic Expression Of Time When studying prophecy you will come across references to time periods like what you find in Revelation 12:14, a time, and times, and half a time (See Daniel 7:25). To understand God s use of time representations in Scripture requires a careful study of many Scriptures. I will overview this with the following but we will study it thoroughly later. A prophetic year is 360 days long, and the year is divided evenly into twelve 30-day months. (See Appendix No. #, page #, for a complete study of this issue.) The Bible uses a week to represent a set of seven years a day for a year. The expression a time is used to represent one year. Scripture uses the plural times to speak of two years, and the expression the dividing of time to speak of six months. A half a time would be equivalent to the dividing of time. We will study the Scripture proofs for the above conclusions and explain why God uses such language in reference to time elements in prophecy later (See pages x-z). Special features of prophetic time Compression Many Bible students have observed that some prophecies are compressed so that they cover broad prophetic periods in giant leaps across time. One of the most famous examples of this is Isaiah 61:1-2. Jesus opened the Scriptures to this place and read through the words the acceptable year of the Lord, then He stopped reading in midsentence (Compare Isaiah 61:1-2 with Luke 4:16-21). He declared that the fulfillment of the portion of the prophecy He had read was occurring at that moment, right before their eyes. It is significant that He did not read the rest of Isaiah 61:2, which says, in part, and the day of vengeance of our God. If we take the day of vengeance in Isaiah s prophecy to be a reference to the Lord s second coming, then there is a gap of at least 2000 years between the expressions acceptable year of the Lord and day of vengeance of our God. We call this feature of Bible prophecy compression because two events separated by a significant span of time are compressed together and presented in a manner that might cause the casual student to see them as simultaneous, or events that occur in close succession. Another great example is Joel 2: According to Peter, the beginning of the fulfillment of this prophecy occurred on Pentecost (Acts 2:16-21). Some of the elements 15

20 16 of the prophecy were not fulfilled on the day of Pentecost. I refer specifically to the wonders in the heavens, and in the earth, blood and fire, and pillars of smoke etc. (Joel 2:31). There is a compression of time in this prophecy. It is clear we live in the prophetic period during which whosoever shall call upon the Name of the Lord shall be delivered (Joel 2:32; Acts 2:21; Romans 10:13). Yet reading the prophecy in Joel one would be inclined to suppose all the events described there would occur at the same time. How do we know when compression is used in Scripture? The most important indicator is when a later prophet announces a certain part of a prophecy is yet future. We saw that earlier when Jesus clearly indicated Isaiah s prophecy in chapter sixty-one was partially fulfilled by Him at His first coming, leaving the rest for a future fulfillment at His second coming. Also, as in Joel, when we find a clear statement that a prophetic Scripture is announced as being fulfilled, and then later read that other parts of that prophecy are scheduled for a future fulfillment, it is clear that the prophecy was compressed. Another important indicator is historical fulfillment. I caution the reader against assuming this is an example of interpreting Scripture by history. Actually, the point here is that the historical event must satisfy the Scripture fully, that is, the Scripture is that by which we identify a fulfilled prophecy in history. The question is whether an event has occurred that completely fulfills the prophecy? Some make the mistake of noting that certain historical events correspond to some general features of a prophecy and jump to the conclusion it s a fulfillment of that prophecy. Often what might appear by some to be fulfillment is only a matter of portent; that is, it s an event that directs our attention to a prophecy as a sort of omen, but does not fulfill it. I remember when many Bible teachers ran to their pulpits and radio microphones to announce the fulfillment of Jeremiah during Desert Storm. It was embarrassing! A close comparison of the prophecy to that history shows the events were important in their portent, but not examples of fulfillment. Prophecies must be carefully studied, for sometimes a prophecy will provide clear markers that signal fulfillment, but these markers might span a very long period of time, and some markers might be fulfilled leaving others for a future fulfillment. I believe this occurs in Daniel 9:26 where the prophet identifies events together in one place that are separated by many hundreds of years: for example, the destruction of the city and sanctuary is fulfilled in AD 70, but the end thereof which according to Daniel will be with a flood does not occur until Satan sends a flood out of his mouth in pursuit of the woman during the seventieth week of Daniel (See Revelation 12:15-16). These events are already separated by some 2000 years. (I will offer a careful examination of Daniel 9:26 later in this study.) Precision Following the comments made above about the errors of careless Bible prophecy students, I want to offer a few comments on another important feature of Bible prophecy that when ignored leads to embarrassing errors. Prophecies are fulfilled precisely. For example, some have pointed to strange phenomena occurring in the sky and have attempted to make the case that certain of Joel s prophecies concerning the sun, moon and stars have been fulfilled. When these cases are examined, it will be seen that they do

21 not satisfy all the particulars of the prophecy. They may be examples of portent, but not fulfillment. Another popular example of embarrassing mistakes students make when they fail to pay careful attention to the precision of language in Scripture is seen in the case of Antiochus Epiphanes. Jesus shows that Daniel s prophecy concerning the transgression of desolation spoken of by Daniel the prophet did not take place with Antiochus Epiphanes as some assert, but was still future during His earthly ministry (Matthew 24:15; Daniel 8:13). It s surprising and disturbing how many students think the fall of Babylon in 539 BC fulfilled Isaiah s prophecy concerning Babylon (Isaiah 13). But Isaiah declared it would occur at a time identified as the Day of the Lord (Isaiah 13:6, 9, 10), which the prophets clearly indicate is still future (II Peter 3:10). Was it a case of partial fulfillment? No! It is included in a time when God punishes the entire world (Isaiah 13:11). It will happen at the time in history when God will shake the heavens and the earth will remove out of its place (Isaiah 13:13). However, the most important particular of this prophecy is Isaiah 13:20, It shall never be inhabited, neither shall it be dwelt in from generation to generation. The fact that people presently dwell in Babylon proves this prophecy has not been fulfilled even partially. Compare Isaiah 13 with Revelation 18 and tell me if you can find a way to disconnect these two prophecies. All the particulars in one align with corresponding particulars in the other. Clearly, history, when viewed strictly through the Scripture of Truth, instructs us that this prophecy was not fulfilled when Darius and Cyrus conquered Babylon in 539 BC. It s yet future! God s Stopwatch I ll use Joel s prophecy to illustrate thisaiah Have you ever noticed that Joel 2:28 says, And it shall come to pass afterward, that I will pour out my spirit upon all flesh? If you did not notice the word afterward go back and read that verse again. After what? Read Joel 2:12-27 for the answer to that question. This is a prophecy related exclusively to a time when God is manifest in the midst of Israel (Joel 2:27; compare Luke 2:46; see Isaiah 7:14 and Matthew 1:21-23). It s a prophecy about a time when Israel will bear the fruit of repentance (Joel 2:12-18). Consider that this is the fruit Jesus came looking for on the tree (Luke 13:7; see also 21:29). This prophecy promises that when Israel thus repents, God will answer and will establish her in her land with divine favor, even freeing her from her northern oppressors (Joel 2:18-26). According to the prophecy, all this should have occurred before Acts 2:16-21 was announced. However, the only part of the prophecy that was fulfilled was that which applied particularly to all flesh, Jew and Gentile. That part of the prophecy that applied exclusively to Israel was not fulfilled. What is going on here? Jesus lamented that Israel had missed her day (Luke 19:42). What was He talking about? The day Israel was looking for was the restoration of her kingdom (Acts 1:6). When Jesus was asked about this, He was somewhat enigmatic, perhaps a bit evasive (Acts 1:6-8). He did not simply inform Peter that what he looked for was not going to happen, nor did He declare the event would be forthcoming. He only told His disciples that God had that matter in His own power and would accomplish it in His own time. Now, consider this puzzle a little more carefully. 17

22 18 Jesus, during His earthly ministry, specifically extended a call to repentance to Israel (Matthew 10:6; 15:24). But Jesus knew the prophecies; He knew that Israel would reject Him (Isaiah 28:11; 52; see Matthew 13:15). By the way, Paul understood this; he declared the fulfillment of it in Acts 28: The Holy Ghost, by Paul, explains it in some detail in Romans 11. Here is the point! It is obvious that Joel 2:12-27 has not yet been fulfilled. It s also clear that this portion of the prophecy of Joel has a future fulfillment (Revelation 1:7; Zechariah 13:6). According to Joel, the fulfillment of verse 28, (the Spirit being poured out upon all flesh) was to come afterward, i.e., after the fulfillment of Joel 2:12-27 (Joel 2:28). However, according to the Holy Spirit by the Apostle Peter, Joel 2:28 began its fulfillment on Pentecost (Acts 2:16-21). Clearly, the prophecy clock on Israel, with regard to that portion of the prophecy that related exclusively to Israel, was stopped. It will start again later. The prophecy watch stopped. The prophecies concerning the Spirit coming upon all flesh proceeded. But the part of this prophecy that relates exclusively to Israel was put on pause. One of the intriguing features of Bible prophecy is that God uses a stopwatch with regard to His prophecies concerning Israel. The Geography of Prophecy The geographic center of all prophetic Scripture is Jerusalem, the city of the Great King (Psalm 48:2; Matthew 5:35). In Isaiah, God mentions virtually every continent in the world, with the apparent exception of the Americas. Why is that? We will be exploring this in relation to other aspects of prophecy that we will be studying in this book. To get a sense of the geography of prophecy, use a map, or maps to locate the following places: Jerusalem, Mount of Olives, Megiddo (the infamous Valley of Armageddon), Babylon, Syria, Lebanon (Tyre), Egypt, and the rivers Euphrates and the Nile (the river of Egypt). (It is also helpful to get an ancient map and compare the boundaries of the Babylonian, Persian, Grecian and Roman Empires.) Conclusion See Appendix Chapter One for a special note on the chronology of relevant historical persons and dates. For a comprehensive examination of Scripture Chronology, see this author s manuscript titled Biblical Chronology.

23 19 Chapter Two: The Kingdom Of Men, Of God, Spiritual Warfare And The Church The message of Daniel is that God rules in the kingdom of men, and gives it to whomever He pleases (Daniel 4:25). The promise of the prophecy is that He will, ultimately, give it to the saints. He provides insights into how God works in the kingdom of men that are essential to a right understanding of all prophecy. In this Chapter, we will seek to understand more perfectly the Biblical concepts of the kingdom of men and the kingdom of God. The Kingdom of Men: The word kingdom is constructed from the word king, which denotes a ruler, with the suffix dom, which means domain, denoting the boundaries of a territory that is under the authority of a ruler, and/or, organized under a government a realm. Hence, a kingdom is a ruler s domain. This is called a dominion. God has placed the earth, and every creature in it, under the dominion of men (Genesis 1:26-27). Hence, the kingdom of men refers to the realm over which God has given man the dominion the earth and every creature in it. However, Daniel testifies that God is the King of this dominion, and that it is His prerogative to give it to whomever He will (Daniel 4:17; see Psalm 47:2-7). 16 Therefore, we understand that God is the King of the kingdom of men, and that He appoints whom He will to be the steward of it. Nimrod was the first to usurp the dominion and make himself a king bringing all of mankind under his power (Genesis 10:10-11:9). 17 He defied the command of God to spread out over all the earth to replenish it after the flood (Genesis 9:1, 7), and sought to keep mankind united under his rule (Genesis 11:4). God destroyed the symbol of his rebellion, the tower of Babel, and scattered mankind over the earth, dividing them into language groups. These developed into nations that followed the example of Nimrod, establishing separate kingdoms ruled by usurper kings all over the earth. These vied for the dominion (Genesis 10:10). However, God gives it to whomever He chooses. For example, we notice that in the days of Abraham, Melchizedek, the king of Salem (Jerusalem Psalm 48:2) was priest of the Most High God (Genesis 14:18). God had a Gentile king-priest in Jerusalem way back in the days of Abraham. We know the meeting 16 Consider the testimony of Scripture to the fact that God is the King: Psalm 5:2; 44:4; 68:24; 84:3; 95:3; 145:1 over the entire earth (Psalm 47:2-7); an everlasting king (Jeremiah 10:10); working salvation in the midst of the earth (Psalm 74:12). The New Testament also bears testimony to this truth: I Timothy 1:17, Revelation 15:3. Of particular interest is the testimony that Jesus is the King of Israel (John 1:49). (Cross-reference this to the testimony of the Old Testament prophet, Isaiah, that the LORD (Jehovah) is the King of Israel (Isaiah 44:6).) We notice that the prophet Zechariah testified that in the future, the LORD God would be king over all the earth in a day when there will be one LORD, and His name one (Zechariah 14:9). According to the testimony of Daniel (Daniel 4:17) and Jeremiah (Jeremiah 10:10), God has never ceased to be the everlasting king, possessor of heaven and earth (Genesis 14:22). However, Satan has moved men to usurp this role in the earth, and the prophet, Zechariah, is declaring the day this usurpation will be put down and the earth will be united under the true King. 17 The first instance in which the word kingdom appears in the Bible is with Nimrod establishing his (Genesis 10:10). Nimrod s capital city was Babel, which later came to be called Babylon. He attempted to bring the entire world under his power in a one world government (Genesis 10-11), but God destroyed his efforts and scattered men all over the earth (Genesis 11:1-9).

24 20 between Melchisedec and Abraham was full of import (Hebrews 7; Genesis 14) and that God had promised to Abraham s seed the land over which Melchizedek reigned (Genesis 15:7). All of this suggests that God had given the dominion to Melchizedek. God, who rules in the kingdom of men, transferred Melchizedek s stewardship of the dominion to Abraham s seed. God has promised stewardship of the dominion to Israel (Micah 4:8). 18 It is very interesting to note that when God established the stewardship of the kingdom with Israel, He did not instruct them to appoint a king. They were to anticipate the coming of their King, who would be identified as Immanuel God with us Christ, the Son of God (Isaiah 7:14; see Isaiah 44:6 with John 1:49). In fact, God was offended when they decided to set up a king in the manner of the surrounding nations (I Samuel 8:1-8; 10:12-24; see Deuteronomy 17:14-17). He understood this to mean they rejected Him from ruling over them. God intended to personally rule directly over the kingdom of men. Because Israel followed the ways of Nimrod, Satan was able to use their kings to corrupt the entire nation and bring them to destruction. Solomon, the third king of Israel, introduced idolatry into Israel (I Kings 11:3-4). To preserve the nation from rapid degeneration and ruin, God divided the congregation of the Lord (Israel Exodus 16:9) into two factions: one kept the name Israel (ten tribes) the other He called Judah (two tribes). Jeroboam was the first king of Israel, and he immediately established the sins in Israel that ultimately brought them to destruction (I Kings 14:16). The degeneration of Judah worked more slowly, but at last, Manasseh, king of Judah, established the sins in Judah that finally brought Judah to destruction (II Kings 24:3). God took the stewardship of the kingdom away from Israel, and gave it to the Gentiles. It is interesting that the first Gentile nation to receive the stewardship of the dominion after Judah lost it was Babylon the city founded by Nimrod, the birthplace of Abraham, Ur of the Chaldees. The transfer of the kingdom from Judah to Babylon occurred in Daniel s day, when God gave the dominion to Nebuchadnezzar (Jeremiah 27:4-8; Daniel 2:37-38; see Genesis 1:26-28). Daniel received a revelation from God that outlines the events that will lead to the restoration of Israel and the final realization of His promises to her. (We will be studying those prophecies in the following chapters.) Summary: We understand that the kingdom of men refers to the dominion over the earth that God gave to mankind. God intended to be the King, the Sovereign of this kingdom, with man serving under Him as stewards over the earth (Psalm 47:2; Malachi 1:14). Man sinned, breaking out from under God s authority, thus bringing great evil into 18 It is important to remember that during Israel s possession of the kingdom her prophets continued to speak of a coming King in whose hand the kingdom would be established forever. For example, II Samuel 7:10-16 with I Chronicles 17:11-14, where we read what is called the Davidic Covenant. We notice that the language of this prophecy looks to the future it says not that David s throne is established forever, but rather that it shall be so. The seed of David to whom is promised the eternal kingdom refers ultimately to Christ, in the same way that the seed of Abraham included all his progeny but pointed particularly to Christ Jesus (Galatians 3:16). The fact that Israel was encouraged by her prophets to look for a future King, her Messiah (the anointed one, or Christ) who is identified as Immanuel (Isaiah 7:14 God with us) is the reason she was not supposed to set up a human king, and the reason God was offended when she did (I Samuel 8:7). Israel received stewardship of the kingdom anticipating the coming King of that kingdom and was not to have a king like the other nations (Deuteronomy 17:14-16; I Samuel 8:5).

25 the world. This evil increased until, at one point, God determined to destroy the entire human race (Genesis 6). Yet, Noah found grace in the eyes of the Lord, and so humanity was preserved. Soon after the flood, Nimrod founded Babel (which became Babylon in the land of the Chaldees) and began usurping God s authority in the earth (Genesis 10-11). He attempted to establish a government over the world with him as the King. God destroyed his efforts, and scattered the people, dividing them by tongues. These language groups developed into separate nations who all followed the pattern set by Nimrod setting up kings over their respective kingdoms. God promised to give the dominion to a people to whom He would reveal Himself, a people called after His name. Abraham was chosen out of Ur of the Chaldees (Genesis 11:28-31; Nehemiah 9:7) to be the progenitor of that people (Genesis 12:1-3). When God did finally establish the dominion in the hands of Israel, He did not desire them to follow the example of the nations (Gentiles) and set up a king, for He would be their King (I Samuel 12:12-19). They refused this, and desired to follow the example of the nations around them it ultimately proved to be their ruin. Their third king, Solomon, introduced the ways of the heathen (Gentile nations) into the kingdom of Israel, which corrupted it until finally God destroyed them, and gave the stewardship of the kingdom (the dominion) to Nebuchadnezzar. God went to great lengths to establish His rule from the heavens at the beginning of Nebuchadnezzar s reign (Daniel 3-6). All nations that have prospered have been those that have acknowledged the rule of God from the heavens (Daniel 4:26). Those nations that forget this basic truth are turned into hell (Psalm 9:17). The Kingdom Of God And Spiritual Warfare: What is the kingdom of God? The answer seems obvious the domain over which God is King. The reason we need to perfect our understanding of this concept, however, is that there is confusion over the relationship between the kingdom of God and the kingdom of heaven, and over the relationship of these to the kingdom of men. The expressions kingdom of God and kingdom of heaven are used interchangeably. A few of the statements made in Scripture about the kingdom of heaven and the kingdom of God seem to support inferences taken from them by Catholics and Protestants about the kingdom with which we disagree. Some have attempted to explain away these statements by arguing that these are distinct kingdoms. While we certainly disagree with Catholic and Protestant notions about the kingdom, we do so because other clear statements in Scripture contradict them. When it comes to these two expressions, however, the Scripture uses them interchangeably. We must beware hewn-stone theology. God rejects any altar made of hewn stone, that is, any altar produced by lifting up thy tool upon it (Exodus 20:25). Sometimes even good men are seduced into lifting up (their hermeneutical) tool upon the Scripture creating convenient doctrines that serve some good intention or to explain away a problem a certain passage creates for one of their pet theories. Not every Bible student who believes the kingdom of God and the kingdom of heaven are distinct 21

26 22 kingdoms does so to get around the implications apparent in some uses of these expressions in Scripture, but others are guilty of this error. Therefore, consider the following Scriptures carefully noting particularly how the Spirit uses these expressions. Compare Mark 1:15 with Matthew 3:2 and 4:17. Compare Mark 4:1-2 with Matthew 13:1-2 then compare Mark 4:11, 26, with Matthew 13:11, 24, 31. Compare Mark 10:23-24 with Matthew 19:23. Compare Luke 6:20 with Matthew 5:3. Compare Luke 7:28 with Matthew 11: Compare Luke 13:29 with Matthew 8:11. Compare Luke 16:16 with Matthew 11: While it is possible to offer a reasonable argument for a distinction between the kingdom of God and the kingdom of heaven in a few of the above comparisons, most of them will not allow an honest student to avoid what is obvious these expressions are used interchangeably. When the Spirit uses different words to speak of the same thing it is because He is bringing our attention to different aspects of that same thing. In the case before us, the kingdom of God identifies that domain that is inclusive of all Creation, while the kingdom of heaven identifies that realm of creation from which God rules over His domain (Daniel 4:26). 19 Therefore, the kingdom of heaven is the extension of the kingdom of God from heaven over the earth. Hence, when Jesus, who was sent into the world from heaven (John 1:1-14; 3:31; 6:41), exerted His Father s authority over the activity of devils in the earth, He declared it meant that the kingdom of God is come unto you (Matthew 12:28). When Jesus described the kingdom of heaven in the parables of the mysteries of the kingdom (Matthew 13) He was also describing the kingdom of God (Mark 4) as it is operating in the kingdom of men from the heavens (Daniel 4:26). This raises some important questions, for we notice that Matthew and Mark describe the kingdom of God/Heaven in language that we would not expect to be used when talking about that place where invariably the will of God is done (Matthew 6:10). For example, how is it that tares could be sown among the wheat in the kingdom of God? How can it be that the kingdom of heaven suffereth violence, and the violent take it by force (Matthew 11:12-13)? These are mysteries of the kingdom indeed. If the kingdom of heaven is the kingdom of God ruling from heaven over God s creation, including the kingdom of men, how can it be that this realm could be under assault, and, more amazing, be taken by force? Nevertheless, Jesus said, from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John (Matthew 11:12-13), and The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth 20 into it (Luke 16:16). To begin, we must remember that Daniel said, the heavens do rule (Daniel 4:26). Heavens, plural there are three heavens (II Corinthians 12:2). The third heaven is the place of God s throne, the place of His sanctuary (Psalm 102:19; Revelation 4:1-5:14). The stars and planets are said to be in heaven (Deuteronomy 4:19), and the space in 19 See Psalm 14:2; 53:2; 57:3; 33:13; 80:14; Romans 1:18; I Thessalonians 4:16; II Thessalonians 1:7; and the hundreds of verses which show God speaking, acting and ruling from heaven. 20 The word presseth translates the same word that is translated suffereth violence. Compare Matthew 11:12, suffereth violence (bia zw biadzo (Strong No. 971)) with Luke 16:16, presseth (bia zw biadzo (Strong No. 971)).

27 which the birds fly is called heaven (Genesis 1:20; 7:23). Since the place of God s throne is clearly identified as the third heaven (II Corinthians 12:2), it is obvious that the second heaven is what we call space and the first heaven is the atmosphere around the earth in which the birds fly, or, the air. Daniel said, the heavens do rule (Daniel 4:26). Of course, God rules from His throne room in the third heaven (Revelation 4-5). This rule of God is extended into the earth from the heavens, according to Daniel 4:26. There are forces operating in the first and second heavens that are under the umbrella rule of God and yet oppose God s rule in the earth. As you shall see, this is not so confusing as at first it may seem. All believers ought to be familiar with the narrative of Satan s fall (Luke 10:18; see Isaiah 14:12-14; Ezekiel 28:11-19). 21 Lucifer, 22 as he is named in Isaiah 14:12, was corrupted by his vanity and pride (Ezekiel 28:11-19), and boasted that he would set his throne above the stars of God and be like the Most High (Isaiah 14:12-14). God cast him down from his place as the covering cherub (Ezekiel 28:14), and made man from the dust of the earth and gave him what Satan coveted: the image and likeness of God (Genesis 1:26-27). Additionally, God gave to man dominion over the earth. Therefore, Satan hates mankind and desires to usurp God s place in his life and in this world by making himself god of this world (II Corinthians 4:4). He accomplished this by deceiving Eve and using her to tempt man into disobedience against God (Genesis 3). In doing this, he received the power of death (Hebrews 2:14), for the sting of death is sin, and the strength of sin is the law (I Corinthians 15:56). In other words, God decreed Jesus was clearly referring to Isaiah 14:12 when He declared that He watched Satan fall from heaven as lightening (Luke 10:18). Isaiah 14 declares God s indictment against Lucifer and Ezekiel 28 offers some insight into Satan s place before his fall. He is described as having had dominion over the riches of the earth (Ezekiel 28:11-18) and called the anointed cherub that covereth. Most believe this identifies Satan as having been originally one of the four cherubim that now surround the throne of God (Ezekiel 1:5 identifies four living creatures that surround the throne of God, Ezekiel 10:1-9 identifies these as cherubims, and Revelation 4-5 identifies these four living creatures as four beasts that surround the Throne of God). It is believed that Satan was a fifth cherub and that his position among them was as a covering over the throne. This, with other insights gained from these passages, indicates he was ranked above all the others. 22 The proper noun Lucifer is a special term in Latin designating Satan. The KJV translators elected to use this designation, found in the Latin Vulgate, because by 1611 this word had universally come to be recognized and accepted as the proper name of Satan, whom the heathen identified with Venus, a planet called the morning star. The Latin word is a compound of lux (light) and ferre (to bring). The justification for using the Latin proper name for Satan is taken from the fact that the Hebrew word beneath this translation is also a unique term created from another word to coin a proper name for Satan lelyeh (Strong 1196, Hey-lel, a proper noun constructed from Strong 3213, lalîy ya-lal, means to howl). Hence, therefore, the proper English word to translate this special name of Satan would be the word that in English was at that time recognized as the name of Satan. While Strong provides the consensus opinion of scholars in his day, namely, that the word was a morphed form of the word laldh (Halel, Strong 1984, translated praise in Isaiah 62:9, and includes the idea of to shine) and follows them in rendering it the morning star, Strong was honest enough to point out that the Hebrew term, used once, Isaiah 14:12, and found nowhere else in all Hebrew literature, is actually a proper noun constructed from the Hebrew adjective that means to howl. If we obey Scripture and try the spirits to see if they be of God (I John 4:1; I Timothy 4:1-4), we might ask why anyone would accept morning star as a designation for Satan when as a matter of fact, the Holy Spirit reserves that designation for none other than the Son of God (Revelation 22:16; see also II Peter 1:19). Considering the context of Isaiah 14 is one in which Satan is boasting he will "be like the Most High," it is not hard to understand why the elect object to this usurpation by Satan of a name belonging to Christ.

28 24 that the wages of sin (disobedience to His law) is death, and so by enticing men into sin, Satan actually used the law of God to wield the power of death over man. When Satan was cast from the third Heaven, he took with him 1/3 of the stars of heaven. That is, one third of the angels of heaven followed him in his rebellion against God (Revelation 12:4). 23 He is God s enemy, and yet serves God s will (Isaiah 54:16). He can work no mischief except first he gains license from God (Job 1-2; Luke 22:31-32; see I Kings 22:22-23). Therefore, while Satan opposes the rule of God on earth, usurping the role of god of this world (II Corinthians 4:4), he must operate within limits imposed on him by the Sovereign rule of God from His throne. Because God has given the dominion of the earth to man, Satan must entice men to come out from under the rule of God s kingdom by disobedience to His will. In this way, he provokes God to turn them over to Satan s power (I Corinthians 5:1-5; Acts 26:18; Romans 1:18-32). (This was the stratagem Balaam used to earn his wages from Balak (Numbers 22).) Satan has established himself in the first heaven as prince of the power of the air and is the spirit that now worketh in the children of disobedience (Ephesians 2:1-2) to steal, kill, and destroy (John 10:10). God uses spirit beings, called angels (Hebrews 1:13-14), as agents executing His will in the kingdom of men. These agents are commissioned from His throne room in the third heaven, and operate in the second and first heaven to execute His will on the earth. For example, He sent His Angel to lead the children of Israel through the wilderness (Exodus 23:23; 32:34). Toward the end of his reign David saw a mighty angel standing over the threshing floor of Ornan 24 with his sword drawn and stretched out over Jerusalem (I Chronicles 21:16). An angel of the Lord was commissioned to destroy the army of Sennacherib in the days of Hezekiah, king of Judah (II Chronicles 32:1-23). God s angels are also involved in confirming and strengthening Gentile rulers (Daniel 11:1 (see Daniel 10:10-11:1)). God sends forth His angels into the earth to minister for those who shall be heirs of salvation (Hebrews 1:14), whom sometimes we entertain unawares (Hebrews 13:2). Similarly, Satan employs his fallen angels, called devils, to work out his purposes in the kingdom of men. These angels work through the children of disobedience to oppose the will of God in the earth (Ephesians 2:2). However, they are able to accomplish this only as far as they are able to seduce men into sin. The battle between God s angels and Satan s devils is clearly attested in Daniel. For example, in Daniel 10, the angel Gabriel explains to Daniel why it took twenty-one days for him to get to Daniel with the explanation of the vision he had received (Daniel 8-9). It 23 Revelation 1:20 shows that the star is used as a symbol to represent angels. It appears there are three major, we call them Arch, Angels Michael, Gabriel, and Lucifer. See these three at war in Daniel 10: Of course this brings up the question if the "prince of Persia" in this passage is Satan, who is the "prince of Grecia"? For reasons I'll take time to explain later, I believe these designations represent Satan attempting to usurp power over the principality of Persia and then Greece. Today, he might be called the prince of America. 24 Ornan is identified as a Jebusite (I Chronicles 21:18-27), the ancient possessors of Salem (Jerusalem) (Joshua 15:8, 63), whose prior claim to the land likely dates back to Melchizedek (Genesis 14:18; see Psalm 76:2). When contemplating the significance of this encounter between David and the angel of the Lord standing over the threshing floor of Ornan, the Jebusite, and God commanding David to present an offering at that particular place, it should not go unnoticed that, long before, Melchizedek ruled in Salem as priest of the Most High God.

29 was because the prince of Persia a devil prince intercepted and withstood him until he was helped by Michael, one of the chief princes (Daniel 10:12-14). Furthermore, we are told that Gabriel would return to fight with the prince of Persia and that when Gabriel was gone forth the prince of Grecia would come presumably, to fight over control of the kingdom of men. This battle between the angels of God and the devils of Satan takes place in the heavenly places (Ephesians 6:12), and it is acted out in the earth through the children of obedience on God s part (Romans 6:17), and the children of disobedience on Satan s part (Ephesians 2:2). 25 The wickedness in high places (the heavenly places) is a reference to the activity of Satan as prince of the power of the air (Ephesians 2:2) the first heaven. The battle is over whether the Kingdom of God will reign with God s will being done in earth as it is in heaven, or whether the kingdom of darkness, presided over by the god of this world will reign with Satan s will done in the earth. It is God s will that men recognize Him as their only Sovereign King (Psalm 102:1-2; Zechariah 14:9-17). Satan wants men to recognize him as King instead. God s angels fight with Satan s devils over the dominion God gave to man. Satan can only advance his kingdom as he is able to snare men in sin provoking God to turn them over to Satan s power. (It s the reason God hates it when we set our heart upon this world.) This drama is acted out on the world stage in the rise and fall of earthly kingdoms. Therefore, as you can see, ultimately, the heavens do rule in the kingdom of men. Now we may continue on to our explanation of how it is that the kingdom of heaven has come to suffer violence, where the violent are somehow able to take it by force. We notice that Jesus said this condition began with the preaching of John the Baptist (Matthew 11:12-13). Earlier, we received testimony from Daniel that spiritual warfare The word translated high places (ejpoura nioß epouranios (Strong No. 2032) above the sky, celestial, the second heaven) is exactly the same word translated heavenly places in Ephesians 1:3, 20; 2:6; and 3:10 (toiß ejpoura nioß tois (dative case of oj (ho)=the) epouranios (heavenlies)). We have commented on the use of high places in Ephesians 6:12 in another place. Suffice it here to direct the student s attention to the concern the Holy Spirit had with high places in the Old Testament (Leviticus 26:30; Numbers 22:41; 33:52; I Kings 3:2, 3; 12:31-32; and etc.).

30 26 has been going on in the first heaven for a very long time (Daniel 10:10-21). 26 Therefore, the kingdom of heaven suffering (tolerating, enduring) 27 violence is not something new. However, that the violent take it by force does seem to be something new. If we allow Luke 16:16 to be accepted as a parallel verse, it seems clear that from the time John the Baptist began preaching the kingdom of God, every man began to press into it. The word presseth in Luke 16:16 translates the same word rendered suffereth violence in Matthew 11: Something happened when John the Baptist began preaching repent, for the kingdom of heaven is at hand that resulted in devils violently taking the kingdom of heaven by force, and every man presuming to force his way into the kingdom of God. 29 By the time John the Baptist came preaching repentance and the kingdom of God, Satan had received from God the dominion God gave to man; the kingdom of men was under his power (Luke 4:4-7). He held the world under his power by sin, and so John s message struck at the very heart of Satan s hold on the dominion, for he declared that Jesus Christ was the Lamb of God that taketh away the sin of the world (John 1:29-36; see also I John 2:1-2). Satan recognized that Jesus Christ was (is) the heir of the world (Hebrews 1:2; Romans 4:13; Galatians 3:16). 30 Indeed, all the devils knew that Jesus was 26 We know that Satan lost his first estate; Jesus described him as lightening falling from heaven (Luke 10:18). He must have fallen from the third, and possibly the second, since he is operating now in the first heaven, and exerting his influence in the earth through the children of disobedience (Ephesians 2:2). We know that he will lose his place as prince of the power of the air (the first heaven) when Michael stands against him and casts him into the earth (Daniel 12:1-2; Revelation 12:7-9). It appears that the second heaven is the domain of the angels. This may be supported by the following observations: first, the stars are the primary feature of heaven, and stars are representative of angels (Revelation 1:20); second, since God gave man a dominion, it seems reasonable that He would have given one to angels, and that their dominion would be the second heaven; third, the scene that develops in the mind when reading Daniel 10, 12, suggests that God s angels engage Satan s angels in the first heaven over matters related directly to God s rule in the earth; and fourth, since God s angels are greater in number and in power, it is reasonable to suppose they would not allow Satan to have place in their domain after his rebellion. This is premised on the observation that Satan is called the prince of the power of the air, thus limiting his place to the first heaven, and because it appears that Michael and Gabriel rule in the second heaven, against the angelic prince opposing God s purpose in the kingdom of men. It appears that Satan has entrenched himself in the first heaven, the atmosphere immediately surrounding the earth, in his war against the God of gods. When John the Baptist came preaching the kingdom of God in the earth, Satan began a violent assault from the first heaven on the angelic host of the second heaven over the kingdom of God on earth. 27 Webster, 1828 Sufferable 2. That may be suffered, tolerated, or permitted; allowable; tolerable. 28 Matthew 11:12, suffereth violence (bia zw biadzo (Strong No. 971)) Luke 16:16, presseth (bia zw biadzo (Strong No. 971)). This suggests that the violence suffered is men pressing themselves into the kingdom, that is, presuming to take the rule of the earth by force. 29 Jesus declared that He alone is the door, and that no one comes to the Father but by Him (John 10:1-41; 14:6). While the analogy He uses here is of sheep and a sheepfold, nevertheless, He is talking about those who have eternal life given to them. The parable illustrates Him, the chief Shepherd, entering into the sheepfold by the door, while others attempted to get to the sheep by stealing into the sheepfold. They attempt to break in, to steal the inheritance of God by violence. 30 In His parable of the heir of the vineyard, Jesus exposed the heart of the rulers of the Jews who wanted to kill Him (Matthew 21:33-46; Mark 12:1-12; Luke 20:9-18). It is certain that these rulers of the Jews did not regard Jesus as the rightful heir of the Kingdom but they knew that unless they destroyed Him, He would displace them, which they hid behind their pretended concern that the Romans would react to Him being called king of the Jews (John 11:48). It is certain that Satan was behind this irrational hatred of Jesus, the Christ the heir of the world that Satan held in his power.

31 the Holy One of God (Mark 1:24; Luke 4:34) who was destined to destroy them and receive the dominion forever and ever. 31 They wondered why He had appeared already; they asked whether He had come to torment them before the time (Matthew 8:29). The Devil and his devils were alarmed the heir of the kingdom had invaded their dominion. Satan tempted Jesus to act independently of the Father s will, hoping to compromise Him by sin (Matthew 4:1-11; Luke 4:1-13). Twice, the Devil offered to give the power and glory of the kingdoms of the world to the Son of God if He would worship him (Luke 4:5-7; Matthew 4:8-9); Jesus rejected his offer (Luke 4:8; Matthew 4:10). This is interesting on many levels, but consider that the Father had already promised the dominion to His Son (Psalm 2:1-12). However, the path Jesus would have to take to receive the dominion required that He become man, live a sinless life, and then pay mankind s penalty for sin, which is death (Romans 6:23), and not just any death, but the death of the Cross (Philippians 2:5-11; see Isaiah 53; Psalm 22). This was necessary because the law of God had to be satisfied, and the penalty of sin had to be paid, before God could justly redeem mankind from under the curse of the law, which is death (I Corinthians 15:55-56; Galatians 3:9-14). Keep in mind that the kingdom of heaven (that is, God s appointed right to rule over the dominion of man) had been given to Satan. God gave it to Satan because man had done what Jesus refused to do; they bowed their knee to devils through idol worship (I Corinthians 10:20). God repeatedly sent His prophets to call the people to repentance toward God and faith in Christ the Messiah, and to submit to the righteousness of God in good works dedicated to His glory, which is the fruit God seeks from the dominion but the people consistently refused to bring the fruit of the dominion to God. Instead, it was being given to Satan, who had by this time received the dominion, and refused to yield the fruit of repentance unto good works to God. Therefore, God sent His own Son into the world (Matthew 21:33-41). When John the Baptist began preaching repentance and declaring that the kingdom of God was at hand, Satan and his devils knew this meant God was claiming the dominion for His Son. For this reason, Satan and his devils began to take by force what had before been given to Satan. Jesus went on to conquer Satan by obeying the Father and fulfilling all the Law, and then dying on the Cross for the sins of the whole world (Colossians 2:9-15; I John 2:1-2). The sting of sin is death, and the strength of sin is the law. Because Jesus was without sin when He died on the Cross death had no claim on Him. He arose from the dead, thus conquered death, and broke the power of sin. God has decreed that all who confess Jesus as Lord (turning from the power of Satan to God Acts 26:18) and believe that He arose from the dead shall be When the devils declared they knew that Jesus was the Holy One of God, they were saying they understood that He was the heir of the kingdom. II Kings 19 records the blasphemy of Sennacherib against the LORD, the Most High God (II Kings 18:32-33; 19:8-13). Through His prophet, Isaiah, God challenges the proud king, Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel (II Kings 19:22). That very night, God wiped out the entire army of Sennacherib, 185,000 troops, by the hand of a single mighty angel (II Kings 19:35-37). Consider Psalm 89:18, For the LORD is OUR DEFENCE; AND THE HOLY ONE OF ISRAEL IS our king. Also compare Psalm 16:10; 71:22; 78:41; Isaiah 1:4; 5:19, 24; 10:17, 20; 12:6; 17:7; 29:19, 23; 30:11, 12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14, 15; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Hosea 11:9; Habakkuk 1:12; 3:3 with Mark 1:24; Luke 4:34; Acts 2:27; 3:14; 13:35; I John 2:20. You will notice that many of these point to the Holy Ghost.

32 28 saved from the wrath to come (Romans 10:9-13; 5:8-9). Furthermore, God took the dominion from Satan and gave all power in heaven and in earth to His Son (Matthew 28:18). However, rather than establish His rod-of-iron rule over the earth at that time (Psalm 2:9; Revelation 2:27; 12:5; 19:15), He set up His Church (Matthew 16:18), gave her the keys of the kingdom (Matthew 16:19), and commissioned her to go into all the world and preach the Gospel (Mark 16:15; Matthew 28:18-20), commanding all men everywhere to repent (Acts 17:30), and inviting all mankind to receive the remission of their sins by faith in Jesus Christ (Luke 24:46-48; Acts 26:18), in order to be saved from the coming wrath of the Lamb (Revelation 6:16). Because Jesus would be departing from the earth, to serve as our High Priest before the Throne of God (Hebrews 9:11; 7:25-26; Romans 8:34) and to prepare a place for us (John 14:1-4), He sent His Spirit into the world to take His place while He was gone (John 16:7-11). The Holy Ghost was sent to guide the Church in its mission to evangelize the world (John 16:13; Acts 8:29-39; 16:6-7) and to empower Christ s disciples to preach the Gospel (I Peter 1:12; Acts 1:8), and live victoriously (Galatians 5:16). Through believers, He reproves the world of sin, righteousness and judgment (John 16:7-8). Satan continues to oppose Christ. He operates in the first heaven as prince of the power of the air and wars in the second heaven in his effort to exalt [his] throne above the stars of God (Isaiah 14:23) while at the same time his devils operate through the children of disobedience in the earth to war the against the angels that God has commissioned to minister to those who are heirs of salvation (Hebrews 1:13-14) the joint-heirs of the kingdom with Christ (Romans 8:17). Satan knows that the keys of the kingdom (kingdom authority) have been committed to Christ s Church in the earth, and that the gates of hell cannot prevail against it, and so he focuses his assault on the Lord s churches (Revelation 2-3). He uses the same tactics he has always used (II Corinthians 2:11; James 1:13-14; I Timothy 4:1-4; I Peter 2:11-12). Satan violently wars in the second heaven to take the kingdom of heaven by force. He does this by setting up strongholds in the lives of believers, in Christian homes, in churches, cities, states, and nations (II Corinthians 10:4) from which he can exert a controlling influence in this world, provoking God to deliver them into his power. Together with his millions of devils, Satan is the spirit that now works in the children of disobedience attempting to usurp Christ s place in the world, and to set up his own son of perdition upon an earthly throne over the kingdom of men. This is the spirit of antichrist (I John 4:2-3), which deceives men into believing that Jesus Christ, the Holy One of Israel, has not come into the world in the flesh (II John 7) they deny the Father and the Son (I John 2:22-23). To this end, Satan maintains a throne in the earth (Revelation 2:13). Therefore, the natural instinct of the children of disobedience is toward uniting the world under one king. Remember that Satan said the kingdoms of the world were given to him, and to whomever he would give it. In other words, Satan s plan was to give the dominion he had received over the earth to some human ruler who would bow his knee to Satan. He continues to pursue this objective the spirit of antichrist is warring against the Spirit of Jesus Christ. The testimony of Jesus Christ, which is the spirit of prophecy (Revelation 19:10), has born witness by the prophets that such a world leader will arise in the earth. Daniel called him little horn (Daniel 7:8: 8:9), the prince that shall come (Daniel 9:26),

33 and the king of fierce countenance (Daniel 8:23). Isaiah called him the Assyrian (Isaiah 10:5). Paul called him the man of sin and the son of perdition (II Thessalonians 2:3), and John called him the beast (Revelation 13). However, presently the Spirit of Jesus Christ is restraining the spirit of antichrist, so that he cannot usurp the dominion and deliver it into the hands of the man of sin (II Thessalonians 2:1-7). So long as the Holy Ghost is in the world operating through Christ s disciples, the spirit of antichrist cannot reveal the son of perdition (II Thessalonians 2:3). Satan s strategy is the same as it has always been. He corrupted Solomon by seducing him into disobedience to Moses law of kings (Deuteronomy 17:14-20), which opened the door to give him access to Israel by Jeroboam s golden calves, which opened the door for Jezebel to plant the seeds of Baalism in Israel (I Kings 16:31; see I Kings 18). Through the compromise of an otherwise good king named Jehoshaphat, his son, Jehoram, married the daughter of Jezebel, Athaliah, who planted the seeds of Baalism in Judah (II Kings 8:26; II Chronicles 24:7) that fully corrupted her in the days of her most wicked king, Manasseh (II Kings 21:11). Satan planted a Jezebel in the church of Thyatira, who sowed the seeds of error there that have grown into the Roman Catholic Church the Whore of Babylon (Revelation 17). 32 Thusly he works to corrupt the churches (read Revelation 2-3). He also works to seduce believers into sin by the lusts of the flesh in order to defile the Temple of God (the believer s body) (I Corinthians 3:17; I Peter 2:11; see Galatians 5:16-21). This is a key stratagem to his purpose, for he knows that his enemy, the Holy Ghost, moves into the world through the belly of the believer (John 7:38-39). Furthermore, he was listening when Jesus warned that while we are the salt of the earth, if the salt loses its savor, it is good for nothing but to be cast into the street and trampled under the foot of men (Matthew 5:13; Luke 14:33-35). Satan labors to compromise believers until they are good for nothing. One day, the Lord will remove His Church from the earth, withdrawing the Holy Ghost from the world, and that is when Satan will make his move to take the dominion entirely into his power once again. He will fail! Spiritual Warfare And The Church In The Kingdom Of Men The Catholics and Protestants think that the Church is the Kingdom of God on earth. In a limited sense, they are correct. The Church has been given the keys of the kingdom (Matthew 16:18-19). The Church is made up of kings and priests (Revelation 1:5-6) under Christ, the King of kings and High Priest of our souls to Whom is given all power in heaven and in earth (Matthew 28:18). Additionally, when the Spirit of God operates through the Lord s churches in manifestation of kingdom Revelation 17 presents the great Harlot riding the scarlet colored beast which represents the kingdom of men in the time of the end. We will see how this beast relates to the four beasts of Daniel later in this study. For the present, consider that what John saw was the institutional Church corrupted by Baalism to become the great Whore holding the golden cup in her hand (Revelation 17:4). The whore is identified as that great city, which reigneth over the kings of the earth (Revelation 17:18). In the day this was written, that city would have been Rome. The golden cup is a figure representing Babylon (Jeremiah 51:7). According to Revelation 18, Babylon will rise to become the economic center of world commerce (Revelation 18:9-18). Jezebel planted the seeds in the church at Thyatira that grew into the religious system of Rome that in the end of the world will ride on the back of the kingdom of men as if a Queen, and will hold in her hand the golden cup of Babylon. But she will be destroyed.

34 30 power and glory, it may be rightly said that the kingdom of God has come unto them (Matthew 12:28). Nevertheless, Christians are charged to obey magistrates, and to recognize the divine appointment of human governments (Romans 13:1-6; Titus 3:1). For while the Church has been given the keys of the kingdom, it has not been given the scepter of earthly government; indeed, the kingdom of men will not be given to the saints until the prophecies of Daniel have run their course (Daniel 7:18-27). The New Testament makes it clear this is something for which we are currently waiting (Mark 15:43; Luke 23:51; I Thessalonians 1:10; see Matthew 24:15-35). Jesus promised, however, that the nation that brings forth the fruit of the kingdom would be given stewardship of the dominion until He comes (Matthew 21:43). Hence, the Church has the keys of His kingdom, but Christ has not yet given us the scepter of the kingdom of men. When Jesus came, He declared that He had been sent exclusively to the house of Israel 33 with His message to repent that they might receive the kingdom (Matthew 10:6; 15:24). 34 He declared, the time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel (Mark 1:15; see Genesis 49:1, 10). 35 Israel rejected His call to repent, and toward the very end of His ministry, Jesus lamented that they had missed their opportunity to be restored as God s steward of the kingdom (Luke 19:41-42), and bewailed the wrath that would come upon them (Luke 19:43-46; 21:5-24). In fact, He declared that the kingdom God had offered to them would be withdrawn, and would be kept for another nation that would bring forth the fruit of the kingdom (Matthew 21:43) which is repentance toward God and faith in the Lord Jesus Christ (Acts 20:21-25). Jesus was not, at His first coming, offering to Israel the kingdom in which He would rule and reign on the earth with a rod of iron (Revelation 20:1-15). For when the disciples thought that kingdom would immediately appear (Luke 19:11), Jesus explained that He would be leaving His House in the care of stewards (Mark 13:34-35) while he went away on a far journey to receive for himself a kingdom and to return (Luke 19:11-27; compare Matthew 25:14-30). (It is interesting that in connection with this He spoke of His coming to judge the nations in the context of His second coming, after a long time (Matthew 25:19, 31-46).) Therefore, it is clear that when Jesus lamented Israel s failure to discern their time had come 36 to have the kingdom restored to them, He 33 As the Lamb of God He would die for the sins of the world (John 1:29, 39; 3:16; I John 2:1-2), but as Messiah, or Shiloh, He came particularly to those to whom the kingdom was promised to Israel. 34 Peter preached that the period called the times of refreshing was available to Israel after Pentecost (Acts 3:19; see Isaiah 28:12). The sign gift of tongues had as its specific purpose to signal the Jews that their times of refreshing had come (I Corinthians 14:20-21; Isaiah 28:11-12). God did not withdraw His offer of the kingdom to Israel until Paul declared the fulfillment of Isaiah s prophecy concerning the partial blindness of Israel for their unbelief (Isaiah 6:9-13; Acts 28:25-29), thus fulfilling the prophecy of Jesus. 35 The context of the prophecy is the last days (Genesis 49:1). When Shiloh comes, unto Him shall the gathering of the people be (Genesis 49:10). This gathering precludes there was a scattering. From the end of the Babylonian captivity, God has been willing to gather His people back to their land. Shiloh (Messiah, Jesus) came and offered to gather them but they would not! Nevertheless, they will be gathered to their land in the last days, and Judah will hold the scepter until Shiloh comes again. 36 Luke 19:41-48 records our Lord s lament in which He beheld the city of Jerusalem and with tears cried, If thou hadst known, even thou in this thy day, the things which belong unto thy peace! The word peace catches our attention, for Jacob (Israel) prophesied that in the last days Judah would hold the scepter until Shiloh come the word shiloh means tranquility, or peace.

35 was referring to the kingdom as it is described in the kingdom parables with the King in absentia (Matthew 25:14-30; Luke 19:10-27; Mark 13:34-35 (see also Matthew 13)). Jesus knew that the kingdom of men would be delivered to Him (Matthew 28:18), and that after a long time He would return to judge the servants who were left here as stewards of His house, holding the keys of the kingdom under His authority (Matthew 25:19; Mark 13:33-35). If Israel had received their Shiloh, they would have been restored as a nation and given the dominion under Christ until He returned to set up His rod of iron rule in the earth. Because they rejected Him, Jesus prophesied that the dominion was withdrawn from them, and set aside for whatever nation might obey the Gospel and bring forth the fruit of the kingdom which, again, is repentance toward God and faith in the Lord Jesus Christ (Matthew 21:43; Acts 20:21-25). What is the role of believers in the kingdom of men today? Daniel speaks of the stone that was cut without hands that would grow into an eternal kingdom in the earth (Daniel 2:45). Jesus is this stone. The builders (Israel) rejected the stone, but God has made it the chief corner stone (Matthew 21:42-43) of the foundation upon which is raised up the House of God for a habitation of God by the Spirit (Ephesians 2:20-22), the pillar and ground of the truth in the world today (I Timothy 3:15). The unbelievers are stumbling over this stone, but those who fall on it will be saved from the wrath to come (I Peter 2:6-8; Isaiah 8:14). Hence, the Church of the Living God (I Timothy 3:15; Matthew 16:16) is the House of God that Jesus established in the earth, then left with His stewards while He went away to receive for himself a kingdom and to return (Luke 19:12; Mark 13:34). Meanwhile, we who are in the faith, who were not a people, but who are now the people of God, are charged to abstain from fleshly lusts that war against the soul, having our conversation honest among the Gentiles (nations), that they might behold our good works and glorify God in the day of visitation (I Peter 2:10-12). With regard to earthly authorities, we are told to Submit (ourselves) to every ordinance of man for the Lord s sake (I Peter 2:13). Therefore, we are not to presume to have the kingdom of men in our possession at present. However, we are charged with the command to preach the Gospel, calling on all men everywhere to repent, and believe on the Lord Jesus Christ. If a nation heeds our call, and brings forth the fruit of repentance toward God and faith in Jesus Christ, that nation will be exalted in the earth, and may be given stewardship of the kingdom until Christ returns (Matthew 21:42-43). Jesus commissioned His Church to minister to the nations. We are to teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever [Christ has] commanded [us] (Matthew 28:19-20). It is instructive that when Jesus directed us to evangelize the nations He prefaced it by declaring that all power is given unto me in heaven and in earth (Matthew 28:18). Under His authority, we are to preach the Gospel, baptize converts, and train them to obey Christ the King, as ambassadors of His Kingdom (II Corinthians 5:20). In the course of our ministry to the nations, if they obey the Gospel, and bring forth the fruit of the kingdom, that nation will be honored with stewardship of the dominion. Those nations that refuse do so at their peril, for the King will return and they will be judged accordingly (Matthew 25:14-31; Luke 19:11-27 (see especially verses 14, 27)). 31

36 32 Satan continues to assault the kingdom of heaven by force as spiritual warfare rages in the heavenlies (Ephesians 2:2; 6:12-18). The spirit of antichrist is working in the children of disobedience moving them to set up a global dictatorship in the kingdom of men. The Spirit of Jesus Christ is restraining him. Until the Spirit of Christ is withdrawn from the world, by the removal of the Church (II Thessalonians 2:7; I Timothy 3:15), Satan s man of sin cannot be revealed. During this time, we who are born again, and children of the Kingdom of God, are commissioned as kings and priests in this world unto God (Revelation 1:5-6). Jesus is the King of kings and the Chief Priest. We represent His kingdom authority in the earth as ambassadors of the Kingdom of God. We have the keys, but we do not, at present, hold the scepter. We serve Him by providing a place where He manifests the Kingdom of God in the world by the Holy Ghost. This place is our physical body, and the corporate body of the churches. We are stewards of the House that Jesus left (Mark 13:34-35), which is a habitation of God by the Spirit (I Timothy 3:15-16). The churches are called the body of Christ (I Corinthians 1:2; 12:27), and the Spirit of God comes upon the church empowering it to charge the gates of hell in every nation, by preaching the Gospel with the Holy Ghost (Matthew 16:16; Acts 1:8; 2:1; 4:31-33; I Peter 1:12). Additionally, the churches provide a corporate presence in the kingdom of men where the power (divine energy to accomplish a supernatural work) and authority (right to act on behalf of the King) of the Kingdom of God are manifested (I Corinthians 12-14; see 14:20-21). When the church is revived (fully awake to the righteousness of God I Corinthians 15:34), the discipline of the Kingdom of God is manifested in the church itself, and in the community where it ministers. For example, the church in Jerusalem was operating in the Spirit of God and demonstrating Kingdom of God power and authority. When two members of the church, Ananias and Sapphira, attempted to lie to the Holy Ghost, they dropped dead in the church house 37 (Acts 5:1-11). When king Herod killed James, then arrogantly presumed this meant he could stretch out his hand against the Lord s churches with impunity, and so imprisoned Peter, the Angel of the Lord released him (Acts 12:1-19). 38 Later, when Herod made an oration that inspired the fickle pagan community of Tyre to worship him, and he failed to give God the glory, the Angel of the Lord smote him so that he was eaten of worms before the eyes of the people (Acts 12:20-25). 39 When the church in Ephesus was in revival, many that believed burned their 37 Perhaps they were assembled in the upper room (Acts 1:13) or in Solomon s porch (Acts 5:12-13). 38 In Acts 12 we see a wicked political leader is allowed to kill the Apostle James, and then his authority is virtually mocked when Christ trumps it. Remember that Pilate had no power over Jesus that God did not give him. After the resurrection, all power in heaven an in earth was transferred to Jesus Herod had no power over James that Jesus did not give him. Sometimes the Lord delivers His own into the power of His enemies as a chastisement for some error. More often, it is done to establish greater occasion of wrath against the enemies of Christ (Romans 2:5; II Peter 2:9; see Revelation 16:6). 39 This story is a clear demonstration of the work of the Spirit of Jesus Christ resisting the spirit of antichrist. As we have noted already, Satan and his minions are the spirit that operates in the children of disobedience moving the world toward a global dictatorship under the son of perdition, the man of sin, who will call himself God (II Thessalonians 2:1-9). The Spirit of Jesus Christ resists the spirit of antichrist. We are confident the man of sin will come from Lebanon, and particularly, from Tyre (Ezekiel 28:2-19; 31:3; see Isaiah 23:8). When Herod presumed to receive the accolade of deity, the Angel of the Lord checked this spirit, indeed!

37 books on sorcery and curious arts (Acts 19:19-20), and so many turned from the vanity of idol worship that the idol makers were nearly bankrupted (Acts 19:21-27). At the same time, Satan fought back through the children of disobedience, and put some of Christ s servants into prison (Revelation 2:10), killed others (Acts 7:54-59; 12:2), raised violent mobs in protest against them (Acts 18-19), and generally stirred up persecution against the churches. Nevertheless, only when Satan was able to corrupt the churches through compromise in doctrine and godly living was he able to stop the onslaught of the Church of the Living God against his power of darkness (Revelation 2-3; Matthew 16:16; Colossians 1:13). When the church is in revival, the kings and priests who make up its membership, bring the authority and power of the Kingdom of God into the world of the kingdom of men (Matthew 12:28). However, as Jesus prophesied, the citizens hated him, and sent a message after him, saying, We will not have this man to reign over us (Luke 19:14). Therefore, when the King returns, after He judges the stewards of His House (Mark 13:24-25), He will say, those mine enemies, which would not that I should reign over them, bring hither, and slay them before me (Luke 19:27). One of the bodies that Christ uses to extend the reach of His kingdom authority into the world (the kingdom of men) is His church (I Corinthians 14:23-25). The churches do not hold the scepter, but they have the keys to the kingdom calling on all men everywhere to confess Jesus Christ is Lord. If a nation obeys the gospel, which requires that they acknowledge Jesus as Lord, they may receive the stewardship of the dominion, which was intended for Israel, until Shiloh come. 40 Another "body" active in this spiritual warfare is the body of the individual believer. Christ extends the power and authority of the Kingdom of God into the kingdom of men through our mortal body by manifesting His life in our mortal flesh (II Corinthians 4:10-11). 41 The life of Christ is manifested through our mortal bodies in our mortal flesh when we walk after the Spirit, and not after the flesh thus fulfilling the righteousness of the law (Romans 8:1-4; Galatians 5:16-22). Christ dwells in our heart by faith (Ephesians 3:17). He accomplishes this by giving to us His Spirit (Romans 8:9-11). (Indeed, if any have not the Spirit of Christ, he is none of His (Romans 8:9).) The body of the believer is made the temple of the Holy Ghost (I Corinthians 6:19). The Spirit is sent into our hearts (II Corinthians 1:22; Galatians 4:6), where He sheds abroad the love of God (Romans To avoid confusion, it should be made clear that whatever nation might at any time have the dominion it is Christ that reigns from the heavens over the kingdom of men. Furthermore, the Spirit has made it clear that at last Israel will have this dominion on the earth headquartered in earthly Jerusalem; the Church will be the Bride of Christ whose inheritance is as joint-heirs with Him, and whose city is heavenly Jerusalem. 41 The author touches on this subject in another work titled Kingdom Power by Prayer And Fasting. He develops it thoroughly in his book, God s War. The interested reader should compare II Corinthians 4:10-12 with Galatians 2:20 and Matthew 16:24. The word that is translated life in II Corinthians 4:10-11 is zwh/ (zoe (Strong No. 2222): used to speak of the essential aspect of life.) See also the verb form of this word, za w (zao (Strong No. 2198)). It is the word Paul uses when he declares, I am crucified with Christ: nevertheless I live (zao); yet not I, but Christ liveth (zao) in me: and the life which I now live (zao) in the flesh, I live (zao) by the faith of the son of God. Therefore, we are dead, and our life (zoe) is hid with Christ in God (Colossians 3:3). Our life (zoe) is hid with Christ in God, and His life (zoe) is supposed to be manifested in our mortal flesh.

38 34 5:5). He never leaves our heart, but the Temple needs to be continually filled with the Spirit (Ephesians 1:13,14; 5:18-21). Jesus prophesied that through the belly of the believer the Holy Ghost would flow into the world like rivers of living water (John 7:38-39). Hence, the heart is like the ark of the covenant of the Old Testament, where the Holy Ghost dwelt between the cherubim on the mercy seat (Exodus 25:22; Galatians 4:6). When the children of Israel walked in favor with God, satisfying the demands of the Law (which included a provision for obtaining forgiveness of sins, by the way I John 1:7-9), God filled the Temple with a manifestation of His presence. However, if they rebelled against Him, He would effectively write Ichabod over the tabernacle the glory is departed. The believer brings the power and authority of the kingdom of God into the kingdom of men by presenting this body a living sacrifice, holy and acceptable to God, so that He may manifest in the kingdom of men the life of Him to Whom all power is given in heaven and in earth (Messiah). Those of His citizens who surrender to His reign will be delivered from the wrath to come; those of His citizens who refuse to surrender to His reign will be destroyed. Conclusion: The book of Daniel testifies to the truth that God rules in the kingdom of men, and gives it to whomever He will. To fully appreciate and understand the message of Daniel, it is important to understand the biblical concepts of the kingdom. It is hoped the reader now understands this concept, and our role as citizens of the Kingdom of God s dear son, appointed as kings and priests in His kingdom, and commissioned to represent Him in the kingdom of men as ambassadors, declaring the Gospel, the terms of surrender, confessing Jesus is Lord, and believing that He is risen, calling on His Name for salvation and watching for His soon return.

39 35 Chapter Three: Nebuchadnezzar s Dream Image Introduction In the second year of Nebuchadnezzar s reign, he dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him (Daniel 2:1). In his dream of the image God revealed to him a prophecy of what should come to pass hereafter (Daniel 2:28-29). The scope of the prophecy extends from the kingdom of Nebuchadnezzar to the coming of the kingdom of Jesus Christ (Daniel 2:28-45). All of Daniel s prophecies relate to Nebuchadnezzar s dream of the image in one way or another. Therefore, to rightly understand Daniel s revelations requires a proper understanding of the famous dream image. To comprehend the prophetic significance of the dream it helps to understand the historical context in which it occurred. The Historical Context in Which Nebuchadnezzar Received The Dream Over 100 years before Nebuchadnezzar's dream, Isaiah uttered the following prophecy in the fourteenth year of Hezekiah, king of Judah (713 BC) (II Kings 18:13): Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon (II Kings 20:17-18). About 100 years later, Daniel declared the fulfillment of that prophecy (Daniel 1:1-4) (c BC). Why did Isaiah cry against Judah this dreadful curse, and how does it relate to Nebuchadnezzar s dream image? It all began when God brought up the Assyrians to destroy Israel in the days of Hoshea. 42 Hoshea had become king of Israel in the twelfth year of the reign of Hezekiah s father, Ahaz, king of Judah (II Kings 17:1) (729 BC). Ahaz died about four years later ( BC), and Hezekiah received the throne of his father (II Chronicles 28:27-29:1). 43 In the fourth year of Hezekiah, which was the seventh year of Hoshea (II Kings 18:9) (or about 723 BC), Shalmaneser, king of Assyria, laid siege against Samaria the capital city of Israel. Three years later, he destroyed Israel and carried them away captive into the cities of the Medes (II Kings 17:1-6) (about 721 BC). When God turned Israel over to the power of the Assyrians, he published His indictment against them in II Kings 17: In that indictment, He included a pronouncement against Judah (II Kings 17:13; 18-19). 42 The kingdom of Israel was divided into the northern kingdom (consisting of ten tribes and called Israel, and sometimes Ephraim) and the southern kingdom (consisting of two tribes, Judah and Benjamin, and called Judah) in the days of Rehoboam (975 BC), because of the sin of his father, Solomon (I Kings 11:1-13). Hezekiah became king of Judah about four years after Hoshea took the throne in Israel. 43 Ahaz reigned for 16 years (II Kings 16:2). If we accept the date 740 BC as the beginning of his reign, sixteen years later would put his death at 725 BC (remember to count the first year in the span). If Hezekiah became king in the year following the death of Ahaz, the date would be 724 BC. However, according to II Kings 17:1, Hoshea became king of Israel in the 12 th year of Ahaz, and according to II Kings 18:1, Hezekiah took the throne of Judah in the third year of Hoshea. If Hoshea became king of Israel in the 12 th year of Ahaz, we would date it 729 BC, and the fourth year from that would be 727 BC. Even if we consider in our calculations the fact that Israel s kings sometimes counted the year following a king s ascension to the throne as his first year, this places Hezekiah on the throne in 726 BC. It is possible that Hezekiah took the throne during the time of Ahaz s sickness and was co-regent for about one year.

40 36 Judah failed to repent of her sins, even though she watched her sister, Israel, fall under the wrath of God. Therefore, God stirred up the next king of Assyria, Sennacharib, to rise up against Judah in the 14 th year of Hezekiah (713 BC), or about 8 years after Israel had been destroyed (II Kings 18:13-16). Hezekiah offered to become a tributary to Assyria; nevertheless, Sennacharib sent his army and challenged the God of Judah with arrogant boasting and blasphemy (II Kings 18:20-37). Hezekiah prayed to the LORD, and God heard him (II Kings 19:1-19). Isaiah was sent to declare to Hezekiah that God would deliver him from the hand of Sennacharib (II Kings 19:20-34). That night God sent an angel who destroyed Sennacharib s entire army (II Kings 19:35). This began the decline of the Assyrian Empire. Hezekiah got sick in those days ( BC) (II Kings 20:1). He prayed, and God sent Isaiah to declare that his life would be extended for 15 years (II Kings 20:6). God also declared that He would defend the city against the king of Assyria. (It was at this time that God gave Hezekiah the sign of the sundial of Ahaz something we will consider more particularly later.) In this same year, Hezekiah received visitors from Babylon (II Kings 20:12-13). Having been under the heel of Assyrian oppression for many years, the Babylonians were surely interested in the miraculous victory God gave to Hezekiah over Assyria, and, hearing Hezekiah was sick, sent gifts, ostensibly to befriend him. When Isaiah heard of this, he discerned that God would turn the kingdom over to Babylon he then uttered the prophecy that one day the king s seed would be made eunuchs in service to the king of Babylon (II Kings 20:16-19 with Daniel 1:3-4). Hezekiah s infamous son, Manasseh, was born about four years after Isaiah s prophecy (II Kings 21:1). He became the vilest of all the kings, and God declared his sins were the reason He finally destroyed Judah by Nebuchadnezzar, king of Babylon (II Kings 24:3; Jeremiah 15:4), fulfilling the prophecy of Isaiah. More than nine decades passed after Isaiah s prophecy, and in the 13 th year of the reign of Hezekiah s great-grandson Josiah (625 BC), 44 Jeremiah began preaching the message of Isaiah to Judah (Jeremiah 1:2 (see verses 1-16); 25:3). He preached for almost 20 years, but Judah would not repent; and when Josiah was slain in battle against Pharaoh-Necho, king of Egypt, at Megiddo, (608 BC), 45 Jeremiah lamented with all Judah (II Chronicles 35:20-27; II Kings 23:29-30), and soon thereafter pronounced his prophecy that the kingdoms of the world had been turned over to Nebuchadnezzar (Jeremiah 27:1-11). 46 Jehoahaz, son of Josiah, was made king (II Kings 23:31), but Pharaoh-Necho laid siege against Jerusalem, which fell to him in only three months (II Kings 23:31). Necho deposed Jehoahaz and put his brother, Eliakim, on the throne, changing his name to Jehoiakim (II Kings 23:34), and returned to Egypt. In the same 44 Which, not coincidentally, was the year Nabopolassar, the father of Nebuchadenzzar, began asserting Babylon s independence from Assyrian rule the beginning of the rise of Babylon. 45 It is interesting to note that Nabopolassar, Nebuchadnezzar s father, had by now conquered the Assyrians at their capital city, Nineveh, and was asserting dominance over the cities along the Euphrates, including the city of Carchemish. Pharaoh-Necho, king of Egypt, was on his way to battle the king of Assyria at Carchemish when Josiah intercepted his army in the valley of Megiddo (II Kings 23:29; II Chronicles 35:20). It seems probable that this at least partly accounts for the leniency and favor Nebuchadnezzar showed toward Judah before Jehoiakim rebelled against him. 46 Jeremiah wrote the Lamentations at this time.

41 year, Nebuchadnezzar came upon Jerusalem and Jehoiakim agreed to serve the king of Babylon, betraying Necho (II Kings 24:1). But in the third year of Jehoiakim (606 BC), he broke his league with the king of Babylon. Nebuchadnezzar besieged Jerusalem and took Daniel captive (Daniel 1:1; Jeremiah 25:1-14). And so it was that in the third year of Jehoiakim, more than 100 years after Isaiah s prophecy, or at about 606 BC, Daniel testified to the fulfillment of Isaiah s prophecy (Daniel 1:1-4 with II Kings 24:1). Recapitulation: Jeremiah declared the transfer of the stewardship of the kingdom from Judah to Nebuchadnezzar in 608 BC, upon the occasion of Josiah s death in battle against Necho, in the valley of Megiddo (Armageddon). Necho placed a son of Josiah, Eliakim, on the throne, and changed his name to Jehoiakim. After Necho returned to Egypt Nebuchadnezzar arrived with his army at Jerusalem and Jehoiakim transferred his allegiance from Necho to become tributary to the king of Babylon, Nabopolassar. Sometime during Jehoiakim s third year of service to the king of Babylon (II Kings 24:1; Daniel 1:1), he rebelled (605 BC). Nebuchadnezzar besieged Jerusalem; it fell to his power in a very short time, and among the spoils, Daniel was taken captive into Babylon (Daniel 1:1) ( BC) and was pressed into a three-year training program to serve the King (Daniel 1:5). Nebuchadnezzar s father, Nabopolassar, fell ill, and died sometime in the fourth year of Jehoiakim. It is possible that by this time Daniel had already been in the training program for the better part of one year. 47 Nebuchadnezzar became king of Babylon (Jeremiah 25:1) (605 BC). In the second year of Nebuchadnezzar, shortly after Daniel graduated from his training (605 or 604 BC) (Daniel 2:1), the king had a dream that he could not remember. None of the wise men of Babylon were able to reveal the We know Daniel began his three-year training program after he was taken into Babylon in the third year of Jehoiakim (Daniel 1:1-5). After the days of his training were completed, he graduated at the top of his class, with his friends, Shadrach, Meshach, and Abednego (Daniel 1:18). From Daniel 2:1 we know that Nebuchadnezzar had his dream in the second year of his reign. If we assume Nebuchadnezzar began his reign in the third year of Jehoiakim, we must conclude the dream took place sometime in the second year of Daniel's training. However, we know that because Daniel was enabled by God to give to Nebuchadnezzar the interpretation of his dream, he was elevated to become "ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon" (Daniel 2:48). The question arises whether Daniel had completed his three-year training program before he interpreted Nebuchadnezzar's dream, or did he interpret the dream before he completed his training. Daniel 1:17 suggests Daniel was already reputed as an interpreter of dreams before he graduated. That would incline us to think he had already interpreted the dream and was already elevated to "ruler over the whole province" before he graduated. On the other hand, Daniel 2:16ff tells us that at the time of Nebuchadnezzar's dream Daniel and his friends were already recognized as among the wise men, suggesting he had already graduated, and we see from Daniel 2:16 that he has access to the king, suggesting he already, by this time, had been given the honor of standing before the king (Daniel 1:19). Of course, this would mean Daniel had completed his training before he interpreted the dream. Actually, either scenario is possible, although I am inclined to think Daniel had completed his training before, probably not long before Nebuchadnezzar received his dream. We know that Nebuchadnezzar did not become king of Babylon until his father, Nabopolassar died. From available historical data, it is reasonable to suggest the following scenario. Nebuchadnezzar came down on Jerusalem soon after Necho left. Jehoiakim became tributary to Nebuchadnezzar, whose army was called back to Babylon by news of his father's illness. In the third year of Jehoiakim, Nebuchadnezzar was sent to deal with the rebellion of Judah, and took Daniel, et al, into Babylon. It is possible that Nabopolassar died sometime in the following year, that is, the fourth year of Jehoiakim, and that means Daniel could have been already one year into his training at the time Nebuchadnezzar came to the throne. In that case, it is possible that Daniel graduated from his training shortly before Nebuchadnezzar received his dream in the second year of his reign.

42 38 dream to the king, and he thought to destroy them all; but Daniel received from the LORD a vision of the dream and its interpretation (Daniel 2:19). Thusly Daniel begins his ministry, standing at the juncture of history when God transferred the kingdom from Israel to the Gentiles. His office was to reveal how the Times of the Gentiles would develop to the end, and explain how all of this will ultimately result in the fulfillment of God s promises to Israel thus began the Times of the Gentiles. Introduction To Nebuchadnezzar s Dream of the Image (God s Prophetic Chart) Nebuchadnezzar had a dream in the second year of his reign in which he saw a very large image. The image was in the form of a man, with a head of pure gold, its arms and chest of silver, its belly and thighs of brass, its legs of iron, its feet and ten toes of iron mixed with clay. He beheld the image until a stone cut without hands fell upon its feet and broke to pieces the gold, the silver, the brass, the iron and the clay, and a wind came and carried them all away. The stone became a great mountain and filled the entire earth. The essential meaning of the image follows: the kingdom of men under the stewardship of the Gentiles will develop in four world dominions that will rise one after the other, each represented successively in four major sections of the image first, the head, second, the arms and chest, third, the belly and thighs, and fourth, the legs, feet, and toes. The stone represents the coming of Messiah to set up His kingdom in the earth. The purpose and portent of the dream is explained in Daniel 2:19-30; the dream image is described in Daniel 2:31-36; and the interpretation is given in Daniel 2: The Purpose And Portent Of The Dream (Generally And Particularly Daniel 2:19-30) Generally: Daniel s book testifies to the Sovereignty of God, especially with regard to His sovereign rule in the kingdom of men. 48 Throughout the book, Daniel reaffirms by the testimony of history (Daniel 3-6), 49 and by the revelation of his prophecy (Daniel 7-12), the truth that God rules in the kingdom of men, and that it is God Who gives the authority of the kingdom (dominion over the earth), to whomever he will (Daniel 4:17, 48 The expression kingdom of men refers to that realm within God s creation which God has appointed to be under man (Genesis 1:26) man s dominion over the earth. See Chapter Two for a detailed study of the meaning of this expression and its relationship to the kingdom of God and of heaven. 49 Although we will not be offering detailed commentary on chapters 3-6, it might be helpful to point out their relationship to the overall message of Daniel. These chapters offer historical anecdotes that illustrate the essential message of the book, which is that God rules in the kingdom of men and gives the kingdom to whomsoever He pleases. That God s rule supersedes all human authority is noted powerfully in Daniel 3 when He countermanded the order of the king in the matter of the fiery furnace (Daniel 3:26-30). That He governs who governs is illustrated powerfully in Daniel 4, when He temporarily deposed Nebuchadnezzar, then, at His pleasure, returned him to his throne. In Daniel 5, God asserts His prerogative as Sovereign over sovereigns when He weighed the kingdom of Belshazzar in the balances, found it wanting and brought him and his kingdom to destruction (Daniel 5:25-31). Indeed, this power of God over the kingdom of men includes all that He has put under man s province. For that even the beasts are subject to Him is illustrated in the history of Daniel in the lion s den a fitting prelude to the beginning of that part of the book in which God reveals the future of all kingdoms of the earth in the figure of beasts.

43 25-26; 5:21). The LORD (Jehovah) 50 has taken the kingdom away from Israel and given it to Nebuchadnezzar, and so it is to Nebuchadnezzar that God gives the prophecy. However, Nebuchadnezzar could not so much as remember the dream he received, nor understand it without the help of a prophet of Israel. God intends to make it clear that although He has transferred the kingdom from His own people to a people who do not know Him, Israel will continue to have a role in His program, and He will continue to rule over the kingdom of men from the heavens (Daniel 4:26; Romans 13:1-7). Like Abraham, Moses, or David, Daniel was the herald of a new age, one in which God has temporarily withdrawn the stewardship of the kingdom from those to whom He promised it (the cultivated olive tree), and placed it, and the people of His promise, into the hands of their enemies (the wild olive tree) (Romans 10-11). 51 Nebuchadnezzar is at the head of this new era, and so God reveals to him how it will end. Notice that the prophet declares the intent of God in this dream of the image is to make known to this first king of the new epoch what shall be in the latter days (Daniel 2:28, 45). The kingdoms represented in Nebuchadnezzar s dream image should not be viewed as satanic governments raised up by devils. These kingdoms were divinely appointed. For example, God said that the first king of Gentile stewardship of the dominion, 52 Nebuchadnezzar, was His servant (Jeremiah 25:9). He used this servant to judge those nations that had fallen into disfavor with Him (Ezekiel 29:18). The kingdom that followed Babylon was what we call the Medo-Persian Empire (Daniel 6:8, 12, 15). Darius, the Mede (Medo), was appointed to rule over Babylon under Cyrus, the Persian, who was the first Emperor of the Empire. Interestingly, God spoke of Cyrus by the prophet Isaiah more than 170 years before, calling him God s shepherd, saying, He shall perform all my pleasure (Isaiah 44:28, see also Isaiah 45:1). Darius is also identified as a servant who had favor with God; for example, the angel that God sent to speak to Daniel testified that he was present to confirm and strengthen Darius in the first year of his reign (Daniel 11:1). All of this shows us that these kingdoms were not, originally, under the control of Satan. What about the third and fourth kingdoms? As Satan worked to corrupt the hearts of God s leaders over Israel and Judah, and so bring them under the wrath of God, he also worked to corrupt the hearts of the rulers God appointed over the Gentiles. In Daniel Usually, in the KJV, when the words GOD or LORD are presented in small capitals, it signals the reader that the word Jehovah (hdwøh y yah ho vah (Strong No. 3068)) is being translated. In Daniel, the word Jehovah is found seven times (Daniel 9:2, 4, 10, 13, 14 (2x), 20) and is always translated LORD. GOD (small caps) is found 19 times and translates hdlta elahh (Strong No. 426) eighteen times and elohim (MyIhølTa (Strong No. 430)) once, in Daniel 9:3. The Chaldee (Aramaic) word hdlta elahh is found an additional 17 times where it is rendered either God or god. These are all found in chapters 2-6, the section of Daniel that is written in Chaldee, the language of the Babylonians. In the introduction (Daniel 1), and in chapters 9-12, we find the Hebrew words for God are used. The words for god are not used in chapters Ultimately, what God does through all of this is to bring about the work of removing from the cultivated olive tree the unbelieving branches, and then, most amazing of all, taking branches from the wild olive tree that believe and grafting them into the cultivated olive tree (Romans 10-11). Does this suggest that upon Christ's first coming, and His receiving "all power in heaven and in earth," with the believing of both Jew and Gentile are graffed into the cultivated Olive Tree, a signaling of a change in God's dealings with the nations during this time? We know we live in the "fourth kingdom," time of the legs-feet-toes of the image. 52 According to Micah 4:8, Israel will finally receive the first dominion.

44 40 10:10-21, we are given a peek behind the veil that separates the physical and spiritual realms to witness the warfare that goes on in the heavenlies over the kingdom of men (Ephesians 2:2; 6:12-18; II Corinthians 10:3-6). Gabriel testified that he would personally continue the spiritual warfare in the kingdom of Persia and that when he was "gone forth," the prince of Grecia would come (Daniel 10:13, 20-21). 53 It is interesting that he does not mention the fourth kingdom. Could it be because by the time we come to the fourth kingdom, Satan will have received power over all the kingdoms of the world (Luke 4:5-7)? Biblical scholars, and historians alike, acknowledge the difficulty of determining with any certainty when the Grecian kingdom ended and the fourth kingdom, presumably Rome, began. For example, we notice in Scripture that the world continued to be divided into the Jews and the Greeks (Acts 14:1; 18:4; 19:10, 17; 20:21; see also Romans 1:16; 10:12; I Corinthians 1:22, 23; Galatians 3:28 and Colossians 3:11). Nevertheless, John 11:48 makes it clear that the Romans were in power at that time, and were recognized as a distinct political power, active in the world (Acts 16:21, 37, 38; 25:16, 17). Cornelius was of the Italian band (Acts 10:1), and the superscription Pilate placed over Christ on His Cross included Latin (Luke 23:38; John 19:20). While we have clear historical events marking the transition from the first (Nebuchadnezzar) to the second (Persia) and from the second to the third (Grecia), the transition from the third to the fourth is not so clear. However, we can be sure that when Jesus encountered the Devil in the desert during his vigil of fasting and prayer, we are certainly into the beginning phase of the fourth kingdom. And by that time, Satan had all the kingdoms under his power and was shopping for the man to whom he would give it, and by whom he would govern it. He required that the ruler would bow to him but God had other plans. It was at this time in the history of the world that John the Baptist came preaching the kingdom of God, and Jesus informed us that beginning with the Baptist, the kingdom of heaven suffereth violence and the violent take it by force (Matthew 53 Most agree that Gabriel is the angel mentioned here, but the evidence is circumstantial. It happens that this angel speaks to Daniel in a manner that reminds us of how Gabriel addressed him (Daniel 9:21, 23; 10:11, 19). However, unlike Daniel 9:21, where Daniel identifies the angel as Gabriel, he never identifies the angel speaking to him in Daniel It's possible the reason Daniel does not identify the angel here is because it is assumed to be obvious, and/or, in order to connect the vision and prophecy of Daniel as part of the explanation of the vision of the evening and the morning Daniel received in Daniel 8, explained in Daniel This is the interpretation I favor. The angel's statement in Daniel 10:20 suggests that after he returns to fight with the prince of Persia, he will then engage the prince of Grecia. However, the angel informs that the prince of Grecia comes when Gabriel is "gone forth" (Daniel 10:20). "Gone forth" to where? Does it mean he continues on in his warfare and next engages the prince of Grecia? It is possible it means that Gabriel will disengage from the spiritual conflict for a time, and that in his absence, the prince of Grecia will come (Daniel 10:20). This should be considered in light of the fact that God named the first and second kings represented by the image, but does not name those of Greece and Rome. Consider also that Gabriel was sent to Daniel to declare all these visions concerning the kingdom of men and the coming kingdom of God (Daniel 8:16; 9:21), the times of the Gentiles, and then it was Gabriel that was sent to announce the birth of the only rightful heir of all kingdoms in heaven and in earth (Luke 1:19, 26; Matthew 28:18). Apparently, Gabriel is in the forefront of God's operations among the Gentiles; whereas Michael, one of the chief princes (Daniel 10:13), who is called Daniel's prince (Daniel 10:21), the prince that "standeth for the children of [Daniel's] people" (Daniel 12:1), does not become preeminent again until Revelation 12, in fulfillment of Daniel 12.

45 11:12). John the Baptist heralded the Lamb of God that taketh away the sin of the world (John 1:29) the sin by which Satan held it in his power. 54 This intrusion into the world by the Lamb of God, the heir of the kingdom, who had come to destroy the works of the Devil (I John 3:8), occurred at the zenith of Rome s strength, presumably at the beginning of the manifestation of the iron legs. 55 We know that Jesus is the stone prophesied by Daniel (Daniel 2:45) and David (Psalm 118:22), that He came in the flesh (I John 4:2) and offered to Israel the kingdom of heaven as He described it in His kingdom parables (Matthew 13; Luke 19:42), but that she rejected it (Luke 13:34), and so Jesus declared it would be withdrawn from them and given to whatever nation brought forth the fruit of it (Matthew 21:42-43). It is certain that Jesus came into the world near the beginning of the fourth kingdom. No doubt, the reason the prophet Daniel did not name the ruler or the nation that would receive the kingdom after Greece was because God knew Satan would have it in his power at that time, that He would send His own Son, the heir of the kingdom, into the world to break the power of Satan, and that the kingdom of heaven would suffer violence during this period and be given to whatever nation brought forth the fruit of it (Matthew 23:41). The above helps us understand that the kingdoms represented in the dream image should not categorically be viewed as satanic regimes. The Spirit, by the Apostle Paul, declared that God has ordained all powers (Romans 13:1-6). The dream image represents the transfer of the kingdom of men from one nation to the next according to the Sovereign pleasure of God. That the image begins with pure gold and degrades to silver, then to brass, then to iron and finally to iron mixed with clay indicates that there would be a gradual degradation of the kingdoms during the Times of the Gentiles to the end, when the kingdoms of the world will be given to the saints of the Most High God. This occurs when the stone "cut out of the mountain without hands" (Daniel 2:45) falls upon the feet thus destroying the kingdoms of this world, and grows to become a world dominion that will never end. Generally speaking, the purpose of the dream is to show how the Times of the Gentiles will progress and conclude. The portent, that is, the warning, or omen, of the dream is a declaration that while God has given the kingdom of men to the Gentiles, He continues to rule as Sovereign over the affairs of men, and will finally destroy those kingdoms and deliver the kingdom to His saints. Particularly: We may gain some insight into the particular purpose and portent of the dream image from Daniel s own characterizations of it, and by considering his introductory comments to the king when he revealed the secret of it to him The strength of sin is the law (I Corinthians 15:56). When Jesus died on the Cross, He broke the power, the strength of sin, by "blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross" (Colossians 2:14). By this He "spoiled principalities and powers," making a "shew of them openly, triumphing over them in it" (Colossians 2:15). 55 I do not mean to say Rome is the "fourth kingdom" identified in Daniel's visions, only that we are at the transition point from the third to the fourth kingdom. Another problem we have identifying the beginning of the fourth kingdom is the fact that it must bear all of the characteristics identified with it at the point of its beginning. Rome was unquestionably a great power from Pompey forward, but marking the specific point at which Rome succeeds Greece is not altogether clear.

46 42 Daniel understood that the vision portended a change in the times and seasons of the course of the kingdom of men in this world (Daniel 2:21; Cf. Ephesians 2:2; Daniel 7:25), something we touched on in the introduction to this chapter, namely, that God had removed the kingdom from Israel and given it to the Gentiles. From this time forward, in the history of Israel, the cry in their heart continues to be, Wilt thou at this time restore again the kingdom to Israel? (Acts 1:6). Daniel s prophecy is a revelation from God about the restoration of Israel. Furthermore, Daniel called it a revelation of the deep and secret things of God (Daniel 2:22), and made it clear it was the king s matter (Daniel 2:23) something God revealed to Nebuchadnezzar (Daniel 2:45). Therefore, we understand that God is not only speaking to Israel in this prophecy; He is also speaking directly to the Gentiles. Daniel s preface to his explanation of the dream image to Nebuchadnezzar offers useful insights. In the presence of the king, Daniel gave all the glory to God (Daniel 2:27-28). He purposely pointed out the spiritual impotence of Nebuchadnezzar s wise men, and spiritual advisors he exposed the astrologers, sorcerers, magicians, and soothsayers of this world as shams, and the wise men as fools (Daniel 2:27). However, Daniel does not direct the honor to himself, but to God (Daniel 2:28-30). He declares, But there is a God in heaven that revealeth secrets. The message of Daniel might be summarized in these words, but there is a God in heaven. Surely, one very important mission of Daniel was to make his GOD known to the world as the God above all gods, and the King above all kings at this important juncture in God s history of the kingdom. At last, the specific purpose of the dream is stated succinctly in Daniel s introduction and conclusion of his presentation to Nebuchadnezzar. In his introduction, he revealed that one night Nebuchadnezzar lay upon his bed and pondered what would be hereafter (Daniel 2:29). God responded to the query of his heart by giving him this dream. Daniel declared it was a revelation concerning what shall be in the latter days. In his conclusion, Daniel wrapped it up, saying the great God hath made known to the king what shall come to pass hereafter (Daniel 2:45). The focus of the prophecy is the latter days. That is, the dream was not so much a revelation concerning Nebuchadnezzar, but about what would become of his kingdom hereafter (after Nebuchadnezzar s Babylon) in a period Daniel called the latter days. We know that God declared an intention to re-gather His people into their land and a willingness to restore her kingdom status after she served Babylon for 70 years (Jeremiah 29:10). Many in Israel waited expectantly for the fulfillment of this hope, referred to in Joel s prophecy as the coming of the latter rain (Joel 2:23); but on a national level, her obedience was incomplete, and as Jesus lamented, although He often attempted to gather them, they would not (Luke 13:34). This offer was formally withdrawn when they rejected their Messiah at His first coming (Matthew 21:33-46; Acts 3:19; 28:28; see I Corinthians 14:20-22 with Isaiah 28:10-12). The latter rain has been delayed; it will not be offered again until the end of the Times of the Gentiles (Luke 21:24). All of this suggests to us that the period Daniel identified as the latter days began at the fall of Babylon the latter days began at the conclusion of the 70 years. We live in the last days (Hebrews 1:2) and are exhorted to wait patiently for the latter rain (James 5:7). Particularly, the purpose of the dream is to show what would follow Nebuchadnezzar s Babylon. God promised Israel He would restore them after they served

47 Babylon seventy years. Christ had often sought to gather them together as a hen doth her brood. But, Israel, as a nation, refused to deliver the fruit of the vineyard to the husbandman. Nevertheless, the prophecy of the dream image is that, finally, God will restore the kingdom to His people. Its particular portent, or message, is that God has transferred the kingdom of men from Israel to Babylon, but that He will restore the kingdom to His own people, at the coming of His dear Son. The Description Of The Dream (Daniel 2:31-36) We are in danger of overlooking important insights, or misunderstanding some fine points of the interpretation of the dream, if we fail to look carefully at its description. It was a dream in which Nebuchadnezzar saw a spectacular image that arrested his attention. It was large, and the brightness was excellent (Daniel 2:31). The form of the image excited dread and fearful trembling. It is something we must take seriously. Daniel revealed that the image stood before the king (Daniel 2:31). Its head was made of fine gold and the breast and arms of silver, its belly and thighs of brass and its legs were made of iron. He noted that the feet were part of iron and part of clay (Daniel 2:32-33). The toes are not mentioned at this time. The image progresses from gold to iron: a progressive degeneration in quality with a corresponding increase in strength. That is, until we come to the feet, which is a mixture of iron and clay. A paradox, for who would build such an obviously top heavy image upon feet of iron mixed with clay, and who does not know that iron and clay will not mix? A stone was cut out without hands, Daniel tells us (Daniel 2:34); but, in the description, we are not told from whence. It smote the image upon its feet; we are not told who hurled it, or how it came to fall upon the feet of the image. We are told, however, that this stone smote the feet, and brake them to pieces and then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together (Daniel 2:35). Hence, the gold, silver, brass, iron and clay are all present at the time the stone smites the feet. They are broken until they are described as like the chaff of the summer threshingfloors (Daniel 2:35). Finally, Daniel tells us that the wind 56 carried them away. No trace of the image remains; indeed, no place was found for them (Daniel 2:35). The stone became a great mountain and filled the whole earth (Daniel 2:36). It was not a mountain when it smote the feet, it afterwards became one. This suggests a process the stone is first cut without hands, then it falls, or is hurled, upon the feet of the image breaking all the parts to pieces. This is followed by all the gold, silver, brass, iron and clay being broken to bits together and blown away by the wind, which is in turn followed by the stone growing into a mountain that fills the entire earth It is doubtful that we should make any connection between this wind and the four winds of the heaven mentioned in Daniel 7:2, but it does seem fitting to connect it with the Spirit (breath) of God that moved upon the face of the waters in Genesis 1:2. 57 The author does not believe the iron-rule kingdom of Christ on earth quietly grows until it finally overtakes the earth. The stone does not smite the legs, but the feet. The stone is not part of the image; it is not a phase in the progress of earthly kingdoms rather, it comes at the time they are eliminated. However, the author does acknowledge that pre-millennialists have inadvertently implied God has no interest or direct involvement in the immediate affairs of earthly governments, something Daniel contradicts.

48 44 The Interpretation Of Nebuchadnezzar s Dream Image Daniel concluded his description thusly, This is the dream; and we will tell the interpretation thereof before the king (Daniel 2:36). What did he mean when he said, we will tell the interpretation? Earlier, when he praised God for the revelation, he said, thou hast now made known unto us the king s matter (Daniel 2:23). Of whom does he speak when he says us? Daniel 2:30 reveals that the reason God gave Daniel the night vision of the dream image, and the interpretation of it, was not for any wisdom that he had above others, but for their sakes that shall make known the interpretation. Of whom does he speak when he says the vision and interpretation was given to him for their sakes? Some might be tempted to suppose Daniel meant his companions whom he recruited to pray with him seeking the revelation of the dream and its meaning (Daniel 2:17-18). Yet, Daniel declared the vision was given to him. Furthermore, Daniel 2:23 seems rightly to be understood as saying God gave the night vision and interpretation of it to Daniel who then revealed the matter to his friends. A careful reading of Daniel 2:30 offers a clue, but truly it is what follows in the rest of the book that convinces us. In Daniel 2:30, the prophet says the secret was revealed for their sakes that shall make known the interpretation to the king. Who will make known the interpretation to the king? Daniel, alone, is the person speaking to the king. The king had forgotten the dream (Daniel 2:5). Daniel depended upon the angelic personalities that visited him and interpreted the visions God gave him to remind Nebuchadnezzar of the dream (Daniel 2:19 with 7:2 and especially 7:16). Daniel understood that God and His angels were the one's interested in revealing these things to Nebuchadnezzar Daniel consistently deflected attention from himself to the revealer of secrets. Overview Of God s Prophecy Chart: Nebuchadnezzar s dream is God s prophecy chart a presentation of information organized in a table or a graph to facilitate understanding, allowing the student to analyze the relationship of one part of the information with its other parts. God s prophecy chart represents the prophetic period called the Times of the Gentiles. 58 The expression times of the Gentiles was coined by Jesus and used in His prophecy concerning the Temple in Luke 21:24. It refers to that period during which God is extending His Sovereign authority in the kingdom of men through the Gentiles. During this time, His promise regarding Israel s restoration of her kingdom in the earth is suspended because of her unbelief. 59 As has been noted above, this began when God turned her over to Babylon, and will continue until she receives Jesus as her Messiah (Zechariah 12:10; Revelation 58 The Times of the Gentiles refers to the prophetic period during which God has transferred kingdom authority (Daniel 4:17, 18, 25) from Israel and turned it over to the Gentile nations. Jesus offered to restore it to Israel, but she refused (Luke 19:41-44 with 21:20-24). Therefore, He promised it would be given to another nation (Matthew 21:43 see Isaiah 55:5) bringing forth the fruit of the kingdom which is repentance unto good works (Philippians 1:11; Matthew 3:8; Luke 3:8 with Acts 26:20). 59 God always presents a formal indictment against a nation that He has turned in to hell (Psalm 9:17). It is interesting to note that the sins of Jeroboam are named specifically in the indictment against Israel (I Kings 14:16; II Kings 17:1-23, especially verses 20-23), and the sins of Manasseh are named in the indictment against Judah (II Kings 24:3; Jeremiah 15:4). Of course, this does not mean that God turned these nations to hell because of what Jeroboam or Manasseh did rather, because the people stubbornly continued to walk in the sins that those kings established in the land (II Kings 17:13; see Jeremiah 5:31).

49 1:7). Nebuchadnezzar stands at the head of this era, and so the head of the image represents him. Each section of the image symbolizes an earthly kingdom to which God grants world dominion. Four Major Divisions The image represents four major divisions in the history of the Times of the Gentiles. The golden head represents the first division. The upper torso of silver represents the second, and the third division is represented by the brass belly and thighs. The legs of iron together with the feet and toes of iron and clay represent the fourth. Daniel revealed that each segment represents a world dominion (Daniel 2:37-40). The interpretation of these separate segments begins with the golden head and proceeds in anatomical order to the feet, which indicates each segment follows the head of gold in succession one after the other. In the end of the dream, Nebuchadnezzar saw a stone fall upon the feet of the image crushing the gold, silver, brass, iron and clay to chaff that the wind carried away. This tells us that all four kingdoms continue to the time of the end; hence, each segment represents a transfer of kingdom authority (empire, or world dominion) from one kingdom to the next. As was pointed out earlier, the progression from gold, to silver, to brass, to iron, to iron mixed with clay indicates a progressive degeneration of the glory of the Gentile dominion, by Satan s corrupting influence. At the same time, it represents a progressive increase in the tyrannical strength of the successive kingdoms, until we come to the feet, where the mixture of clay with the iron indicates a weakening of the Gentile dominion. It is important to point out that the Spirit expressly mentions that the strength of the iron continues to be present during this time; in other words, the emphasis is on the presence of the strength of the iron and not on the weakness of the clay (Daniel 2:41). The First Major Division: Head Of Gold The first Gentile dominion is clearly identified; it is Nebuchadnezzar s Babylon the head of gold (Daniel 2:37-38). Daniel s description of Nebuchadnezzar s kingdom must have gratified the king s vanity (Daniel 3-4). The extent of the dominion given to him is astounding: Daniel declared wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath He given into thine hand, and hath made thee ruler over them all. This particular reference to the beasts of the field helps us identify when Nebuchadnezzar was made the head of gold and possessor of the dominion. In the beginning of the reign of Jehoiakim, son of Josiah, Jeremiah declared, Thus saith the LORD of hosts, the God of Israel I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me. And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him (Jeremiah 27:1, 5-8). Nebuchadnezzar became the head of gold on the day Jeremiah declared this prophecy. He declared it in the beginning of the reign of Jehoiakim, who was made king in the year that his father, Josiah, was slain in Megiddo (c. 608 BC). Furthermore, when we compare this declaration concerning Nebuchadnezzar to Genesis 1:26-27, we understand that the kingdom or dominion that God declares is 45

50 46 His to give to whomever He will is the dominion that He had given to mankind at his creation. The dominion identified in Genesis 1:26-27 was given to Nebuchadnezzar. The Second Major Division: Upper Torso Of Silver Daniel observed only one thing about the kingdom to succeed Babylon it would be inferior to (Nebuchadnezzar) (Daniel 2:39a). We note that the Spirit does not refer the head of gold to Babylon, per se, but to Nebuchadnezzar specifically. Nevertheless, the head of gold must represent Babylon as a kingdom since we are told that the next segment represents not the next king of his kingdom, but a new kingdom altogether (Daniel 2:39). Hence, we understand that the kingdom to which God transferred the dominion from Babylon was not inferior to Belshazzar s Babylon (see Daniel 5), but to Babylon s founding king Nebuchadnezzar. We may infer from this that the segments represent the founding king of each kingdom that receives stewardship of the dominion. Apparently, the quality of the kingdom is indicated according to the quality of its founder, and does not necessarily reflect the quality of the successor kings of his kingdom. The founding king of the kingdom to follow Babylon is represented by the silver upper torso of the image, and we are only told one thing about that kingdom it would be inferior to Nebuchadnezzar. The Third Major Division: Belly And Thighs Of Brass The observation that the next kingdom to arise after Babylon would be inferior to Nebuchadnezzar is no doubt represented in the image by the fact that Nebuchadnezzar s kingdom was illustrated by gold, and the kingdom to follow it by an inferior metal, silver. This suggests to us that the third kingdom of brass is inferior to the second, in as much as brass is a metal regarded as inferior to silver. All we are told about the third kingdom to hold stewardship of the dominion is that the kingdom of brass would bear rule over all the earth (Daniel 2:39b). Did not Nebuchadnezzar bear rule over all the earth? Daniel 2:38 would indicate as much. However, Nebuchadnezzar did not press his rule over all the earth in the manner of the third kingdom, as we shall see more particularly later. Indeed, the silver kingdom handled its stewardship of the kingdom in a manner similar to Babylon but the third kingdom of brass was aggressive in the matter of establishing its presence over all the earth. This intimates another important insight that is suggested by the choice of metals to represent these respective kingdoms. While there is a progressive degradation in the glory of the kingdoms, there is at the same time a progressive increase in the strength of each successive kingdom. As these kingdoms degrade in honor, they increase in strength. Usually, we would regard increased strength as a positive. However, when it comes to human government, the divine perspective is that when the kingdom is ruled honorably, it requires less physical, shall we say, tyrannical, strength to hold it together. Hence, as the honor of a kingdom decreases, its appetite for control increases. The Fourth Major Division: Iron Legs And Feet Of Iron Mixed With Clay We now turn our attention to the fourth world dominion (Daniel 2:40-45), that is, the fourth kingdom to receive stewardship of the dominion. The first three segments of the image are passed over quickly. The significance of the first kingdom is obvious it begins the Times of the Gentiles Nebuchadnezzar s kingdom, the golden age of

51 Babylon. The significance of the second and third kingdoms becomes clear when we study chapter eight. The fourth kingdom gets most of our attention in Daniel s interpretation of the image (and in his own visions of the four beasts (Daniel 7)). Let us consider what is revealed about the fourth kingdom in Nebuchadnezzar s dream. Three Phases Of The Fourth Kingdom: The fourth kingdom passes through three distinct phases (Daniel 2:40-44). The first phase of the fourth kingdom is explained in verse 40; it is extremely strong, fierce, and powerful it breaks everything into pieces, and subdues everything to its will. Then the Spirit brings our attention to the feet and toes, respectively, and very particularly points out the fact that at this time, the iron is mixed with clay. This mixture of iron with clay is something to which the Spirit gives considerable attention, using this single symbol to communicate three distinct facts regarding the fourth kingdom, which we will study later. First Phase Of The Fourth Kingdom: The iron legs of the dream image symbolize the first phase of the fourth kingdom. We observed that the relative glory of each kingdom is noted by the relative value of the mineral used to represent it gold, silver, brass, and now iron. It seems evident that the Spirit intended to convey the idea that there will be a progressive degeneration of kingdom glory from Babylon to the time of the end, with a corresponding increase in tyrannical strength, until Christ s glorious kingdom will come. 60 However, while the foregoing may be said to be a supportable insight, we must not avert our attention from the essential point Daniel makes of the iron that this kingdom is peculiarly strong, and that it shall break in pieces and bruise (Daniel 2:40). A careful examination of the legs of iron reveals two insights important to us. When Daniel observed, and as iron that breaketh all these, shall it break in pieces and bruise (Daniel 2:40), suggests that the iron kingdom will break in pieces the gold, the silver and the brass, and bruise them. Two insights may be deduced from thisaiah First, the fourth kingdom will compel the others to acquiesce to its dominion by force. Second, when the dominion is transferred from one kingdom to the next, the kingdom losing the dominion does not lose its place in the earth. This is also indicated by the fact that the gold, silver, brass, iron and clay are all present at the time the stone falls upon the feet (Daniel 2:35, 45). Therefore, we understand that Babylon does not disappear when the silver kingdom rises to world dominion, and so forth. Rather, God grants world dominion to Babylon, the head of gold, then transfers it to the kingdom represented by the silver torso, and so forth. Hence, in Daniel 2:40, we learn that although stewardship of the dominion passes from one kingdom to another, all of these kingdoms continue to the end, and the fourth kingdom will use its greater strength to force its will upon the other three. The Second Phase Of The Fourth Kingdom: The feet are used to represent the second phase of the fourth kingdom. The fact that they are a mixture of iron with potter s clay is Each of these segments is indicated by a precious mineral mined from the earth, and the stone that falls upon the feet of this image and destroys it and becomes a great mountain is said to be a stone mined, as it were, out of a mountain without hands; and it is clearly superior to all of the kingdoms represented in the image. Therefore, this author uses the ultimate mineral to represent this stone the diamond.

52 48 particularly noted, and we are told it means the kingdom is divided (Daniel 2:41). 61 (This is the first meaning of the mixing of clay with the iron.) It is important to note that the feet represent a continuation of the fourth kingdom, only in a divided state. The Spirit takes care to point out that although the fourth kingdom will be divided, it will continue to have in it the strength of the iron (Daniel 2:41). What is the clay? In his interpretation of the dream (Daniel 2:36 ff.), Daniel mentions two things about the clay that he does not mentioned in his description of it. He tells us that it is potter s clay, and he tells us that it is miry clay (Daniel 2:41). While we think there must be some significance in this, we must state here that Daniel does not specify what he means by these distinctions: potter s clay is clay that is free from iron, and miry clay is clay that is mixed with pollutants. God refers to His people as clay, and calls Himself the potter (Jeremiah 18:4-6). Furthermore, we know that the Spirit prophesies regarding Israel that she shall be brought out of the miry clay, that is, dirty, or muddy clay (Isaiah 29:16). It would be speculation to suggest this part of Daniel s prophecy refers to the time in which God would begin preparing the miry clay out of which He will lift Israel to restore her place in the kingdom of men, but that speculation would be supportable. Indeed, it is appropriate to suggest that this period is indicative of God putting His (the Potter s) clay into the fourth kingdom where it becomes that miry clay (that is muddy, or polluted), out of which He will eventually recover His people. 62 The Third Phase Of The Fourth Kingdom: Next, our attention is directed to the toes (Daniel 2:42), which represent the third and final stage in the development of the fourth kingdom. Our attention is again directed to the fact that they also are iron mixed with clay, only this time the Spirit tells us this mixture indicates the kingdom will be partly strong, and partly weak. First, the clay mixed with the iron indicated that the fourth kingdom would be divided; now it indicates it would be weakened. Whatever the clay represents, its presence results in a division and weakening of the fourth kingdom. Furthermore, the ten toes being ten kings over the fourth kingdom indicate that the power of the kingdom is decentralized. 61 The mixture of iron and clay in the feet represents the division of the fourth kingdom. Larkin represents the division of Rome as being symbolized by the two legs of the image. This is an error, albeit a relatively benign one. However, it becomes important later, when we are attempting to ascertain when, historically, we have moved into the second phase of the fourth kingdom. 62 Most date the division of the fourth Empire at AD 395, with the death of Theodosius I, because after his death the Empire was permanently divided into the East (Byzantine Empire) and West (Roman Empire). However, the breaking up of the Roman Empire began when the Gospel turned the world upside down (Acts 17:6) perhaps this began the infusion of the potter s clay (Romans 9:21). Soon, civil wars and renegade cities breaking out from under Roman rule threatened to unravel the empire. In an effort to preserve it, Diocletian appointed Maximilian over the Western half while he held the East (AD 285), but problems continued to escalate. Constantine followed Diocletian, and saw that to preserve the Empire he would have to join forces with nominal Christianity. Hence, a polluted version of the faith was mixed, like miry clay, into the iron (AD 313). This unnatural mixture led to the permanent division of the empire in AD 395, and has kept Jerusalem at the forefront of political and religious interest to this day. Another possibility arises if we consider the miry clay as a reference specifically pointing to Israel. Perhaps this weakening of the fourth dominion occurs when Israel begins to be gathered out of the miry clay. Could the miry clay refer to the present condition in which Israel is embedded in the clay of the believing Gentiles?

53 Now we come to the third signification of the mixture of iron and clay. Daniel 2:43, understood in the context of this passage, explains what provoked God to conclude this kingdom, once-and-for-all (Daniel 2:44-45). The Spirit directs our attention to the fact that iron and clay will not bond together as symbolizing that the effort to mingle themselves with the seed of men will fail (Daniel 2:43). Read Genesis 6:1-2. In that place, there is an effort to mingle the seed of the sons of God (iron?) with the daughters of men (clay?). It produced giants in the earth. It was at this time that God brought the flood, and destroyed mankind from off the face of the earth, saving only Noah and his immediate family. It is intriguing to note that according to Daniel s prophecy, the sin that finally brings God s wrath upon the kingdoms of the world is similar. Notice, in this present case, they attempt to mingle their seed with the seed of men. Who are they? Notice verse 44, in the days of these kings is the only hint we find in the immediate context to identify to whom the word they refers. This is the first time in Daniel s interpretation of Nebuchadnezzar s image that he suggests the toes are representations of kings who reign at the time of the end. It is clear from Daniel s interpretation of Nebuchadnezzar s dream, that as far as God is concerned, the fourth kingdom continues as the steward of world dominion all the way to the end of the kingdoms of this world, albeit in a divided and weakened condition (Daniel 2:40-45). Conclusion Of The Vision: The Stone That Destroys The Image And Begins An Eternal Dominion In his description (Daniel 2:34-35), Daniel told us that the image remained motionless before Nebuchadnezzar, apparently, for some duration while he studied it. Suddenly, a stone was cut without hands and smote the feet of iron mixed with clay, breaking them to pieces. 63 At this time, the iron, clay, brass, silver and gold were broken to pieces together until they became like chaff and the wind carried them away. He continued watching until the stone became a great mountain that filled the earth. Daniel s interpretation of this part of the dream (Daniel 2:44-45) explains that the stone, that breaks to pieces the entire image, represents the God of heaven setting up a kingdom in the earth that eliminates all the other kingdoms, to which He gives the dominion forever under one king: It shall stand forever. Furthermore, Daniel explains that the fact that the stone was cut without hands, and brake in pieces the iron, brass, clay, silver and gold means that God is talking about an event that will happen hereafter. It is important to note that Daniel is bringing our attention to the fact that this stone does not arise from the image, and that because it appears after the image is completed, it is an event that occurs after all the elements of the image are in place. Finally, one fact is Daniel 2:34 suggests that Nebuchadnezzar watched the preparation of the stone. Thou sawest till that a stone was cut without hands, which smote the image Thou sawest ( t yåøw h h ź j chezeh (Strong No seeing) havooyeta (Strong No you continued seeing, or you contemplated)) suggests he was pondering the image for some duration. Till that a stone was cut without hands (N b a t d z Ωgtĥ y d dao ad (Strong No see also 5703, 5704, 5706, until, or continuing until, indicating to the completion of) dee (Strong No that, signifying a sudden conclusion of what was being pondered) ho te gahzehreht (Strong No was separated from, or cut out of, signifying the idea of being quarried) eben (Strong No. 69 a stone)). Hence, we conclude the king s contemplation of the image was abruptly interrupted by the stone mysteriously coming from the mountain (see Daniel 2:45) and destroying the image.

54 50 brought out about the stone in Daniel s interpretation that is not mentioned in his description it was cut out of the mountain. The Stone The word stone is used to refer to a rock that is small enough to be handled and put to use for some purpose. 64 The distinction between a stone and a rock seems mostly to do with size. However, we notice that the word stone is used when referring to precious minerals, such as sapphire (Ezekiel 1:26; 10:1), onyx (Genesis 2:12), or beryl (Ezekiel 10:9). Ezekiel 28:13 identifies the sardius, topaz, diamond, jasper, emerald, and carbuncle with the sapphire, onyx and beryl as precious stones. The word rock is never used in association with gemstones. Daniel does not identify the stone with any particular mineral, nor does he call it a precious stone. Nevertheless, we know that it refers to the coming of Christ to set up His kingdom, and Daniel s stone is surely a reference to the precious stone mentioned in Isaiah 28:16 Behold, I lay in Zion for a foundation stone, a tried stone, a precious corner stone, a sure foundation. (Because this stone is indeed precious, and because it is sufficiently hard so that it breaks in pieces even iron, we use the diamond to represent it in our charts.) At first glance, one might think the stone is a reference to the kingdom mentioned in connection with it. However, a careful reading will show that the stone becomes a mountain, that is, a kingdom, which fills the earth (Daniel 2:35). That Jesus Christ is the stone of Daniel 2 is easily attested (Genesis 49:24; Isaiah 28:16; 8:14; Psalm 118:22 with Romans 9:33; I Peter 2:7-8; and Matthew 21:42; Acts 4:11). The prophets testify that Christ Jesus will establish the kingdom of God in the earth (Revelation 19-20). God hurls the stone upon the feet of this image and by it destroys the kingdoms of the world. For, it is to this stone that He has given the dominion, forever and ever (Matthew 28:18). By the stone God raises up an eternal kingdom that will break in pieces and consume all these kingdoms (Daniel 2:44). Hence, the stone falls upon the feet of the image, which is the coming of Christ to execute the vengeance of God upon the wicked. He sets up His kingdom, which proceeds to break to pieces all the kingdoms represented in the image. Finally, this kingdom overspreads the entire earth. Cut Without Hands When stone was used to build an altar the Israelites were very particularly charged not to use hewn stone (Exodus 20:25 (see I Kings 6:36; Lamentations 3:9; Amos 5:11)). This meant God did not want them to use stone fashioned by human hands with tools. The stone that God hurls upon the feet of the image is one that is quarried from the mountain without hands it is not hewn stone. This tells us it is not of man s doing this 64 The Hebrew/Aramaic word NRbRa (eben (Strong No.s 68, 69)) is usually translated stone. (The word stone occurs 140 times in 127 Old Testament verses and is used to translate some other word in only about 11 verses.) The word rock is usually used to translate r wx (tsuwr (Strong No. 6697)). Rarely, the word tsuwr, or another word akin to it, such as rox (tsor (Strong No. 6864, from 6696 (see 6697)) is translated stone, e.g., Exodus 4:25 and II Samuel 17:13. The two words are used together in Isaiah 8:14 in a manner that shows they may be used to identify the same thing. However, comparing how eben is used with how tsuwr is used shows that eben (stone) is used when a tsuwr (rock) is small enough to be handled (moved, or carried) by a person putting it to some particular purpose (Genesis 11:3; 28:18, 22; 29:2,3; 31:45; 35:14; Exodus 7:19; 17:12; 20:25; 24:12; 28:10,11; 31:18, etc.), whereas, the word rock seems to identify a mass that is too large be carried or handled (Exodus 15:5, 16; 21:18; Deuteronomy 8:15; Judges 6:21; 7:25; 13:19, etc.).

55 kingdom does not come by man s cunning, or by the strength of his arms. The Roman Catholic Church believes it is their privilege to establish this promised kingdom in the earth through political cunning and force of arms. Protestants, borrowing from their harlot Mother, have a slightly altered view of it. There are some variations as to minor details, but essentially the Protestant believes that by preaching the Gospel with the Holy Ghost sent down from heaven they will eventually convert the world to Christ and by that means usher in the kingdom. While this is nearer to the idea illustrated by the stone being cut without hands, nevertheless, it involves the agency of earthly man in the work of bringing about a kingdom that is not of this world (John 18:36). Furthermore, this kingdom begins when the stone smites, that is, strikes, or attacks the kingdoms represented in the image in the days of its last kings (Daniel 2:44), and utterly destroys them (Daniel 2:35) not when they have been converted by the Gospel and so willingly yield to Christ as King. The fact is, this stone is cut without hands, and no man in the earth will have any part in it; nor has any man had any part in the preparation of this stone it is cut (that is, quarried) from the mountain without hands. Out Of The Mountain Identifying the stone as Christ, and ascertaining what is meant by the fact that it was cut without hands is straightforward. Identifying the mountain from which this stone is cut is not. We are told that the stone that becomes a great mountain (Daniel 2:35) was cut out of the mountain without hands (Daniel 2:45). The great mountain is explained in Daniel 2:44 to be the kingdom that the God of heaven will set up in the earth. However, Daniel does not provide an explanation of what mountain is meant in Daniel 2:45. We may infer it is the kingdom of God represented by the mountain in the verse immediately preceding, but this begs the question how is the stone cut from the mountain before it has become the mountain from which it is cut? If that sounds convoluted, it is by design. Sometimes the Scripture speaks in enigmatical, even paradoxical terms to reveal secrets only available to those who diligently seek them out (Proverbs 25:2). God uses the symbol of a mountain to represent a capital city, and by extension, the kingdom over which it presides (Jeremiah 51:25). It is clear that the mountain into which the stone is transformed in Daniel 2:35 is interpreted by Daniel to be the kingdom set up in the earth by the God of heaven in Daniel 2:44. Therefore, the mountain in Daniel 2:45 must also refer either to a kingdom, or to a capital city along with its kingdom. Remember that God has promised the dominion of the earth to Israel, often identified with its capital city, Jerusalem. 65 To this end, Israel was given stewardship of the dominion while they awaited the coming of their Messiah. The essential message of Daniel is that God governs in the kingdom of men, but the specific purpose of Daniel is to explain the transfer of this stewardship of the dominion from Israel to the Gentiles and to outline the events that will lead to the restoration of Israel, and the final fulfillment of His promises to her (Isaiah 9:6-9). Christ Jesus is the Seed of Abraham (Galatians 3:16) and David (II Samuel 22:51; Psalm 18:50; John 7:42; Romans 1:3; II Timothy 2:8) the rightful heir of all the promises of God to Israel. In this way, Jesus is the stone cut Jerusalem is also identified with Zion, the city of David (I Kings 8:1; II Kings 19:31; Psalm 51:18; 128:5; 147:12; Isaiah 2:3; 4:3; etc.). Technically, Zion refers to a specific hill in Jerusalem (Isaiah 10:32). Hundreds of verses can be appealed to that establish the truth that God has committed Himself to establishing Jerusalem as the capital city of His eternal kingdom on earth. However, Isaiah 9:7 settles it.

56 52 without hands from the mountain (He came into the world through Israel) and will return to destroy all the kingdoms of this world and establish His kingdom (mountain) in fulfillment of God s promises to Israel. The word mountain is used 273 times in 253 verses in the Old Testament; it translates the same Hebrew word (rah = har), with two exceptions: Daniel 2:35 and Daniel 2:46, where the Chaldee word for mountain is used (wf = tuwr). 66 However, in Daniel 9:16, 20 and 11:45, the common Hebrew word, har, is used for mountain. This is explained by the fact that Daniel introduced his book in Hebrew (Daniel 1:1-2:3), then switched to Chaldee from Daniel 2:4 through chapter seven, and back to Hebrew in 8:1 through the end of the book. 67 Chaldee and Hebrew are very closely related languages, which should not be surprising, since Abraham was originally a Chaldean (Genesis 11:28-31; 15:7). In fact, the word wf (tuwr) is written identically in both Chaldee and Hebrew except that in Hebrew it signifies an orderly row of stones or rocks, while in Chaldee it signifies a row of hills as in a mountain range. Hence, the Hebrews used it to speak of a row of stones (Exodus 28:17), and by extending the idea that it conveys of things arranged in a more or less straight line it is used of a row of cedars (I Kings 6:36), whereas the Chaldee used it to speak of a mountain. The Chaldee word for mountain is a very near relative to the Hebrew word for rock. 68 This is brought to your attention because we think there might be an intended play on the words in Daniel 2:35 and 2: The Hebrew word universally translated mountain is rah (har (Strong No. 2022)). There only two places where another Hebrew/Aramaic word, r wf (tuwr (Strong No.s 2905, 2906)), is translated mountain, are Daniel 2:35 and 2:46. In Hebrew, the word signifies an orderly row of stones, hence, a wall. The idea of a row of rocks translates in the Aramaic as a mountain, or a set of hills. (See Strong No.s 2905, 2906 and The New Brown-Drive-Briggs-Gesenius Hebrew-English Lexicon pp. 377a, No and 1094a, No. 2906). 67 This interesting feature of Daniel's prophecy should not be regarded as mere coincidence. From Daniel 2:4 through chapter seven is indeed a separate section of the prophecy, distinct from that section in Hebrew from Daniel 8:1 through to the end of the book. They are interrelated, of course, but distinct movements in this prophecy. The first section gives a full account of Nebuchadnezzar's dream image from the golden head to the ten toes, represented as the ten horns of the fourth beast of Daniel 7. It begins in chapter 2 with Nebuchadnezzar's dream image and Daniel's interpretation (Daniel 2) which overviews the times of the Gentiles from Nebuchadnezzar to the coming of Christ. This section ends with chapter 7, the prophecy of the four beasts, which explains the terminus of the prophecy, or how the times of the Gentiles ends. In between the Dream image (showing the beginning of the times of the Gentiles) and the vision of the four beasts (showing the end of that prophecy) Daniel, by the Holy Ghost, provides an overview account of the significant history of Babylon, the golden head, to the end of the first kingdom and transition to the second, Medo-Persia, with the reign of Darius the Mede in Babylon (Daniel 3-6). It is worthy of notice that these two kingdoms were ruled by servants of the Most High God (Nebuchadnezzar Jeremiah 25:9; 27:6; 43:10; and Cyrus Isaiah 44:28; 45:1), whereas the first ruler of the third kingdom was not a servant of the Most High God, and the first ruler of the fourth kingdom is not identified expressly, while the last ruler of that kingdom is the focus of Daniel's prophecies and is certainly not a servant of the Most High God. (Also, the history of Nebuchadnezzar and Darius (under Cyrus Ezra 1:1) are part of the history of Daniel.) But the point is that the Chaldee section presents the prophecy concerning the Times of the Gentiles as it relates to the Gentiles. Daniel 8:1 begins a look at that prophecy as it relates specifically to Israel (Daniel 9:24). Indeed, the historical section takes us to the beginning of the prophecy accounted for in Daniel You will notice at Strong No a note indicating that the Chaldee (Aramaic) word r wf (tuwr) corresponds to Strong No r wx (tsoor), which is translated rock.

57 We are satisfied with our explanation of why Daniel represented the stone as being cut out of that mountain which it later becomes (see above He came into the world through Israel). Christ Jesus is certainly the stone, and the eternal kingdom that God promised to Israel is certainly the mountain that it becomes. The meaning of that part of the vision in which the stone is cut out of the mountain without hands must be that Jesus (the stone) comes out of Israel (the mountain), without hands perhaps alluding to the virgin birth that is, apart from the hand of man. However, as we noticed above, the Chaldee word translated mountain in Daniel 2 is one that is very similar in spelling and meaning to a Hebrew word that is translated rock. Therefore, in Chaldee we may say the stone comes from the mountain (kingdom), and becomes the mountain (kingdom) that fills the earth, while in Hebrew, we may say the stone is cut out of the rock and becomes the rock that fills the earth. When we call to mind the fact that God is our Rock (Deuteronomy 32:4, 18, 31; II Samuel 22:2, 32; 23:3) another insight begins to emerge. Jesus is the stone that comes from that Rock, and as He is God manifest in the flesh (I Timothy 3:16), and when He establishes His reign on the earth, He will fill the earth with the presence of God. Yet, there is more. Jesus is the stone which God lay in Zion as a sure foundation (Isaiah 28:16). It was rejected by the builders, but raised up by God to become head of the corner (Psalm 118:22). Indeed, Daniel s stone is none other than the chief corner stone of the foundation (I Peter 2:6) that is made up of the Apostles and Prophets (Ephesians 2:20), upon which the House of God is constructed, a habitation of God by the Spirit (Ephesians 2:22), the church of the living God (I Timothy 3:15). Many Bible believing students will avoid these obvious connections because Catholics and Protestants use them to support their erroneous views of the kingdom. However, to run away from truth in order to avoid any accidental association with error, is as great an evil as it is to twist truths out of context into error. We declare that the errors of both Catholic and Protestant notions about the kingdom of God arise in part from the observations made above. Nevertheless, the above connections between the stone of Daniel s prophecy and Christ Jesus as the stone the builder s rejected, which is the stone of stumbling and rock of offense that was made head of the corner, must not be ignored. The Message Of God s Prophecy Chart Armed with the above, we may proceed now to discuss some of the more esoteric insights available in Daniel s interpretation of Nebuchadnezzar s dream image. The head of gold is Nebuchadnezzar, followed by the silver, the brass, and then the iron together with the iron mixed with clay, represent God's transfer of "the kingdom" in four successions. The Lord named Nebuchadnezzar the head of gold, and called him God s servant (Jeremiah 25:9). Cyrus was named and identified as God s servant in Scripture 170 years before he became the ruler of the second world empire (Isaiah 44:28; 45:1). Daniel 8 offers such detailed information concerning the first ruler of the third world empire that no one can miss its application to Alexander the Great. Similarly, Babylon is named in Daniel s prophecy (Daniel 1:1; 2:38); Persia and Grecia also are named in Daniel s prophecy (Daniel 8:20-21; 10:20; 11:2). The context in which these empires are named makes it clear they are the first three world empires to hold the kingdom represented by the first three sections of Nebuchadnezzar s dream image. God expressly identified the first kings and named the nations they would rule that would hold 53

58 54 the stewardship of the kingdom in the first three successions, but He did not identify either the first king or the name of the nation he calls the fourth kingdom. Why? We will need to borrow insights from Daniel 7 and 8 to offer our answer. Daniel sees four beasts arise from the sea (Daniel 7:1-2). We are told they represent four kings that shall arise out of the earth in the days when God will give the dominion to the saints of the Most High God (Daniel 7:17-18). The first three are discussed briefly (Daniel 7:1-6), but the fourth beast is signaled out as peculiar, even mysterious (Daniel 7:7-8; 23-26). It is called the fourth kingdom upon earth (Daniel 7:23) and in the context of this statement, it is clear that this fourth beast is a representation of the fourth segment of Nebuchadnezzar s dream image. As we have noted, God names the first three empires but does not name the fourth. The first kings of the two empires are named, and the third is clearly identified but the first king of the fourth kingdom is not named, nor is the nation that holds the fourth kingdom identified. Why? Remember what you have learned about the spiritual warfare that goes on in the heavens over the rule of the Kingdom of God over the kingdom of men. By the time Jesus came into the world, Satan had succeeded at bringing all the kingdoms of the earth under his power (Luke 4:5-6). Satan offered to give this power and glory to the Son of God if He would worship Satan (Luke 4:7); Jesus rejected his offer (Luke 4:8). This is interesting on many levels, but consider that the Father had already promised the dominion to His Son (Psalm 2). However, the path Jesus would have to take to receive the dominion required that He become man, live a perfectly sinless life, and then pay mankind s penalty for sin, which is death (Romans 6:23), and not just any death, but the death of the Cross (Philippians 2:5-11; see Isaiah 53; Psalm 22). This was necessary, because the law of God had to be satisfied, and the penalty of sin had to be paid before God could justly redeem mankind from under the curse of the law, which is death (I Corinthians 15:55-56; Galatians 3:9-14). By the time of the beginning of the fourth kingdom, Satan had received from God the dominion over the kingdom of men, and he was ready to raise up a Satan inspired ruler, the man of sin prophesied in Daniel. Satan recognized that Jesus Christ was (is) the heir. All the devils knew that Jesus was the Holy One of God (Mark 1:24; Luke 4:34), the prophesied stone cut without hands that was destined to destroy them and receive the dominion forever and ever. The devils wondered why He had appeared already; they asked whether He had come to torment them before the time (Matthew 8:29). Keep in mind that the dominion of man had been given to Satan. God gave the kingdoms of the world and the glory of them to Satan because man had bowed the knee to devils through idol worship (I Corinthians 10:20). God repeatedly sent His prophets to call the people to repentance toward God and faith in Christ the Messiah, and to submit to the righteousness of God in good works dedicated to His glory, which is the fruit God seeks from the dominion but the people consistently refused to bring the fruit of the dominion to God. Instead, it was being given to Satan, who by this time had received power over the dominion, and, of course, refused to yield the fruit of repentance unto good works to God. Therefore, God sent His own Son into the world (Matthew 21:33-41).

59 When John the Baptist began preaching repentance and declaring that the kingdom of God was at hand, Satan and his devils knew this meant God was claiming the dominion for His Son. For this reason, Satan and his devils began to take by force that which God had decreed would be taken away from Satan and given to Christ Jesus. Jesus went on to conquer Satan by obeying the Father and fulfilling all the Law, and then dying on the Cross for the sins of the whole world (Colossians 2:9-15; I John 2:1-2). The sting of sin is death, and the strength of sin is the law; therefore, because Jesus died on the Cross as a sinless sacrifice, death had no claim on Him (Acts 2:24). He arose from the dead, thus conquered death, and broke the power of sin. God has decreed that all who confess Jesus as Lord (turning from the power of Satan to God Acts 26:18) and believe that He arose from the dead shall be saved from the wrath to come (Romans 10:9-13; 5:8-9). Furthermore, God took the dominion from Satan and gave all power in heaven and in earth to His Son (Matthew 28:18). However, rather than establish His rod-of-iron rule over the earth at that time (Psalm 2:9; Revelation 2:27; 12:5; 19:15), He set up His Church (Matthew 16:18), gave her the keys of the kingdom (Matthew 16:19), and commissioned her to go into all the world and preach the Gospel (Mark 16:15; Matthew 28:18-20), commanding all men everywhere to repent (Acts 17:30), and inviting all mankind to receive the remission of their sins by faith in Jesus Christ (Luke 24:46-48; Acts 26:18), in order to be saved from the coming wrath of the Lamb (Revelation 6:16). Because Jesus would be departing from the earth, to serve as our High Priest before the Throne of God (Hebrews 9:11; 7:25; Romans 8:34) and prepare a place for His Bride (John 14:1-4), He sent His Spirit into the world to take His place while He was gone (John 16:7-11). The Holy Ghost was sent to guide the Church in its mission to evangelize the world (John 16:13; Acts 8:29-39; 16:6-7) and to empower Christ s disciples to preach the Gospel (I Peter 1:12; Acts 1:8), and live victoriously (Galatians 5:16). Through believers, He reproves the world of sin, righteousness and judgment (John 16:7-9). Satan continues to oppose Christ. He operates in the first heaven as prince of the power of the air and wars against the angels of the second heaven that God has commissioned to minister to those who are heirs of salvation (Hebrews 1:13-14) the joint-heirs of the kingdom with Christ (Romans 8:17). Satan knows that the keys of the kingdom (kingdom authority) have been committed to Christ s Church in the earth, and that the gates of hell cannot prevail against it, and so he focuses his assault on the Lord s churches (Revelation 2-3). He uses the same tactics he has always used (II Corinthians 2:11; James 1:13-14; I Timothy 4:1-4; I Peter 2:11-12). He seeks to corrupt the churches by seducing spirits leading believers astray by doctrines of devils (I Timothy 4:1-4). 69 Satan violently wars in the second heaven to take the kingdom of heaven by force. He does this by setting up strongholds in the lives of believers, in Christian homes, in churches, cities, states, and nations (II Corinthians 10:4) from which he can exert a controlling influence in this world, provoking God to deliver them into his power In fact, as he used Jezebel in the Old Testament to corrupt the congregation of Israel, he likewise used a Jezebel in the New Testament church to introduce the same corruptions into the church of Thyatira (Revelation 2:18-24).

60 56 Together with his millions of devils, Satan is the spirit that now works in the children of disobedience attempting to usurp Christ s place in the world, and to set up his own son of perdition upon an earthly throne over the kingdom of men. This is the spirit of antichrist (I John 4:3). To this end, Satan maintains a seat (throne) in the earth (Revelation 2:13). Therefore, the natural instinct of the children of disobedience is toward uniting the world under one king. Remember that Satan said the kingdoms of the world were given to him, and to whomever he would give it. In other words, Satan s plan was to give the dominion he had received over the earth (the fourth kingdom) to some human ruler who would bow his knee to Satan. He continues to pursue this objective the spirit of antichrist is warring against the Spirit of Jesus Christ. The testimony of Jesus Christ, which is the spirit of prophecy (Revelation 19:10), has born witness by the prophets that such a world leader will arise in the earth. Daniel called him little horn (Daniel 7:8: 8:9), the prince that shall come (Daniel 9:26), the king of fierce countenance (Daniel 8:23). Isaiah called him the Assyrian (Isaiah 10:5). Paul called him the man of sin and the son of perdition (II Thessalonians 2:3), and John called him the beast (Revelation 13). However, presently the Spirit of Jesus Christ is restraining the spirit of antichrist, so that he cannot take the dominion and deliver it into the hands of the man of sin (II Thessalonians 2:1-7). So long as the Holy Ghost is in the world, operating through Christ s disciples, the antichrist spirit cannot manifest the son of perdition (II Thessalonians 2:3). Satan s strategy is the same as it has always been. He corrupted Israel and Judah by seducing them into the sin of idolatry by Jezebel and her daughter, Athaliah. He planted another Jezebel in the church of Thyatira, who planted the seeds of error that have grown into the Roman Catholic Church. Thusly, he works to corrupt the churches (read Revelation 2-3). He also works to seduce believers into sin by the lusts of the flesh in order to defile the Temple of God (the believer s body) (I Corinthians 3:17; I Peter 2:11; see Galatians 5:16-21). This is a key stratagem to his purpose, for he knows that his enemy, the Holy Ghost, moves into the world through the belly of the believer (John 7:38-39). Furthermore, he was listening when Jesus warned that while we are the salt of the earth, if the salt loses its savor, it is good for nothing but to be cast into the street and trampled under the foot of men (Matthew 5:13; Luke 14:33-35). Satan labors to compromise believers until they are good for nothing. One day, the Lord will remove His Church from the earth, withdrawing the Holy Ghost from the world, and that is when Satan will make his move to take the dominion entirely into his power once again. He will fail! It is intriguing to note that the prophet Daniel did not name a king, or a nation, who would have the fourth kingdom upon earth (Daniel 7:23). That is because this fourth kingdom is peculiar, and mysterious. First, by the time of the fourth kingdom upon earth, Satan had received the dominion, and intended to deliver it to a king of his choosing (Luke 4:6). This was interrupted by the arrival of Jesus who was born king, the Christ to whom the dominion was destined (Matthew 2:2; 21:5; 27:11; John 12:13-15). This early arrival of the stone prophesied in Daniel was apparently not anticipated by the devils (Matthew 8:29). Jesus offered to restore the kingdom to Israel. She rejected the stone (Matthew 21:42). Therefore, Jesus withdrew His offer of the kingdom to Israel, and promised it to a nation that would bring forth the fruit of the kingdom (Matthew 21:43).

61 In other words, the reason the prophet Daniel did not identify a king, or a nation that would receive the fourth dominion is because the Spirit knew, of course, that the fourth kingdom would be unique in this regard. It was intended for Israel, with Jesus as her King, Who would leave on a far journey with Israel having the stewardship of the kingdom until He would return (Matthew 25:14-30; Mark 13:34-37) but she rejected her Messiah. 70 This created a problem! Because Israel refused to deliver the fruit of the kingdom to God, Jesus withdrew His offer of the kingdom from her and promised to give it to another nation that would bring forth that fruit (Matthew 21:43). The Catholics and Protestants think that the Church is the Kingdom of God on earth. In a limited sense, they are correct. The Church has been given the keys of the kingdom (Matthew 16:18-19). The Church is made up of kings and priests (Revelation 1:5-6) under Christ the King of kings and High Priest of our souls to Whom is given all power in heaven and in earth (Matthew 28:18). Additionally, when the Spirit of God operates through the Lord s churches in manifestation of kingdom power and glory, the kingdom of God has come unto them (Matthew 12:28). Nevertheless, Christians are charged to obey magistrates, and to recognize the divine appointment of human governments (Romans 13:1-6; Titus 3:1). For while the Church has been given the keys, it has not been given the scepter of earthly government; indeed, it will never depart out of Judah (Genesis 49:10). Jesus promised, however, that the nation that brings forth the fruit of the kingdom would be given the stewardship of the dominion until He comes. Hence, the Church has the keys, but does not have the scepter of the kingdom. Jesus has set the stone in the earth, as He is the chief corner stone of the foundation upon which is being built the House of God for a habitation by the Spirit, the church of the living God. The unbelievers are stumbling over this stone, but those who fall on it will be saved from the wrath to come. Jesus commissioned His Church to minister to the nations. We are to teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever (Christ) has commanded (us) (Matthew 28:18-19). Our job is to preach the Gospel, baptize converts, and train them to obey Christ the King, as His ambassadors. In the course of our ministry to the nations, if they obey the Gospel, and bring forth the fruit of the kingdom, that nation will be honored with stewardship of the dominion. Those nations that refuse do so at their peril, for the King will return and they will be judged accordingly (Matthew 25:14-31). From the above we can understand why Daniel did not name a king, or a nation with his prophecy concerning the fourth kingdom, and discern the essential message of the vision. The Times of the Gentiles will continue until the Lord returns to the earth and sets up His kingdom. The Times of the Gentiles will develop in four successive holders of the kingdom, represented by the four sections of the dream image. The first is named; it is Babylon. The second and third are also clearly identified; they are Persia and Grecia, respectively. The fourth kingdom is not specifically identified. This is because at the time of the fourth kingdom, the kingdom of heaven would suffer violence, and the violent This is not to say Jesus intended to set up His physical kingdom on the earth with Him as ruler at this time. The offer was to restore Israel to her kingdom stewardship of the dominion, which she could have held in stewardship on His behalf until He returned to the earth.

62 58 would take it by force. Consequently, the intended king (Messiah) would be rejected, but He would send His Spirit into the world Who would restrain the usurper king (little horn) from appearing. Additionally, the intended nation (Israel) rejected Christ s offer of the kingdom and only those nations bringing forth the fruit of the Gospel were to possess it. (We are in the fourth succession, and at present, America holds the dominion by virtue of her having brought forth the fruit of the Gospel to God and so has been established as one nation under God. Unless she repents, she will lose the dominion and it will be given to another nation that is deemed by God to be more worthy, or that is decreed by God to be His battle ax to turn this nation that has forgotten God into hell Psalm 9:17.) Satan continues to take the kingdom of heaven by force as spiritual warfare rages in the heavenlies (Ephesians 2:2; 6:10-20), with the spirit of antichrist working in the children of disobedience moving them to set up a global dictatorship in the earth. The Spirit of Jesus Christ is restraining him. Until the Spirit of Christ is withdrawn from the world scene, by the removal of the Church (II Thessalonians 7:1-7), Satan s man of sin cannot be revealed. According to Daniel s prophecy, the fourth kingdom will continue in this way until the time of the ten toes, which are ten kings that shall rule the fourth kingdom. At this time, the stone cut without hands will fall upon that kingdom and begin the collapse of all the world s kingdoms precedent to the rise of Christ s kingdom in the earth. END of CHAPTER THREE

63 59 Chapter Four: Daniel s Visions of the Four Beasts Introduction Shortly after Daniel was taken into Babylon (606 B.C.), he interpreted Nebuchadnezzar s famous dream (Daniel 2). Nebuchadnezzar died a little more than forty years later (c562 BC); 71 and the kingdom went through about seven years of turmoil over succession, until finally Nebuchadnezar s son-in-law, Nabonidus, established the kingdom under his rule (c555 BC). About seven years later, it became necessary for Nabonidus to lead the armies of Babylon north, into Persia, to protect the Empire from the rising threat of the Medes and the Pesians. Nabonidus set his son (grandson to Nebuchadnezzar), on the throne as second ruler of the Empire (549 BC), in order to secure the throne to Nebuchadnezzar s heir during his absence, and to provide for a smooth transition of power should he be killed in battle. In the first year of Belshazzar, Daniel received his dream of the four beats (Daniel 7), more than fifty years after he had interpreted the famous dream image of Nebuchadnezzar. You have been introduced to Daniel s interpretation of Nebuchadnezzar s dream (Daniel 2). It is time to begin our study of Daniel s dream the visions Daniel received in the first year of Belshazzar, king of Babylon (c549 BC) (Daniel 7:1). Introduction To Daniel s Dream In the first year of Belshazzar, king of Babylon, Daniel had a dream; and during this dream, he saw visions (Daniel 7:7, see v. 2). Daniel recorded the dream in Daniel 7, and told the sum of the matters that is, he explained the meaning of the revelation that he received (Daniel 7:1). The plural, visions, tells us that each segment of the prophecy is a separate vision. Yet, all of these visions, and the matters they address, are summarized together as having to do with one matter (topic) (Daniel 7:28). The summation of the dream is given in Daniel 7:17-18 and In Daniel 7:17-18, the angel summarizes the entire dream by saying the four beasts represent four future kings who will arise out of the earth but that the saints of the most High shall take the kingdom and possess it forever. Daniel 7:25-28 concentrates particularly on the fourth beast and the little horn the fourth beast is the fourth kingdom; it shall dominate all the other kingdoms of the 71 There is no clear testimony, neither in Scripture, nor in secular history, as to the chronology of kings from Nebuchadnezzar to Belshazzar. What we know from Scripture is that Evilmerodach was king of Babylon in the 37 th year of Jehoiachin s imprisonment (Jeremiah 52:31), and Belshazzar was king of Babylon when it fell to the Medes and the Persians (Daniel 5:1-31). As for other historical documents, the famous Babylonian Chronicles is, interestingly, missing for this period. The author provides an extensive study of this chronology in his work titled My Notes On Biblical Chronology, p in footnote no. 61. In summary, Nebuchadnezzar died in the 43 rd year of his reign, (562 BC assuming the Babylonians followed the custom of marking the beginning of his reign with the formal establishment of the Babylonian Empire at the conquest of Egypt), and the kingdom went through a period of conflict regarding succession. According to Babylonian documents, one Amel-Marduk reigned for about two years. Evilmerodach (aka Nergalsharezer Jeremiah 39:3) succeeded the throne and reigned three years. He infuriated the rulers of the realm, probably because he released Jehoiachin and elevated him above the rulers of the Empire; within three years, he was usurped by Labasi-Marduk. This usurper lasted one year and was replaced by Nebuchadnezzar s son-in-law, Nabonidus (555 BC). About seven years later, Nabonidus was preoccupied with uprisings in the north, and left his son, Belshazzar, on the throne in his absence, as second ruler of Babylon (549 BC). Ten years later, Darius conquered Babylon. Daniel received his dream in the first year of Belshazzar, or in 549 BC, about 13 years after Nebuchadnezzar s death. Possibly, Daniel went into retirement soon after the death of Nebuchadnezzar; and if Belshazzar was a young child when his grandfather died, this might explain why Belshazzar was unaware of Daniel (Daniel 5:14-16).

64 60 earth; its ten horns represent ten end time kings; another horn, called a little horn (see Daniel 8:9), will arise and subdue three of the ten horns, speak great things against the most High God, persecute the saints of God and receive power over times and laws for a period of three and one-half years. However, his plans will be interrupted, his dominion will be taken away and it will be destroyed until the end, at which time the kingdom and the dominion over all the earth will be given to the saints of the most High. It is clear that the interest of the Spirit in this prophecy is the arrival and career of this little horn. The first set of visions reveals the configuration of the kingdoms represented in Nebuchadnezzar s dream as they will appear in the last days, when little horn (son of perdition (II Thessalonians 2:3), aka Antichrist) begins the fulfillment of his prophecy (Daniel 7:1-8; 17-18; 23-25). The second set of visions reveals the end of little horn, and the establishment of the kingdom in the hands of the saints of the most High (Daniel 7:9-14; 26-28). The most High refers to the King of kings the Lord Jesus Christ whose kingdom is everlasting (Daniel 7:27). Hence, the scope of the dream ranges from the events that presage the appearing of the son of perdition, to the transfer of all the kingdoms of the world to the saints of the most High (Daniel 7:3-8; 9-14; 17-18; 23-28). Daniel provides a description of the dream in Daniel 7:2-14 (also see Daniel 7:19-22). Daniel s initial reaction to the dream is recorded in Daniel 7: It is clear that Daniel did not understand the dream, and that it troubled him deeply; so he approached one of them that stood by and asked the truth of all this (Daniel 7:16). The interpretation of the visions begins at Daniel 7:16 with an abbreviated overview of the dream, a sort of summary of the matter (Daniel 7:17-18). Daniel asked for particular insight into the mysterious fourth beast, of the ten horns in its head, and the little horn that rose up among them that had eyes and a mouth speaking great things. He was concerned about the indication that this little horn made war with the saints and prevailed against them, until he saw that the Ancient of days came, and judgment was given to the saints of the most High (Daniel 7:19-22). In answer to Daniel s query, the angel provided a detailed interpretation of those specific parts of the dream (Daniel 7:23-28). However, he did not provide a detailed interpretation of the first three beasts, nor of the four winds of heaven that strove upon the great sea. We will proceed as follows: first, the description of the dream, and second, the interpretation of the dream. In the description we will restrain from any commentary beyond what is needed to set before our minds details of the dream that are particularly pertinent to our interpretation of it. In the interpretation we will, of course, examine the interpretation provided by the angel, but we will also explore the meaning of those parts of the dream for which the angel did not offer any explanation, assuming that what is needed to understand them is already available in the Scripture of truth (Daniel 10:21). Description Of The Dream Daniel s introduction to his dream: The dream begins with the four winds of heaven striving upon the sea (Daniel 7:2). The expression, four winds of heaven, is used three times in Daniel (Daniel 7:2; 8:8; 11:4). The sea is mentioned as that upon which the four winds strove, and that from which the four beasts rose.

65 The progression of the visions is as follows: In the first set of visions, Daniel sees four beasts arise from the sea. The first vision is of a lion that had eagle s wings. He continued observing this oddity until the wings were plucked off and the lion was lifted up from the earth and made to stand like a man, and then given a man s heart (Daniel 7:4). The second vision is of a bear that is raised up on one side and holding in its mouth, between its teeth, three ribs (Daniel 7:5). It appears that these ribs say to the bear, Arise, devour much flesh. However, it is possible this charge came from the watchers (Daniel 4:13, 17, 23; 9:14). The language introducing the second vision suggests it is closely associated with the first: And behold, another beast, a second (Daniel 7:5). We notice that the language introducing the third and fourth beasts is, After this (Daniel 7:6, 7). It is as if we are to understand that the prophecy concerning the first and second beasts are interrelated in some way, while the rising of the third and fourth beasts are distinguished as occurring in succession after the development of the first two. The third vision is of a four-headed leopard that has four wings of a fowl. It is not specifically called the third beast, although the first, second, and fourth beasts are all specifically identified numerically according to the order of their appearance (Daniel 7:4,5,7). Nevertheless, it is obvious that the four-headed leopard is the third of the four beasts. Another peculiarity about this beast is that it was given dominion. The reason this is noteworthy is that we know all the beasts had dominion (Daniel 7:12, 23, 26). Therefore, for the Spirit to so particularly state that dominion was given to this beast is suggestive of something more than merely that it had one. It appears that the Spirit is telling us the dominion possessed by this beast was not taken by force, but was obtained by grant. We know that God gives the dominion to whomever He will (Daniel 4:17), therefore this language seems to suggest a special grant of dominion will be extended to this beast that is unique from the others. The fourth vision is of a beast that, apparently, has no counterpart in the physical world. We notice that all of the beasts are aberrations of earthly creatures a lion with eagle s wings, a bear raised up on one side (which is probably the most natural of all these creatures), a four-headed leopard. Surely if there were any combination of earthly creatures that could have appropriately represented this fourth beast the Spirit would have simply put it together in Daniel s dream. Therefore, it is obvious that the Spirit intends us to understand there is something unearthly about this fourth beast. In fact, He goes out of His way to drive home the point that the fourth beast is unique, saying, it was diverse from all the beasts that were before it (Daniel 7:7, 19). We are told that the fourth beast was dreadful and terrible, and strong exceedingly (Daniel 7:7, 19). This seems to be represented in the vision by the fact it had great iron teeth by which it devoured and brake to pieces. Finally, the Spirit informs us that the fourth beast has ten horns. One detail regarding the fourth beast that is not included in the description Daniel provided is found later in Daniel s petition to the angel to give him understanding concerning the fourth beast, and the little horn associated with it (Daniel 7:19-22). We learn that the fourth beast had nails of brass (Daniel 7:19). The vision of the fourth beast dominates Daniel's attention (Daniel 7:19-20). The first three, by contrast, seem almost incidental to the prophecy and except that we are 61

66 62 reading Holy Scripture, we might regard them as irrelevant. I'll address the significance of this when we turn our attention to the interpretation of the prophecy. In the second set of visions, Daniel sees a little horn rise among the ten horns of the fourth beast. Daniel had watched the drama unfold as described above, then focused particularly on the ten horns, and pondered them (Daniel 7:8). Suddenly, another horn, described by Daniel as little horn, came up among them. Three of the first horns were by him plucked up by the roots. In Daniel s petition to the angel for more perfect understanding of the fourth beast and this little horn, we learn that he understood this meant that three of the first horns fell before little horn (Daniel 7:20). Daniel observed that this little horn is very strange indeed it had eyes and a mouth speaking great things (Daniel 7:8). In Daniel s initial description of his vision of the arrival of little horn (Daniel 7:8), he does not mention that this little horn made war with the saints, and prevailed against them. This information is found in his petition for greater understanding of this part of the vision (Daniel 7:22). Also, it is in Daniel s petition for more details concerning the fourth beast and little horn that we learn this little horn had a look that was more stout than his fellows (Daniel 7:20). In the third, and final, set of visions, in this dream at least, Daniel sees the Ancient of days sit in judgment against the four beasts, and the Son of man receive the kingdom. Daniel beheld till (Daniel 7:9). The vision described above remained before him as he considered it. Another vision began when the thrones were cast down and the Ancient of days sat in His throne. Daniel described the Ancient of days as adorned in a garment as white as snow, with hair like pure wool, on a throne like the fiery flame, and His wheels as burning fire (Daniel 7:9). He noticed that a fiery stream gushed from before him (Daniel 7:10), that a thousand thousands (1,000,000) ministered to Him, while before Him stood ten thousand times ten thousand (100,000,000). Daniel tells us the judgment was set, and the books were opened (Daniel 7:10). Because of the voice of the great words which the horn spake, Daniel anticipated that this judgment was set to address little horn, so he watched till the beast was slain, and his body was given to the burning flame (Daniel 7:11). From Daniel 7:26, we understand that at this judgment God removes the dominion from little horn; his end begins with the destruction of the fourth beast, and continues as God proceeds to consume and to destroy (the dominion of little horn) unto the end. Furthermore, Daniel noticed that when the fourth beast was destroyed, the other three beasts were also brought into judgment. However, although they lost their dominion, their lives were prolonged for a season and time (Daniel 7:12). Finally, Daniel saw in the night visions, the sudden appearing of one like the Son of man who came with the clouds of heaven and was escorted to stand before the Ancient of days (Daniel 7:13). He watched a ceremony in which the Son of man was given dominion, and glory, and a kingdom that encompassed all the kingdoms and the peoples of the world a kingdom that would be everlasting (Daniel 7:14). The Interpretation Of The Dream

67 Certainly every question vital to a right understanding of the dream is answered in the angel s interpretation of it. However, not every question that is of interest to us is answered directly. For example, we are not told what is the meaning of the four winds of heaven that strove upon the great sea. Likewise, we might like to have more insight into the first three beasts. For, while the fourth beast is given a great deal of attention, the only thing we receive from the angel s interpretation of the dream regarding the first three beasts is that they are three of four kings that arise out of the earth in the future. Since they are contemporaries with the fourth beast, and dwell on the earth in the days little horn arrives, we suppose them to be end time world powers. Likewise, the angel does not explain the enigma that arises from the fact that the fourth beast is one of four kings, which shall arise out of the earth, and yet the ten horns on the head of this beast are ten kings that shall arise and the little horn, which is yet another king, shall arise among these ten horns of the fourth beast. One wonders what is the relationship between all these kings and the beast itself, which is one of four kings that shall arise in the earth. Therefore, we will be going back over the description of the dream to help us answer these and other important questions, assuming that sufficient revelation is available there, and/or from elsewhere in the Scripture of truth to answer every question pertinent to a right understanding of Daniel s dream. First, what are the four winds of heaven and what is the great sea? The four winds of heaven: The dream begins with the four winds of heaven striving upon the sea (Daniel 7:2). The expression, four winds of heaven (or its equivalent), is used three times in Daniel (Daniel 7:2; 8:8; 11:4), once each by Jeremiah (Jeremiah 49:36) and Zechariah (Zechariah 2:6), twice by Jesus Christ (Matthew 24:31; Mark 13:27), and once by the Apostle John (Revelation 7:1). 72 In Daniel 8, the prophet uses this expression to speak of the separation of the four horns of the goat over all the earth a prophecy about the rise of Alexander the Great, his death, and the division of his kingdom to his four generals who divided it between them, and went their separate ways (Daniel 8:8, 22). Daniel 11:4 is an elaboration on this same prophecy, where the prophet uses the expression in the same way. Jeremiah used the expression to speak of the devastation of God s judgment against Elam (ancient Persia, modern day Iran) (Jeremiah 49:34-39). The exact language of the prophecy is I will bring the four winds from the four quarters of heaven, which is probably the same idea as the four winds of heaven from the four corners of the earth (see Isaiah 11:12; compare Revelation 7:1). The idea is that these winds would scatter (Elam) toward all those winds. The result is that there shall be no nation whither the outcasts of Elam shall not come (Jeremiah 49:36). This suggests the expression communicates the idea of being scattered all over the earth, apparently coming from the We assume here that the four winds of the earth in Revelation 7:1 refer to the same four winds of the heaven mentioned in Daniel, Jeremiah and Zechariah. This assumption is supported in part by the fact that Jesus uses the expression four winds in a statement that references them to both the earth and the heaven (Mark 13:27). The differences in the language used to identify them in these various references is significant, but that is a matter the goes beyond our immediate concern.

68 64 idea that the four winds of heaven encompass it. However, we must not fail to notice how the Spirit connects these winds with the judgments of God upon the nations. Zechariah uses the expression in a manner suggesting it carries the idea of being spread all over the earth: Ho, ho, come forth, and flee from the land of the north, saith the Lord: for I have spread you abroad as the four winds of the heaven, saith the Lord (Zechariah 2:6). While, in this case, the prophecy is clearly one of judgment, the reference to the four winds seems to speak particularly to the reach, or scope, of that judgment. Jesus did not actually use the expression, the four winds of heaven. However, in Matthew 24 and in Mark 13, we have the record of Jesus teaching about His second coming while on Mt. Olivet (Matthew 24:3; Mark 13:3) in which He referred to the four winds (Mark 13:27; Matthew 24:31), and connected them with a reference to heaven. After hearing Jesus teach at the Temple on the subject of His return (Luke 21:5-38), Peter, James, John and Andrew approached Him privately to gain a more particular understanding of His teaching on this subject (Mark 13:3). Later, all the disciples gathered to Jesus for another private Chapter in which they enquired particularly what would be the sign of His coming and of the end of the world (Matthew 24:3). In both instances, Jesus referred to the fact that when the world sees the Son of man coming in the clouds, He will send His holy angels to gather the elect from the four winds. In Mark, He explains this means they will be gathered from the uttermost part of the earth to the uttermost part of heaven (Mark 13:27). In Matthew, he explains it means His elect will be gathered from one end of heaven to the other (Matthew 24:31). It would appear that the expression, the four winds of heaven, refers to the all that is within the first heaven, which is the atmosphere that envelopes the earth. However, when Jesus says from the uttermost part of earth to the uttermost part of heaven, it appears He is speaking of a scope that includes more than the earth and its immediate atmosphere. Nevertheless, all the prophets used the expression to speak of a global event that involves divine judgment against nations. Perhaps all the Spirit intends for us to take from this expression is the idea that the events that follow upon this sea have worldwide significance and portend judgment upon the nations. However, when we consider Revelation 7:1 (see Isaiah 11:12) and some insight available to us from Zechariah, we begin to understand these four winds have a more broad spiritual significance. Consider the relationship between the four winds mentioned in Daniel 7:2 and the four winds mentioned in Revelation 7:1, where the four winds are controlled by angels, and seem to represent the activity of heavenly spiritual forces at work in the earth (Genesis 1:2). It is appropriate to suggest they are indicative of the spiritual warfare that goes on in the heavenlies illustrated by Daniel in Daniel 10. (We upon whom the ends of the world are come (I Corinthians 10:11) are presently engaged in this spiritual warfare (Ephesians 2:2, 6:12-18 with II Corinthians 4:10).) The striving of these winds upon the sea is held in check for a time allowing the Lord to seal the 144,000 from the tribes of Israel named in Revelation 7:4-8. (Later, we shall show why we believe this occurs precedent to the Lamb s opening of the seven seals.)

69 Furthermore, if we contrast the sense of unrest upon the sea caused by the striving of the four winds upon it, with the stillness of the entire earth reported by the rider of the red horse of Zechariah s prophecy (Zechariah 1:7-11), we might uncover an insight important to us later in our study. For the present, consider the following summary of helpful insights we gain from Zechariah. Before we look at Zechariah s prophecy, let us take a moment to establish its historical setting. Zechariah gave his prophecy in the second year of Darius (Zechariah 1:1). This is not Darius the Mede, of whom Daniel speaks (Daniel 5:21-6:1; 11:1). Ezra 4:24-5:1 informs us that Zechariah began his ministry after the Jews had ceased from building the Temple, and resumed that work in the second year of Darius the king of Persia. Cyrus died in 529 BC. After a period of about seven years of conflict over succession, Darius prevailed, and became king of the Empire in 522 BC. Zechariah began his ministry in the eighth month of Darius second year, which dates it in the third quarter of 521 BC, roughly 18 years after Daniel received the prophecy he recorded in Daniel 9. First, consider the relationship between Zechariah s vision of the four chariots (Zechariah 6:1), and Daniel s reference to the four winds (Daniel 7:2). In Zechariah 6:1-8, the prophet sees four chariots come toward him from between two brass mountains. We are told that horses were in the chariots (Zechariah 6:2-3). Of course, it is possible this means only that they were harnessed to the chariots; but, if that were the idea, we would expect the language to indicate that the horses drew the chariots. When Zechariah asks for clarification (Zechariah 6:4), we know he is referring to the chariots, not the horses, because he got clarification on what the horses were about earlier (Zechariah 1:9). The angel explained to Zechariah that the chariots represented the four spirits of the heavens (Zechariah 6:5). The word translated spirits in Zechariah 6:5 is the Hebrew equivalent of the Aramaic word translated winds in Daniel 7:2. 73 In fact, the same expression translated four spirits in Zechariah 6:5 is translated four winds in Zechariah 2:6 and in Jeremiah 49:36. Hence, the four winds represent the four spirits of the heavens, which go forth from standing before the Lord of all the earth. Second, it is helpful to take a moment to understand the signification of the horses in Zechariah s vision. We noted above that the language of the text suggests the horses ride in the chariots (Zechariah 6:2-3). What do these horses represent? In the eleventh month of Darius second year, Zechariah saw a vision of the Angel of the LORD riding a red horse (Zechariah 1:7-11). With him are other heavenly horses (Revelation 19:11-14), and these are said to be they whom the LORD hath sent to walk to and fro through the earth (Zechariah 1:10). Clearly, there is one rider, and several horses. The rider is the Angel of the LORD. With regard to the horses, we are only told that they are those whom the LORD has sent to walk to and fro through the earth. However, these horses talk they talk to the angel of the LORD (Zechariah 1:10-11; see In Daniel 7:2, the word translated winds is yaj wr (roo -akh-yee (Strong No. 7308), (Aramaic) corresponding to 7307: mind, spirit, wind. ). In Zechariah 6:5, the word translated spirits is tawj wr (roo - akh-veet (Strong No. 7307), wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively, life, anger, unsubstantiality (sic); by extension, a region of the sky; by resemblance spirit, but only of a rational being. ). In Jeremiah 49:36, the same word translated spirits in Zechariah 6:5 is translated winds.

70 66 6:7). These horses are, apparently, representative of spirits, or angels, who are sent forth to walk to and fro through the earth (Zechariah 1:10-11; see Zechariah 6:7), and they operate as an extension of the Angel of the LORD. The horses, seen here with the angel of the LORD, roam about the earth and, in this prophecy, report to Him that stillness and restfulness had come over the earth. This stillness occurred in connection with the conclusion of the seventieth year of God s indignation against His people (Zechariah 1:12). When these horses reported that the earth was at rest, the Angel of the LORD (the Holy Ghost) appealed to the LORD of hosts (Jesus the Christ) asking a question: O LORD of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah, against which thou hast had indignation these threescore and ten years? (Zechariah 1:12). The LORD, our Messiah, spoke comfortably to the Angel concerning Jerusalem (Zechariah 1:13). Quickly, the Spirit of God communicated to Zechariah the declaration that Christ was ready to turn back to Jerusalem with mercies (Zechariah 1:14-17). Alas! This is the first of many moments to follow when Meshiyach the Prince (Messiah) (Daniel 9:25, 26) would have gathered (the children of Israel) together, even as a hen gathereth her chickens under her wings, but (they) would not (Matthew 23:3; Luke 13:34). It is sad that, so far, every time the sea settles down, and the earth enters a period of rest, Israel refuses to be gathered under the wings of her Messiah. With regard to our particular interest in this prophecy, we might infer from it that when the sea is still, Jerusalem is being returned to Israel. When Jerusalem is being taken from Israel, the sea is troubled. Zechariah explains that these four chariots (the four winds) carry the horses to their destinations, or assignments (Zechariah 6:1-8). The black horses (which ride in the second chariot Zechariah 6:2b) are carried into the north country (usually a reference to Assyria) (Zechariah 6:6a). The white horses (which ride in the third chariot Zechariah 6:3a) follow the black horses (Zechariah 6:6b). The grisled horses (which ride in the fourth chariot Zechariah 6:3b) go into the south country (usually a reference to Egypt) (Zechariah 6:6c). Apparently, the bay horses do not desire to ride in the fourth chariot with the grisled horses into the south country they requested to be released from the fourth chariot and allowed to roam freely through the entire earth (Zechariah 6:7a). While it might be making more of this than is warranted, it does appear the angel of the Lord is not altogether pleased with these bay horses, for his response seems a bit barbed: Get you hence, walk to and fro through the earth (Zechariah 6:7b). They obeyed! After this, the angel cried out, Behold, these that go toward the north country have quieted my spirit in the north country (Zechariah 6:8). There are many intriguing insights into the connection of this prophecy concerning the four chariots (four spirits, or winds) preparing the world for the coming of the BRANCH, which is Christ (Zechariah 3:8; 6:12). But our interest in this is limited at present to what insight it gives us into the four winds. The insight we may take from this is that the four winds carry the spirits to their various assignments in the earth under the direction and as an extension of the Holy Ghost. Thinking back over what we have learned about spiritual warfare, we might ponder the significance of the fact that each time the horses are able to report that they have succeeded to quiet (His) spirit there follows some declaration concerning God establishing His kingdom in the earth (Zechariah 1:7-17 and 6:1-10).

71 67 Let us take our insights with us as we ponder the four winds mentioned in Revelation 7:1. One day, the Lord will command the four angels (spirits) to hold back these four winds, and in those days, 144,000 (12,000 from each of the twelve tribes of Israel), will be sealed unto God (Revelation 7:1-8). Because we are certain this occurs before the Lamb begins opening the seven seals (Revelation 4-6), and that these seals are not opened until after these four beasts have risen from the turbulence of the great sea it seems likely there will be a hiatus of the world s unrest for an undisclosed period of time. During this time, Christ will, yet again, offer the kingdom to Israel. Thousands will be saved, and 144,000 Jews will receive the seal of God in their foreheads; but, once again, the nation will refuse to repent. 74 The four winds will be released to recommence their striving coincident with the rise of little horn among the ten horns of the fourth beast. Consider the relationship of the prophecies of Zechariah and Daniel. Zechariah declared that stillness had come over the earth at the end of the 70 years prophecy of Jeremiah (Jeremiah 25:11; Zechariah 1:12). He revealed that the Angel of the Lord had received this report from the horses (angelic beings, spirits) that the Lord had sent to walk to and fro throughout the earth (compare II Chronicles 16:9 with Zechariah 4:10; see also, by contrast, Job 1:7 and 2:2). This opened a window of opportunity for the kingdom to be restored to the Jews (Zechariah 1:12-21 (read Matthew 23:3, and weep with Jesus)). Alas, however, about ten years earlier, Daniel received a vision that the four winds would resume striving on the sea, and the times of the Gentiles would continue to the coming rising of the four beasts. This means that if the four winds of heaven are indicative of that spiritual warfare that goes on in the heavenlies, there are times of hiatus brought about by means that are not directly revealed to us in the Scripture of Truth. From what we do know, it very likely has to do with the condition of the heart of men generally (Proverbs 21:2; 24:12) and of God s people particularly (II Chronicles 7:14). The Great Sea: I hope the above adds helpful insight into the significance of the striving of the four winds, but what of the great sea? The expression great sea is used 13 times in the Bible, and in each instance, it is clearly a reference to the Mediterranean Sea (see Numbers 34:6; Joshua 1:4; 15:12, 47; 23:4, for examples). 75 The only reason some question whether Daniel 7:2 uses it as a reference to the Mediterranean is that the word here translated great is not the same Hebrew word translated great in the other references. 76 However, Daniel 7:2 is written in Aramaic (Chaldee) and the word Daniel used there corresponds with the Hebrew word translated great in the expression great sea. The mistake arises from the assumption that the Hebrew word was chosen essentially in 74 It is likely this period corresponds to the prophecy of the last days recorded in Isaiah 2 and Micah 4. In those prophesies, we learn that Jerusalem will be exalted, and there will be a general sense of peace and good-will in the earth. However, it will be a false peace, for Jerusalem will become as Sodom, overrun with idolatry, and will be replenished from the east (Isaiah 2:6; Micah 4:5; Revelation 11:8). 75 Numbers 34:6, 7; Joshua 1:4; 9:1; 15:12, 47; 23:4; Ezekiel 47:10, 15, 19, 20; 48:28; Daniel 7:2. 76 With the exception of Daniel 7:2, every verse cited above (see Footnote No. 58), the word great translates a variation of the Hebrew word lwød Îg (gadowl (Strong No. 1419)) which is used to speak of something outstanding, whether in age, character, attitude, loudness of voice, mighty, and something large in size. Daniel 7:2 uses an Aramaic word, bar (rab (Strong No. 7229)) which is used to speak of something that is chief, captain, lord, master, in short, something that is preeminent.

72 68 reference to the size of the body of water that served as Israel s western border. The fact is, the Hebrew word translated great is often used to speak of something prominent, or outstanding, and that is why that Hebrew word was used for the Mediterranean. The Jews were aware of other, some larger, bodies of water (Daniel 11:45); the Great Sea was not called great merely because of its size. It was the prominent body of water in their region and considered the chief of the seas. Therefore, the Chaldee word Daniel chose perfectly corresponds with the expression great sea used by the Hebrews to identify the Mediterranean Sea. The idea that these beasts rise out of the Mediterranean Sea is important. Daniel could easily have simply said yam (Hebrew for sea), as he did in the very next verse, Daniel 7:3. In Daniel 11:45 we find that Daniel certainly had in view other seas in the world the fact that he specifically called this one the great sea compels us to conclude he was very specifically referring to the one we call the Mediterranean. That means the prophecy of the four beasts very specifically pertains to the nations that are associated with that particular sea. Furthermore, the idea that these beasts rise out of the Mediterranean is intriguing. We know that Leviathan is a representation of Satan, and Job indicates he is associated with the sea (Job 41:1ff). The dragon is another representation for Satan (Revelation 12:3), and we notice in Psalm 74:13-15, 104:26, and Isaiah 27:1, that the dragon is linked together with the sea. Four angels are bound in the river Euphrates (Revelation 9:14). We know that the angels who kept not their first estate, but left their own habitation are reserved in everlasting chains under darkness (Jude 6; see II Peter 2:4), and many agree that this place is in the deep, that is, in the sea (Psalm 107:24; II Corinthians 11:25). It is possible that these four beasts are representations of devils rising up from the sea we know that at least one beast mentioned in Revelation ascends out of the bottomless pit itself (Revelation 11:7). Additionally, the four angels that are bound in the Euphrates, mentioned earlier, will be released in the end time (Revelation 9:14), the period of history covered by Daniel s prophecy. It is difficult for us to conceive, perhaps, the extent of the spiritual powers that will be unleashed upon this world when He who letteth (restrains) is taken out of the way (II Thessalonians 2:1-7). Notwithstanding the very good probability that a relationship exists between these beasts and angelic beings that are currently bound in the Mediterranean Sea, the sea is used as a symbol representing peoples, nations, kingdoms and tongues (Revelation 17:15). There is no doubt that these four winds (spirits) strive upon this sea. Interpreting The Visions Of The Four Beasts Introduction In what Daniel called night visions, he watched the four winds of the heaven strive upon the great sea as four great beasts arose out of it (Daniel 7:1-2). When he asked for the interpretation of the visions (Daniel 7:15-16), the angel offered only a very cursory overview (Daniel 7:17-18): These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever (Daniel 7:17-18). The angel s initial response to Daniel s request for an interpretation of the visions suggests we should

73 consider them in two parts: first, the significance of the four beasts, and, second, the drama of the saints taking the kingdom into possession. Daniel does not seem to be curious about the first three beasts. He focuses his follow up question on the fourth beast, the ten horns and the little horn that arises among them, the coming of the Ancient of Days and the transfer of the kingdom to the saints (Daniel 7:19-22). We may legitimately infer that all of this is related to the second part of the visions the drama concerning the transfer of the kingdom to the saints of the most High. The fact that Daniel did not ask for more information about the first three beasts should not be taken to mean they are unimportant. If that were the case, they would not have been mentioned. Rather, we should assume that whatever we might need to know about the first three beasts is readily available in a careful study of their descriptions. However, it is certain that the Spirit s primary interest is in the fourth beast, little horn, and the end, when the kingdom is given to the saints. Therefore, in our study of the three beasts of the visions, we will be guided by the fact that all of them are to be understood relevant to what the Spirit reveals about the fourth beast and the end of this world. We shall proceed as follows: first, under general information, we ll consider the relationship between the four beasts and Nebuchadnezzar s dream image, the significance that these beasts that arise from the sea are four kings, which shall arise out of the earth (Daniel 7:17), the enigma present in the fact that the fourth beast is a king, and at the same time, the ten horns on the beast are kings, and the meaning of the chronological order of the beasts; second, under the significance of the four beasts, we will consider each one in order of their appearance and offer insight into how they relate to our understanding of the last days; and third, under the drama of the transfer of the kingdom to the saints of the most High, we ll consider the fourth beast particularly, the ten horns, the career of little horn, the appearing of the Ancient of days and the conclusion of the visions. General Information About The Visions Of The Four Beasts The four beasts represent the geo-political alignment of the nations represented in Nebuchadnezzar s dream-image, as they will appear in the last days. We are told that the fourth beast is the fourth kingdom upon earth (Daniel 7:23). This fourth kingdom must have been understood by Daniel to be the fourth kingdom represented in Nebuchadnezzar s dream the iron legs, and feet and toes of iron and clay (Daniel 2:40). Since the fourth beast corresponds to the fourth section of Nebuchadnezzar s dream image, it follows that there is a correspondence between the first three beasts and the first three sections of Nebuchadnezzar s dream image. If we accept this premise, we can define the geographical regions represented by the four beasts with some confidence. The lion, with the wings of an eagle (Daniel 7:4), corresponds to the first section of Nebuchadnezzar's dream image and therefore represents Babylon, which geographically would be modern day Iraq. The bear (Daniel 7:5) corresponds to the second section of Nebuchadnezzar's dream image and therefore represents Persia and Media. Persia would refer to modern day Iran, 69

74 70 and Media would refer us to modern day Russia. In the days of the second kingdom, Media included some of what today we call China and Russia. The leopard (Daniel 7:6) corresponds to Greece, and probably includes all of modern day Eastern Europe, and Lebanon, along with the Arab countries west of Iraq extending south to and including Egypt. Remember, we understand the meaning of Daniel's prophecy from the revelation he received. Later in his prophecy he speaks of the rise of the Grecian empire (Daniel 8:5-8). This is the third beast of Daniel's vision of the beasts and the third section of Nebuchadnezzar's dream image. According to the prophecy, Alexander would be broken at the peak of his power and his kingdom divided into four parts. That means that within Daniel's prophecy we would understand this third beast to include Greece, and Turkey, or Asia Minor, which were settled between two of his generals, and they more or less faded from significance in history. But two other of his generals, Seleucus and Ptolemy, became rulers of what in Daniel 11 is called the northern kingdom and the southern kingdom. The Seleucids (northern kingdom) included northern Arabia including Lebanon and at times some of eastern Turkey. The Ptolemys (Southern kingdom) included some of Arabia from the Dead Sea and southward to and including Egypt. The Selucids and the Ptolomies are the subject of Daniel 11. It is possible that Greece, Turkey, Arabia, and Egypt are the four wings of the fowl on the back of the four headed leopard (Daniel 7:6). The fourth beast is the only one for which we have no geographical connections. It is usually understood as identified with Rome particularly, and Western Europe generally, and many suggest it includes America as a modern extension of the ancient Western powers. But this is based upon the assumption that Britain was included in the Roman Empire 77 and that the fourth kingdom is Rome. It is a matter of some interest to me that the Holy Spirit is vague regarding any geographical center, or point of origin, for the fourth kingdom. The first, Iraq, the second, Iran, the third, Greece, but the fourth is unknown. While there is an obvious general correspondence between the first three beasts and the first three sections of the image, only the fourth beast is specifically identified as identical with the fourth section of the image, the fourth kingdom (Daniel 2:40; 7:23). This, together with the fact that all four of the beasts are contemporaries (Daniel 7:11-12), and said to represent kings that shall arise out of the earth (Daniel 7:17), suggests to us that the other three are related but not identical to their corresponding sections of the image. It also suggests that the purpose of the prophecy regarding the first three beasts is to mark the beginning of the prophecy and to trace the development in world events that lead to the arrival of little horn. Therefore, the prophecy concerning the lion marks the beginning of fulfillment of Daniel's prophecy of the four beasts. Because it is analogous to the first section of Nebuchadnezzar's dream image, but not identical to it, the lion does not represent a revival of the ancient Empire of Babylon, but rather to a king that will arise out of what remains of it in the time of the end. 77 Rome never completely subdued Britain and never controlled more than half the Island.

75 From Revelation 18, we know that in the time of the end of the world, Babylon will be a prominent city in the world community, especially with regard to commerce (Revelation 18; see Isaiah 2:6). Therefore, we believe the lion represents an end-time ruler that will rise in Iraq. The transformation represented by the lion receiving the heart of a man suggests this end time ruler will guide the nation through a major political transformation. Likewise, the bear does not represent a revival of the ancient Persian Empire, but rather a king who will rise in the geographical region of that ancient Empire, probably in Iran, in the time leading up to the end of the world. It also marks the second geo-political development leading to the arrival of little horn. Similarly, the leopard signifies the third geo-political development leading to the arrival of little horn, and is not indicative of a revival of the ancient Grecian Empire, but rather that a king that will rise out of the remnants of that Empire, probably from Greece, in the time of the end. Whereas, the fourth beast is the fourth kingdom as it will appear in the days little horn arrives, and it represents a world ruler, or perhaps a spiritual principality, that will rise out of the earth from among the countries identified with it. Thusly we understand the relevance of the prophecy of the dream image of Nebuchadnezzar to our study of Daniel s dream of the four beasts. From the prophecy of the dream image we know that the fourth kingdom will continue to the time of the end. Another insight we gain from the dream-image is that the fourth kingdom passes through phases: legs of iron, feet of iron mixed with clay, and finally, the ten toes of iron and clay. The fourth beast represents the fourth kingdom as it will be constituted at the time little horn arrives and commences his prophesied career. The correspondence between the ten horns and the ten toes suggests the fourth beast represents the fourth kingdom during the time of the ten toes, or during the time of the end. The fact that little horn appears among the ten horns suggests the fourth beast represents the character of the fourth kingdom at the time little horn (aka, the Antichrist) appears and begins his prophesied career. Remember that the dream image of Nebuchadnezzar does not indicate a passing away of the kingdoms represented by each segment, but only a passing of the kingdom or the dominion from one to the next. In the time of the end, the kingdoms represented by all four sections of the image will be present, but the dominion will be in the possession of the fourth kingdom. The four beasts, therefore, symbolize four kings that shall arise out of the earth, one after the other, who will lead their respective kingdoms into the geo-political alignments represented in Daniel s visions. The four beasts are more than merely human kings they represent the rising from the sea of angelic princes who are allowed to prepare the world for the arrival of little horn which we call the Antichrist. First, what is the relationship between the fact that Daniel saw these four beasts arise out of the sea and the fact that these four beasts are said to be four kings that shall arise out of the earth? 71

76 72 We notice that these four beasts represented as arising from the sea (Daniel 7:2) are interpreted as representing four kings that arise out of the earth (Daniel 7:17). While it might be legitimate to suggest that whatever arises from the sea can be said to have arisen out of the earth, usually, we understand a distinction between the earth and the sea (Genesis 1:10). For example, in Revelation 13 we notice that the first beast described there is said to arise from the sea (Revelation 13:1), whereas the second beast described later is said to arise out of the earth (Revelation 13:11). (It is interesting to note that the one that rises out of the sea in Revelation 13 is a combination of features from the beasts that Daniel watched rise from the sea in his visions (compare Daniel 7:4-7 and Revelation 13:2).) The common approach to this is to suggest the beasts rising from the sea represent each respective kingdom as it takes shape out of the political dynamics of the masses in the regions they represent, while the beasts rising from the earth represent the human ruler of those kingdoms. Supporting this, we notice that the angel who told Daniel the four beasts are four kings (Daniel 7:17) later told him that the fourth beast was the fourth kingdom upon earth (Daniel 7:23). It is certainly legitimate to conclude the beasts represent both the kingdoms and the kings of those kingdoms. Nevertheless, we think this is an accurate understanding, but not a complete one. What we learned about the four winds striving upon the great sea encourages us to think there is something more to be gleaned from thisaiah Remember, the four winds Daniel saw striving upon the great sea (Daniel 7:2) represent the four chariots of Zechariah (Zechariah 6:1-5), carrying into service the heavenly horses (spirits) that go about the earth, striving to settle the raging of the heathen (Psalm 2; see Zechariah 1:11). These horses give progress reports to the angel of the LORD (Zechariah 1:7-17). As the four chariots (Zechariah 6:1-2) deliver their horses (angels) (Zechariah 6:3-6) to their various assignments, and they engage the devils that operate in heavenly places (Ephesians 2:2), striving against their violent taking of the kingdom (Matthew 11:12), the nations are in constant turmoil and unrest. The angels at war over the sea (Revelation 17:5) are spirit beings, and there is good reason to believe the beasts rising from the sea are spirits that are released into the earth when the winds strive upon the great sea. However, to complete our answer to the question heading this section, we will need the insights provided in our consideration of the next. Second, how is it that the fourth beast is a king and at the same time, the ten horns on the fourth beast represent ten kings? If the fourth beast is a human king, what relationship does this king have with the ten kings that are represented by its ten horns? We might say that the beast is the king of these lesser kings except it would seem necessary that little horn would have to engage the king that is the beast when he engaged three of its lesser kings. This observation is strengthened by the fact that it is clear that when little horn subdues three of the horns of the fourth beast, he becomes the dominant ruler of that beast. Otherwise, why would God destroy the fourth beast in connection with the blasphemy of little horn? Besides, if the fourth beast is merely a human king, why does he not retaliate? On the other hand, if the beasts are angelic princes of the sort spoken of in Daniel 10:13-20, all of these questions are resolved. In that case, what happens is the angelic prince and his dominion over the fourth beast kingdom is taken over by little horn, and because of his abominations, subsequently destroyed. If we ask how can little horn assert himself with

77 such power in the spiritual realm, we answer that in fact that is exactly what Daniel reveals about little horn in Daniel 8:10 (see Revelation 1:20). However, while the other three angelic princes lose their dominion, they are allowed to continue for a limited time. In addition, little horn, whose blasphemy occasioned the destruction of the fourth beast, is given a specific period of 3 ½ years. Is it possible that the beasts of Daniel 7 represent angelic princes who have the rank of kings in Satan s service? In order to support our answer to this question, we will need to reach ahead in our study to topics that will be discussed when we study Revelation. When we compare Revelation 13:1-5 with Daniel 7:25-26, it is clear that Daniel s little horn becomes John s beast. This is supported by the many parallels that can be drawn between them, and particularly strengthened by the fact that both are given 3 ½ years. Consider the beast of Revelation 13:1-10 and its relationship to little horn and the fourth beast. The beast of Revelation 13 is a composite of the beasts Daniel saw arise from the sea. For this reason, I call it the Composite Beast. The Composite Beast is a representation of a development that takes place after the fourth beast is destroyed, as prophesied in Daniel 7:9-14. Notice that when the angel interprets Daniel 7:9-14 in Daniel 7:25-27, he reveals that when the fourth beast is destroyed, the Ancient of days then sits in judgment, and declares the end of little horn s dominion. The angel reveals that God declares little horn will be given a limited time (3 ½ years) during which God will consume (his dominion) unto the end. This indicates that the destruction of little horn continues for some duration of time after his dominion is taken away ; that is, after the fourth kingdom is destroyed. This brings up the question, what happens after the fourth kingdom is destroyed and the other three lose their dominion? Notice that the beast of Revelation 13 speaks proud and boastful things, in the spirit of little horn (Daniel 7:8, 25; Revelation 13:5). Now notice that the beast of Revelation 13 is essentially a leopard that has the mouth of the lion, and the feet of the bear. These are the three beasts who lost their dominion, but whose life was prolonged for a season and a time (Daniel 7:12). In the beast of Revelation 13, clearly they have lost their dominion, and so are represented as absorbed into the dominion of the beast. The ten horns (ten kings of the fourth beast) apparently continue, as they appear on the beast of Revelation 13. We notice it has seven heads. If you count the heads of the four beasts of Daniel s visions, you will find there are seven. However, we remember that the fourth beast was destroyed. We must assume that included its head. Notice that one of the seven heads of the beast of the Composite Beast had been wounded to death, but was miraculously healed to the wonder of the world (Revelation 13:3). This particular head is related to the mysterious eighth king of the Scarlet Colored Beast of Revelation 17 (Revelation 17:11). 78 While we shall explore this thoroughly when we study Revelation, Coordinating Daniel's visions of the four beasts with the beasts of Revelation requires us to conclude that Scarlet Colored beast that ascends out of the bottomless pit represents a development in the history of Daniel's fourth beast. Or, in other words, the Scarlet Colored beast is the fourth beast of Daniel's visions as it will be leading into the beginning and through the first half of Daniel's Seventieth Week.

78 74 the essence of it is what follows: Little horn becomes the embodiment of Satan in the Composite Beast. Is there any support for the idea that the beasts represent angelic personalities while the horns represent human ones? To conclude this section, consider the contextual support for this interpretation. The angel informed Daniel that the four beasts were four kings that shall arise out of the earth. On the other hand, the ten horns, which are ten kings that shall arise, are not said to arise out of the earth. It is clear that the ten horns refer to human kings that rule the kingdom represented by the fourth beast. Yet, that beast is itself a king (Daniel 7:17). There must be some distinction between the king that is the beast and the kings represented by the horns. The fact that the four beasts are said to be four kings that shall arise out of the earth must, therefore, be significant. The language translated out of expresses the idea of out from within, as opposed to the idea of from upon it. 79 The point is if the Spirit merely intended we understand that these beasts represent four kings that shall rule on the earth the specific note that they arise out of the earth would be redundant, since it would be assumed. These kings are peculiar in that they arise out of the earth. Consider I Samuel 28:13, And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. The word that is translated gods in this verse is transliterated elohim. 80 While some have argued that these are spirits of the recent dead ascending back to God (Ecclesiastes 12:7), the fact that they are called gods suggests it refers to angelic beings (ghosts) ascending out of the earth. 81 However, it is arguable that the medium consulted by Saul should not be relied upon as an inspired interpreter of what she saw; besides, Jesus did say that the word elohim is used in the Bible to refer to that special creature that God made in His image and likeness (Psalm 82:6; John 10:34). Whatever these ghosts (a visible manifestation of a spirit) might have been, there is an interesting 79 The expression out of the earth translates aoarsa NIm (min a-rah-ah). It is a compound of two words. The first is NIm (min, (Strong No. 4481), Chaldee (Aramaic) expressing the sense of from or out of: The New Englishman s Hebrew Concordance, p. 732, column a, Strong No See also The New Brown Driver Briggs Gesenius Hebrew And English Lexicon, Francis Brown, D.D., D. Litt. et al, p. 1100, column b, entry 4481 NIm prep. from, out of, by, by reason of, at, more than. In one verse (out of about eighty) do we find the idea of upon used in its translation: Ezra 7:26, where the idea is that the judgment spoken of is coming from the judge upon the offender. 80 The word gods translates MyIhølTa (el-o-heem, (Strong 430) plural of 433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article, of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative: angels, exceeding, God (gods)(-dess, - ly), (very) great, judges, mighty. ) 81 Of course, this raises many questions that go beyond the scope of our immediate study. The reference to these spiritual beings as gods is one example. The pagan woman called them gods and we understand that the pagan worship devils in their sacrifices (I Corinthians 10:20). We know some devils arise from out of the earth (Revelation 17:8). With regard to whether she actually called Samuel from the grave, in summary, we know that this woman was more surprised than Saul at what occurred, and we may be certain, therefore, that this event took place by a providential act of God. This means what this necromancer saw was a genuine manifestation of activity in the spirit world. That these spirits were ascending out of the earth is suggestive that they are fallen angels but that should not be taken as anything more than conjecture on our part. Nevertheless, this glimpse into the spiritual realm is intriguing in light of what we have earlier learned about the ongoing spiritual warfare over the dominion of man.

79 75 glimpse into the other world in this anecdote, that supports the suggestion these beasts represent angelic beings that arise out of the earth and take their place as kings in Satan s service ruling over the kingdoms of the world represented by the four beasts. 82 We know that in the end time such occurrences where spirits arise out of the earth and become active among men do take place (Revelation 9:2, 14; 17:8). Furthermore, the word translated arise is used in Daniel to communicate the idea of being appointed to govern (Daniel 2:44; 4:17; 5:21; 6:8; 6:15). 83 The four beasts are more than merely human kings they represent the rising from the sea those angelic princes that are allowed to prepare the world for the arrival of little horn whom we call the Antichrist. Of course, these princes act through human agents. There seems to be little doubt that the prince of Grecia and the prince of Persia (Daniel 10:20) will be involved, but they will act upon and through one or more human leaders to accomplish their mission. What is the meaning of the chronological progression of Daniel s visions of the four beasts? Daniel saw four beasts in his dream (Daniel 7:4). The angel explained to him that they represent four kings that shall arise out of the earth (Daniel 7:17,23). The fact that these four beasts are contemporaries with one another (Daniel 7:12), together with the fact that the fourth beast is on the earth at the time little horn arises (Daniel 7:7-8) means that these four beasts rein as kings on the earth at the time the Antichrist begins fulfillment of those prophecies regarding him. Daniel s dream of the four beasts is a prophecy about the time in history when little horn (the king of fierce countenance (Daniel 8:23), the man of sin (aka the son of perdition) (II Thessalonians 2:3), the beast (Revelation 13:4)) rises to power in the end of the world (Daniel 7:8-11). These beasts appeared to him in a succession of visions (Daniel 7:1). Earlier, when we discussed Daniel s description of the visions, we observed that the language used in that passage indicates that the Spirit intended us to notice a chronological progression. Obviously, the beasts are said to have arisen from the sea one after the other, and not all at once. Additionally, the prophet used language that indicates progression, such as numerical references, first, second, fourth, and language like After this (Daniel 7:4, 6,7). Clearly, the Spirit intended that we understand these beasts represent the developments in the geo-political world in the region of the Great (Mediterannean) Sea (Daniel 7:2) leading up to the time little horn arrives on the scene (Daniel 7:8). 82 This presents an amazing picture when taken together with what we know about the four kingdoms represented in Nebuchadnezzar's image and the battle for control over those kingdoms by, for example, the "prince of Persia" a reference to an angel warring against Gabriel for control of the kingdom of Persia (Daniel 10:20). We know Babylon and Persia (Medo-Persia) were presided over by God's angelic hosts, since both these men were "servants" of the Most High God (Jeremiah 27:6; Isaiah 44:28: 45:1). Apparently, at some future time, a devil will ascend out of the earth to form the first beast, or will war and take that kingdom under its power, and likewise the second, third, and fourth. 83 The word arise translates N wm wqy (ee-koom-vetz, (Strong No. 6966, M wq (quwm, koom; (Aramaic) corresponding to 6965: appoint, establish, make, raise up self, (a )rise (up), (make to) stand, set (up).

80 76 The first two beasts are mentioned as appearing first, and then second (Daniel 7:4-5). The language introducing the second beast suggests a close relationship between it and the first one: And behold another beast, a second. This observation is strengthened when we notice that the third and fourth beasts are each introduced separately with the expression, After this (Daniel 7:6, 7). Daniel saw the first and second beasts rise in succession, and after that, he saw the third beast. Then, after the third beast, he saw the fourth. We know that all four beasts are on the world scene at the time little horn begins the fulfillment of his prophecy (Daniel 7:11-12). Furthermore, we know that the fourth beast shall be the fourth kingdom upon earth (Daniel 7:23). The only understanding Daniel could have had of this language is that the fourth beast is the fourth kingdom prophesied in Nebuchadnezzar s dream image. That means the fourth beast is the dominant world power at the time this prophecy is fulfilled. But the fourth kingdom is already in power before the other three arise. We might ask why is it named as the fourth and not seen as the first of the four beasts? If we understand the rising of these beasts as demon powers that come up out of the earth at this time in history, then we can easily account for thisaiah Nebuchadnezzar's dream image forecast the developments of the Gentile powers from Babylon to the coming of our Lord in four successive kingdoms. During the time of the fourth kingdom, demonic powers will rise out of the earth that will take Babylon (Iraq) the first beast, and Persia (Iran/Russia) the second beast, and after that Grecia the third beast, and then the fourth kingdom will be taken over by the fourth beast. Additionally, this language shows us that the fourth beast is the fourth kingdom corresponding with the fourth section of Nebuchadnezzar's dream image. (This reinforces the conclusion that the first three correspond likewise to that image). The fourth kingdom is represented in Nebuchadnezzar s dream image by its iron legs, feet of iron and clay, and the ten toes of iron and clay (Daniel 2:40). Daniel explained that the symbol of the feet being a mixture of iron and clay meant the kingdom would be divided (Daniel 2:42). If we understand that Babylon governed over all the world then the geography, and nations, represented by the second, third, and fourth sections of the image were all part of the Babylonian kingdom. This would be true also of the second, and the third, and the fourth. However, at some point along the way, the fourth will be divided. Since all the four beasts represent the same geographical areas included in the dream image, then it's easy to see that these four beasts arise at the time the kingdom is divided Babylon is not under the same principality as Medo-Persia, and Grecia, and etc. They are divided. Furthermore, we understand what divides the fourth kingdom is the clay. If the clay represents the division of the fourth kingdom, and so we may reasonably conclude the introduction of the clay creates the division (Daniel 2:41). God always breaks the power of an evil principality by dividing it (Genesis 10-11; I Kings 11:31). It would appear that God introduced the clay into the fourth kingdom making it partly weak and partly strong. Consider that God uses clay as a representation of His people (Isaiah 64:8; Jeremiah 18:4-6). The fact that the clay is "miry clay," however, would suggest dirty, polluted clay. The many who say, "Lord, Lord" (Matthew 7:21-23).

81 The fourth kingdom represented by the iron continues to the time of the feet notice that the fourth beast clearly dominates the other three (Daniel 7:7,19,23). One of the things we learned about the fourth kingdom is that it passes through distinct phases. At first, it is all iron, then it gets divided, then it comes down to nothing left of it but the ten toes. Keep this in mind. These beasts represent a development in the fourth kingdom that takes place in the time of the feet, that is, toward the end of the Times of the Gentiles. At the time of the fourth kingdom, when it is divided, the nations represented by the lion will fulfill the prophecy attached to that vision. The second vision will then be fulfilled regarding the nations represented by the second beast. After this, the third beast prophecy will be fulfilled. Then, finally, there will be a dramatic reassertion of the iron strength of the fourth kingdom as it is represented in the fourth beast. This means that if we can identify what event fulfills the rise of the first beast, we can know where, time wise, we are in the prophecy of the feet. Then, if we can ascertain what the symbols of the second beast point to, we can know when we have moved forward to that place in the prophecy, and likewise with regard to the third beast. At the time of the fulfillment of the prophecy regarding the third beast, we would know to look for the dramatic reassertion of the iron strength of the fourth kingdom. When we finally come to the place where this fourth beast has established itself as the dominant world power, complete with its ten horns in place, we can know that the time has come for the Antichrist to appear. His appearing will be clearly marked he will attack three of the ten horns on the fourth beast. Therefore, the four beasts represent the four sections of Nebuchadnezzar s dream image as they will be in the time leading up to the rise of little horn. The fourth kingdom has the dominion, and we notice that Daniel s fourth beast dominates the entire earth in the days of the four beasts (Daniel 7:7, 23). We notice also that little horn attacks the fourth beast subduing three of its kings, thus becoming the dominant leader of the fourth kingdom (Daniel 7:8). 84 It is at this time that little horn rises to great power in the earth, but when he blasphemes the God of heaven, God destroys the fourth beast (Daniel 7:9-11). The other three beasts (kings) lose their dominion, but are allowed to continue for a season and a time (Daniel 7:12). Either coincident with the destruction of the fourth beast, or after this season and a time, the Son of man appears with the clouds of heaven, and is brought before the Ancient of Days (Daniel 7:13). Daniel notes that there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him (Daniel 7:14). This is the stone that falls upon the feet of the image and breaks to pieces the gold (lion), silver (bear), brass (leopard), and iron and clay (fourth beast). Each of the first three beasts is an aberration each is unnatural in some way. The first has the wings of an eagle on the body of a lion. The second is a bear that is raised up on one side if we assume both legs of one side are uplifted this is an unnatural posture We know from Daniel 8:9 that little horn comes from one of the four kingdoms into which Alexander's empire was divided. From Daniel 11:36 we can ascertain he comes from the Northern Kingdom Syria, hence he is called the Assyrian Isaiah 10:5. Lebanon is connected with the Assyrian Ezekiel 31:3. It is reasonable to expect little horn will come from either Syria or Lebanon.

82 78 for a bear. The third is a four-headed leopard with four wings of a fowl. Yet, the fourth is entirely unlike any creature on the earth. If it had characteristics of one or more animals, the Lord would surely have indicated this by combining relative features of these animals, as with the leopard with fowl s wings, or the lion with eagle s wings. Indeed, God will go to extremes to combine different aspects of disparate animals to convey His meaning. For example, see Revelation 13 where the first beast in that chapter is a leopard, with the mouth of a lion and the feet of a bear. My point is that even though some characteristics of the fourth beast are represented by earthly elements, such as it has nails of brass, and iron teeth (Daniel 7:7, 19), nevertheless the fourth beast is very particularly identified as unlike anything in heaven or on earth. No creature, or any combination of creatures known to man, can adequately represent it. I think this indicates some deformed spiritual creature that has no counterpart in God s natural creation. In any event, in each case, only a deformed creature can appropriately represent the kingdoms of men. Moreover, only the first beast is identified in any way with the man: the lion stands upon its hind legs and receives the heart of a man. We notice that the fourth beast is judged entirely destroyed by the Lord (Daniel 7:25-28). It is interesting to note that the other three kings will continue for a season and time. For those of you familiar with the standard prophetic charts of Larkin and his students, 85 this presents an interesting question. If the fourth beast is indicative of the final development of the fourth kingdom, and it is destroyed at the coming of the Lord with all His saints (I Thessalonians 3:13), and if this corresponds with the coming of the stone cut without hands that destroys all the kingdoms represented in Nebuchadnezzar s dream image, how is it that these three, supposedly Babylon, Medo-Persia and Greece, continue for a season and a time? Even if these represent only individual kings and not the kings together with their kingdom, as seems clearly to be the case, when the stone cut without hands falls upon the toes of the image, all the kingdoms of Satan crumble to the ground and are destroyed. Read the passage carefully, and you will notice that this fourth beast is not the final development of the kingdoms of this world. You will have to go to 85 Larkin, Clarence Dispensational Truth, p. 67 ½ (Larkin used fractions to indicate the insertion of a chart between pages.) Larkin viewed the beasts as representing God s perspective on the development of the Gentile nations as opposed to the humanistic view represented by Nebuchadnezzar s dream image. (See far right side of his chart, Typical Teaching Of The Book.) Many have noticed, however, that Daniel 7:12 indicates these beasts are contemporaries. Additionally, we know that Daniel received these night visions in the first year of Belshazzar (Daniel 7:1), which indicates he received them sometime after Nebuchadnezzar s death, very near the time of the end of Babylon. When the angel declares that the four beasts represent four kings that shall (future tense) arise out of the earth (Daniel 7:17), he makes it clear the prophecy looks forward beyond Babylon into the future. Therefore, the first beast, the lion with eagle s wings, cannot be identical with the golden head of the dream image. Furthermore, a careful study of the passage makes it clear the four beasts are on the scene at the time little horn arises, in the history approaching very near to the coming of the Lord to the earth. Furthermore, Daniel explained that God had revealed to Nebuchadnezzar what would come-to-pass (Daniel 2:27-30); it was not the creation of his own imagination, and does not represent a humanistic view of earth s kingdoms. Notice that the dream represents the kingdoms of the world in progressive degeneration, and concludes with their total destruction. When Nebuchadnezzar created an image representing his glory, it was all gold. This was in clear defiance against the prophecy of his dream, in which the image was gold, silver, brass, and iron, then iron mixed with clay. No one would construct such an image since the feet obviously would be unable to support it. It is clear that God was presenting to Nebuchadnezzar the humbling truth about the kingdom he had started.

83 Revelation 13 to find the beast that represents how the kingdoms will be configured at the very end! There you will notice one beast that is a composite of all four beasts of Daniel s night visions. Summary and Conclusion of Daniel s Vision of the Four Beasts The first beast was like a lion with eagle s wings. Daniel watches until the wings of this beast are plucked from the lion, and the lion stands upon its hind feet and is given the heart of a man (Daniel 7:4). The second beast was like a bear (Daniel 7:5). It was raised up on one side, and it had three ribs in its mouth. The bear was told to rise up and devour much flesh. Who it is that thus commands the bear is not clear. It seems to come from the ribs, but it might come from the watchers (Daniel 4:17). The third beast was like a leopard (Daniel 7:6). It had four wings of a fowl on its back and four heads. Dominion was given to this beast. That is interesting because this is not said of the others, the implication being the others took their dominion, but this beast was given its dominion. The fourth beast of Daniel s vision, like the fourth kingdom of the image of Nebuchadnezzar, is particularly signaled out (Daniel 7:7-8). It is diverse from all the others, unlike anything Daniel had seen (Daniel 7:7). It is not likened to any animal known to man, which speaks to its spiritual character. It is described as ferocious, having iron teeth, brass nails, peculiarly strong, with ten horns. Most Bible students believe these ten horns correspond to the last part of the fourth section of Nebuchadnezzar s vision the ten toes. It is during this fourth beast kingdom that the little horn, a representation of the end time ruler we call the Antichrist, begins his infamous career (Daniel 7:8-12). A remarkable detail is presented in this vision of the fourth beasts. We note that it is judged, and given to the burning flame (Daniel 7:11). We are told that this was done because of the villainous words of blasphemy spoken by little horn. 86 The usual interpretation of this vision is to see these four beasts as merely another way of looking at the four kingdoms revealed in Nebuchadnezzar s dream of the image. No doubt, we should see a general correspondence between them. However, consider the following. First, these four beasts, all of them, exist together in the end time, during the time of the little horn (Daniel 7:8, 11-12). Clearly, if the fourth beast corresponds to the fourth kingdom of Nebuchadnezzar s dream image, it corresponds to only the iron part of that kingdom (Compare Daniel 2:40-45 with Daniel 7:7-11), and to the time of the end, the time of the ten toes (See Daniel 7:19-28). Finally, Daniel 7:17 tells us that the four beasts are four kings that shall (future tense) arise out of the earth. The kingdoms arise out of the sea, one after the other, until This suggests that little horn takes his place among the ten horns as spokesman for the beast, which is particularly interesting since he begins his career by plucking up by the roots three of the ten horns of this beast (Daniel 7:8). This plucking up of the horns is explained as meaning that they fell before little horn, signifying that he subdues three of the ten kings (Daniel 7:20, 24).

84 80 they assume the shapes indicated by the visions. At that time, four individual kings shall arise out of the earth to rule them in the time of their end (Daniel 8:3-27). Conclusion We will offer some detailed commentary on the vision of the ram and hegoat in our next Chapter. END of CHAPTER FOUR

85 81 Chapter Five: The Ram, the He-Goat, Little Horn and the 2300 days Introduction Each of Daniel's visions focus on the career of little horn. In Daniel 7, the Spirit focuses on his arrival informing us of what marks the beginning of his prophesied career. Daniel 8 focuses on where he comes from and what he does. Daniel s Vision in Chapter Eight and the Seventy Weeks Prophecy in Chapter Nine Gabriel was sent to Daniel to give him understanding of the vision (Daniel 9:20-23). No new vision is recorded in Daniel 9; what vision does he mean? Daniel says the angel who came to him with the prophecy of the 70 weeks was the same one who came to him before (See Daniel 8:16). Gabriel had given Daniel an interpretation of that vision already (Daniel 8:16-26). However, after Daniel received that interpretation he said, I was astonished at the vision, but none understood it (Daniel 8:27). What did he not understand? Let s look more closely at this vision and its interpretation. From Daniel 8:13-14 we understand that the Spirit calls this vision the vision concerning the daily sacrifice The Holy Spirit is focused very specifically on the removal of the daily sacrifice and transgression of desolation. According to the Holy Ghost, that is what this vision is about. Further, when we study the vision and the interpretation, we are certain Daniel understood Gabriel s explanation of the ram and the he goat and the four horns (Daniel 8:17-26). The angel s explanation of these parts of the vision was explicit. But there is one part of the vision about which Gabriel was not explicit, the vision of the speaking saint and the 2300 days. Interestingly, this part of the vision is specifically about the daily sacrifice and transgression of desolation. I believe the Spirit would have us understand the prophecy of the 70 weeks relates very particularly to that part of the vision Daniel did not understand; i.e., it s about the removal of the daily sacrifice and the transgression of desolation, and the 2300 days. This conclusion is strengthened even more by Daniel 9:27, in the midst of the week he shall cause the sacrifice and the oblation to cease ; a statement that relates specifically to the removal of the daily sacrifice. Gabriel was sent to give Daniel understanding of the vision concerning the daily sacrifice Since the prophecy of Daniel s 70 Weeks is part of the angels explanation of the vision concerning the daily sacrifice, we need to examine this vision with the interpretation given in Daniel 9:24-27 to see how they correspond. The vision in Daniel chapter eight covers the history that begins with the establishment of the Medo-Persian Empire, and its rise to world dominion (Daniel 8:3-4, 20). It proceeds through the history of Alexander the Great and the rise of the Grecian empire, and to its division into four kingdoms after the death of Alexander (Daniel 8:5-8, 21-22). This history relates to the second and third kingdoms represented in Nebuchadnezzar s dream image (Daniel 2:39). Then it fast forwards past the fourth empire to the time of the end (Daniel 8:17, 23), when little horn will rise (Daniel 8:9-19, 23). The ram and he goat and four horns of the vision are provided as background information, spanning the history from the Medo-Persian Empire to the arrival of little horn, also called the king of fierce countenance (Daniel 8:20-23). This occurs in the latter days of their (the four horns) kingdom, when the transgressors are come to the full (Daniel 8:23, see v ), which is also called the time of the end. It is clear

86 82 that the focus of the prophecy is the actions of little horn in the time of the end (Daniel 8:23-26). (This is also true of the vision of the four beasts in Daniel chapter seven; i.e., the focus of the prophecy is on little horn and his activities.) Now, notice that Daniel s seventy weeks prophecy begins with a statement about the length of time allotted for this prophecy; seventy weeks are determined upon his people (Daniel 9:24). After he outlines the things that must be accomplished in these seventy weeks, Daniel reveals when the seventy weeks begin: from the going forth of the commandment to restore and to build Jerusalem (Daniel 9:25). Notice that Daniel s vision in chapter eight begins with a revelation concerning Media and Persia (Daniel 8:3-4), which according to Daniel s interpretation of Nebuchadnezzar s dream image, succeeds Babylon (Daniel 2:36-39). Later I will show that Daniel s seventy weeks begin when the ram (the Medo-Persian Empire) conquers Babylon in 539 BC. It s clear that the vision of the ram in Daniel eight corresponds to the beginning of the seventy weeks prophecy in Daniel 9. Daniel s prophecy of the seventy weeks moves rapidly through the history that takes us to Messiah the Prince (Daniel 9:25), and to the time that Messiah will be cut off (Daniel 9:26). He declares the desolations of Jerusalem and provides the prophetic markers that indicate when it begins and ends (Daniel 9:26). He reveals that the people of the prince that shall come will destroy the city and sanctuary; and that the end thereof will be with a flood, and that unto the end of the war desolations are determined (Daniel 9:26). Verse 27 begins with a conjunction, And he shall confirm the covenant with many for one week The antecedent to he is the prince that shall come and refers to the king of fierce countenance in Daniel 8:23. This is the beginning of the seventieth week. Like Daniel 8, the Holy Spirit gives us the background, then focuses on the main point of the prophecy; the arrival and actions of little horn as they relate to the desolations of Jerusalem. We remember that in Daniel 8, the Spirit makes it clear, the vision is essentially focused on this revelation concerning the daily sacrifice and the career of little horn. Daniel s prophecy of the seventy weeks likewise culminates with revelations concerning the daily sacrifice and actions of little horn (Daniel 9:27). Remember that in Daniel 8, the Spirit revealed some specific information about the removal of the daily sacrifice and the transgression of desolation that was not fully explained to Daniel (Daniel 8:13-14; 26-27). The angel Gabriel returned to provide Daniel with skill and understanding concerning the entire vision given in chapter eight, but particularly with information explaining what he called the vision of the evening and morning (Daniel 8:26). What part of the overall vision of Daniel chapter eight should be included in what the angel called the vision of the evening and morning (Daniel 8:26), and how does that correspond to the prophecy of the seventy weeks? The vision of the evening and morning begins when the king of fierce countenance shall stand (Daniel 8:23). This refers to the time when little horn rises to power (See Daniel 7:20). The question presented in Daniel 8:13 confirms this view. The connection between what the angel calls the vision of the evening and morning and the vision concerning the daily sacrifice, and the transgression of desolation is clear (Compare Daniel 8:13 and 26). It s expressly limited to what occurs in the time of the end (Daniel 8:17) and pertains directly to the events that lead up to the removal of the daily sacrifice, and the transgression of desolation (Daniel 8:11-13). Therefore, the vision of the daily sacrifice

87 and transgression of desolation must include the following: the rise of little horn to power (Daniel 8:23; see 7:20), the removal of the daily sacrifice (Daniel 8:11-13), and the placement of the abomination of desolation (Daniel 8:9-14; see Matthew 24:15). Finally, note that these events result in the giving of both the sanctuary and the host to be trodden under foot (Daniel 8:13). This refers to Daniel 8:12, where we are told little horn receives a host (an army) against the daily sacrifice. Now let s look at Daniel 9:27 where we receive further insight into these events. Little horn will confirm the covenant with many for one week (Daniel 9:27a). We will explore in detail what covenant this is, suffice it here to point out it s a specific covenant with unbelieving Israel (See Isaiah 28:15-18). At the middle of the week, he will cause the sacrifice and oblation to cease (Daniel 9:27b). Then we are told, and for the overspreading of abominations he shall make it desolate (Daniel 9:27c). We note that Daniel does not, in this place, specify a particular abomination. In Daniel 8:12, Daniel says that little horn receives an host against the daily sacrifice by reason of transgression, then in the next verse refers to a specific transgression, called the transgression of desolation. In Daniel 12:11 he refers to this time when the daily sacrifice is taken away and calls the event associated with it the abomination that maketh desolate Jesus puts these together in Matthew 24:15 and refers to the event as the abomination of desolation. Clearly, the removal of the daily sacrifice is coupled with the abomination of desolation and it is the quintessential abomination that occurs when for the overspreading of abominations little horn makes the daily sacrifice desolate (Daniel 9:27d). This connects with Daniel 8:12, 24-25; see 7:25, when little horn will pursue the holy people with vengeance (Isaiah 10:50; Matthew 24:15-22). It marks the last end of the indignation (Daniel 8:19), when what is determined shall be poured upon the desolate (Daniel 9:27d and e). So where do the 2300 days fit in? The question presented in Daniel 8:13 must be examined carefully: How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? The easiest question to answer is whether the 2300 days begin with the transgression of desolation, or end with it. We know the 2300 days end with the transgression of desolation because we are told in no uncertain terms that the time allotted to little horn after this event is set at three and one half years (Daniel 7:25; 12:7 with Rev. 12:14; 13:5 with 11:2). No matter how you calculate 2300 days you cannot fill them with three and one half years. Another indication that the 2300 days cover the period leading up to the transgression of desolation is that Daniel 12:11 gives us a prophecy related to the number of days that begin with that event and it s not 2300 days; it s 1290 days. Besides this, the language of the question makes it clear the interest is in how long the vision concerning the daily sacrifice shall be. The vision concerning the daily sacrifice would obviously relate to events leading up to the time the daily sacrifice is removed and would not have reference to events that take place afterwards. If the question was how long shall the sanctuary and host be trodden down? then it would be clear we were talking about events that follow the removal of the daily sacrifice. However, the question clearly is focused on what leads up to the event that gives both the sanctuary and the host to be trodden under foot It is very clear that the question relates to events leading up to and including the removal of the daily sacrifice and 83

88 84 transgression of desolation. The next question is how do we mark the beginning of the vision concerning the daily sacrifice? We have already done the work of identifying what should be included in the vision concerning the daily sacrifice etc. For all the reasons given above, we conclude this particular part of the vision begins when the king of fierce countenance shall stand (Daniel 8:23). That means it begins with the rise of little horn to power (See Daniel 7:20); i.e., when he subdues three of the ten kings of the fourth beast (Daniel 7:7-8). This vision concludes with the event that is the focus of all of Daniel s revelations concerning this little horn: the removal of the daily sacrifice and commission of the abomination of desolation (Daniel 8:9-13; 23-25; 11:31; 12:11; see Matthew 24:15; II Thessalonians 2:4; Revelation 13:1-9, 11-18). The statement about the sanctuary and host being trodden under foot tells us what follows this key event in the career of little horn. It s clear that the question posed in verse 13 asks how long from the time little horn arises to power will it be before he removes the daily sacrifice and sets up the abomination of desolation. Finally, are the 2300 days twenty-four hour days, or years? Right here let me warn you that many false teachers have used Daniel 8:13-14 to confuse many Christians. From the Seventh Day Adventists, to the Jehovah s Witnesses, to any number of other false religions and false prophets we have been barraged with false prophecies concerning the time of the Lord s return - and virtually all of these false teachers use Daniel 8:13-14 as part of the basis of their false predictions. Essentially, the error comes from assuming the 2300 days are 2300 years. Please keep in mind what I taught you in one of our earlier Chapters about the danger of taking some principle of interpretation and carelessly applying it where there is no biblical warrant for so doing. The reason we conclude the 70 weeks of Daniel s prophecy are 70 weeks of years is because Jesus interpreted the prophecy in that manner. Also, because the Bible s own record of the fulfillment of certain parts of the prophecy shows clearly that we are to understand the 70 weeks as weeks of years. No such biblical support exists for interpreting the 2300 days as years. On the contrary, the Scripture makes it clear these are twenty-four hour days. First, since the vision of the daily sacrifice clearly begins with the rise of little horn to power and concludes when he commits the abomination of desolation, it is obvious the 2300 days are literal days and not years. Second, what the saint refers to as, the vision concerning the daily sacrifice (Daniel 8:13), the angel Gabriel calls the vision of the evening and the morning (Daniel 8:26). What part of the prophecy in Daniel 8 is about evenings and mornings? It s obviously a reference to the 2300 days; but if you need more proof, the Hebrew words translated day in Daniel 8:14 are the words for evening and morning; the same expression that is used in Genesis 1 to specify literal twenty-four hour days. A little over six years from the time little horn rises upon the head of the fourth beast, and subdues three of the ten horns upon that head, he will remove the daily sacrifice and set up the abomination that maketh desolate. The prophecy of the 2300 days gives to Israel a heads up, a prophecy marker that alerts them to the beginning of the time of the end (Daniel 8:17). Now we are ready to focus on the seventy weeks prophecy of Daniel chapter nine. Review Nebuchadnezzar s Dream Image

89 1. Nebuchadnezzar s dream image provides an overview outline of prophecy from the golden age of Babylon to the end of the kingdoms of the earth. It s God s prophetic chart It reveals six stages in the development of the kingdoms of this world from Babylon to the end. Can you name them? Babylon, Persia, Grecia, Roma in its strength, Roma divided, Roma weakened. 3. The mixture of iron with clay holds three significant meanings. Do you remember what these are? It signifies a divided Empire, a weakened Empire, and an attempt to mingle themselves with the seed of men. 4. All the kingdoms represented in the image are present at the time of the end. Review Daniel s Four Beasts 1. The four beasts are four kings and their corresponding kingdoms. We know they are four kings because of Daniel 7:17. We know they include the corresponding kingdom of these kings from Daniel 7:23-24, where the Spirit clearly identifies the fourth beast as a kingdom. 2. We are sure the four beasts do have some correspondence to the four successive empires represented in the dream image of Nebuchadnezzar from Daniel 7:23, where the fourth beast is identified as the fourth kingdom upon earth. 3. However, we also know that these four kings arise out of the earth at a time future from when Daniel received the vision (Daniel 7:17). 4. We know that these four kings all reign at the same time on the earth; that is, these kings are contemporaries (Daniel 7:11-12). 5. The four beasts show how the kingdoms represented in Nebuchadnezzar s image will be constituted during the historical period represented by the feet of that image, at the time little horn rises to power We know the fourth beast is destroyed because of the blasphemies of little horn (Daniel 7:11-12). The Vision of the Ram and He Goat (Daniel 8) In the first year of king Belshazzar, Daniel received the night visions of the four beasts. These were his first visions (Daniel 8:1). In the third year of the reign of this same king, Daniel received another vision; it is one vision, and it is called the vision of the evening and the morning (Daniel 8:26). Daniel was told that the matter of this vision was what would be in the last end of the indignation (Daniel 8:19). This Belshazzar (Daniel 8:1) is without doubt the same as that Belshazzar identified in Daniel 5, who is called the son of Nebuchadnezzar (Daniel 5:18). Daniel was at Shushan, in the palace in the province of Elam. It is important to note that his statement that he was by the river Ulai is part of the vision, and not merely part of his description regarding where he was when he had the vision (Daniel 8:2). The river Ulai is apparently located at or immediately near Shushan the palace. This would be located in modern day Iran, near the border of Iraq, about 200 miles west of the It is interesting to note the prominence of Babylon in John s prophecy regarding the end of this world (Revelation 18). The Times Of The Gentiles begin and end with Babylon in the foreground. 88 Consider that the beast of Revelation 17 has seven heads and ten horns. Count the number of heads represented on the four beasts, and the number of horns. You have heard of globalism?

90 86 ancient city of Babylon. There is a river there called Khersan, which is likely the river Daniel refers to here. This is instructive since this river is located in what was ancient Persia. The Description of the Vision First, it is important to identify what is the vision. Usually, we assume this vision is about the ram and the he-goat. Actually, that information is important to the vision, but it is not, itself, the vision. The Spirit plainly tells us that the ram is the Empire of Persia and the he-goat is the Empire of Grecia (Daniel 8:20-21). The horn on the he-goat is the first king of the Grecian Empire, who was broken when at his strength, and his kingdom divided to four kings. Everyone agrees this depicts the history from the rise of the Persian Empire to when it was conquered by Alexander the Great (the notable horn of the he-goat) and on to the division of Alexander s Grecian Empire to his four generals. All of this history occurred from 539 BC, when Cyrus, the Persian, the larger of the two horns on the ram, and Darius, the Mede, the smaller of the two horns, conquered Babylon, 89 to BC when Alexander conquered Persia, and on to his death in 323 BC. It is obvious to any Bible student that none of this history occurred in the period the Bible would identify as the time of the end. Biblically, the prophetic period called the ends of the earth (I Corinthians 10:11; see Hebrews 9:26) or the last days (Acts 2:17; Hebrews 1:2) began at Pentecost. The specific period called the time of the end is consistently used for that period that includes the rise of little horn and the return of the King. That is important, because, according to Daniel 8:17, at the time of the end shall be the vision. While the information provided in the symbols of the ram and he-goat provides important background for the vision, and, in fact, continues the revelations of God to Daniel about the times of the Gentiles, the vision itself refers to a specific part of this revelation. It is specifically called the vision of the evening and the morning (Daniel 8:26-27). The language is a bit enigmatical. Searching throughout the prophecy given in Daniel 8, the only place where a reference is made to the vision (with the definite article) is Daniel 8: Here it is called the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot (Daniel 8:13). Three observations compel us to conclude this vision of the daily sacrifice is the vision of Daniel 8. First, you will notice that at the end of the vision Daniel was perplexed and could not understand it (Daniel 8:27). The only part of the vision that was not explained very expressly was that mentioned in Daniel 8:13-14, the vision concerning the daily sacrifice, and the transgression of desolation. The rest of the vision was explained in detail. The angel expressly identified the kingdoms represented by the ram and he-goat (Daniel 8:20-21). He gave details about what the horns represented, and what it meant when the notable horn of the he-goat was broken, and what it meant when four horns rose up in its place. He described in detail the activities of the little horn, which is the subject of particular interest in all of Daniel s visions. All of this was explained so clearly, it is not reasonable to suppose Daniel was confused about this part of the 89 Cyrus engaged the bulk of Babylon s armies in Persia while Darius the Mede, a.k.a. Gubaru, conquered the city of Babylon (Daniel 5).

91 revelation. However, there is one part of the vision that was told and was not explained in any detail. That is the part the angel refers to at the end of Daniel 8, when he summarized the revelation: And the vision of the evening and the morning which was told is true. This vision which was told refers to Daniel 8:13-14; it is the only part of the vision that is told and not shown. Daniel hears one saint speaking. While this saint is speaking, he is interrupted when another saint asks, How long shall be the vision concerning the daily sacrifice? The saint who was speaking then addresses Daniel, and answer, Unto two thousand and three hundred days (Daniel 8:13-14). When you study the angel s interpretation of the revelation recorded in Daniel 8, given in Daniel 8:15-27, you will notice that everything is explained except this part of the vision. The vision concerning the daily sacrifice is the vision of interest to us in Daniel 8. The second observation that compels us to conclude that the referent for the vision in Daniel 8:26 is the vision mentioned in Daniel 8:13-14 requires close examination of the language used in both passages. Notice that in the expression unto two thousand and three hundred days (Daniel 8:14) the word days translates the same Hebrew words that are translated evening and morning in Daniel 8: A careful reading of the passage will show that the only place in the passage to find the vision of the evening and the morning mentioned in verse 26 is in verses Clearly, the vision of the evening and the morning is the vision concerning the daily sacrifice, and the transgression of desolation (Daniel 8:13-14). Furthermore, it is clear that it has particular reference to the 2300 days mentioned in verse 14. The third observation supporting my conclusion is that when the angel declared to Daniel, the vision of the evening and morning which was told is true he was referring to some part of the revelation that was told. That can only refer to Daniel 8:13-14 as it is the only place where any part of the Revelation was presented as being told. Daniel was shown the ram, the he-goat, the horn and all of that. But one part of the vision was told to him. Daniel 8:13-14 says, Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. The cleansing of the sanctuary, obviously, has to do with the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot (Daniel 8:13). A careful study of Daniel 8:9-14 reveals that the In Daniel 8:14 the word days translates r q;ob b rro (read right to left, erev (Strong 6153 means evening, or night) and boker (Strong 1242 means break of day, or morning)). Used this way, the expression refers to a day or days. In Daniel 8:26, the expression evening and morning translates r q;obdhn b rroah (ha-erev (Strong 6153 same as above, means evening or night, only with ha indicates the morning) and veh-ha-boker (Strong 1242 same as above, means day-break, or morning, only with veh-ha it indicates and the evening). The expression used in Daniel 8:14 confirms that the meaning is twenty-four hour days, not eras. Another word that is also translated day is used when the sense is generic (Mwøy yowm (Strong 3117) a day). When erev boker is used, it is an express reference to a 24-hour period. The expression evening and morning in Daniel 8:26 is clearly a reference back to Daniel 8:14. It speaks of a specific vision of the evening (erev) and morning (boker), which can only refer back to the 2300 days (erev boker) mentioned earlier in the text.

92 88 saint told Daniel that it would be 2300 days (evenings and mornings) from the arrival of little horn to the removal of the daily sacrifice, and the transgression of desolation which results in a cleansing of the sanctuary (John 2:15). 91 Therefore, the vision revealed in Daniel 8 is specifically the vision of the 2300 days. It is clear, therefore, that Daniel 8 is about the arrival of little horn, and particularly, about him taking away the daily sacrifice (Daniel 8:11) and the transgression that secures for him a host (army) against the daily sacrifice (Daniel 8:12). But, even more particularly, it is about the number of days that will pass from the time little horn arrives out of one of the four horns of the goat to the time he removes the daily sacrifice by the power of the host he received by reason of the transgression of desolation (Daniel 8:9-14). The number of days given is 2,300. This removal of the daily sacrifice is the part of the revelation given to Daniel in chapter eight that he did not understand. (This part of the revelation is explained in chapter nine. But, more on that later.) For the present, it is only important that we understand rightly what is the vision given to Daniel in chapter 8. Specifically, the focus of the revelations he recorded for us in Daniel 8 is the period from the rise of little horn to the removal of the daily sacrifice (Daniel 8:9-14; see Daniel 9:27). The part of the vision that is of particular interest to us is the revelation that from the rise of little horn to the removal of the daily sacrifice is a period of 2300 days. Now that we rightly understand what is the vision of the revelations recorded by Daniel in Daniel 8, let us study the content of that revelation. Daniel saw a ram before (which is to say, at the bank of) this river. It had two horns; one of them was larger than the other. The higher of the two horns came up last, or after or behind the other horn. Daniel saw the ram push westward, northward, and southward. No beast (kingdom, king) could stand in its way. None could deliver from its attack (Daniel 8:3-4). While Daniel was considering this ram and its activities, a he goat appeared from the west. It did not touch the ground as it moved across the whole earth. It had a notable horn located between its eyes (Daniel 8:5). This he goat traveled to Persia, to the ram, headquartered at the river, Ulai. It attacked the ram in fury and in its power (Daniel 8:6). 91 We generally show the abomination of desolation to be the event that marks the middle of Daniel s 70 th Week (Daniel 9:27). The arguments supporting this conclusion are very sound, and we will be visiting them in detail later. Here, note that, however, Daniel points consistently to the removal of the daily sacrifice as the event that marks the middle of the week, and refers the overspreading of abominations (plural) that make the sanctuary desolate at that time (Daniel 9:27). Jesus refers to the abomination of desolation spoken of by Daniel the prophet (Matthew 24:15; Mark 13:14), and indicates that after this event, such trouble will come upon the earth as has never been, nor ever shall be. Because Daniel mentions this unparalleled trouble as occurring coincident with an event we are sure occurs at the middle of the week (See Daniel 12 with Revelation 12), and because Daniel does refer to the transgression of desolation in connection with the removal of the daily sacrifice (Daniel 8:13), it is generally accepted that this particular transgression of desolation occurs at the middle of the week. However, these facts do not require us to conclude the abomination that maketh desolate does not appear until the middle of The Week. As we shall show in detail later, the abomination that maketh desolate will very likely be in place before the middle of the week. When the abomination that maketh desolate is seen standing where it ought not, that is, in the holy place (Matthew 24:15; Mark 13:14), that is what signals that the unparalleled trouble spoken of by our Lord and by his prophet Daniel is near at hand. It is important to note that Daniel points to the removal of the daily sacrifice as the event that marks middle of the Week (Daniel 9:27).

93 It sustained its attack, and came close to the ram; and in choler, destroyed him, breaking both his horns and stamping the ram into the ground. Though others might have thought to come to the aid of the ram, none could deliver from the fury of the he goat (Daniel 8:7). Because of this achievement, the he goat became very great (Daniel 8:8). At the peak of its power, the great horn between its eyes was broken. In its place, four notable horns arose toward the four winds of heaven (Daniel 8:8). From one of these four horns, a little horn arose (Daniel 8:9). It became very great toward the south (Egypt) and toward the east (Persia), and toward the pleasant land (Israel?). This little horn became extraordinarily powerful and took on spiritual dimensions unlike any before it (Daniel 8:10-12). Little horn extended its influence all the way to the host of heaven. It cast down some of the host, and some of the stars to the ground. It stamped upon these stars! Yea, he even magnified himself to the prince of the host (Daniel 8:11). When he reached this place of self-magnification, he took away the daily sacrifice and cast down the place of his sanctuary. A host was given to the little horn against the daily sacrifice by reason of transgression. It cast down truth to the ground, and it practiced and prospered (Daniel 8:12). Then Daniel heard a saint talking (Daniel 8:13-14). Another saint interrupted the talking saint with a question: How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? We may assume the saint to whom this question was asked answers but we notice that he gives his answer to Daniel. The answer given was, Unto two thousand and three hundred days; then shall the sanctuary be cleansed (Daniel 8:13-14). The Interpretation of the Vision Overview The angel Gabriel is commissioned to explain the vision to Daniel (Daniel 8:15-19). The first point the angel makes in the interpretation is that this vision is about the last end of the indignation (Daniel 8:19). Then, the angel proceeds to explain the symbols. The ram is Persia and the he goat is Grecia (Daniel 8:21). The great horn between the eyes of the he goat is the first king of Grecia. That would be Alexander the Great. The vision of the great horn broken and the four horns which arose in its place is explained to represent the sudden end of the first horn, or sudden death of Alexander the Great; and the subsequent division of his empire into four kingdoms by his four generals. We are told these four kingdoms will never attain to the full power and glory of Alexander the Great (Daniel 8:22). However, their kingdoms will continue all the way to the end time. In fact, in the latter end of their kingdom (Daniel 8:23) little horn will come from one of these four horns. It occurs when transgressors are come to the full (See 89

94 90 Daniel 2:43). 92 This little horn represents a king of fierce countenance, understanding dark sentences (Daniel 8:23). He will be an extraordinarily powerful king; however, his power will not be his own (Daniel 8:24). He will destroy so easily it will be the wonder of the world; he will prosper, and practice and destroy many (Daniel 8:24). It is noteworthy that this king will craft policies that will encourage the prosperity of craft; that is, witchcraft. He will magnify himself in his own heart. He will use peace as a tool to destroy many who will be deceived by him. This king will stand up against the Prince of princes, but he will be broken without hand; that is, he will be destroyed, but not by the hand of men. This vision made Daniel sick for many days. He was deeply troubled by it; no one understood the vision (Daniel 8:27). The Indignation The Spirit clearly states that He is revealing what will happen at the time of the end (Daniel 8:17; see 11:40), which is the appointed time (Daniel 8:19; Cf 11:27, 35). He refers to this particular period as the last end of the indignation (Daniel 8:19). The Spirit emphasizes this vision is about the end, and that the end was not for many days (Daniel 8:26). Perhaps the Spirit wanted to insure that neither Daniel, nor any who would study his prophecy after him, would make the mistake of applying his prophecy to the end of the Babylonian captivity (Consider Lamentations 2:6; Ezekiel 22:31). What is the last end of the indignation? The last end of the indignation refers to the end of God s burning jealousy against Israel in which she has provoked Him to jealousy by her whoredoms (II Chronicles 21:13; Ezekiel 16:20-36; 23:18-43; Hosea 4:12; Nahum 1:2; see Exodus 20:5 and 34:14; see Psalm 78:58; 79:5; Deuteronomy 32:31 with Romans 10:19 and 11:11). It s not referring to a specific moment in time; rather, it speaks to a period of time that is identified by the Spirit as the time of the end. The beginning of the time of the end is marked by the appearance of little horn (Read Daniel 7-11). Daniel eight speaks of events that mark the beginning of the last end of the indignation. The Indignation is about God s displeasure with the house of Israel (Isaiah 10:1-25; 13:5; see above). Yet, it extends to all the nations (Isaiah 34:2). Many believe the indignation of the Lord against Israel began in 606 BC, when Babylon conquered Jerusalem. Jeremiah declared that God had given Nebuchadnezzar all the kingdoms of the world in the first year of Jehoiakim, which was 608 BC (Jeremiah 27). He made it clear that this was because of the extreme wickedness of Manasseh, and Judah s refusal to repent from his sins. The loss of the kingdom to Nebuchadnezzar should not be confused with the captivity. The captivity formally ended after 70 years (Jeremiah 25:12). 92 Consider Amos 4:4 when God is displeased with His people and offended by their sacrifices, they multiply their transgressions note that this prophecy is cast in the context of the time when Israel is challenged to prepare to meet thy God (Amos 4:1-13). See Proverbs 23:27-28 where we are warned that the whore increaseth the transgressors among men which is the reason the spirit of antichrist labors so ardently to promote whoredom. See Proverbs 29:15-16 where we learn that when the wicked are multiplied, transgression increaseth. By these means, Satan succeeds to bring the transgressors to the full.

95 God promised that after the end of the captivity, He would visit the Jews and restore Jerusalem (Jeremiah 29:10). Some take this visitation to refer to Cyrus decree to restore and build Jerusalem (Ezra 1; Daniel 9:24); but most Bible students recognize it has particular reference to when Christ the Messiah came and offered to restore the kingdom to Israel (Matthew 3:2; 4:17; 11:3-6; Luke 4:17-19; see Luke 19:42). We notice that the disciples continued to anticipate the restoration of the kingdom to Israel even after Christ s resurrection and ascension (Acts 1:6; 3:19; with Isaiah 28:11-12; etc.). It seems obvious that the disciples did not reckon the restoration of Jerusalem recorded in the books of Ezra and Nehemiah and prophesied by Jeremiah, and Daniel was the same thing as the restoration of the kingdom to Israel. Jesus prophesied that the kingdom He offered to them would be taken from them and given to a Gentile nation bringing forth the fruits of it (Luke 19:42 with Matthew 21:33-46; especially v. 43). Jesus spoke of a fierce indignation that would come upon Israel because of their murdering the heir of the kingdom (Matthew 21:43; Luke 21:20-27; see Acts 5:28; see Acts 2:23-24). He prophesied this would begin with the destruction of the city and sanctuary prophesied by Daniel the prophet (Daniel 9:26; see Luke 21:20-27). Some believe the indignation Daniel speaks of has particular reference to the time of wrath upon this people (Luke 21:23). Others believe it refers to the times of the Gentiles and that it began with Jeremiah s declaration that the kingdoms of the world were given to Babylon (Jeremiah 27). Later, we will explore further the merits of these two views. It is enough for us to know that when little horn arises, he will be sent against the people of my wrath (Isaiah 10:6; Daniel 8:9-14). Daniel shows that the time of the end begins with the rise of little horn, and the last end of this indignation begins with an event we call the Abomination of Desolation (Daniel 8:13-14; Matthew 24:15). The Removal of the Daily Sacrifice and the Abomination of Desolation Daniel 8:9-11 describes the rise of little horn to a power so great that it extends into the very heavens, so that he casts angels to the ground. The Spirit indicates that when the little horn magnifies himself to the prince of the host (II Thessalonians 2:4), he removes the daily sacrifice, and his sanctuary is cast down (Daniel 8:11). The removal of the daily sacrifice indicates such sacrifices will at that time be offered. The Temple will be rebuilt and the Jewish sacrifices reinstituted; but the worship of the Jews will be vain, even hypocritical (See Isaiah 10:6; Cf Isaiah 2:1-6,12; Micah 4:1-5). Their worship cannot be acceptable to God until they come in the Name of Jesus (Acts 4:12; see Isaiah 52:6). After the daily sacrifice is removed, the little horn will destroy his own sanctuary (Daniel 8:11). I think this indicates the Temple the Jews will be using at this time will be named after him in a fashion similar to how the Temple in Jesus day was referred to as Herod s. According to Daniel s prophecy, little horn will remove the daily sacrifice, and then he will destroy the Temple and make it desolate. A host (an army) is given to little horn against the daily sacrifice by reason of transgression (Daniel 8:12). The transgression named in the context of this reference is the transgression of desolation in verse 13. Jesus called it the abomination of desolation in Matthew 24:15. What is this transgression? See II Thessalonians 2:4. Little horn, the man of sin, enters into the Temple of God and sets up his throne in the Holy Place and declares himself to be God. This specific transgression is the quintessence of 91

96 92 the overspreading of abominations that occur at this time (Daniel 9:27). When the little horn commits this transgression, he is given the host he requires to implement his cancellation of the daily sacrifice. The 2300 days Daniel 8:13-14 concludes the description of this vision with one saint talking. Another saint interrupts him with a question: How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? The saint who was speaking declares to Daniel, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. (For help understanding what cleansing the sanctuary indicates, see John 2:13-17 and II Chronicles 29:16. Remember at this time, his sanctuary will be cast down (Daniel 8:11 with II Thessalonians 2:4). Think about it!) Notice that after Gabriel interpreted this vision for Daniel, the prophet laments that he was astonished at the vision, but none understood it. Surely he understood that the ram is Medo-Persia, the he-goat is Grecia, and the notable horn between the eyes of the he-goat represents the first king of Grecia, that this king will die and his kingdom will be divided into four lesser kingdoms, and that from one of those kings would come the little horn. What did Daniel not understand? It is interesting to note that when we study the Spirit s interpretation offered in 8:19-26, no apparent reference to the 2300 days is found, unless it s in verse 26. What does the Holy Spirit mean by the vision of the evening and the morning which was told? The only part of this vision that had someone telling, or speaking, is the one saint speaking (Daniel 8:13). Gabriel called this part of the vision the vision of the evening and the morning. It s worth our attention to note that the English word days in verse 14 is used to translate the Hebrew expression evening and morning that is used in Genesis 1 to define one earth day. Daniel 8:26 refers very particularly to this part of the vision saying, And the vision of the evening and the morning which was told is true. Without any question, verse 26 refers specifically to the 2300 days and is the only part of the vision that was not interpreted by Gabriel, but only affirmed. We need Daniel 9 to understand it. A peek at Daniel 9 Daniel was so deeply disturbed by the vision of chapter eight that he became sick for some days (Daniel 8:27). He recovered sufficiently to resume the king s business, but continued in a state of astonishment at the vision; he lamented that no one, including himself, could understand it. I have pointed out the only part of the vision that was not explained was Daniel 8:13-14, 26. I intend to show that the interpretation of this portion of Daniel s vision is given in Daniel 9: Read Daniel 9 very carefully. We notice that Daniel is moved to some serious Bible study, perhaps over his perturbation about this vision he had received (Daniel 9:19). He was examining the prophecies of Jeremiah, and he found that passage which indicated the captivity would conclude after 70 years. He calculated that the time was drawing near. He presents himself before the Lord to supplicate for his people. After this thorough cleansing of his heart and spirit through repentance, Daniel s prayer is interrupted (Daniel 9:20). Gabriel, the one who interpreted Daniel s second vision, returns to Daniel. What is particularly interesting to us is that Daniel does not have a vision this time; however, the angel declares he is there to provide to Daniel understanding of the vision (Daniel

97 9:23). What vision? It is obvious he is referring to the vision that Daniel recorded in chapter eight which the saint called the vision concerning the daily sacrifice. Notice that the prophecy of the 70 weeks concentrates on the removal of the daily sacrifice, and the abomination of desolation (Daniel 9:27). More next time. 93

98 94 Chapter Six: Continuing the Interpretation of Daniel 8 in Daniel 9 Introduction The interpretation of Daniel s vision recorded in Daniel 8 requires a study of Daniel 9: It is generally called the 70 Weeks Prophecy (Daniel 9:24). After a short review, and some miscellaneous observations to further our study of chapter eight, we will begin our study of the 70 weeks prophecy. The Interpretation of the Vision in Daniel 8 1. Do not confuse Daniel s Darius with Ezra s Darius. Daniel identified Darius as a Median (Daniel 5:31); i.e., of the seed of the Medes (Daniel 9:1). The Darius mentioned in Ezra 6 was Persian, if we may take his word for it. At Naksh-i-Rustam, in Iran, near modern Shiraz, an inscription was discovered in which Darius king of Persia (Ezra 4:5), declares himself to be a Persian, the son of a Persian Look closely at Daniel 9:1. It tells us that Darius was made king over the realm of the Chaldeans It does not say he was made king of Persia It appears that Darius was made king over a specific realm within the Medo-Persian Empire. The two horns of the ram indicate the empire was a combined empire of two kingdoms, ruled by two kings. The two horns are identified for us as the Medes and the Persians. Darius is called the Mede (Daniel 5:31), and this informs us that Darius was ruler of the Medes. But remember, one horn was larger. Cyrus was at this time the king of Persia, and the dominant king over the combined kingdoms, or empire. Since both horns appear on the ram together, when Darius the Mede conquered Babylon (Daniel 5:31) the reign of both horns was begun. Therefore, the first year of Darius as king over the realm of the Chaldeans (Daniel 9:1) is also the first year of Cyrus rule over the entire Empire (Ezra 1:1). Darius conquered Babylon in 539 BC. (See Chapter No. 10 APPENDIX for the intriguing and enlightening details about the history behind the prophecy of the ram in Daniel chapter eight.) 2. After Daniel received the vision of Daniel 8, he heard one saint speaking; but, apparently, he did not hear what the saint was saying (Daniel 8:13). Another saint interrupted and asked, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? The answer that was told is, Unto two thousand and three hundred days; then shall the sanctuary be cleansed (Daniel 8:14). 3. The angel Gabriel gave the interpretation of the vision. It is recorded in Daniel 8: When we study this interpretation, we note that Gabriel does not offer any clarification on the vision that was told to Daniel (Daniel 8:13,14, 26). This particular vision is called the vision concerning the daily sacrifice (Daniel 8:13) by the saint, and by Gabriel it is called the vision of the evening and the morning (See Daniel 8:26). (Remember, days in verse 14, translates the Hebrew expression evening morning. ) Verse 26 affirms the truthfulness of the vision of the 2300 days, but does not interpret it. This part of the vision was not fully explained to Daniel, and that is why he declared, in verse 27, that no one understood the vision. 4. In Daniel , the angel Gabriel informs Daniel that from the very beginning of his prayer (Daniel 9:1) he was sent to give Daniel understanding of the vision (Daniel 9:23). But no vision is recorded in chapter nine. To what vision was Gabriel referring? Clearly, he is referring to the vision that left Daniel deeply troubled and confused; and it must have particularly to do with that part of the vision that Daniel did not yet understand (Daniel 8:27); this would be the vision concerning the removal of the daily sacrifice. As it happens, the information the angel gives Daniel in chapter nine has particularly to do with this removal of the daily sacrifice. Daniel 9:20-27 is given to help us understand this vision. Let s begin our study of Daniel s seventy weeks, perhaps more properly called Israel s Seventy Weeks.

99 The Seventy Weeks To understand the prophecy of the 70 Weeks, it s necessary to learn how to interpret the language of prophetic time. The language of prophetic Time The 360-day year of twelve 30-day months That God uses a 30-day month, and a 360-day year is implied throughout the Old Testament. Esther 3:7 makes it clear the Bible reckons a year as consisting of twelve months. Genesis 7.11, 24 with 8:3,4 show that the Bible reckons a month to have thirty days. How so? Notice that Gen tells us the floods came upon the earth beginning on the seventeenth day of the second month. That would be the month Ziv (May) of the sacred calendar, or Bul (November) of the civil calendar. Which calendar do we use? Both calendars follow the same pattern of days in the months; and so for our purpose, it does not make a difference. However, since virtually every Biblical reference to the months follows the sacred calendar, we will use it. We notice that the ark came to rest upon the mountains of Ararat on the seventeenth day of the seventh month (Gen. 8:4). The seventh month in the sacred calendar is Tishri (October). From the seventeenth day of the second month to the seventeenth day of the seventh month is a period of five months. Now read Genesis 7:24 and 8:3. These verses clearly state that there were 150 days in this five-month period. That is peculiar. If you examine a Jewish calendar, you will see that the months alternate in length between 29 and 30 days. The 150 days begin at the 17th day of the second month, a 29-day month. This gives us 12 days remaining of the second month, plus 30 days of the third, 29 of the fourth, 30 of the fifth, 29 of the sixth, and then seventeen days of the seventh month. This totals 147 days, not 150. However, if we reckon each month as having 30 days, the total is 150 days. Also, note that in Deuteronomy 21:13 the official time allotted for mourning is one full month. In Deut. 34:8, the days of mourning for Moses officially ended after thirty days (Cf Numbers 20:29). These observations suggest that the Bible reckons the year as consisting of 360 days, divided evenly into twelve thirty day months. It is worth noting here that the ancient Assyrian, Indian (Hindu), Persian, Chinese and Babylonian calendars all had a 360 day year divided into twelve months of thirty days each, likewise the ancient Romans and Greeks. Perhaps these all influenced one another. But note also that across the ocean, among the ancient Mayans, the year consisted of 360 days, divided evenly into twelve months of 30 days each. All of these calendars were based on the cycle of the moon; some reckoning from crescent to crescent, but most beginning their month with the new moon. In fact, the Hebrew word for month means new moon. In this present study, our only particular concern is with how God reckons time in the context of the Scriptures. However, because every thinking person is going to wonder how is it possible that God could be so inaccurate in His calculation of a year as to miss 5 and 1/4 days, I offer a special note on that point in a separate Chapter identified as APPENDIX Chapter 6. The meaning of A time and times, and the dividing of time That God uses a 30-day month and a 360-day year is proved when we study His prophetic language for three and one half years. God uses the expression a time, times and a half (Daniel 12:7) or its equivalent a time and times, and the dividing of time (Daniel 7:25) to represent three and one half 360 day years. How do we know? Compare Daniel 12:1-7 with Revelation 12:1-14. You will quickly see that these are 95

100 96 parallel prophecies. In the Book of Revelation, the period of time during which Satan pursues the woman is expressed in two ways. In Rev. 12:14, the language used is a time, and times, and half a time Compare Daniel 12:7 where the same expression is used with reference to this same period of prophetic history. Now read Revelation 12:6 and compare it to 12:14. The Holy Spirit gives us the key to understand the enigmatic expression a time, and times, and a half time It consists of 1260 days. Divide 1260 days by 360 and you get 3 and one half years. That means time equals one year, times equals two years, and a half time equals one half of one year. But there is more. All Bible believing students have agreed that the little horn of Daniel 7 and the beast of Revelation 13 identify the same end time personality, commonly known as the Antichrist. Now, compare Daniel 7:25 and Revelation 13:5-7. This personality is given a period of time during which he will have freedom to persecute God s people at will. In Daniel this period of time is indicated as a time, times and the dividing of time. In Revelation 13:5, the period is indicated as 42 months. We already know that the time, times and dividing of time is 1260 days. Divide 1260 days by 42, and you find that each month has 30 days. The Day for a Year in Prophetic Time In Scripture, God sometimes uses a day to represent one prophetic year. In Numbers 14:34 we read, After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years See also Ezekiel 4:6. We must be careful about how we apply the day-for-a-year formula. It is clear the use of days in Rev. 12:6 is referring to literal 24-hour days on account of the fact that this period is also described as being 42 months. By comparing Scripture with Scripture and giving careful attention to the context of the passage, we can discern when to apply the day-for-a-year formula. The Prophetic Use of the Word Day The expression day is sometimes used to identify a period containing many days. Jeremiah 50:27, 31 uses the word day as representing a time, or at least it represents a day which begins a time, or an era. Jesus often used the expression in this way. In Luke 4:21, it s clear that Jesus was not telling His audience that the prophecy He read in Isaiah 61:1-2a had its fulfillment completed on the 24-hour day period in which He spoke these words in Nazareth. He used the word day in this place to identify the time in history during which this prophecy was being fulfilled. Notice Luke 19:42; here Jesus refers to the time of His presentation of the Kingdom to Israel as their day. His presentation of the kingdom to Israel began when he started preaching Repent, for the kingdom of heaven is at hand (Matthew 4:17), and continued until Acts 28:28, when Paul announced the fulfillment of Isaiah s prophecy concerning Israel given in 28:10-11 (Cf Romans 9-11). This is sufficient to show that the word day is sometimes used to indicate a distinct period of history containing more than one twenty-four hour period. The word day is also used as a figure representing a time (era) when light prevails as contrasted to a time (era) when darkness prevails (Luke 22:53; Acts 26:18; Colossians 1:13): e.g., I Thessalonians 5:5 and John 9:4. Once again, it represents a period containing many evening and mornings.

101 It is important, once again, to remind the student this does not mean we may follow our fickle fancy, or our excitable imaginations when applying these insights to the work of interpretation. Many who have done so have fallen into grievous error. A careful study of the context, and comparing Scripture with Scripture governs our interpretation of the word day, as it governs our interpretation of every other word of God. The Prophetic Use of the Word Season An astronomical season is about one quarter of a year. In the Bible, it is an expression that identifies a period necessary for something to come to its time (Num. 28:2; Deut. 11:14; Ecc. 3:1). Fruit comes forth in its season (Psalm 1). For example, notice that God used the expression to speak of a period of 40 years (Joshua 24:7; with Num. 14:33; 32:13). The context of the expression determines how we understand the term. In Daniel 7:12, we are told that after the fourth beast of Daniel 7 is destroyed, the other beasts will lose their kingdom; but their lives will be prolonged for a season and a time. We have already seen that time equals one year. In what way should we understand the word season? Comparing Scripture with Scripture leads us to conclude the word season is not referring to an extended period, as for example, the 40 years of Israel in the wilderness. On the other hand, it would be a mistake to interpret it to be limited to an exact period of three months. When God uses the word season He is referring to an indefinite, or variable period during which something comes to its time, i.e., its completion. Conclusion: We have learned God s language of prophetic time. Next, we will learn some of the essential special features of prophetic time. See Appendix Chapter Six for additional information on this topic. 97

102 98 Chapter Seven: Introduction to the Seventy Weeks Introduction We have learned how to tell prophetic time, and we ve learned essential features of prophecy necessary to interpret the 70 Weeks Prophecy of Daniel chapter nine. It is important to establish the connection between the vision of chapter eight and the prophecy of seventy weeks in chapter nine; then we ll begin our work interpreting the seventy weeks prophecy. Introduction to the Seventy Weeks It is clear the passage in Daniel 9:20-27 is a prophecy regarding Daniel s people and the holy city of Jerusalem. God declares that He has given Daniel s people, and the city of Jerusalem, 70 weeks to fulfill the following: first, to finish the transgression, second, to make an end of sins, third, to make reconciliation for iniquity, fourth, to bring in everlasting righteousness, fifth, to seal up the vision and prophecy, and sixth, to anoint the Most Holy (Daniel 9:24). Then the Holy Ghost offers an outline of how this prophecy of the 70 Weeks will progress. It begins when the commandment goes forth to restore and to build Jerusalem (Daniel 9:25). Then we notice that the prophecy is broken up into segments. The first segment of the 70 weeks is a total of sixty-nine weeks which begin with the going forth of the commandment to restore and rebuild Jerusalem and concludes with Messiah the Prince. This leaves one week remaining; we call it Daniel s seventieth week. Notice that the sixty-nine weeks have a clearly defined beginning and ending. This part of the prophecy begins with the going forth of the commandment to restore and to build Jerusalem, and it ends with the coming of Messiah the Prince. Notice the unusual manner in which the Holy Spirit expresses this period of sixtynine weeks. We might expect the language to be from the going forth of the commandment to restore and to build Jerusalem until Messiah the Prince, shall be threescore and nine weeks Why does the Holy Spirit break up the sixty-nine weeks in this awkward manner: seven weeks and threescore and two weeks? It appears the Holy Spirit would have us understand that the first sixty-nine weeks are somehow subdivided into a seven-week period and a sixty-two week period. Verse twenty-six confirms thisaiah And after threescore and two weeks shall Messiah shall be cut off (Daniel 9:26). Do you see it? It does not say, After threescore and nine weeks Nor does it say, After seven weeks and threescore and two weeks It picks up from the sixty-two weeks; do you see that this strongly suggests the seven weeks and the sixty-two weeks are to be distinguished as separate segments of this prophecy? Sixty-nine weeks are completed when Messiah appears. Sometime after threescore and two weeks Messiah shall be cut off. We are not told how long after the end of the sixty-ninth week this will occur; we only know that it occurs after the end of the sixty-ninth week. Also, during this time after the conclusion of the sixty-ninth week, the people of the prince that shall come will destroy the city and the sanctuary. While we are considering the sanctuary and the city, we are told further, that the end of the city and the sanctuary will come with a flood, during a great war to the end of which desolations are determined. But, what of the seventieth week?

103 Verse 27 tells us that he shall confirm the covenant with many for one week This must be the seventieth week, as from verse 26 to the end of this prophecy, no other week is mentioned. The antecedent to the pronoun he must be the prince that shall come (Daniel 9:26). Since we know this prophecy continues the prophecy concerning little horn in Daniel 8, we know the prince that shall come is a reference to little horn (or to the devil prince behind his power (Daniel 10:13, 20; with Daniel 8:24).) In order to make certain we do not make the mistake of thinking it s a reference to Messiah the Prince, notice that this prince that shall come is said to cause the sacrifice and oblation to cease (Daniel 9:27). This must be a reference to the removal of the daily sacrifice mentioned in Daniel 8: Also, Daniel 9:27 indicates that for the overspreading of abominations, he, i.e., the prince that shall come, shall make it desolate. The indefinite pronoun it, must refer to its antecedent, the daily sacrifice. In other words, because of these abominations, the sacrifice will be deserted, made desolate. Taking this together with Daniel 8:11, where we are told the daily sacrifice will be taken away, we understand that little horn will remove the daily sacrifice, and in its place he will set up the abomination that maketh desolate in the holy place (Matthew 24:15; Daniel 8:12,13). Next we are told that during this time, that which is determined will be poured upon the desolate. Now, consider that this week is the focus of the prophecy. That is consistent with all of Daniel s prophecies; each time they come down to a focus on little horn and his activities relative to Israel. Notice that this week has a beginning, a middle and an end. It begins when the prince that shall come confirms the covenant with many for one week. At the middle of the week, he will cause the sacrifice and oblation to cease. This event is associated with the overspreading of abominations mentioned next. This desolation determined will continue until the end of the last week of Daniel, which concludes with the consummation. We will study very closely the beginning, middle and ending of this week later. But we have a few things to say about this abomination of desolation spoken of by Daniel the prophet (See Matthew 24:15). The abomination of desolation is the central event in these prophecies. Notice how all of Daniel s prophecies seem to build toward this event (Daniel 7:11, 25; 8:11-19; 25,26). Notice that in Daniel 11:31; and 12:11, the career of little horn is taken up to this moment, and no further revelation concerning him is given. Daniel 9:27 indicates this event occurs at the middle of the week; Daniel 12:1-11 taken together with Revelation 12:7-17 confirms this conclusion. The Scope and Sequence of the Seventy Weeks Of course, seventy weeks equal 490 days. This prophecy was scheduled to begin at the going forth of the commandment to restore and to build Jerusalem. From this historical marker to the appearing of Messiah the Prince completes sixty-nine of these seventy weeks. We know that the central event of the seventy weeks prophecy is the abomination of desolation spoken of by Jesus Christ in His prophecy recorded in Matthew 24 (Matthew 24:15). This is the event that causes the sacrifice and oblation to cease. It occurs at the middle of the seventieth week. This is significant because it shows that according to Jesus Christ, the seventieth week of Daniel s prophecy had not yet been fulfilled in Jesus time on earth. We know that Daniel received his prophecy of the seventy weeks in the first year of Darius the Mede (See Daniel 9:1 and 5:31). Darius conquered Babylon in

104 100 BC. We know that Cyrus gave his decree to restore and to build Jerusalem in this same year (II Chronicles 36:22-24; Ezra 1:1-8). Jesus revealed that the prophecy of Daniel s seventieth week had not yet been fulfilled, more than 570 years later. Obviously, Jesus did not understand the Seventy-Weeks Prophecy as referring to 490 twenty-four hour days. Therefore, upon the authority of Jesus Christ, we know that the 490 days are not literal twenty-four hour days. Should we apply the year for a day formula? We have already learned that the Scripture uses the expression a time, times and a half to refer to 3 1/2 years (see Chapters 6 and 7). We know that the amount of time given to little horn to persecute the woman (Israel) is 3 and 1/2 years (Daniel 7:25; see Revelation 12:7; 13:5). If the prince that shall come is indeed little horn, we have evidence here that one half of a week is 3 1/2 years. Simple math will inform us therefore that one full week is seven years. This proves that the 70 weeks are 490 years. Conclusion To conclude this Chapter I ll attempt to overview the scope and sequence of Daniel s Seventy Weeks as an introduction to our next Chapter. In our next Chapter, we will learn how the first sixty-nine weeks of this prophecy were fulfilled.

105 101 Chapter Eight: Interpreting the Text of Daniel's 70 Weeks Prophecy Introduction Now it s time to offer an interpretation of the 70 Weeks prophecy and to show how the 70 Weeks are fulfilled. Review God declares that He has given Daniel s people, and the city of Jerusalem, 70 weeks to fulfill the following: first, to finish the transgression, second, to make an end of sins, third, to make reconciliation for iniquity, fourth, to bring in everlasting righteousness, fifth, to seal up the vision and prophecy, and sixth, to anoint the Most Holy (Daniel 9:24). A careful reading of the Daniel 9:24-27 reveals that the 70 Weeks are divided into three parts. The first part is seven weeks. The second part is sixty-two weeks. And the third part is one week. The first and second parts, the seven weeks and the threescore and two weeks, combine to cover the period which begins with the commandment to restore and to build Jerusalem and continues until Messiah the Prince (Daniel 9:24-26). We think the reason the seven weeks is indicated as a distinct set from the sixty-two weeks is because it represents a distinct stage in the fulfillment of this prophecy. The seventieth week is the focus of the prophecy; it begins when the prince that shall come confirms the covenant with many for one week and concludes with the consummation (Daniel 9:27). Now let s review the evidence that proves the 70 weeks are weeks of years. First, we must understand that the main event of this prophecy is the event Jesus described as the abomination of desolation (Matthew 24:15; Mark 13:14; see Daniel 11:31; 12:11). Jesus made it clear this prophecy had not been fulfilled up to His day (Matthew 24:15-22). Jesus declared this prophecy at least 570 years after Daniel was given his prophecy. Since Daniel was told the prophecy was limited to 70 weeks, it is clear he was not talking about seven weeks of 24 -hour days. God sometimes uses a day to represent a year in prophecy (Numbers 14:34; Ezekiel 4:6). (See Chapter six.) Notice that the Holy Spirit declares this king of fierce countenance (Antichrist) will be given a limited time to persecute God s people at will, and that this time is specified as a time, times and a half (See Daniel 12:7; see also 7:25). In Chapter six, we learned that this expression equals 3 1/2 years. Daniel 8:13-14 explains that this period begins when little horn offers the transgression of desolation. Daniel 7:25 tells us how long little horn will have power over the holy people, to wear out the saints of the Most High: a time and times and the dividing of time, or, three and one half years. Jesus told us it begins with the abomination of desolation. Daniel tells us this occurs at the middle of the week. Therefore, from the middle of the week to the end is a period of 3 1/2 years. If 3 1/2 years is one half of the week, a full week is seven years. Therefore we conclude, the 70 weeks of Daniel s prophecy is a period of 490 years. The interpretation of the text revealing the 70 weeks prophecy One important question that must be addressed when interpreting the 70 weeks prophecy is whether the 70 weeks represent 490 literal twenty-four hour days, or 490 years. We have addressed that above. Now let us study Daniel 9:24-27.

106 102 Daniel 9:24 This verse provides an overview of the 70 weeks prophecy. It declares that 70 weeks are determined upon thy people and upon thy holy city This means that God has allotted 490 years to complete His dealings with Israel and Jerusalem. It s important here to note that the 490 years are related specifically, and exclusively to Israel and Jerusalem. This is not to say the Gentile nations have no play in the completion of God s purpose regarding Israel and Jerusalem. It is to say that the 490 years relate particularly to what God is doing with Israel and Jerusalem, and that when He is doing something specifically with the Gentile nations, that activity is not part of the 490 years. The 490 years are upon Israel and Jerusalem, and not upon the Gentiles. Six things are to be completed during these 490 years. They are as follows: 1) to finish the transgression; 2) and to make an end of sins; 3) and to make reconciliation for iniquity; 4) and to bring in everlasting righteousness; 5) and to seal up the vision and prophecy; 6) and to anoint the most Holy. Daniel 9:25 Now the Spirit tells us when this prophecy begins. It begins with an historical event; the going forth of the commandment to restore and to build Jerusalem All that is necessary for this event to qualify as the beginning place of this prophecy is for there to be an official God appointed authority over Israel who sends forth a commandment that Jerusalem is to be restored and built. By restored there is no doubt the Spirit means that the Jews were to be restored to occupy once again their holy city. To build, of course, means to build the city. In verse twenty-five, the Spirit also tells us when sixty-nine of the weeks will be fulfilled. We know the sixty-nine weeks are fulfilled when history carries us to Messiah the Prince Verse twenty-five now throws us something of a curve. We are told that from the going forth of the commandment to restore and to build Jerusalem until Messiah the Prince shall be seven weeks, and threescore and two weeks. I have already commented on the strange construction of this time reference. It is obvious that we are expected to understand the period is divided into two sections, or phases of fulfillment; one is seven weeks and the other is sixty-two weeks. Verse twenty-five is all one sentence, and this reference to time is followed by a colon. After the colon, the Spirit says, the street shall be built again, and the wall, even in troublous times. What does this clause after the colon mean, and how does it relate to the rest of the prophecy of seventy weeks? We might naturally think that the street and the wall will be rebuilt in troublous times after the sixty-nine weeks are completed. However, when we look at verse twenty-six, we are told what occurs after the second phase of the sixty-nine weeks is concluded: Messiah is cut off. Nothing is said about the street and wall being built. It seems clear that these sixty-nine weeks will progress in two phases, one of them is seven weeks in duration, and the next contains sixty-two more weeks. This reference to the street and wall seems to be related particularly to the part of this prophecy that is related to building Jerusalem. It is related to the part of this prophecy that identifies how it begins, the first phase. We begin to see that the Spirit is hinting to us that the clause

107 103 after the colon refers to phase-one in the fulfillment of this prophecy. From the going forth of the commandment to restore and build Jerusalem to the fulfillment of that command completes the beginning of the 70 weeks prophecy. It begins with a sevenweek period during which the command to restore and build Jerusalem is fulfilled. In this case, the first seven weeks begin with the going forth of the commandment, and concludes when the street and wall is built in troublous times. There is a reason the Spirit constructed this revelation in such a seemingly oblique manner which I discuss under the heading The Fulfillment of the 70 Weeks Prophecy. Daniel 9:26 Now the Spirit directs our attention very specifically to events that occur after the second phase of this prophecy is fulfilled: Messiah is cut off. Since the seven weeks preceded the sixty-two weeks, we may confidently conclude that a total of sixty-nine weeks of the 70 weeks prophecy are completed at this time. We know the expression cut off refers to being put to death (Numbers 15:30 &c.). Isaiah 53:8 is a prophecy declaring Messiah would be cut off. Jesus was declared to be the Christ (Messiah), the Son of the Living God (Messiah the Prince) by the Holy Ghost through Peter (Matthew 16:16-17). Jesus Christ was cut off on Calvary (Matthew 26-27). The expression unto Messiah the Prince must refer to some event in the life of Christ that occurs before the crucifixion. Verse twenty-six offers another of those clauses following a colon that puzzles us a bit. After we are told that Messiah would be cut off, and we are assured that this does not occur because of any sin of His own ( but not for Himself ), we find a colon. After the colon we read and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. We are confident that what follows the colon follows the events described before it. In fact, the punctuation leads us to conclude the events indicated after the colon, follow the events described before the colon as arising from those events. In other words, because Messiah was cut off, the city and the sanctuary will be afterwards destroyed. Who is the prince that shall come? Remember that this prophecy of the 70 weeks is Gabriel s interpretation of the vision of the daily sacrifice revealed to Daniel in the vision of the ram and he-goat (See Daniel 8:13,14,26; 9:23). There is no doubt; the prince that shall come refers to little horn; i.e., the man of sin (II Thessalonians 2:4). However, note that the Scripture does not say that little horn will destroy the city and the sanctuary. It says the city and the sanctuary will be destroyed by the people of the prince that shall come Who are the people of the man of sin? There are two ways to identify a people with someone. First, by ethnicity. Second, by nationality. We will study the ethnicity and nationality of the man of sin later. For the present, we need only to understand that the destruction of the city and the sanctuary occurs after Messiah is cut off, and is accomplished, not by the man of sin, but by the people of that prince. The statement that the city and the sanctuary will be destroyed by the people of the prince that shall come is a clause; i.e., it s a complete thought. It is followed by a semicolon and another clause. This second clause declares that the end thereof will be with a flood, and that unto the end of the war, desolations are determined.

108 104 The end thereof certainly refers to the end of Jerusalem and the sanctuary. It is possible that these two events are separated by an interval of time. In other words, it s possible that the first clause occurs sometime after Messiah is cut off; and then, some time after that, the end thereof occurs. Daniel 9:27 Sixty-nine of the seventy weeks are covered in verses The week mentioned in this verse, therefore, must be the seventieth week of Daniel s prophecy. Verse 27 begins and he shall confirm the covenant The antecedent of he is without any question the prince that shall come. (This is the first occasion where the Spirit reveals to Daniel that little horn is a prince. Later, he is called a king (Daniel 11:36).) We are told that the abomination of desolation occurs in the middle of this week. The abomination of desolation is a very important event in prophecy regarding Israel. Daniel seven and eight tell us how to identify when little horn begins his career; it is when he rises among the ten horns and subdues three of them (Daniel 7:8, 24; see 8:9). This begins the 2300 days which conclude when little horn commits the abomination that makes desolate (Daniel 8:9-14, 26; 9:27; 11:31; Matthew 24:15). You begin to see that virtually all of Daniel s prophecy centers on it. Notice, for example, it begins the time Jesus referred to as unparalleled tribulation (Matthew 24:15-22; see Daniel 12:1). This event also begins two other mysterious prophetic periods mentioned in Daniel 12: One is said to be 1290 days and the other continues for 1335 days (Daniel 12:11-12, 13). Prophecy counts its days up to this event, and counts its days from this event. The seventieth week of Daniel is divided in the middle by this event. We are told exactly how the seventieth week begins. It begins when the prince that shall come confirms the covenant for one week, or, seven years. The confirmation of the covenant is taken by many to mean this prince will contrive to guarantee to Israel security so that she can rebuild her Temple and resume the sacrifices commanded in the covenant. However, that is far too narrow a view of the covenant. First, the covenant has two sides; God s part, and Israel s part. On God s part, the covenant was a promise to Israel that God would give her the land we Christians call, the land of Israel. The borders of this territory are clearly indicated in the Scripture, and we will look at those specific boundaries in a future Chapter. So, God s part of the covenant is to restore Israel to her land, the promised land. Israel s part in the covenant included more than merely establishing the Mosaic ritual of sacrifice and so on. It involved placing themselves under the entire Law of Moses. Israel s part in the covenant has always been to keep the law; and while that certainly includes the sacrificial system of Temple worship, it also involves acknowledging God s commandments as the governing rule of their lives and their nation. Now, consider this in light of the prophecy that little horn will confirm the covenant with many for one week. We note that he confirms this covenant with many. Who are the many? The unbelieving leaders of Israel will lead the nation into a covenant with death and come into agreement with hell (Isaiah 28:15-18). We also know that when little horn establishes this covenant, he will be opposed by certain nations who will object to it. For example, consider that the Great Whore who rides the ten horned Scarlet Beast provokes the Beast, but the ten horns will ally with the Beast and destroy the Whore (Revelation 17:16ff). The Whore is identified with Rome (Rev. 17:18). There will be a

109 105 great conflict between little horn and Rome in which Rome will be destroyed (Daniel 7:7-12). Therefore, perhaps the many who covenant with little horn include certain other nations also, with some nations objecting. Details will be filled in when we study how this prophecy is fulfilled; suffice it now to point out that the rapture does not begin the week. It begins with the confirmation of the covenant. The end of the seventieth week is also clearly marked. It occurs at the consummation. The Bible says these events occur at the time of the end (Daniel 8:17; 11:35, 40; 12:4, 9). The consummation refers to the end of the time of the end ; and all of Bible prophecy declares that the end will be the beginning of the Day of the Lord. Little horn is given three and one half years from the abomination of desolation; then the stone cut without hands comes upon his kingdom; the Son of Man returns and destroys the beast king and sets up the kingdom of Messiah. During this last half of the week, what is determined will be poured upon the desolate (Daniel 9:27). Clearly, the week ends with Christ s return to the earth, and the seventy weeks conclude with the anointing of the Most Holy (Daniel 9:24). Conclusion In our next Chapter we will discuss the fulfillment of the 70 Weeks Prophecy.

110 106 Chapter Nine: Fulfillment of the Seventy Weeks Prophecy Introduction In this Chapter, we will learn how Daniel s 70 weeks prophecy actually foretold the time of Jesus birth. The Fulfillment of the Seventy Weeks Prophecy (Part One) Overview The seventy weeks prophecy has a beginning, middle, and an end. The beginning phase launches the seventy weeks prophecy of Daniel. It starts at the going forth of the commandment to restore and to build Jerusalem (Cyrus, Ezra 1; 539 BC) and finishes when the street and wall are built in troublesome times (Nehemiah, Neh. 5:14; 432 BC). The middle phase begins when the restoration and building of Jerusalem is completed (432 BC), and continues unto Messiah the Prince (April 1, 5 BC). This completes the seven weeks and threescore and two weeks, or sixty-nine weeks. After the sixty-ninth week, Daniel reveals that Messiah will be cut off; and the city and Temple will be destroyed by the people of the prince that shall come; i.e., little horn. Then there follows a mysterious interval during which Israel is cut off, and God has turned the kingdom over to a nation bearing the fruits of it (Matthew 21:43; Acts 28:28). The duration of this mysterious interval is unknown. During the last end of the indignation little horn will appear, and when he confirms the covenant with many for one week, the seventieth week will begin. At the middle of that week, he will commit the transgression of desolation. The week will end with the return of the Lord to the earth at the consummation. It is generally believed that the first sixty-nine weeks of this prophecy have been fulfilled. We are now living in the mysterious interval. It is apparent we live in the latter end of that interval and that the world stage is being set right now on which little horn will rise to power. Let s study the fulfillment of the seventy weeks prophecy up to Messiah the Prince. The Beginning Phase Why I begin with the decree of Cyrus Ezra chapter one opens with the record of Cyrus decree, and states that this was done in fulfillment of the prophecy of Jeremiah (See Jer. 25:11,12; 29:10). The Scripture makes it clear this took place in the first year of his reign (Ezra 1:1). Jeremiah prophesied that at this time, He would restore His people to Jerusalem (Jer. 29:10). Notice also that Cyrus is named in Isaiah over 100 years before his birth (Isaiah 44:26-28 and 45:1). In this prophecy, God declares that Cyrus, His anointed, would decree the building of Jerusalem. Also, note that Cyrus decree given in Ezra 1 is referenced repeatedly as the authority upon which the Jews returned to Jerusalem to build their temple (See Ezra 4:15-19; 5:6; 6:1). According to Ezra 1:1, the decree of Cyrus fulfills Jeremiah s prophecy, and the rise of Cyrus clearly fulfills the prophecy of Isaiah. Remember that Daniel s prophecy of the seventy weeks begins with the commandment to restore and to build Jerusalem. Jeremiah s prophecy of the seventy years concludes with God restoring His people to their land (Jer. 29:10). Isaiah s prophecy names the king who will command that His people build Jerusalem (Isaiah 44:26-28; 45:1). Isaiah called the king by his name, Cyrus. It could not be more clear if you had 20x20 vision and you held it in your

111 107 hand. The Holy Spirit intended that we should understand Cyrus fulfilled the prophecy that begins the seventy weeks. However, there are problems associated with this conclusion that are addressed in full in the appendix to Chapter 10. Why we begin with the date 539 BC The Babylonian Chronicles tell us the first year of Cyrus was 539 BC. According to the Holy Spirit, Cyrus fulfilled Jeremiah s prophecy (Ezra 1:1; Jer. 25:11,12; 29:10). If we accept the date given in the Babylonian Chronicles, and count backward 70 years, we land in the year Josiah was killed in Megiddo by the Egyptian king (II Kings 23:29-30) (608 BC). In this same year, his son Jehoiakim began to reign (II Kings 23:31-37). According to Jeremiah, that is when God delivered to Nebuchadnezzar all the kingdoms of the world (Jer. 27:1-9). This proves the validity of the date and together with the arguments above supporting the conclusion that we begin with the decree of Cyrus provides the reason we use 539 BC as the beginning date for Daniel s seventy weeks. Some people have difficulty with our conclusion because of confusion over the identity of Darius the Mede in Daniel (See 5:31; 6:1-2, 28, and 9:1-2 and 11:1). If you will take the time to read my notes in the Appendix for this Chapter, you will find the entire matter addressed thoroughly and satisfactorily. The End of the Seven Weeks The commandment to restore and to build Jerusalem goes forth in 539 BC. But that commandment is not immediately completed. Daniel made it clear that this part of the prophecy included, specifically, the restoration and building of Jerusalem. Cyrus begins the fulfillment of this prophecy, but Nehemiah completes it; only during his rule in Jerusalem did the Holy Ghost point out that the street is built again, and even the wall, in troublous times (Daniel 9:25; see Nehemiah 1:3; 2-6:15; 12:27). I have already pointed out that the reason the Spirit said after seven weeks and threescore and two weeks was to show that the beginning phase of this prophecy would require seven weeks to complete. Therefore, I conclude, from the going forth of the commandment to restore and to build Jerusalem to the completion of that commandment, when the street and wall is built in troublous times, should be forty-nine years, or 7 x 7 weeks. We have already established that Cyrus issued his decree in 539 BC. However, according to the Bible, Nehemiah completed his ministry in Jerusalem 12 years after the twentieth year of Artaxerxes (Nehemiah 2:1; 5:14). Artaxerxes began his reign in 464 BC. That would place the completion date at 432 BC. From 539 to 432 inclusively is 108 years. That is a difference of 58 years. However Remember that the prophecy of the seventy weeks is specifically and exclusively related to Israel (Daniel 9:24). Time comes off the clock only when Israel is in play. Which of the years in this period count in Daniel s prophecy? We trust to be guided by the Spirit to the truth (John 16:13). Following the clues provided by the Holy Spirit in the books of Ezra and Nehemiah, we can discern that the prophetic clock stopped twice during this period. One example of the sort of clues I m talking about is Ezra 6:14. The Holy Ghost points out that in the reigns of Cyrus, Darius and Artaxerxes, the Jews moved forward from beginning to completion in the project of restoring and building Jerusalem. He purposely omitted mention of the kings who ruled in between these. For example, after Cyrus, his son Cambyses ruled, and after him, for about seven months, a usurper

112 108 called Psuedo-Smerdis ruled. Then came Darius. After Darius, his son, Xerxes ruled. After Xerxes came his son, Artaxerxes. It happens that work on restoring and building Jerusalem stopped during the period of the kings the Spirit purposely did not name. This suggests that the Holy Spirit skips over those periods as unrelated to the fulfillment of this prophecy. Another clue provided by the Holy Ghost is in Ezra chapter four, especially 4:5, 24. He tells us that work stopped during the remaining years of Cyrus and did not resume until the second year of Darius (Ezra 4:5, 24). In the rest of the chapter, the Spirit provides details about the first pause in the fulfillment of Cyrus decree, ergo, Daniel s prophecy (Ezra 4:6-23). Ezra 3:8-13 tells us that the foundation of the Temple was completed in the second year of the Jews return to Jerusalem. They returned in the first year of Cyrus; and so this would be the second year of Cyrus (537 BC). Immediately, upon the completion of the foundation of the Temple, Ezra begins informing us of what led to the first pause in Daniel s seventy weeks prophecy. This is a clue from the Holy Spirit that two years of prophetic time ticked off that clock before it stopped. That should give you a pretty good idea of how I approached this study. I offer a thorough and detailed study on this in the Appendix for this Chapter. What follows summarizes the results of this study. The Seventy Year Prophecy began with the decree of Cyrus in 539 BC. The first pause occurred two years later, in 537 BC. (Ezra 3:8) This gives us 2 years. The clock started again in the second year of Darius, or 519 BC. The clock stopped at the death of Darius in 485 BC. This gives us 35 years. The clock started again with the commission of Nehemiah by Artaxerxes in the twentieth year of his reign (444 BC). The clock completed the first phase of the prophecy twelve years later, at 432 BC. (Nehemiah 2:1; 5:14) This gives us 12 more years off the clock. Do the math! = 49 years. Do you suppose this is merely a remarkable coincidence? Or rather, has the Holy Spirit led us to truth on this question (John 16:13)? Consider, the conclusion that Ezra identified the decree of Cyrus as beginning the prophecy of Daniel is very sound. Consider that the exegesis of Daniel s prophecy, showing that the prophecy of the seventy weeks proceeds in three phases is sound and that the first phase begins with the going forth of the commandment to restore and to build Jerusalem, and that Daniel s remark that the street and wall would be built in troublous times is clearly related to that command, and therefore indicates its conclusion is sound. Consider that the conclusion regarding the date of Cyrus decree is sound. Consider that the date of Nehemiah s completion of that command is sound. Consider that our conviction that the word of God is perfect and complete is sound. Consider that our policy to follow Scripture to our conclusions is sound. Consider all this, and I think you will agree what is taught here is

113 sound doctrine. It is not the result of creative imagination. It is the result of careful study. The Second Phase of Sixty-Two Weeks 109 The Holy Spirit combines the first two phases together as beginning with the commandment and ending with Messiah the Prince. This shows that there is no break between the seven weeks the threescore and two weeks. Therefore, we begin the sixtytwo weeks at 432 BC, where we left off with the seven weeks (see above). Also, there is no indication that the Spirit expects us to look for stops and starts in this segment of the prophecy. No Biblical reference like Ezra 4:5, 24 and so on is to be found relative to this period. However, we know that we count 62 weeks from the end of the seven weeks because of Daniel 9:26: And after threescore and two weeks The second phase of the prophecy runs from the completion of the seven weeks to the appearance of Messiah the Prince. There are 434 years in threescore and two weeks (62x7 = 434). Our beginning date is 432 BC. Supposing Jesus was born at the beginning of 1 AD, we are two years off. Man, is that close or what? But, we are not done. Because this span of history is calculated on the basis of calendar years, and the span is long enough to make a significant difference, we need to convert the prophetic years to the equivalent number of calendar years. The total number of days in 434 prophetic years is 156,240 days. (434 x 360 = 156,240.) Divide this total by the number of days in a calendar year and you get 428 years. (156,240 / = which rounds to 428.) But 428 years from our begin date of 432 BC comes to 4 BC. Now we are four years off. We must also remember to add a year to include all the years in the span; now we are at 5 BC. Is this a problem? Actually, it s not! A monk named Dionysius Exiguus offered a scheme by which dates would be calculated from the incarnation of Jesus Christ, but subsequent scholars have found his calculations to be somewhere between 5 to 7 years off. That would mean our date lands right in the vicinity of Jesus birth. Yet, once again, we allow the Bible to guide us. Matthew tells us that Herod the Great was ruling when Jesus was born (Matthew 2:3). History tells us this king died in 4 BC. That means Jesus could not have been born after that date. Second, notice that when Herod calculated the time of Christ s birth, he concluded the child would be two years old or younger (Matthew 2:16). Notice that his calculations resulted in an approximation, which is the reason he had all children killed from two years and younger. This means, if we assume Herod died within one year after he had the babies murdered in Bethlehem, then Jesus was born somewhere around 5 BC, or about one year before Herod s death. Isn t that remarkable? This book is truly amazing. Conclusion In our next Chapter we will study the period of the pause between the sixtyninth and seventieth week. See Appendix Chapter Ten, for additional information on this topic.

114 110 Chapter Ten: The Time Out Between 69th and 70th Weeks Introduction I trust your commitment to biblical inerrancy and preservation is wonderfully validated by our last few Chapters. This amazing book prophesied the place, the circumstances and even the time of Jesus birth. We certainly have a more sure word of prophecy (II Peter 1:19). In Chapter 10, we learned how the first sixty-nine weeks of Daniel s prophecy have been fulfilled. In this Chapter, we will establish that there is a pause in prophetic time between the sixty-ninth and seventieth weeks, that the seventieth week is yet future, and that we are living in that pause. In the next Chapter, we will begin a two-part study of what the Bible reveals to us about this prophetic time out. The Fulfillment of the Seventy Weeks Prophecy (Part Two) The Time-Out Between the Sixty-ninth and Seventieth Weeks Some of our conclusions regarding certain Bible truths have become standardized; we simply declare the conclusions without working our students through the often painstaking and time-consuming task of explaining the basis for these conclusions. In no other field of Bible study is this more apparent than in the study of eschatology, i.e., the doctrine of last things. Virtually all conservative, Bible believing Christians who are premillennial in their view accept the notion of a gap, or time out between the sixtyninth and seventieth weeks. And virtually all Christians in this camp who know anything at all about Daniel s seventy weeks prophecy are informed about this gap. Few of these same Christians, however, can tell you why this conclusion is sound. The first thing we are going to do in this part of our Chapter is explain why we believe there is a time-out in the prophetic clock after the sixty-ninth week. And so, I propose the question: by what authority do we conclude there is an interval between the sixty-ninth and seventieth weeks? The Authority of the Holy Ghost Holy men of God spake as they were moved by the Holy Ghost (II Peter 1:21). In Daniel 9:24-27 the Holy Ghost makes it clear He intended for us to understand there was to be an interval of time between the sixty-ninth and seventieth weeks. In verse 25, the Holy Ghost tells us that the appearing of Messiah the Prince concludes the seven weeks and threescore and two weeks (sixty-nine weeks) (Daniel 9:25). Now, read verse 27. The Holy Spirit tells us that the seventieth week begins when the prince that shall come will confirm the covenant with many for one week So, the sixty-nine weeks conclude with the appearing of Messiah the Prince, Daniel 9:25, and the seventieth week begins when the prince that shall come confirms the covenant with many for one week, Daniel 9:27. The Holy Ghost put verse 26 between verses 25 and 27 to tell us what happens in between. Verse 26 begins, And after threescore and two weeks (Daniel 9:26). After in this verse refers to after the conclusion of the threescore and two weeks. Clearly, verse 26 tells us what happens between the conclusion of the sixty- ninth week and beginning of the seventieth week. Messiah will be cut off, and the city and sanctuary will be destroyed (Daniel 9:26). You can see that the way the Holy Ghost organized and expressed His thoughts in verses indicates an interval of time between the sixty-ninth and seventieth weeks.

115 111 Also notice that all that the Spirit told us would occur after the conclusion of the sixty-ninth week did not occur immediately after the crucifixion, or even within seven years of that event. No one denies that the reference to the cutting off of Messiah is a reference to the crucifixion. According to Daniel s prophecy, the city of Jerusalem and the sanctuary were to be destroyed after Jesus was crucified. The only historical reference we have to such an event comes in AD 70. That is at least forty years after the crucifixion. The Holy Ghost makes it clear there is an interval of time between the conclusion of the sixty-ninth and beginning of the seventieth weeks of Daniel s prophecy. The Authority of Jesus Christ Jesus Christ our Lord understood Daniel s prophecy as pausing after the sixty-ninth week and resuming some time later. Our Lord taught extensively on prophecy (Matthew 24-25; Mark 13; Luke 21; John 14). He very specifically referenced the prophecy of Daniel, the prophet (Matthew 24:15-23). I have addressed this in earlier Chapters, but we will pull the arguments together here to establish that by no less an authority than Jesus Himself we conclude there is an interval between the sixty-ninth and seventieth weeks of Daniel. First we must establish that the Holy Ghost s reference to the event that marks the middle of the week in Daniel 9:27 is in fact the removal of the daily sacrifice and transgression of desolation mentioned in Daniel 8: Remember that the prophecy of the seventy weeks is part of the Holy Spirit s interpretation of the vision Daniel received which is recorded in Daniel chapter eight. There is one part of that vision which was not explained to Daniel, and while the seventy weeks prophecy corresponds to the entire vision involving the ram, the he-goat, and the king of fierce countenance, it is specifically a revelation of the vision concerning the daily sacrifice about which Daniel was particularly concerned (Daniel 8:13; 9:27). The angel Gabriel returned to Daniel to give him understanding and skill regarding this vision (Daniel 9:20-23). It is obvious that when in Daniel 9:27 the prophet says he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate he is referring to Daniel 8:11, by him the daily sacrifice was taken away with Daniel 8:13, how long shall be the vision concerning the daily sacrifice and the transgression of desolation This proves that the event identified by Daniel in 9:27 as marking the middle of the seventieth week is the transgression of desolation referred to in Daniel 8: Second, we need to show that Daniel s reference to the abomination that maketh desolate in Daniel 12:11 refers to the same event that he calls the transgression of desolation in Daniel 8:13. Reading the context of each passage will show that in both places we are reading about the same end time personality, the little horn, the prince that shall come. Notice Daniel 12:7, the time of this event is said to be when the little horn will have scattered the power of the holy people. The time frame indicated for this is a time, times and an half Now read Daniel 8:11-14, 24-25; here we see that little horn will rise to great power and will cast truth to the ground and tread upon the host, a reference the Lord s people. Now read Daniel 7:25, where we are told little horn will wear out the saints of the Most High Also notice that in this verse the time indicated is a time and times and the dividing of time. This corresponds directly to Daniel 12:7 and shows conclusively that we are talking about the same end time ruler.

116 112 Compare Daniel 12:11 with Daniel 8: The event Daniel calls the transgression of desolation and abomination that maketh desolate is associated with the removal of the daily sacrifice. Clearly, these passages speak of the same end time ruler and the same key event in that ruler s career. Third, all that remains is to establish that the abomination of desolation spoken of by Jesus Christ refers to the transgression of desolation in Daniel 8:11-14 and the abomination that maketh desolate in Daniel 12:11. Jesus warned that when the abomination of desolation occurred, a time of great persecution would come upon His people and unprecedented tribulation would come upon the entire earth (Matthew 24:15-23). Jesus specifically linked this to Daniel s prophecy concerning the abomination of desolation (Matthew 24:15). In Daniel 8, the prophet indicates that terrible persecution upon the saints will follow the event he called the transgression of desolation. Notice, for example, in Daniel 8:13, the Spirit reveals that the sanctuary and the host would be trodden under foot ; and in Daniel 7:20-25, He reveals that little horn shall wear out the saints of the Most High. In Matthew 24:21, Jesus described the tribulation that He warned would follow the abomination of desolation (See Matthew 24:15-21) as, great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. In Daniel 12:1, the Holy Ghost said And at that time there shall be a time of trouble, such as never was since there was a nation even to that same time When you study the passage beginning at Daniel 12:1 and continue through to the end of the chapter, you will see that at that time refers to the time that the daily sacrifice shall be taken away and the abomination that maketh desolate set up (Daniel 12:11). Taking all this together confirms that when Jesus referred to the abomination of desolation spoken of by Daniel the prophet, He was talking about the event that Daniel taught marks the middle of the seventieth week. It s almost as if Jesus combined Daniel 8:13 with Daniel 12:11 in His expression, abomination of desolation. In Daniel 8:13, the Spirit said transgression of desolation. But in Daniel 12:11 He said, abomination that maketh desolate. Jesus put these together and referred to the event as the abomination of desolation. Jesus understood Daniel in exactly the same way we are teaching the book. The variations on the way this event is described and identified serve to reveal particular nuances of the event, which we will explore later. At this point, it is enough to establish that when Jesus referred to the abomination of desolation spoken of by Daniel the prophet, He was talking about the event that marks the middle of the seventieth week of Israel. Fourth, Jesus referred to the abomination of desolation as a still future event (Matthew 24:15-21; see Daniel 8:11-13; 9:27; 11:31; 12:11). Jesus taught this Chapter on April 12, AD 29. That is about thirty-four years after He was born (5 BC). If His birth fulfills Daniel s prophecy unto Messiah the Prince then we already have a thirtyfour year pause between the sixty-ninth and seventieth weeks of Daniel s prophecy. I think the evidence establishing His birth as fulfillment of that prophecy is solid. Nonetheless, virtually any event in the life of Christ you may reasonably select as concluding the sixty-nine weeks requires a gap between the sixty-ninth and seventieth weeks. For example Suppose the student concludes that the end of the sixty-ninth week is Jesus baptism. Many take this view. Jesus was baptized at about thirty years of age (Luke 3:21-23). That

117 113 puts His baptism at about AD 25. According to the best Bible chronologists, Jesus made His declaration about the abomination of desolation on April 12, AD 29. If there is no gap between the sixty-ninth and seventieth weeks, then we are already three to four years into the seventieth week when He made this statement. Perhaps some would suggest that Jesus crucifixion fulfilled the prophecy that caused the sacrifice and oblation to cease, and was itself the abomination that maketh desolate One problem with this is that Jesus makes it clear the abomination of desolation stands in the holy place (Matthew 24:15). Daniel 12:11 said this abomination would be set up Jesus tells us where; in the holy place of the Temple (Matthew 24:15). Paul, by the Spirit of God, reveals more particulars about this event. He declares that the man of sin (clearly this is little horn of Daniel s prophecy) will sit in the Temple of God and in that place declare himself to be God (II Thessalonians 2:4). This corresponds to Daniel s revelations concerning the arrogant blasphemy of little horn (Daniel 7:25; see also 7:8, 11; Daniel 11:36-39; see also 8:11, 23-25). It is because of the blasphemy of little horn that the fourth beast, upon whom he shall arise to power, will be destroyed (Daniel 7:11, see 23-28). Notice, in Daniel chapter eleven, the man of sin is cut down while at his palace placed between the seas in the glorious, holy mountain, that is, Zion (Daniel 11:45). This occurs to the man of sin in the context of his blasphemy (Daniel 11:36-39). Notice that this ultimate blasphemy begins with the abomination that maketh desolate (Daniel 11:31). According to Daniel, when the fourth beast, the fourth kingdom upon earth (the Roman Empire), of which little horn is master, shall be destroyed, Michael shall stand up for the children of thy (Daniel s) people (Daniel 11:45-12:1). It is at this time that Jesus prophecy about the unprecedented tribulation will occur (Compare Daniel 12:1 and Matthew 24:21). These events did not occur in Jesus time. It would be impossible for any reasonable student to contrive some way to make the history of the crucifixion fit the prophecy of Daniel regarding the man of sin and the abomination of desolation. It would require spiritualizing the Bible prophecies and then stretching history into such obvious distortions no one with sense would put any stock in it. Besides, Jesus was crucified outside of the city, not in the Holy Place. No one attempts to deny that Daniel s prophecy regarding the cutting off of Messiah refers to the crucifixion of Christ Jesus. Notice that Daniel said after Messiah is cut off, the city (of Jerusalem) and the sanctuary (Temple) would be destroyed by the people of the prince that shall come (Daniel 9:27). Those who say the crucifixion concluded the sixty-nine weeks, and the seventieth week began immediately from this time, need to explain how it is that the next part of this prophecy did not occur until forty years later. No matter how you approach this matter, if you believe the Scripture is God s word and that Daniel, by the Spirit of God predicted the coming of Jesus Christ, His crucifixion, the destruction of Jerusalem and the Temple, then you must conclude that there is an interval between the sixty-ninth and seventieth weeks of Daniel s prophecy. The Holy Ghost indicated He intended us to discern an interval of time between the conclusion of the sixty-ninth week and the beginning of the seventieth week during which the Messiah would be cut off, and the city and sanctuary would be destroyed. Jesus Christ interpreted Daniel s prophecy in a manner that requires an interval between the sixty-ninth and seventieth weeks. On the authority of the Holy Spirit and the Lord Jesus Christ, we conclude that there is an interval of time between the sixty-ninth and

118 114 seventieth weeks of Daniel s prophecy. We really do not require any further support for the conclusion. Nonetheless The idea of pauses intervening in the progress of fulfillment of prophecy is a standard feature of Bible prophecy. Remember, we studied compression as one of the features of Bible prophecy in an earlier Chapter. Essentially, we are talking about the same thing, with the exception that in the case of Daniel s seventy weeks prophecy, we see a specific time reference interrupted by these intervals. Conclusion In our next Chapter we will study the significance of this prophetic time out. We will learn our place in God s program during this interval.

119 115 Chapter Eleven: What God Is Doing During the "Time Out" Introduction In Chapter 11 we learned why we conclude there is a prophetic time out after the sixty-ninth week. In this Chapter, we ll begin learning about what God is doing during this prophetic time out. These next two Chapters will impress you with the import and significance of James statement in Acts 15:18, Known unto God are all His works from the beginning of the world. The Fulfillment of the Seventy Weeks Prophecy (Part Three) Review The seventy weeks prophecy begins with the going forth of the commandment to restore and to build Jerusalem (Daniel 9:25; Ezra 1; Cyrus, 539 BC). The first phase of its fulfillment is related to the restoration of Jerusalem and is completed when the street and wall are built in troublous times (Daniel 9:25; Neh. 5:14; Nehemiah, 432 BC). The next phase is sixty-two weeks long and begins when the restoration and building of Jerusalem is completed (432 BC), and continues unto Messiah the Prince (capril 1, 5 BC). This covers the first two phases of this prophecy s fulfillment and completes seven weeks and threescore and two weeks, or sixty-nine weeks of the seventy weeks prophecy. According to Jesus Christ, who guides us to a proper reading of Daniel s prophecy, there is a time out on the prophecy clock after the conclusion of the sixty-ninth week. The duration of this interval (time out) is unknown. Daniel reveals that during this interval Messiah will be cut off, and the city and sanctuary will be destroyed by the people of the prince that shall come (Daniel 9:26). Jesus said that the destruction of Jerusalem and the Temple begins a period He called the days of vengeance during which time all the prophecies in the Old Testament are to be fulfilled (Luke 21:22), a time of wrath upon this people (Luke 21:23-24). According to Isaiah, during this time, the Lord shall turn to the Gentiles (see Isaiah 65:1 with Romans 10:20; see Acts 28:28; Romans 11:25). During the last end of the indignation (Daniel 8:19), little horn will appear; he will begin the seventieth week by confirming the covenant with many for one week (Daniel 9:27). At the middle of that week, he will commit the transgression of desolation. The week will end with the return of the Lord to the earth at the consummation. The work of God during the time out with regard to Israel, the Gentiles and the Kingdom of God. It was prophesied in the Old Testament and Revealed in the New. Jesus taught His disciples what He called the mysteries of the kingdom of heaven (Matthew 13:11; see all of Matthew 13). These mysteries refer to truths about the kingdom that Jesus explained were the peculiar privilege of His disciples to receive, but would be purposely hidden from those who rejected Him (Matthew 13:10-17). When you study these parables of the mysteries of the kingdom you will see that Jesus is describing how God s kingdom work would proceed during the interval between His first and second coming (See Matthew 25:14, with Matthew 13; 20; 22; 25; Luke 8; 13:18ff). Jesus explained He was fulfilling the prophecy of Isaiah regarding the time when unbelieving Israel would be blinded (Matthew 13:14-15; see Isaiah 6:10-12; 29:10-12),

120 116 while those who believed on Him would receive spiritual sight and hearing (see Matthew 13:16 with Isaiah 32:3; and 65:1-2). Paul spoke of the blindness that the prophets declared would come upon Israel (Romans 11:25; 10:20). He explained what God would do during the time of this blindness: He would cast away unbelieving Israel, pruning the unbelieving branches off the olive tree ; and He would graft in to the Lord s Olive Tree the branches of believing Gentiles (Romans 11:11-24). Paul called this partial blinding of Israel a mystery (a secret) (Romans 11:25). It was declared in the Old Testament, but veiled from their eyes (Isaiah 29:10-11; see 6:9-10). Jesus unveiled it to the eyes of those who believed on Him (Matthew 13:11,16). Jesus describes kingdom work, as it will proceed during this interval between His first and second coming; and Paul described the nature of this time: it is a time when God is grafting in the Gentiles. Since the Bible makes it clear the seventy weeks prophecy is related exclusively to Israel (Daniel 9:24, Seventy weeks are determined upon thy people ), the seventy weeks only relate to periods when God is working with Israel. Since Israel rejected their time of refreshing their prophetic time clock is stopped. Let us learn what God is up to during these times of the Gentiles (Luke 21:24). Jesus declared that because of Israel s unbelief, the kingdom He presented to them would be taken away and given to a nation bringing forth the fruits of it. According to Scripture, this blindness would continue, until the fullness of the Gentiles be come in (Romans 11:25), which corresponds to what Jesus said about the times of the Gentiles. From the time that the city and the sanctuary would be destroyed (AD 70), and the people removed and dispersed among all nations (AD 70 to the present), Jesus said the city would be trampled beneath the feet of the Gentiles (Luke 21:20-24). Jesus then told us what would mark the end of this period: the signs in the sun and moon, which were spoken of by the prophet Joel (Luke 21:25-27). These are the signs that announce the Day of the Lord is at hand (Luke 21:20-25; see Joel 2:1-2, 30-31). Isaiah declared that Israel s blindness would continue until a time when the cities (are) wasted without inhabitant, and the houses without man, and the land be utterly desolate, and the Lord have removed men far away, and there be a great forsaking in the midst of the land (Isaiah 6:11-12). 93 Let us pull these prophecies together and show what they reveal about what God is doing with the kingdom of heaven and the nations during the times of the Gentiles. Jesus our Lord and Isaiah both speak of the desolations of God s forsaken people during this time out (see Isaiah 6:11-12; Luke 21:20-24; see Isaiah 62:4). Jesus speaks of the beginning of the days of vengeance and wrath upon this people and Isaiah describes the condition of the land when these desolations have run their course. Jesus said it begins with the destruction of the city and sanctuary in AD 70 (See Daniel 9:26; Luke 21:20-24). After this, the Jews are scattered all over the world, and their city is trodden under the feet of Gentiles (Luke 21:24). Isaiah s blindness prophecy corresponds with this prophesied time of Gentile dominion (Isaiah 6:9-12; 65:1-2 and Acts 28:28). Jesus teaches that this Gentile dominance over the land will continue until Christ returns to 93 The expression the land is used in reference to the land promised to Israel.

121 117 the earth (Luke 21:25-28). Isaiah tells us this blindness continues until there is a general desolation in the cities of Israel, and very particularly until there is a great forsaking in the midst of the land (Isaiah 6:12). Daniel the prophet tells us that when Israel will be overspread with abominations she will be brought to utter desolation: the fruit of her covenant with Death and agreement with Hell (see Isaiah 28:15-18 and Daniel 9:27; see Revelation 6:8). Death is the end time character whom Daniel identifies variously as the prince that shall come, little horn, a king of fierce countenance (Daniel 7:8,11, 20-22, 24-28; 8:9-14, 23-26; 9:27; 11:36-45); whom Paul identified as the man of sin and son of perdition (II Thessalonians 2:3); whom John called the eighth and the Beast (Rev. 17:11); and whom we call the Antichrist (I John 2:18). He gets his power from Satan (Daniel 8:24; Rev. 13:2). Satan pursues Israel in great wrath, through this Beast (Revelation 12-13). This is the culmination of the desolations of Jerusalem (Daniel 9:27). Paul tells us, by the Spirit, that the revelation of the man of sin occurs immediately following a falling away (II Thessalonians 2:3). I believe this falling away is a reference to Isaiah s prophecy concerning the great forsaking in the midst of the land which marks the culmination of, and the beginning of the end of, Israel s blindness. We know that after the revelation of the man of sin he will commit the abomination that maketh desolate (Matthew 24:15; Daniel 9:27; with 8:13-14). He will enter into the Holy place and set himself up as God (II Thessalonians 2:4; see Matthew 24:15); then his sanctuary will be cast down (Daniel 8:11). At this time, the remnant of Israel will flee from the mouth of Satan (Revelation 12:12-17; see Isaiah 6:13, concerning the remnant that shall be saved). And so the desolations of Jerusalem begin with the destruction of her city and Temple in AD 70. Desolations are determined upon them throughout their history until Jesus returns (Daniel 9:27). Blindness is determined upon them until their blasphemy culminates in a general forsaking in the midst of the land which is followed by the revelation of the man of sin, and ends when he commits the abomination that maketh desolate. And so you see that the prophecy of Daniel s seventy weeks takes us from the decree of Cyrus in 539 BC to the birth of Messiah the Prince in 5 BC, then stops (Daniel 9:24-26). That completes sixty-nine weeks of the prophecy. Then Messiah the Prince appears and fulfills the prophecy of Isaiah 6:9-12, 62:2, 42:6, 49:6 and 60:3 (see also Luke 2:32; Acts 13:47 and 26:23), thus does the partial blindness Paul speaks of comes upon Israel (Matthew 13:10-17; Romans 11:25; Isaiah 6:9-12). After the sixty-ninth week, and after Jesus completes His earthly ministry, fulfilling Isaiah 61:1-2a (see Luke 4:17-20), Messiah was cut off ; i.e., crucified (Isaiah 53; Psalm 22). Three days and nights later, Jesus arose from the dead and met with His disciples (Matthew 12:40 with Jonah 1:17; Matthew 28). In Acts 1:3, we see that He instructed His disciples regarding the kingdom of God during the time from His resurrection to His ascension into heaven. He assembled them together one final time before He ascended (Acts 1:4). His disciples asked whether He would restore the kingdom to Israel at this time (Acts 1:6). Clearly, whatever Jesus had taught them regarding the kingdom of God encouraged them to hope the kingdom would be restored to Israel; and at the same time, it s equally clear what He taught them did not settle their questions regarding this hope. Jesus left it open. He responded to their very direct question in a noncommittal manner; He said merely that they were not to concern themselves with what God has put in His own power (see Acts 1:5-8). He directed their attention to the coming of the Holy Ghost and to the work of evangelizing

122 118 the world with the gospel of salvation (Acts 1:8). After Jesus ascended, and sent the Holy Spirit upon His Church, He again extended His invitation to Israel to repent and believe on Him (Acts 2:1-41). In Acts 2:1-13, we read about the manifestation of the sign gift of tongues that, according to the Apostle Paul, announced the fulfillment of Isaiah 28:11-12 (Isaiah 28:11-12 with 1Co. 14:20-22). Peter declared this outpouring of the Spirit was the beginning of the fulfillment of Joel 2: It is important to note that Joel included a promise of kingdom restoration to Israel, conditioned upon their national repentance (Joel 2:12-27). The gift of tongues signified that the times of refreshing had come (Isaiah 28:11-12). This time of refreshing is fulfillment of Israel s hope to be restored to her kingdom. Peter understood this, and by the Holy Ghost he commanded Israel to repent so that these times of refreshing could come (Acts 3:19). Alas, they rejected the sign, exactly as Isaiah prophesied would happen (Isaiah 28:11-12; 1Co. 14:20-22); and, consequently, they lost the kingdom opportunity Jesus offered them (Matthew 21:43; see Acts 28:28). One thing God did during this interval is offer to Israel the times of refreshing; but, as the prophet Isaiah foretold, they would not hear. I must interject a note on the nature of this kingdom Jesus offered to Israel. Many students make the mistake to think this would have been the fulfillment of Daniel s prophecy regarding the stone cut without hands (Daniel 2:44-45); the commencement of the Millennium (Rev. 20). But the kingdom Jesus offered to Israel is the kingdom He described in His kingdom parables (See Matthew 13; 22; 25; etc.). The Jews did not understand that Messiah s first coming would be to provide the atoning sacrifice by dying on the cross for our sins (Isaiah 53; 61:1-2a; etc.). They did not understand Daniel s declaration that after the sixty-ninth week, Messiah would be cut off. They did not understand Isaiah 53, or Psalm 22, or the significance of Genesis 22. Their eyes were darkened by unbelief. If they had repented at Peter s and Paul s call to them to repent, God would have blessed them in their land like Joel prophesied in Joel 2: Notice, Joel s prophecy does not include those elements of kingdom glory that are peculiar to the Millennial kingdom. They would have averted the wrath upon this people and enjoyed peace and honor among the nations (Joel 2:13,14, 26,27). This is what Jesus was thinking of when He lamented, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes (Luke 19:42). They would have received the gospel of peace (Romans 10:15; see Isaiah 40:9; 52:7), the gospel of the Kingdom (Matthew 24:14) to carry to the ends of the earth (Acts 1:5-8). However, because they rejected the sign of tongues (Isaiah 28:11-12), God withdrew the kingdom from them (Matthew 21:43). Because of their rejection of His Son, He has turned them over to desolations, to be trodden under the feet of the Gentiles (Luke 21:20-24). During this time, nationally speaking, He has turned from Israel to work with the Gentiles (Acts 28:28; Romans 11:25). Now God gives kingdom authority and blessing to those Gentile nations who bring forth the fruits of the kingdom (Matthew 21:43). When He completes this work with the Gentiles He will turn back to His people (Romans 11:26). The prophet Daniel reveals when the prophetic clock on the seventy weeks prophecy stopped. It stopped when Messiah the Prince appeared (Daniel 9:26). He reveals when it will start again. The seventieth week begins when Israel enters into covenant with the prince that shall come for one week (Daniel 9:27). And, Scripture reveals what God is doing during this interval; He is calling on all men everywhere to repent (Acts 17:30). This is the time during which whosoever shall call upon the name of the Lord shall be

123 119 saved (Romans 10:9-13; see Joel 2:32). With regard to the nations, Israel s hopes for the promised times of refreshing from the presence of the Lord are suspended; God has turned to the Gentile nations who bring forth the fruit of the kingdom to carry the gospel of the kingdom to every nation on the earth. By the way, Paul makes it clear that this blindness upon the nation did not mean every individual Jew was blinded (Romans 11:1). Study chapters ten through eleven carefully and you will see that the casting away (Rom. 11:15) of unbelieving Israel was not the casting away of His people whom He foreknew (Rom. 11:1-2); it was the cutting off of the unbelieving branches only (Rom. 11:17-20). The passage makes it clear that Jews and Gentiles alike are called into the New Covenant (Testament) which is confirmed by Christ s blood (Matthew 26:28; see Romans 1:16). That this blindness that God put upon Israel was national and not individual is clear from the simple fact that all of Christ s Apostles were Jews, and above 3000 Jews were saved on Pentecost alone (Acts 2). Anyone who interprets Romans 11 as applicable to every individual Jew is making a tragic mistake. It is not about personal salvation, for indeed, whosoever shall call upon the name of the Lord applies to Jews and Gentiles alike. It s talking about national blessing in the kingdom of God, as Jesus makes clear in Matthew 13:11-15 and Matthew 21:43. You see, the kingdom Jesus described is to be about the business of sowing the seed of the gospel (Matthew 13). The nation who brings forth the fruits of that kingdom will be blessed, and will prosper like Israel prospered under the Mosaic covenant. That fruit is the righteousness that befits repentance toward God and faith toward Jesus Christ (Acts 20:21; Matthew 3:8). It is obvious to any student of history that America is that nation today which is nationally covenanted under God. And, in as much as we have brought forth the fruits of that kingdom, we have been mightily blessed. We are moving out from under that blessedness, and I believe the day will come when America will be destroyed because she has forsaken the God of her youth. We ought to keep in mind that any Gentile nation heeding Joel 2:12-18 will be raised up to glory and kingdom dominion during this time. God has moved this blessedness already more than once. He may move it again! Before I leave this point, there is one more matter to address. Let no one imagine that because we live in the time when kingdom blessedness rests upon those Gentile nations who bring forth the fruit of that kingdom, and that God has set Israel aside to wrath and desolations, that he might lift up his hand upon the Lord s people with impunity. Check the prophecies concerning God s determination to use Babylon to punish Israel; every one of them conclude with God s wrath smoking hot against the nation that presumed to ravage His people in pride and arrogance. Be very careful here. The man is a fool who sees God angry at His people, and rushes to volunteer to be the rod of His wrath upon them. It makes me think of the father who loved his son, and obeyed the Scripture, and spanked him with the rod of correction because he had done evil. So pained was he that he must exercise this chastisement upon his son that when the spanking was completed, the father took out a greater vengeance and wrath upon the instrument of chastisement than ever he laid upon his beloved son. He broke the rod in fury, into many pieces, and threw it aside as a thing detested. Then he took his son into his arms receiving his humble repentance and was fully reconciled with him. Let no nation think it may become God s executor of wrath upon this people, during these days of vengeance and lift up themselves with pride like they are favored of God to destroy the Jew. Such as fall into

124 120 this snare are reserved to the day of vengeance of our God (Isaiah 61:2b; II Peter 2:4; 3:7; II Thessalonians 1:8). Conclusion In this Chapter, we learned what God is doing with the nations during this time out. This was prophesied in the Old Testament, although the eyes of the unbelieving Jews were veiled so they could not see it. In our next Chapter we will study the significance of this prophetic time out as it relates to the Church. We will learn that this particular aspect of the mystery was kept secret since the world began, but now is made manifest (Romans 16:25-26).

125 121 Chapter Twelve: The Mystery Introduction In our last Chapter, we learned what God is doing with the nations during this time-out. Now we will study the significance of this prophetic time-out as it relates to the Church. We will learn the secret God kept to Himself since the world began (Romans 16:25-26). The Fulfillment of the Seventy Weeks Prophecy (Part Four) The Mystery of Christ and His Church It is the glory of God to conceal a thing, but the honor of kings is to search it out (Proverbs 25:2; Revelation 1:5-6). God had a secret that He kept hidden from the beginning of the world until Christ came to reveal it (Ephesians 3:9; I Corinthians 2:7; Romans 16:25). Let us search it out. In Colossians 1:26 we are told that the mystery which hath been hid from ages and from generations, now is made manifest to His saints That means all who in every place call upon the Name of Jesus Christ our Lord are invited to know God s special secret (1Co. 1:1-2). Colossians 1:27 tells us that this mystery is Christ in you, the hope of glory It s important to note that the mystery is Christ in the believer (Romans 8:10; II Corinthians 13:5). But not only that Christ is in the believer. Notice the comma between the phrase Christ in you and the phrase the hope of glory. This tells us that Christ in you is the hope of glory. This tells us that Christ in us is the hope of glory. In other words, to understand the mystery, you must not only understand the glorious truth that in this age, Christ indwells the believer; you must also understand what this signifies. What is the purpose of Christ coming into the believer? The mysterious indwelling of Christ in this dispensation has a purpose, a goal, if you will, a mission, a meaning, a significance, that is part of God s mysterious plan. That purpose of Christ s indwelling is stated as follows: the hope of glory. What is this hope of glory? The blessed hope of believers in this dispensation is the return of our Lord Jesus to gather us together to be with Him (Titus 2:13; see also John 14:1-4; I Thessalonians 4:13-18). Anticipating this glorious appearing of the Lord, John by the Holy Ghost said, it doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him; for we shall see Him as He Isaiah Because of the promise that we shall see Him as He is John concluded that therefore we shall be like Him Being like Him would be glorious indeed. The Holy Ghost explains this in some detail through the Apostle Paul in Philippians 3:20,21, For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto His glorious body In I Corinthians 15:51-54, the Holy Ghost by Paul tells us when this will occur: Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. This is that hope of glory. But to what end is this change? To what end is this glory? Surely it s enough that we should be given a body like His glorious body. But, my friend, the mystery is yet more profound; in fact, it s great. Paul hinted at it in Ephesians 5:32. When speaking of the

126 122 union of man and woman in which they become one flesh, Paul exclaimed, This is a great mystery: but I speak concerning Christ and the church. In other words, the mysterious union of man and woman to become one flesh is a type of something greater, more wonderful, and more mysterious: the union of Christ and His church. By this we know that the church is Christ s bride. However, it s interesting to note that nowhere will you find the expression bride of Christ, or even verse or passage that explicitly says the church is the bride of Christ; although it is often hinted at. Ephesians 5:32 is the strongest of these hints. John the Baptist declared Jesus was the bridegroom, and that to Him is given the bride (John 3:29). Thus, John referred to those he baptized as Christ s bride. John directed his disciples to Jesus (John 1:29; 3:30), and Jesus received these disciples from John and began the work of building on that baptism declaring, I will build my church (Matthew 16:18; John 4:1,2), and Go ye therefore and teach all nations, baptizing them Nonetheless, the manifestation of the church as the bride of Christ is yet future, as John indicated when he said, it doth not yet appear what we shall be (I John 3:2). Presently, the church is explicitly called the body of Christ (1Co. 1:3; 12:27; Colossians 1:18). First, the church is His body, second, she becomes His bride. The last point to offer in our explanation of the mystery relates to what the Scripture reveals concerning our passage from a child of Satan bound for hell fire to a child of God bound for heaven and the glory of becoming Christ s Bride. We are all of Adam (Genesis 3-5; Romans 5:8-12; 1Co. 15:22). In Adam, we all die. From Adam, we all receive our human nature; we are all procreated in his image and likeness. After God created Adam, He noted that it was not good for him to be alone. God put Adam to sleep, and from his body, took a rib, and from that rib made the woman, and brought the woman to the man. All of this was a shadowy picture of the marriage of the Lamb (See Ephesians 5:32; Revelation 19:1-7, 8-11). God had it in His heart to complete His mysterious purpose that man should receive His image and His likeness (Gen. 1:26). The first Adam sinned, and the image and likeness was marred. God determined to create a new man (Ephesians 2:15), created in Christ Jesus (Ephesians 2:20); so He sent His Son, made the last Adam (1Co. 15:45). By the Holy Ghost, the Father draws men to Jesus (John 6:44). Many are called; few, however, are chosen (Matthew 20:16). All who believe are given to the Lord Jesus, whether they are Jew or Gentile (Ephesians 2:15 with Romans 1:16; John 6:37-40; in light of which see 1Tim. 2:4; and II Peter 3:9). The Father gives them to Jesus specifically to the end that He might raise them up at the last day. When one who is drawn by the Spirit to Jesus believes on Him, the new believer receives a precious gift (Acts 2:38). That gift is the Holy Spirit, who indwells the believer s heart (Galatians 4:6). This makes that believer a child of God (John 1:11, 12; 3:1-7). The Spirit of Christ in our heart is Christ in (us), the hope of glory (Romans 8:9-11; Colossians 1:26,27). He purchases our physical body, making it His own Temple of the Holy Spirit (1Co. 6:19,20; see 3:17). All of this occurs the moment the Spirit of Christ comes into our heart, and He comes into our heart when we believe; then He seals us unto the Lord, securing us to Himself until the redemption of the purchased possession (Ephesians 1:13,14). The purchased possession is our body, which is redeemed at the resurrection/rapture (1Co. 15:51-58). When the Holy Ghost enters into our heart, He baptizes us into Christ (1Co. 12:13). By this means, He places us into Christ s body, and we are presently, by the Holy Ghost, seated together with Him in the heavenlies (Ephesians 2:6; see also 1:3, 20; 2:20). God is creating a new man in Christ Jesus. He

127 123 will take from His glorious body, and fashion a new man giving us a body like unto His glorious body (Philippians 3:20,21). And then the Father will present to His Son the Bride of Christ (2Co. 5:9-11; Revelation 19:1-11). Some think the body into which we are baptized by the Spirit is the church. However, in the body into which the Holy Ghost baptizes us there is neither bond nor free, male nor female (1Co. 12:13; and Galatians 3:27,28). But in the church the Holy Ghost recognizes there are bond and free, and the distinctions between male and female are maintained (Ephesians 6:8, and in this light read Colossians 3:22; for male and female distinctions see 1Tim. 2:12; and 1Co. 11:11). Of course, the Bride of Christ is taken from those placed into Christ by the baptism by the Holy Spirit, and so by extension, it is certainly true that the Holy Ghost baptizes all believers into the Church of the firstborn which will be assembled when He gathers us together to meet Him in the air; and, of course, this Church of the first born will appear before the judgment seat of Christ (2Co. 5:9-11), where she will be prepared to be presented to Christ as His Bride (1Co. 3:11-17; Revelation 19:1-11). The Role of the Church During the Time-Out The Times of the Gentiles and the Churches First, we must not confuse the times of the Gentiles with the Church. Although it s certainly the case that we are in the times of the Gentiles, and God is at this time calling out a Bride for His Son, the times of the Gentiles, this has to do with kingdom authority on the earth having been removed from Israel and given to the Gentiles (Jeremiah 27:6-8). We studied about that in our last Chapter. Many believe the times of the Gentiles began with Nebuchadnezzar, and that God offered to restore the kingdom to Israel at Christ s first coming, but she refused it, and so God pronounced a continuation of Gentile domination to His second coming (Luke 21:20-24). Others follow the same course, only they think the period identified as the times of the Gentiles formally began when Israel rejected her Messiah (Luke 21:20-24). Those who follow this point of view explain the Babylonian captivity as a temporary loss of the kingdom. According to this view, God began the offer of restoration after the seventy years captivity was completed (Jer. 25:11), that nevertheless virtually all the prophets God sent to encourage the fruit of the kingdom from Israel were rejected, and many of them were killed; and finally, that the Father sent His own Son, and they killed Him also (Matthew 21:33-46). In either view, Israel, nationally, never was restored fully to her kingdom because of unbelief (Romans 11:20). She rejected her Messiah (Matthew 21:42; Mark 8:31), and for that reason she was condemned to be scattered throughout all the kingdoms of the earth in fulfillment of Jeremiah s prophecy (Jer. 15:4; 24:9; 29:18; 34:17). All students of history will agree that while these prophecies were in some significant measure fulfilled during the first diaspora (dispersion) under Nebuchadnezzar, the full scope of these prophecies was not realized until after the Crucifixion. The important point to our Chapter is that even if the Jews had received Christ as their Messiah, the Lord s program for this dispensation remains the same: the Father would call out a bride for His Son. Therefore, the times of the Gentiles is about God taking the honor to possess the kingdom of men from Israel and giving it to the Gentiles (Daniel 4:17); the church is about God calling out of all nations a people for the Lord, and making of Jew and Gentile, one new man created in Christ Jesus (Ephesians 2:10-15).

128 124 The Kingdom of God and the Churches Second, we must not confuse the churches with the kingdom of God. When we talk about the kingdom of God most Christians think we are talking about the millennial kingdom promised in Revelation 20, and referred to in several prophecies in the Old Testament. It is certainly true that Christ will return and set up His kingdom, and that will be the kingdom of God indeed (Daniel 2:44,45). However, a kingdom is that over which a king presides; and God is over all therefore, when we talk about the kingdom of God, we are referring to all the domain over which God is the Sovereign Head. Therefore, all other kingdoms, of whatsoever sort they may be, are subordinate to His Kingdom. Obviously, this does not mean all these kings and kingdoms acknowledge His Sovereignty. What you will discover, however, is that the kingdom to which God gives the kingdoms of the earth will acknowledge God or be destroyed (Daniel 4:12-17; &c.). Satan rules over a kingdom (Luke 11:18). We call it the kingdom of darkness (Ephesians 6:12). Before he fell, Satan was given considerable power in God s kingdom (Ezekiel 28; Isaiah 14). He was the anointed cherub, which covereth (Ezekiel 28:14). In fact, from Ezekiel 28, we may safely infer he did at one time reside on and rule over this planet (Ezekiel 28:14-26). He turned against God, and drew 1/3 of the angels of heaven in rebellion against God s kingdom (Revelation 12). These angels, which we now call demons, are organized under Satan into a kingdom of darkness; it s referred to as the power of darkness (Colossians 1:13; Luke 22:53; see Ephesians 6:12). These devil angels have differing degrees of power, and some are called princes over certain kingdoms of the earth (Mark 9:29; Daniel 10:13,20). Genesis 1:1-2 with Isaiah 45:18 reveal that God destroyed the earth, and then formed it to be inhabited by man. Thus God demonstrated His Sovereign rule over Satan s newly formed kingdom of darkness. According to His own purposes and by the rules with which He governs in the affairs of angels, we note chains presently bind some of them in darkness (II Peter 2:4) while others are allowed to continue in Satan s kingdom (Luke 11:18). We know God has purposed to finally, and completely destroy Satan s kingdom when that kingdom has served out the purpose of God for allowing it to continue at present (Revelation 20:1-15). Daniel refers to the kingdom of men in Daniel 4:17-34; 5:21. The kingdom of men refers to man s dominion in the earth, granted to him by the Creator, God (Genesis 1:26-28). The kingdom (singular) of men is divided into various kingdoms of the earth (plural) (Deut. 28:25; II Kings 19:15,19; Jeremiah 27:5-8; II Chronicles 36:23; Ezekiel 1:2; &c.). The central theme of the book of Daniel is that God rules in the kingdom of men, and gives it to whomever He will. The Bible records specific instances when God gave the kingdom of men to this or that king. In every case, He always declares He means that all the kingdoms of the earth are brought into subjection to that king (Nebuchadnezzar, Jer. 27:5-8; Cyrus, II Chronicles 36:23). This does not mean that particular king personally oversees all the affairs of every kingdom, or that every kingdom in the world would recognize his authority; nor does it necessarily mean that every subordinate kingdom under heaven will directly feel the power of that king. What it does mean is that the ruling king has been invested by God with power over all the earth; that no other kingdom can challenge his authority to do his own pleasure, and that wherever he exerts his authority it will be honored by the God of Heaven. These privileges of kingdom authority continue until God removes that king from his rule (Daniel 4:12-17; Jeremiah 25:11), and gives it to another.

129 125 God gives the kingdom of men to whomever He will. Satan wants to control the kingdoms of the world. How can he get it? He seduced men out from under God s direct kingdom authority, and by doing so placed himself over men as god of this world (Genesis 3; 2Co. 4:4). A struggle for the kingdom of men began in the heavenlies and continues to now (Matthew 11:12; see Daniel 10:13-20). God gave the kingdom of men to mankind. He granted to man the power of freewill. Man may choose to serve another god, and in this way, Satan was able to interpose his dominion of darkness into the kingdom of men. Nonetheless, Satan s power is limited; he may not destroy man from off the earth and claim it as his own. Therefore, he seeks to seduce men to provoke God to destroy mankind from off the earth. Already, once in history, he came very close to his purpose (Genesis 6). He accomplished this by corrupting men into such depths of depravity that God determined to destroy the entire race of men from off the earth. It is worthy of our attention to note that man reached this particular level of depravity after the sons of God took to themselves wives from among the daughters of men (Genesis 6:1-3). It is a difficult passage to fathom. The passage seems clearly to indicate this mingling of the seed of the sons of God with the seed of the daughters of men was directly related to the degeneration of mankind into the moral condition described in Genesis 6:5, the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually Many believe these sons of God correspond to Job 1:6, where it seems the Bible is describing a meeting of angels before the throne of God; and this seems strengthened by Job 38:7, where it seems clear the expression sons of God is used to identify the angels of God. Many carry this thought with them to Jude 1:6, and find there a description of God s judgment upon these angels for this gross breach of the enmity God placed between the seed of the woman and the seed of the serpent (Genesis 3:15). Some suggest this will occur again in the time of Little Horn (Daniel 2:43), but we shall have more to say about that later. Noah found grace in the eyes of the Lord (Genesis 6-9), and so God preserved mankind through the flood and replenished the earth through Noah s sons. Satan immediately got busy and inspired Cush and his wife, Semiramis, father and mother to Nimrod, to establish the corruptions of Satan worship in the founding of Babel (Babylon), which becomes somewhat of a nemesis to God s people throughout history until the Revelation (See Rev. 18). Warfare continued in the heavenlies between the angels of light, and the angels of darkness over the kingdom of men (See Daniel 10:13-20; see 2Co. 11:14). Simply summarized, the kingdom conflict goes like this: God gives the kingdom of men to some nation, Satan corrupts that nation until God must, in deference to the demands for Divine Justice, destroy that nation; then God gives it to another, and Satan works to corrupt this other, and so on, and on, and on. But it will not continue indefinitely. God allows this to go on only until He has saved all whom He foreknew (Rom. 11:2; see 1Tim. 2:4; 2Pe. 3:9; see Revelation 6:11 with 10:6 and ponder the significance of 9:20,21). The Bible mentions another kingdom. It is called the kingdom of His dear Son (Colossians 1:13). Satan interposed his kingdom into the kingdoms of this world by seducing men by devils tempting them to commit abominations that provoked Divine Wrath. Jesus, the Son of God, and therefore the only legitimate heir to the Kingdom, interposed His kingdom of God into the world in opposition to the kingdom of darkness. Today, men are translated into this kingdom of God s dear Son by obeying the gospel command to repent and believe on Jesus Christ, thus turning from sin and from self

130 126 righteousness to the righteousness that is in Christ Jesus by faith (Colossians 1:13; Daniel 12:3; 1Co. 15:34; Acts 17:30; 1Thess. 1:8; Acts 2:38). God called out Abraham, and he received the promise of God s kingdom (See Gen. 12:1-2; Deut. 24:15-19; Num. 24:15-19). From Abraham s seed, the children of Israel received the kingdom of men from God. However, as we noted above, and in our last Chapter, Israel forfeited the honor of this kingdom authority and so God gave it to the Gentiles (Jer. 27:5-9). By the time Jesus came into the world to save sinners, Satan had managed to bring every kingdom of the world under his power of darkness (Luke 4:5-7). He told Jesus it was given to him, thus acknowledging that while he had a legitimate claim, that claim was subordinate to the authority of the Most High. How did he accomplish this? We are not ignorant of his devices (2Co. 2:11). One of God s own prophets instructs us of Satan s basic game plan (Numbers 24 with 31:16 and Jude 1:11). He uses temptation to seduce God s people into error that will finally provoke God to wrath and judgment, and as God cannot lie, require Him to execute the vengeance of Divine Justice (1Tim. 4:1-4; Titus 1:2; Deut. 5:9). Satan contrived to place his prophetess, Jezebel, into Israel by marriage to Ahab; whose daughter, Athaliah, married the son of Jehoshaphat, king of Judah. These whores of Baalim planted the seeds of Babylonianism in Israel and Judah, which seeds corrupted them both with abominations that finally provoked God to remove the kingdom from Israel altogether, and give it to heathen kings (Daniel 4:17; Jer. 27:5-9). When Jesus entered into the world, the authority of the Kingdom of God was with Him (Luke 11:20). He interposed His kingdom, (the kingdom He received of His Father) into the kingdom of men (Luke 17:20-25). He announced the kingdom of God was at hand (Matthew 3:2; 4:17; 10:7; Mark 1:15). He offered the restoration of the kingdom of men to Israel by the authority of the Kingdom of God (Acts 1:6; 2:1-3:19 with Isaiah 28:11,12, and see our last Chapter.). When Israel rejected Him, as he knew they would (Luke 17:25), He promised it would be given to another nation that brought forth the fruits of the kingdom (Matthew 21:43). Once again, we understand the kingdom authority is related particularly to the kingdom of men which includes all the kingdoms of the earth. God has given to His Son all the kingdoms of the world and of heaven (Matthew 28:18-20). While it is certainly true all who are born again are translated into the kingdom of His dear Son (Col. 1:13), the church is not in and of itself that kingdom. The church is commissioned to preach the gospel, baptize converts, and train disciples to follow the Lord. Civil authority is committed to civil governments (Romans 13:1-7; I Peter 2:13; 1Tim. 2:1-2), albeit, under the authority of the Kingdom of God (Daniel 4:17; Rom. 13:1-7). Earthly kingdom authority is committed to any nation which will bring forth the fruits of the kingdom. The fruit of the kingdom is the righteousness of Christ by faith (Heb. 11:7; Philippians 3:9). Christ Jesus has set His disciples in the world to be Ambassadors of His kingdom to all the kingdoms of this world (2Co. 5:17). He has, on His supreme authority, commanded His church to preach the gospel to every creature, baptizing disciples out of every nation under heaven, and training them to obey His Sovereign Rule. We are commissioned to declare the coming of the King of kings. Satan has worked hard to compromise the godly influences of the Lord s church, even planting a Jezebel in Thyatira, which sowed the seeds of Babylonianism in the

131 127 churches (Revelation 2:18-24). This grew into the Roman Catholic monstrosity that persecuted millions of Baptists over the years. But, after the reformation, God began a work that finally culminated in a nation rising on this continent which brought forth the fruits of the gospel, and this nation has, obviously, been given the kingdom of men. Whether we are able to keep this power and glory remains to be seen. In any event, the point is that Jesus interposed His kingdom into the kingdom of men, and there is on going conflict between the kingdom of Christ and the kingdom of darkness. As believers are sanctified to the Lord and filled with the Spirit of God and acting in the power and authority of the Kingdom, the King of kings communicates Divine power and authority through them to scatter the powers of the kingdom of darkness. It is important to note that this is true in any government structure on the earth (Matthew 28:18). When believers are carnal, distracted from spiritual things with their affections drawn into the world and its pleasures, the kingdom of darkness gains power and influence. While the church is a significant player in the conflict between the kingdoms, the church is not in and of itself that kingdom. She is part of the Kingdom of God, but she is not of this world though she is in it. Her kingdom, like Christ s, is not of this world. So, what is the role of the churches? Satan has his minions, his earthly workers empowered by demons to work out his program to gain as much control over the kingdoms of the world as he may. These devilish minions work on behalf of the interests of Satan to further the interests of the kingdom of darkness, which Satan has interposed into the kingdoms of this world. His main purpose in doing so is to blind men to the gospel of Jesus Christ (2Co. 4:4), to do everything in his power to hinder the work of Christ Jesus. This is the reason so much of the world is closed to the gospel. Yet, Christ has His own servants who work in the interests of the kingdom of God (Matthew 6:33; see 13). We are ambassadors for Christ (2Co. 5:20). It is our purpose to preach the gospel to every nation under heaven (Matthew 28:18-20). We are salt and light used by God to preserve yet another generation for the gospel, and to draw men to Christ (Matthew 5:13-17). We may function in any number of roles in the kingdoms of men (as Daniel, or Joseph, etc.). And we must do all in our power to influence kings and all in authority in the way of righteousness by our prayers, preaching and personal lives. God has given America the kingdoms of men, and Satan is making a powerful bid for the heart of this country. If he succeeds, as historically he has repeatedly, this nation will turn its back on God and lose her place in the kingdoms of the world. God has given kingdom authority to heathen nations before; He may well do it again. As Babylon was rising while Manesseh corrupted Judah to the place God determined to destroy Jerusalem, we see Babylon is stirring. We know that the next stage in the development of history toward the time of the end will include a rise of Babylon to economic dominance in the world. Would it not be ironic that God might use the situation developing in Iraq, home of Ancient Babylon, to finally destroy America for her flagrant sins against the Lord Jesus Christ? We must do what we are now doing. And, I trust it will be used of the Lord to open the door to the gospel to the entire Muslim world. But in the latter time, watch and see if God does not allow Babylon to chastise Christian America as He allowed her to chastise Judah. Conclusion In Chapter ten, we learned what God is doing with the nations during this time-out. In this Chapter, it was my desire to help the saint discern what God is doing with the churches during this time. As we have seen, while the churches are certainly key

132 128 players in God s program with the nations, the essential work of the churches during this time is to preach the gospel to all nations (Mark 16:15,16; Matthew 28:18-20; Luke 24:46-48; Acts 1:4-8). It is nothing for the Lord to save by many or by few. It is no great problem for God to use a few to reach the entire world with the gospel of Jesus Christ, or to use a horde of millions. There is only one reason the world is not reached with the gospel of Jesus Christ in any single generation; unbelief on the part of Christians. Unbelief caused the Jews to fail their commission, and we, too, will fail because of unbelief. Not on my watch, O Lord! Let us get the gospel to every nation in the world in our generation. We must!

133 129 Chapter Thirteen: The Destruction of Jerusalem in AD 70 Introduction In this Chapter we will complete our study of Daniel 9:24-26, with a study of the prophetic significance of the destruction of Jerusalem and the Temple in AD 70 by Titus, and how that event begins the desolations that will continue until little horn arrives to complete the desolations determined upon Israel. This Chapter provides a thorough study of Jesus teaching on the Second Coming provided in Luke 21, with some clarification on a few points from Matthew 24. The Fulfillment of the Seventy Weeks Prophecy (Part Five) The destruction of the city and the sanctuary Did Titus Fulfill Daniel s Prophecy? Daniel prophesied that after Messiah was cut off, the people of the prince that shall come will destroy the city and the sanctuary (Daniel 9:26). Many Bible students agree this was fulfilled in AD 70, when Titus destroyed Jerusalem and the Temple was razed to the ground. Some believe this refers to a future destruction of Jerusalem and the Temple during the reign of little horn (Antichrist) (Daniel 8:11; see also Rev. 11:13). The first question we must answer is why do we believe the prophecy of Daniel 9:26, with regard to the destruction of the city and the sanctuary, was fulfilled in AD 70. Please understand that I am aware of the arguments supporting the view that all of Daniel 9:26, beyond the cutting off of Messiah, is future; and I am aware that many of these arguments are reasonable and supportable by Scripture. As you will see, however, I depend upon the teachings of our Lord Jesus to guide me in interpreting Daniel; and there is one relatively minor point Jesus makes when declaring His prophecy concerning the desolations of Jerusalem that requires us to understand Daniel s prophecy regarding the desolations that follow the cutting off of Messiah as beginning with the destruction of Jerusalem and the Temple in AD 70. Nonetheless, presenting all the arguments showing why we believe Titus fulfilled Daniel s prophecy provides an opportunity to paint a complete picture of how this prophecy was fulfilled, and allows me to offer a full interpretation of Daniel 9:26. And, so Daniel declared that the destruction of the city and sanctuary would occur in association with the cutting off of Messiah. We notice, for instance, that the statement regarding the cutting off of Messiah and the statement regarding the destruction of the city and sanctuary are combined in one sentence; a colon separates the two clauses. This colon tells us that the two events are related in some way, and the sense is that the destruction of the city and sanctuary follows the cutting off of Messiah as proceeding from that event. Jesus prophecy concerning the cutting off of Messiah, given in Matthew 21:33-46, provides insight into Daniel s prophecy of what follows this event. In that parable of the kingdom, Jesus presents an owner of a vineyard who let (rented, leased) His vineyard out to husbandmen. He sent His servants to collect His rents, (the fruit of the vineyard), but the wicked husbandmen killed these servants and refused to surrender the fruits due to the Lord of the vineyard. The Lord of the vineyard sent His own son, thinking surely they would reverence Him; but these wicked husbandmen killed him thinking by doing so they would seize upon his inheritance. After Jesus laid out this story, He asked the chief

134 130 priests and the Pharisees what they thought the Lord of the vineyard would do to these wicked husbandmen. They pronounced their own judgment when they said. He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus then quotes Psalm 118:22 (see also Isaiah 8:14), and applies the parable to the Pharisees and chief priests saying, Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. This shows that the rejection of Messiah results in the unbelieving nation of Israel being rejected by the owner of the vineyard. In Luke 20:9-20, Jesus offers the same parable only in this case, the Spirit assigns to Jesus the statement that because of their rejection of the Messiah, the Lord would destroy the wicked husbandmen. Clearly, Jesus is telling us that because the Jews rejected their Messiah, and killed him, they would be destroyed and desolations would come upon them until the end. This comports with the clear teaching of Daniel 9:24-26, and offers insight into how best to interpret the language of that prophecy. Consider our Lord s prophecy concerning the nation of Israel in Luke 21. When Jesus disciples sought to impress Him with the glories of the Temple, Jesus declared that every stone in the Temple would be cast to the ground (Luke 21:5-6). They asked Him for a sign by which they would know when this would occur. In Jesus answer to this question, He outlines a prophetic chronology concerning the Temple and Israel that ranges from His crucifixion to His Second Coming. Jesus has already made it clear the Jews would kill Him, and that God would judge them for their crime (Luke 20:9-20). In Luke 21, Jesus discusses the days of vengeance and wrath upon this people (Luke 21:21-24). A careful study of this prophecy will help us rightly understand Daniel s prophecy in Daniel 9:26. It is important to note the disciples asked a specific question: they wanted to know what sign they could look for that signaled the fulfillment of His prophecy concerning the Temple (Lu. 21:5-7). Jesus was talking about an event that was still future at the time He revealed this prophecy; which means it refers to events that would occur after cad 29. Taken with His prophecy in the parable of the vineyard, it is appropriate to assume (later we will prove) He is talking about events that would follow the cutting off of Messiah. We know that the destruction of the city and the sanctuary Daniel spoke of is one that occurs after Messiah is cut off. He was cut off in AD 29. As we shall see, Jesus explains that the destruction of the Temple begins the desolation of Jerusalem, and a time He called the days of vengeance when there would be great distress in the land, and wrath upon this people (Lu. 21:20-24). This resonates with Daniel s statement that after Messiah is cut off, the city and sanctuary would be destroyed, and until the end of the war desolations (plural) are determined. Jesus tells us that these desolations begin with this future war, which He revealed would result in the desolation of Jerusalem and destruction of the Temple (Luke 21:5-7, 20-24). To establish that Jesus prophecy in Luke 21 is an elaboration on events prophesied by Daniel in 9:26, consider the above, and add to it the following examination of our Lord s prophecy given at the Temple in cad 29. Before we begin, I need to explain, briefly, the relationship between Luke 21 and Matthew 24. Luke 21 is not a parallel prophecy with the one recorded in Matthew 24. They both address end time events, but they answer different questions. Luke 21 occurred

135 131 while Jesus was in the Temple (Lu. 21:6-7, 37-38); Matthew 24 occurred when He was on the Mount of Olives (Matthew 24:1-3); where clearly the Holy Spirit follows up on His Chapter given at the Temple and, in Matthew 24, presents what we call the Olivet Discourse. I elaborate on the distinctions between these discourses in my manuscript titled In Defense of Imminency. While the discourses must be understood in light of the specific question they are designed to answer, everything Jesus teaches us about these prophetic events coordinate together to give us a complete picture of history from the cutting off of Messiah to His return. In our examination of Luke 21, I ll be referring to the Olivet Discourse from time to time in order to allow Jesus to explain more particularly certain parts of the Temple Discourse that will help us in our study. Jesus first offers an overview of prophetic events from those things that were near, all the way to the time of the end (Lu. 21:8-11). Let s examine this portion of His Temple Discourse. Jesus warns them that false Christs, and wars and rumors of wars would arise, but that these things should not alarm them (Lu. 21:8-9; see also Matthew 24:6). Then Luke 21:10 begins, Then said He unto them, as if to bring our attention to the fact that what comes next overviews the state of things as they will proceed after the period He had previously described. And we notice the language of this portion moves in its focus from what was near (Lu. 21:8), when the end was not by and by (Lu. 21:9), to a later time, when events would begin that carry us to the time that the end would be by and by (Compare Luke 21:9 and 10). In this second portion of His prophetic overview, He mentions that nation would rise against nation, kingdom against kingdom, great earthquakes, pestilence and famines would come and finally we would come to a time when there would be great signs from heaven (Lu. 21:10-11). Are we to understand that the events Jesus lumped together in Luke 21:10-11 all indicate that the time of the end was upon them? Actually, we read Jesus carefully; and we notice He did not say these events portend the end was upon them. What He did say is that first, the events He described in Luke 21:8-9 would occur, then He described events as they would occur leading to the time of the end. It s as if He warned them against immediate dangers, and assured them these should not alarm them, that the end was by and by, and then offered a sweeping prophetic overview of the history that leads to the time of the end. To understand this overview correctly, we must go to Matthew 24. We notice that in Matthew 24:7-8, Jesus includes the prophecy of nation rising against nation, and kingdom against kingdom, with earthquakes, and pestilence as being included in a period He identified as the beginning of sorrows. He does not include the great signs in this part of His prophecy. He shows that the great signs occur after the abomination of desolation spoken of by Daniel the prophet (Matthew 25:15-30; see Daniel 8:13,14). Therefore, on the authority of Jesus Christ, we conclude that Luke 21:10-11 combines events that cover the period Jesus called the beginning of sorrows through to the history of little horn, and, the transgression of desolation all the way to the time the great signs from heaven occur (Compare Matthew 24:4-8, and with Luke 21:10-11). It s clear that in the Temple Discourse, Jesus begins His prophecy by offering an overview of the history that moves from events that were at that time near, followed by a summary of events that carry us through the beginning of sorrows (Matthew 24:4-8; Luke 21:8-11a) to the time of the great signs from heaven (Lu. 21:11b; Matthew 24:9-30).

136 132 In the very next verse, Jesus begins, But before all these Before all these what? Once again, we caution you to read carefully. You can t speed read the Bible. It seems to me that most Christians spend more time analyzing the comic strip Far Side than they spend contemplating the words of our Lord Jesus. Anyway, follow the progression of thought as it s presented by the Spirit. Jesus warns them against immediate concerns He had about them being deceived. Luke 21:8-9 is like a preface. Then ; it s an important word. Then, Jesus gives an opening statement that offers an overview of prophetic history from what He calls the beginning of sorrows in Matthew 24:8 to the great signs from heaven He mentions in Luke 21:11 and describes in Matthew 24:15-30, and in Luke 21: I believe when He says, But before all these, He is referring to this overview statement and making the point that the things He names in verses would occur after what He describes in Of course, some might argue that Jesus meant to include all that He mentioned in verses 8-11 in His statement Before all these ; but the context of the passage indicates it was the Spirit s intention to separate those things He mentioned in verses 8-9 from what He mentions in verses (Note, however, even if one argues Jesus meant to include all the things named in verses 8-11, no Bible believer thinks Jesus prophecy about nation rising against nation and so on occurs after Little Horn destroys the city and sanctuary during the Tribulation.) Verse 12 introduces a distinguishable passage in this prophecy, one that describes events that will occur before the events of verses can occur. Notice that in the beginning of Jesus description of events that must occur before those mentioned in verses can occur, He describes what sounds like the book of Acts (Luke 21:12-19; see Acts 4-9; Acts 16-28). At this place, notice some very important distinctions between the Temple Discourse (Luke 21) and the Olivet Discourse of Matthew 24. In Luke, Jesus clearly states that the persecution He warned of would occur before His nation-rising-against-nation prophecy. In Matthew, He describes a persecution against His disciples that comes after this period (Matthew 24:4-13). Notice also that Luke specifically mentions the Synagogue, and that believers would be hailed before kings (Luke 21:12-19). Matthew does not mention the Synagogue, but describes a persecution that occurs during a time when iniquity has abounded, chilling the love of many. This calls to mind Daniel s reference to when transgressors are come to the full (Daniel 8:23), which fits the context of Matthew 24, where Jesus describes the event Daniel said would occur at that time the transgression of desolation (Daniel 8:13-14; 23; Matthew 24:12-15). In other words, it is clear that in Luke 21 Jesus is describing the persecutions that took place during the early period of the Lord s churches, recorded in the book of Acts. In Matthew, Jesus is talking about the persecution that would occur during the time of Daniel s little horn (Daniel 7:8; 8:9), in the period leading up to the abomination of desolation. Because the persecution Jesus prophesied would come leading up to the destruction of the city and Temple described in Luke 21:20-24 includes the Synagogue, and fits perfectly the persecutions described in Acts, we conclude Jesus intended His disciples to recognize the destruction of the city and sanctuary in AD 70 as fulfillment of His prophecy. You see, the destruction of the city and sanctuary Jesus describes in Luke 21:20-24 occurs, according to Jesus, during the time of the persecutions He describes in Luke 21:12-19, and not during the persecution He describes in Matthew 24. That is important because the persecution He describes in Matthew 24 very clearly occurs during the time leading up to little horn and the abomination of

137 desolation. That places the destruction of the city and sanctuary described by our Lord in Luke 21 before the period during which little horn comes on the scene. 133 Next, notice that Jesus instructs His disciples what to look for that would signal the fulfillment of His prophecy regarding the Temple had come (Luke 21:20). It is important to remember that the essential question Jesus is answering in this prophecy is when the Temple would be destroyed, and what sign they could look for to signal when these things would come to pass (Luke 21:5-7). Jesus told them what would happen leading up to this event. Now, He gives them the sign they asked for. When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh (Luke 21:20). How can they know when these things would come-to-pass? When they saw Jerusalem surrounded by armies, it was time to get out of Dodge. It is obvious that this section of the prophecy answers their question about what sign they should look for that would indicate when the Temple would be destroyed. His prophecy prepares them very well. They should not think it was about to happen merely because they were being inundated with false Christs; several claiming to be Messiah sprang up during the period following the crucifixion to the destruction of Jerusalem in AD 70. They should not think the city and sanctuary was about to be destroyed when they heard rumors of wars and commotions stirring, and earthquakes and famines. All of these things occurred during this time. However, the sign that His prophecy regarding Jerusalem was about to be fulfilled would be when they saw the armies surrounding Jerusalem. If the people of the prince fulfill this prophecy during the Seventieth Week of Israel, everyone agrees it must occur after he breaks the covenant, that is, at the middle of the week. Everyone also agrees that at this time, little horn is headquartered in Jerusalem; in fact, he is placing himself in the Temple of God and calling himself God (II Thessalonians 2:4). According to Revelation 12:15-17, which according to Daniel, occurs at the middle of the week (Compare Daniel 11:31-12:1 and 12:11 with Revelation 12: 7-17), the Serpent chases the remnant out of Jerusalem, where she flies to a place prepared for her in advance by the Lord (Revelation 12:14). In other words, the prophecies describing how little horn persecutes the woman do not line up with what Jesus says will occur when His prophecy concerning the destruction of the city and sanctuary occur. Or, more simply, at the Temple Jesus did not tell His disciples that they were to look for the abomination of desolation, rather, they were told to look for Jerusalem being compassed with armies. In Luke, Jesus does not even mention the abomination of desolation. That is because it has nothing to do with the question He was answering in Luke 21. All of this compels us to conclude the destruction of the Temple spoken of in Luke 21 occurred in AD 70. And, besides all this, what does this prophecy concerning the destruction of the Temple portend, prophetically? Jesus said it began the desolation thereof (Lu. 21:20). What else did it signify? Jesus said it signified that the days of vengeance had come, that all things which are written may be fulfilled (Lu. 21:22). Well, included in the things which are written is all that is written regarding the cutting off of Israel and the grafting in of the Gentiles (Romans 10-11; Isaiah 28:11,12; 1Co. 14:20-22; and etc.). See Chapters All of this suggests that Jesus prophecy in Luke 21:20-24 applies to the destruction of the city and sanctuary that occurred in AD 70, at the time these prophecies of Israel being cut off were being fulfilled. Clearly, the destruction of the city and sanctuary that occurred in AD 70 began the desolations Jesus declared would

138 134 come upon this people because they rejected their Messiah (Matthew 21:33-46; Luke 20:9-18; Luke 21:7-24). OK, now for the proof; as if you were not already convinced, right? Let me tell you, you will be surprised at how incredibly simple it Isaiah Look at Luke 21:6. Jesus was passing through the Temple that was then standing in Jerusalem, upon Mount Zion, in the days of His earthly ministry. The disciples pointed out that Herod had done a remarkable job. Jesus looked at that specific Temple, and declared His prophecy that that particular Temple, the one that was standing at the time of this prophecy, would be thrown down; that in fact, not one stone would be left upon the other (Lu. 21:6). The disciples asked when would this prophecy be fulfilled. He told them. My friend, unless Jesus was talking about the destruction of the city and sanctuary by Titus in AD 70, it will be a remarkable miracle indeed to re-gather all of those particular stones and reconstruct that particular Temple in order for Jesus prophecy to be fulfilled during the seventieth week. In other words, the prophecy Jesus gave at the Temple in about AD 29, which Temple He declared would be destroyed, was destroyed about forty years later, in AD 70. He very specifically referred them to the things which ye behold (Lu. 21:6). I realize it s incredibly simple, but very often I have found that when men twist, and squirm, and wriggle all about, attempting to wrest Scripture into conformity with their opinion, the proof that ultimately destroys all their contrived arguments is elegantly simple. It s obvious Jesus was talking about the Temple that stood in the day He gave His prophecy, and that Temple was destroyed in AD 70; and therefore Jesus cannot have been talking about the destruction of another Temple that is going to be built some time in the future, almost 2000 years later. It is kind of embarrassing, huh? We have established, with authority no less than Jesus own words, that the destruction of Jerusalem and the Temple in AD 70 fulfilled Jesus prophecy in Luke 21; but how can we be certain this prophecy is parallel to Daniel s prophecy concerning the destruction of the city and sanctuary in Daniel 9:26? Jesus said the fulfillment of His prophecy concerning Jerusalem and the Temple began the time He called the days of vengeance, that all things which are written may be fulfilled. Everyone recognizes that Jesus teaching on the Second Coming in Matthew 24 is further elaboration of what He taught at the Temple in Luke 21. In Matthew 24, Jesus is answering a different question, and He is elaborating on different particulars of the prophecy, nonetheless, He is covering the same prophetic history. Notice that in Matthew 24:15, He specifically refers to Daniel the prophet. It is obvious that the prophetic events Jesus describes in Luke 21, Matthew 24, and Mark 13 provide His teaching on the prophecies given in the Old Testament about His coming to the earth to establish His kingdom; and especially the prophecies given by the prophet Daniel. This taken together with all the above makes it clear that in Luke 21 Jesus is telling us when these days of vengeance, that all things which are written might be fulfilled will begin. They begin with the destruction of Jerusalem and the Temple in AD 70. Does Titus and his Roman army qualify as the people of the prince that shall come? Daniel tells us this destruction of the city and the sanctuary will be accomplished by the people of the prince that shall come (Daniel 9:26). It s important to note that the prophecy does not declare this particular destruction of the city and the sanctuary will be

139 135 done by the prince, or little horn; rather it will be accomplished by his people. Who are the people of the prince? First, let s take a moment to firmly establish the identity of this prince. Then I ll offer some insight into who would be his people. The prince that shall come clearly refers to little horn, described in Daniel 7:8, 11,12, 20-22, 24-28; 8:9-14, Daniel makes it clear that little horn is a political leader who rises to power at the time of the fourth beast, and becomes the dominant world leader of that end time world empire. In Daniel 8:23, the angel Gabriel explains that little horn is a king of fierce countenance, who will understand dark sentences, commit egregious blasphemies, and bring about the final desolation of a third Jewish Temple. Daniel specifically states he will take away the daily sacrifice and place the transgression of desolation (Daniel 8:9-12, 13-14, 23; compare Matthew 24:15). This is without any doubt the prince that shall come mentioned in Daniel 9:26-27 who will cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation The consummation refers to Daniel 9:24, where we are told all that must be done within the seventy weeks. When all of this is concluded, that will consummate, i.e., complete, the prophecy. In Daniel 9:26, we are told desolations (plural) are determined. In Daniel 9:27, we are told the prince that shall come will make it desolate. This means the desolation occasioned by this prince that shall come is the final desolation of the Temple, the one that occurs in the end. Each of Daniel s prophecies focus on this end time world ruler who will blaspheme God and occasion the final desolation of Israel. Each passage adds some additional insight that combines with the others to complete the picture God is revealing to us through His prophet, Daniel. The leader who will confirm the covenant with many for one week and cause the sacrifice and oblation to cease is clearly the king of fierce countenance who will remove the daily sacrifice and set up the abomination of desolation (Matthew 24:15; Daniel 8:13,14). So, who are the people of the prince? The people of the prince would be, of course, those people identified with him either ethnically, or nationally, or ideologically; or in all of these ways. For example, I am from German extraction ethnically. However, I am an American nationally; and with regard to ideology, I m a conservative, Bible believing Christian. I could refer to Germans as my people. I could refer to Americans as my people. And I could refer to my fellow Christians as my people. In the case where someone is ruling a nation, or an empire, he most certainly would identify the people he governed as my people. If we hold that the destruction of the city and sanctuary in AD 70 fulfilled this part of Daniel s prophecy, we must establish that the people of the prince that shall come were the people of the fourth kingdom described in Daniel 7:7-8, 19-28, especially 8: Daniel makes it very clear the fourth beast is the fourth kingdom and that little horn rises among the ten horns of that beast. Everyone agrees the fourth beast is indicative of a revival of the Roman Empire. All Bible students agree that the beast of Revelation 17 is advanced revelation regarding little horn of Daniel (Revelation 17:9-18; 13:5-9). And the wisdom provided to us in these references clearly identifies the woman who rides the beast with Rome, and the Beast she rides with the Roman Empire (Revelation 17:10, 18; 17:3; 13:1; Daniel 7:19-21). Titus was a general in the Roman army, and in fact succeeded his father as Emperor of Rome. But, there is yet another way we find the people who destroyed Jerusalem and the Temple associated with the prince that shall come Isaiah identifies this end time world ruler as the Assyrian (Isaiah 10:5-24; 14:25; 23:13; 30:31;

140 136 see also Micah 5:5-6). While all indications are that Vespasian and his son, Titus, were descended from the Itala (Italians), whose origins are obscure, rather more Grecian than anything else, it happens that the part of the Roman army that led the attack on Jerusalem was that organized in Syria, sometimes called the Syrian legion. And, yet there is another way in which the people who destroyed the city and the sanctuary in AD 70 are identified as the people of the prince that shall come The religion of the people of Rome was essentially Babylonianism with its roots deep in the mysteries of the Serpent, and the occult. Daniel 8:23-25 describes little horn as one who understood these dark sentences and would establish policies that would encourage the prosperity of the craft. It s interesting that the people who destroyed the city and the sanctuary in AD 70 were identifiable as the people of the prince that shall come in every way a people might be identified with a ruler. The end thereof with a flood, and the desolations that continue to the end of the war Now, all of this would seem to settle the question in the affirmative; the destruction of Jerusalem and the Temple in AD 70 fulfills Daniel s prophecy about the people of the prince that shall come in Daniel 9:26. However, we notice that Daniel 9:26 goes on to say the end thereof shall be with a flood, and unto the end of the war desolations are determined. Nothing in Scripture or in history indicates that a flood was involved in the destruction of Jerusalem and the Temple in AD 70, unless we contrive somehow to call the huge army a flood that was led by Titus into Jerusalem. Isaiah 59:19 uses the word in exactly this manner. Nonetheless, I think the Spirit intends us to connect Revelation 12:15-16 to this prophecy. Revelation 12:15,16 tells us that Satan will come down to the earth and pursue the woman (Israel) with a flood. Most Bible students believe this is fulfilled when Satan enters into the dead body of Little Horn after he receives the deadly wound (Rev. 13:3-4; with Daniel 11:45; (Notice that immediately after this, Daniel 12:1 occurs which parallels with Rev. 12:7-16)). Whether that flood is a reference to a huge army pouring out of Satan s mouth (command) to pursue the woman, as Isaiah 59:19 might suggest, or whether it s a literal flood of waters, we believe all the evidence inclines us to think the Spirit used the word flood in Daniel 9:26 and in Revelation 12:15,16 on purpose to show us this part of the prophecy is fulfilled in the end time, during the seventieth week, during what we call the Tribulation. Wait a minute, I thought we have established that the prophecy of Daniel 9:26 was fulfilled in AD 70 with Titus? I never said that. I said that portion of the prophecy that addresses the destruction of the city and sanctuary were fulfilled in AD 70. Let me explain. Isaiah 61:1-2 presents a prophecy which Jesus quoted in Luke 4:18,19. When you compare the prophecy in Isaiah with our Lord s citation of it, you will notice that He stopped reading in mid sentence, closed the book, and began to declare the prophecy He had read was being fulfilled before their very eyes. Notice that He stopped reading in the middle of a sentence. That is because He was fulfilling all of the prophecy up to where He stopped reading. Read John 3:17; Jesus understood His first coming was limited to fulfillment of only that portion of Isaiah 61 that He read that day in the Synagogue; it did not include the execution of the day of vengeance (singular, day, not plural as in Luke 21:22). He would fulfill the rest of Isaiah 61:2-3 later; much later. It is been already almost 2000 years later. So, when you look at Isaiah 61:1-2, put a parenthesis immediately after the words acceptable year of our Lord and write in years

141 137 and close parentheses. There has already been almost 2000 years between acceptable year of our Lord and the day of vengeance of our God. My point? It is not unusual for the Lord to compress a great deal time in only a sentence or two; and to declare prophetic events together that are in fulfillment separated by long spans of time. The first part of Daniel 9:26 was fulfilled in AD 70. The rest will be fulfilled at or around the middle of the seventieth week during the time that Satan persecutes the woman. I think the Lord purposely revealed this prophecy to Daniel in the way He did in order to communicate the connection between the prophetic events there declared. The cutting off of Messiah is connected to the destruction of the city and sanctuary in AD 70, and the period of desolations that God put upon Israel for their rejection of their Messiah began with the destruction of the city and sanctuary in AD 70 (see Matthew 21:33-46), and continue even to today, and will continue until little horn comes on the scene and completes the prophecy of Daniel 9: By the way, in case someone notices that Jesus announces the desolation (singular) of Jerusalem in Luke 21, that does not fulfill Daniel s prophecy of desolations (plural). The desolations of Jerusalem will continue until the final desolation of the Temple occurs called the abomination of desolation spoken of by Daniel the prophet in Daniel 8:13,14; 9:27 (See Matthew 24:15-29). Conclusion Next time we get to introduce Daniel s prophecy of the seventieth week.

142 138 Chapter Fourteen: The Seventieth Week Introduction We now turn our attention to the seventieth week of Daniel s prophecy: with this Chapter we begin our study of Daniel 9:27. Remember that each of Daniel s prophecies ultimately focus on the end time world ruler we call Antichrist ; and on the events involving him that lead to the return of our Lord Jesus, the true Christ. Like all the prophecies before, Daniel s seventy weeks prophecy follows the same pattern. Everything culminates with verse twenty-seven, where the focus is on the activities of little horn, the king of fierce countenance, the prince that shall come who perpetrates the final abomination that makes desolate which finally provokes the Lord of glory to pour out the full measure of the wrath of God. The Fulfillment of the Seventy Weeks Prophecy (Part Six) The Seventieth Week (An Introduction) Who is this one who confirms the covenant? We notice that verse twenty-seven begins with a conjunction, And he shall confirm the covenant with many for one week We have already shown that the antecedent to the pronoun he in verse twenty-seven is found in the words the prince that shall come in verse twenty-six. Further, we have learned that after Messiah was cut off, the people of this prince that shall come would destroy the city and the sanctuary. We learned that the end thereof, i.e., of the city and the sanctuary, would be with a flood; and that to the end of the war desolations are determined upon Jerusalem and the Temple. Thus far, we have shown that the crucifixion of Jesus Christ on Golgotha, outside the city of Jerusalem in AD 29 fulfilled the first part of the prophecy in verse twenty-six, the cutting off of Messiah. The destruction of Jerusalem and the Temple by the Roman Legion in AD 70 fulfills the second part; i.e., the destruction of the city and the sanctuary by the people of the prince that shall come (Daniel 9:26b). The third part of the prophecy, and the end thereof shall be with a flood, and unto the end of the war desolations are determined, will be fulfilled after little horn rises to power. This brings us to the time of little horn, and so the next verse, verse twenty-seven, focuses on that end time personality and explains his role in fulfilling the seventieth week. As introduction to our study of what Daniel reveals about the activity of this prince that shall come in the seventieth week of his prophecy, we ll need to take one last look at verse twenty-six, and understand it s relationship to verse twenty-seven. In our last Chapter I explained that I believe the flood mentioned in Daniel 9:26 is related to the flood mentioned in Revelation 12: It is time to explore that more particularly. To do so requires that I skip ahead a bit in our study of Daniel and offer some advanced insight into the prophetic history of little horn. As we proceed, remember that Daniel 9:26 is the only place in his prophecy where little horn is identified as the prince that shall come. (Emphasis added.) Daniel is concerned primarily with the career of the end time personality we call Antichrist; all his prophecies ultimately focus on his activities and culminate with his final destruction and the coming of Messiah (See Daniel 7-9). Chapters are no different. We will be looking closely at these prophecies later. Only that which is critical to our correct understanding of Daniel 9:26-27 will be brought into consideration here.

143 139 Daniel received another vision (Daniel 10:5-21). This vision, and the interpretation of it are discussed thoroughly in Chapters nineteen and twenty. Many believe the vision Daniel describes in 10:5-7 was Gabriel returned to Daniel. If so, why was he not identified by Daniel as the angel that came to him earlier (à la, Daniel 9:21)? Others have thought it was a pre-appearance of Christ, because of the similarities between the descriptions of this visitor and John s portrait of Christ by the Spirit, recorded in Revelation 1: However, for the present, it is with regard to this prince of the kingdom of Persia that I am particularly interested. Is this prince of the kingdom of Persia a reference to the human ruler in Persia at this time? Our angel testifies that after he overcame resistance from the prince of the kingdom of Persia he remained there, with the kings (rulers) of Persia. Clearly, therefore, the prince of the kingdom of Persia is not a reference to the human kings of that land; rather it is a reference to another angelic being. What sort of angel would withstand one of God s appointed angels? A devil, of course. This gets interesting! We know that God gives the kingdoms of the earth to whomever He will (Daniel 4:17). Clearly, God gave the kingdom of Persia to the kings of Persia. At the time of this prophecy, that would be Darius the Mede and Cyrus the Persian. However, it is clear that this prince would continue until the prince of Grecia appeared (Daniel 10:20). This means this prince of Persia would continue during the succession of kings over the Persian Empire, until the prince of Grecia arrived (Daniel 10:13; see the kings of Persia ; Daniel 10:20). 94 Notice in Daniel 11:1, this angel speaking to Daniel explains that when Darius the Mede was appointed to rule Babylon, he stood to confirm and to strengthen him. Apparently, these Persian kings required heaven s angel to confirm them and strengthen them in their appointment by God to rule Persia. After all, this was a particularly important appointment; surely, Satan was aware of the prophecy concerning Cyrus (Isaiah 44:28; 45:1). It seems obvious that this prince of the kingdom of Persia was sent to interfere with the ascension of Darius the Mede and Cyrus the Persian; his evil master knew what was coming. (This is intriguing! Read again my APPENDIX for Chapter 10 and consider what confusion Satan interjected into the history of this period, and then read I Corinthians 14:33.) This prince of the kingdom of Persia must have been a powerful prince, for our angel could not handle him alone, but required the help of the archangel Michael (Jude 1:9). We notice the Holy Spirit refers to little horn as the prince that shall come (emphasis added) (Daniel 9:26). Could it be that the Holy Spirit is referring particularly to the fallen angel behind the human personality identified as little horn? Read Daniel 8:10-12 again and note the extraordinary powers of little horn; he extends his influence into heaven itself, and casts down stars (angels; Revelation 1:16, 20) upon the ground and stamps upon them. Then notice Daniel 8:24; we are told his power shall be mighty, but not by his own power Where does this little horn get such exceptional spiritual powers? Read Daniel 8:25, and 11: He worships Satan, the god of forces ; and he receives from him extraordinary, but dark, spiritual powers. Remember that the power of the prince of the kingdom of Persia was so great that it required the 94 The angel, Gabriel, explains that after his battle with the prince of Persia, the prince of Grecia would come (Daniel 10:20). This suggests the prince of Persia continues throughout the reigns of the succession of kings ruling over the Persian Empire.

144 140 assistance of Michael to overcome him. In light of all this, when we read Revelation 12:7, we might think this prince refers to the dragon of Revelation 12, who is finally driven out of the heavens by Michael the archangel (Daniel 12:1; Revelation 12:7ff). Many have concluded that when Satan is cast down to the earth, he takes up the body of little horn in a manner similar to how he entered into Judas. By the way, both Judas and the man of sin are called the son of perdition (Compare John 17:12 and II Thessalonians 2:3). There is an important reason the Holy Ghost would, in Daniel 9:27, identify little horn as the prince that shall come and not by his usual cognomen, little horn. That name attaches to his human identity: a little horn, which is a relatively insignificant ruler. The history of little horn is carried forward in Daniel 11, particularly in verses He is called a king in 11:36; but that does not surprise us, for in Daniel 8:23, the angel interprets the vision of Daniel 8:9-14 by referring to little horn as a king of fierce countenance. He begins as a little horn, an insignificant ruler; then he rises to become a king of fierce countenance It is during the time that he is on the scene as the king of fierce countenance that the history prophesied in Daniel 11:36-45 plays out. In that prophecy, we learn that this king exalts himself above all gods, and makes himself out to be God (2Thessalonian 2:3-4). Toward the end of this particular king s career, he will begin having difficulty with uprisings and rebellions against him and his policies (Daniel 11:40-45). All this conflict will culminate in this king planting the tabernacle of his palace between the seas in the glorious holy mountain which probably indicates he will establish his headquarters on Mount Zion. It is at this time that the prophecies of Daniel concerning little horn end; yet he shall come to his end, and none shall help him. This refers us back to Daniel 8:25, where we are told that when little horn exalts himself to stand against the Prince of princes, which is probably a reference to Jesus Christ, 95 he will be broken without hand. In other words, he will come to his end; and that it will be without hand is probably explained in Daniel 11:45 where we are told that none will assist him. We know that Daniel s little horn is the beast king of Revelation 13, whose deadly wound was healed (Revelation 13:1-3). We will offer all the evidence that connects Daniel s little horn to John s beast king of Revelation 13 when we come to our study of 95 Revelation 1:5 identifies Jesus as prince of the kings of the earth. We understand Jesus is the son of David, but Jesus reminded us that David called Him Lord (Mark 12:37; Luke 20:44). Therefore, the expression prince in Revelation 1:5 does not indicate the son of an earthly king, but rather the Son of God (Matthew 28:18). By the time that Jesus came, all kingdoms of the world had been given to the power of Satan (Luke 4:5-7). Jesus, the heir of the kingdom came in the authority and power of the kingdom of heaven to take from Satan his power in the earth (Mathew 21:38; see Luke 11:20). Nevertheless, since John the Baptist, the herald of the coming of the heir, the kingdom is taken by force by the violent (Matthew 11:12). (The expressions kingdom of heaven and kingdom of God are used interchangeably to identify the sovereign rule of God over heaven and earth see Matthew 13:11 with Luke 8:10.) Of course, the will of God is done in heaven, God s abode, and so the kingdom of heaven that Jesus said is taken by force is not a reference to God s throne room. However, Satan challenges the right of Him that sitteth upon the Throne (Revelation 5:13) to appoint the Lamb of God as ruler over the earth. The spirit of antichrist rages (Psalm 2; I John 4:3) against the Spirit of Jesus Christ who has been sent into the world to reprove it for sin, righteousness and judgment (John 16:7-13). Jesus has commissioned us to go into all the world and preach the gospel to every creature (Mark 16:15) calling sinners to repent (Acts 17:30) and confess with their mouth the Lord Jesus (Romans 10:13) that they may be saved from the wrath to come (I Thessalonians 1:10).

145 Revelation. For the moment, we will quickly notice that beyond the fact that Daniel s king of fierce countenance and John s beast king both reign at the same time in prophetic history, we note also that this beast king is empowered by the dragon (Rev. 13:4; Daniel 8:24), that he is given a mouth speaking great things (Daniel 7:8; Rev. 13:5); and that he is given a space of 3 and 1/2 years (Daniel 7:25; Rev. 13:5). That this beast king is clearly the demon empowered supreme world ruler of the end time spoken of by Daniel the prophet (Daniel 7-12), Jesus our Lord (Matthew 24; John 5:43) and Paul the Apostle (II Thessalonians 2:4) is evident to all students of these Bible truths. Notice that this beast king receives a wound in his head, by a sword, and yet lives (Rev. 13:3, 12, 14). Other prophecies concerning the end time tormentor of Israel indicates he will come to his end by a wound from a sword (Isaiah 31:8), and that this will occur when he enters into the glorious holy land (Micah 5:6; see Daniel 11:41, 45). We notice that according to Daniel, the king of fierce countenance is stricken down after he enters the holy land and plants his headquarters in the holy mount (Daniel 11:41,45). Immediately after this, Daniel tells us Michael stands for his people, and this marks the beginning of what Daniel called a time of trouble, such as never was since there was a nation (Daniel 12:1). Compare this to Jesus words in Matthew 24: Jesus said that after the abomination of desolation takes place (See Daniel 8:13,14; 11:30-31), there would begin a time of great tribulation, such as was not since the beginning of the world to this time Revelation offers the revelation of the dragon being driven from heaven by Michael the archangel immediately precedent to the revelation of the rise of the beast king of Revelation 13, which is the marvel of the world because he is the beast with the head that was wounded to death, by the sword, and yet lives (Revelation 13:3, 12, 14). To nail the point more securely to your mind; consider the language of the Spirit in Daniel 10:20. The angel tells us that he must return, and continue the fight with the prince of Persia and that afterwards, the prince of Grecia shall come. In Daniel 9:26, he speaks of the people of the prince that shall come ; and I think you can see the point I am making. It is little horn, after he has become the king of fierce countenance, the Assyrian (Isaiah 31:8), who enters into the holy land (Micah 5:6), and is stricken by a sword with a deadly wound; but lives. And how is it that he lives? Satan, the dragon (Rev. 12:7-17), the prince of the power of the air (Ephesians 2:2; see also John 12:31; 14:30; 16:11; Matthew 12:26; Luke 11:18), will come down to earth having great wrath (Rev. 12:9-13); and he will take up the body of little horn, and mock a resurrection. Earlier, Michael contended with Satan over the body of Moses (Jude 1:9). What did Satan want with Moses body? Perhaps this has been something the Serpent has aspired to before; to take up some human body and make it his habitation on earth. Interesting! Therefore, once again, the Scripture speaks with a precision that is profound. Here, in Daniel 9:26-27, He identifies the end time ruler as the prince that shall come He is identifying the spiritual power behind the king of fierce countenance, and more particularly, He is letting us know that at this time, it s the prince of the kingdom of darkness himself, the great dragon that old serpent, called the Devil, and Satan, which deceiveth the whole world (Revelation 12:9; 13:14). Conclusion: (Overview of the Seventieth Week) 141 We have already established that these seventy weeks are weeks of years. Sixty-nine of those weeks of years has been fulfilled; there is one week remaining, the seventieth week. It is a period of seven years, and those seven years are the ultimate focus of all

146 142 Daniel s prophecies. These are the years of the fulfillment of God s promises to Israel in the seventy weeks prophecy. These years are the subject of the book of Revelation. These are the years of the end of this present world system, and the establishment of the everlasting Kingdom of Christ. God has pointed our attention to specific events in this week which mark our progress through it to the end. It begins with an event called the confirmation of the covenant The middle of the week is marked by another event, called the abomination of desolation (Matthew 24:15). The end of the week is marked by an event Daniel calls the consummation We will be studying each of these key events. Let s overview the seventieth week to conclude this present Chapter. We know who this prince is; let s overview what Daniel 9:26 tells us about his activities. He begins the seventieth week by confirming the covenant with many for one week In our next Chapter we will study thoroughly what is the covenant, what it means to confirm it and who are the many with whom little horn confirms it. Suffice it here to point out what I have emphasized over and again; the seventieth week does not begin with the rapture of the Church. It begins with this confirmation of the covenant. In the midst of the week, the prince that shall come will cause the sacrifice and oblation to cease, and will commit egregious blasphemies and abominations (See Daniel 7:8-12, 20-22, 24-28; 8:9-14 (especially 8:13,14), 23-27; 9:27; 11:36-45). One of these will epitomize the spirit of abomination, and mark the final desolation of Israel (See Daniel 9:26 - until the end of the war desolations (plural) are determined; 9:27 abominations will overspread the land making it desolate; see 8:13,14, referring to one specific transgression of desolation and 11:31 with 12:11 where the abomination that maketh desolate is identified with this removing of the daily sacrifice mentioned in 8:13,14 and 9:27; and finally, see Jesus words in Matthew 24:15 where He identifies the transgression that maketh desolate as the abomination of desolation spoken of by Daniel the prophet.) Daniel 9:27 makes it clear this removing of the daily sacrifice, which is coincident with the abomination of desolation, occurs in the midst of the week This causes a desolation that continues to the end of the seventieth week. During this time, that which is determined will be poured out upon the desolate (see Revelation 6-19; especially 15-16). It will end with the consummation which I shall show refers to the completion of the seventy weeks prophecy, which prophecy ends with the anointing of the Most Holy (Daniel 9:24).

147 143 Chapter Fifteen: The Beginning of the Seventieth Week Introduction Daniel 9:24 tells us seventy weeks are determined upon Israel. Sixty-nine of these weeks are accounted for in verses There is one week remaining. In the next verse, Daniel 9:27, we learn that the prince that shall come shall confirm the covenant with many for one week. This one week is obviously the seventieth week of Daniel s 70 weeks prophecy, and that is the topic of verse twenty-seven. We identified the antecedent to he in verse twenty-seven as prince that shall come mentioned in verse twenty-six; it is little horn (Daniel 8:9), the king of fierce countenance (Daniel 8:23). In our last Chapter we offered the additional insight that the special language prince that shall come is a particular reference to the Satanic power behind the human personality of the end time world ruler whom Paul by the Holy Ghost called the man of sin and son of perdition (II Thessalonians 2:3; see Daniel 8:24; 11:36-39; Rev. 13:3-9, 13-18). That insight will assist us in the work of identifying the covenant that he confirms with many. In this Chapter, we will discuss what marks the beginning of the seventieth week. The Fulfillment of the Seventy Weeks Prophecy (Part Seven) The Beginning of the Seventieth Week Most prophecy charts show the rapture as the event that marks the beginning of the seventieth week. I have so often made the point that this is not what the Bible says begins the week that I hardly need to address it again, except to say, it is possible (but highly unlikely) that the rapture and the event that does formally begin the seventieth week will coincide. The fact is, we do not know when the rapture will occur. We will extensively discuss the mystery of the rapture in another Chapter (1Co. 15:51-58). Here I must again point out that nowhere in Scripture do we find any statement that compels us to conclude the rapture begins the seventieth week. So, what does mark its beginning? Our text makes it clear; it begins when he shall confirm the covenant with many for one week What is the covenant that will be confirmed with many for one week? At first glance, it seems obvious the covenant would be a reference to God s covenant with Israel. Indeed, virtually all Bible students accept this conclusion. Therefore, it is generally believed it involves the reestablishment of Temple worship for Israel; and this is supported, at least in part, by the fact that in Daniel 9:27, the event which apparently breaks this covenant is the removal of the daily sacrifice and the setting up of the transgression of desolation in the holy place of a third Temple (Daniel 9:27; 8:13,14; 11:31; 12:11; with Matthew 24:15). It is further reasoned that for this to occur will require some sort of peace treaty to be established between Israel and her neighbors, the Arab nations; and since it is clear from prophecy that little horn begins his career touting peace (Daniel 8:25), it is concluded generally that a peace treaty in the Middle East will signal the fulfillment, or the near fulfillment of this prophecy. Many prophecy students who are a bit more astute in their observations note that the restoration of Temple worship addresses only one side of the covenant; they reason that confirmation of the covenant also must include God s side of it. For these students, confirmation of the covenant must include affirmation of Israel s right to occupy her promise land

148 144 (Heb. 11:9). Upon these observations, the best speculative scenario for the fulfillment of this prophecy usually runs along the lines of the following: some conflict will develop in the Mideast that will result in Israel occupying all her Promised Land, which, naturally, will result in international turmoil and controversy, which controversy will set the stage for the rise of a political wonder worker who will offer a resolution to the problem, perhaps in the form of a seven year treaty of peace, that includes allowance for Israel to build the third Temple and reinstitute Temple worship, thus confirming the covenant. However The Scripture makes it plain a third Temple will be built, Israel will come to some sort of terms with her Arab neighbors (Isaiah 2; Micah 4), and Israel will extend the territories of her occupation to include all the promise land (Genesis 49). In the current geopolitical world, it is very natural to expect these things to develop very soon; therefore, anticipation of the coming of the time of the end is excited in the heart of every believer familiar with these prophecies. However, one of my main concerns, and the primary motivation for attempting to extend the reach of my study beyond my own immediate oversight responsibilities, is to warn the believer that many of these things could occur, and yet this would not necessarily mark the beginning of the seventieth week. In fact, as I shall show below, the Bible makes it clear there will be a time of peace when there is no peace, when Israel will build her third Temple and reinstitute the sacrificial system of Moses, when all the nations of the earth will flow into it ; when Israel will be replenished from the east, at a time when Babylon will become the economic center of the world, when religious freedom will prevail almost world wide; and yet all of this will almost certainly occur before the appearance of the man of sin. It would behoove all serious Bible students to consider carefully what follows. Daniel does not specify what covenant; he does indicate the covenant of which he speaks is definite. He says the covenant not a covenant. Nothing seems more natural than to take his words as indicating the covenant of God with Israel. However, it is not quite so simple as that. We know the seventieth week begins with confirmation of the covenant, so to begin our study, we need to understand what is the covenant that will be confirmed. The first recorded covenant between God and men is found in Genesis 6:18 where God determined to destroy all life in the earth (Gen. 6:1-7), but because Noah found grace in the eyes of the Lord (Gen. 6:8), He decided to preserve a seed to replenish the earth with life after the flood (Gen. 6:9-22). After the flood, God kept His promise, and appeared to Noah to establish His covenant (Genesis 9:8-17). God outlined the specifics of this covenant and declared that while He established it with Noah, it was a covenant between God and every living creature upon the earth (Gen. 9:16,17). Essentially, the covenant was a promise on God s part never again to destroy all flesh by flood. As a token of the covenant, God provided the rainbow (Gen. 9:13-16). This is an unconditional covenant, and it s everlasting (Gen. 9:16). Others think the covenant has particular reference to Israel occupying her promise land as an independent nation governed by her own laws. It is certain that the Jews desire to rebuild the Temple, and to occupy her Promised Land. However, this alone will not satisfy their idea of confirmation of the covenant. For example, the Jews were not content to be subject to Rome even though they occupied much of their promise land and enjoyed

149 145 the privileges of Temple worship; they looked for a refreshing from the Lord, (Isaiah 28:11-12; Acts 3:19), a deliverance from Rome (Acts 1:6; &c.). In fact, I think most of us would agree that the Jews would expect the covenant to be primarily a reference to the one God confirmed, or established with Abraham, Isaac and Jacob, by an oath (Gen. 26:3; Heb. 6:13-17). This covenant was a promise to give the land of Canaan to the children of Abraham for a possession. Historically, when Jews thought of confirmation of their covenant, they did not think of Temple sacrifice; they were looking for confirmation of God s covenant with Abraham all the time they were worshipping in Herod s Temple (Acts 1:6). Those who argue that building the third Temple and reinstituting Temple worship would not constitute a confirmation of the covenant have a very good basis for their argument. It s clear that if Antichrist confirms the covenant God made with Israel, he must confirm Israel s right to occupy the land God promised to Abraham. Please note, if Daniel was talking about confirming the covenant God made with Israel and that covenant is the covenant God made with Abraham, Isaac and Jacob; then it must include occupancy of the land of promise. What is the promise land? There is an interesting development in the covenant that we need to explore. When God first confirmed His covenant with Abraham, He specifically excluded those servants born in Abraham s house and declared the covenant was exclusively applicable to those who came from his own bowels (Gen. 15:1-4). When God told Abraham he would inherit the land where he was then a stranger (Gen. 15:7), he asked for a sign by which he would know this prophecy concerning his inheritance would be fulfilled (Gen. 15:7-8). God described to Abraham what clearly is a prophecy of the Exodus (Gen. 15:9-17). Then God revealed to Abraham that the inheritance would be received after Abraham s lifetime (See Gen. 15:15-16 and Heb. 11:39). Finally, He revealed what the borders of this promise land would be (Gen. 15:18-19). From the river of Egypt (the Nile) to the Euphrates would include all the land east of the Nile from Egypt to Ethiopia; and then all the land west of the Euphrates from Kuwait, through Iraq, Syria and perhaps even into Turkey. That would mean God promised to Abraham all the coast of Egypt into Ethiopia, all of Yemen, Saudi Arabia, Oman, United Arab Emirates, the entire western coast of the Persian Gulf, all of Kuwait, at least half of Iraq and Syria; and, of course, all the land of ancient Canaan. How is it that the covenant later came to be limited to only the land of Canaan? When Abraham was ninety-nine years old, God appeared to him again (Gen. 17). This was thirteen years after Hagar bore him Ishmael (Gen. 16:15-16). The language indicates a future tense is intended when He says, I will make my covenant between me and thee, and will multiply thee exceedingly (Gen. 17:2). I don t doubt God intended 162 this meeting to confirm the original covenant given in Genesis 15, but there is a sense that God intends to reveal something has changed. Not in the sense that His original promise to Abraham would not be fulfilled. Indeed, God s promises are yea, and amen. However, now Hagar and Ishmael are interjected into the picture and this was not God s will for Abraham. Therefore, the text of Genesis 17 shows God is at this time establishing a covenant with Abraham that was excluding Ishmael. In the first (Gen. 15), He excluded any but those who came of Abraham s seed. In this visit, God is going to limit his covenant to those from Sarai. However, He is not going to cast off Ishmael; he will also bless Ishmael and give him part of the inheritance of Abraham s original covenant (Gen. 17:20-22). This certainly does not annul the covenant made in Genesis 15. In that

150 146 covenant, God promised all the territory there defined to descendents from his bowels, i.e., from his seed. This is fulfilled in Ishmael and Isaac together! However, God designated the land of Canaan exclusively to Isaac s seed. And the promise of God that through Abraham s seed all the nations of the earth would be blessed, is now exclusively committed to Isaac (See Gen. 12:1-2, (this promise points to the coming of Christ, see Gal. 3:16)). Remember that the covenant established in Genesis 15 did not include any signal on Abraham s part; it was established by God s oath to Abraham and imputed to Abraham by faith (Gen. 15:5-6; see Romans 4:16; see Heb. 6:16,17). At this time, when God would exclude Ishmael from the covenant, He limits the promise land of the covenant to the land of Canaan (Gen. 17:7-9). I think the Ishmaelites were well served by the Lord God of Abraham. From here on, the Promise Land is identified as Canaan (Lev. 14:34; 25:38; Num. 32:30-32; 34:2, 29). Moses came along and the prophecy of Genesis 15 was fulfilled; by God s power and strong arm, He delivered the people out of the Egyptian furnace, and led them as far as their faith would follow toward the promise land. Moses revealed the terms of Israel s continuation in the land of Canaan; He called it the words of this covenant (Ex. 19:5; Deut. 7:9, 12; 29:9). As when God appeared to Abraham the second time, and defined the covenant to be exclusively with Abraham s seed through Sarah, with Isaac, and gave circumcision as a sign of the covenant for Abraham s seed; so now, in the days of Moses, God establishes another token of covenant between Him and Israel. This time it is the sabbath (Ex. 31:16). Therefore, on Israel s part, the tokens of the covenant are faith in God (Gen. 15:8), circumcision (Gen. 17:7-9), the sabbath (Ex. 31:16) and the words of the law (Deut. 29:9). However, the rebellious generation of the Israelites who followed Moses would not enter into the land of promise because of unbelief; they failed on the first premise of God s covenant with Abraham. So, they died in the wilderness (Joshua 5:4). Joshua was called to take up the mantle of Moses and lead the next generation of Israel into the promise land. They now have the faith necessary to follow God into the land; so Joshua reestablishes the covenant between God and His people by circumcising all the males (Joshua 5:4). He then led them in to possess the land. We will not continue following this story; suffice it here to point out that so long as Israel maintained obedience to the terms of the words of the covenant revealed to them by Moses, they prospered and enjoyed their possession. But when they rebelled against the Lord and failed to keep the law; God finally drove them out of the land He promised them, exactly as He had previously warned them (Deuteronomy 29). Therefore, those who believe the covenant that the prince that shall come will confirm with many for one week refers to Israel s promise land expect that the boundaries of Israel will expand from where they are at present to include the territory Israel occupied during the days of her kingdom, before Sennacharib scattered Israel (the ten tribes), and Nebuchadnezzar destroyed Judah. And, I certainly agree; the Bible declares that in the last days, Israel will occupy her promise land. However, the mere fact that Israel occupies the territory of ancient Canaan does not, in and of itself, signal the fulfillment of Daniel s prophecy. How will anyone know with any certainty when Israel s borders come to define the ancient land of Canaan? Notice, for instance, that there is a prophecy of Jacob in Genesis 49 where God reveals that in the last days, Zebulun will occupy the northern coast of Israel all the way up to and including Sidon (Gen. 49:13). This is interesting, because from the days of Joshua throughout the history

151 147 of the kings, Zebulun s borders never included the northern coast of Israel, or any coastline for that matter. Ashur occupied that section of Canaan. And, besides that, Ashur never extended its borders to include Zidon (Sidon; in modern Lebanon). This is interesting on two points. First, that the borders of Canaan, promised to Israel, are likely more extensive than what Israel ever occupied. And, second, it shows that in the last days, the borders of Israel will not necessarily follow those established in the ancient kingdom of Israel. Therefore, if we are watching for Israel to occupy her promise land as a signal that Daniel s prophecy has been fulfilled, we cannot know for certainty when that has occurred. It s certain Israel does not presently occupy that territory; but how much land and in what border definitions, will Israel have to occupy to fulfill this prophecy is not sufficiently defined in Scripture to make it a clear indication that Daniel s prophecy is fulfilled. Is the covenant confirmed by little horn mentioned in Daniel 9:27, a confirmation of the covenant of God with Israel? No! Notice that this covenant that is confirmed is confirmed for only a limited time of seven years. This in and of it self tells you that little horn is not fulfilling God s promises to Israel regarding her land. God promised they would inherit it for an everlasting possession (Gen. 17:8). Seven years do not qualify as everlasting. Here is, essentially, my point regarding identifying the covenant in Daniel 9:27 as the covenant of God with Israel. First, only God can actually confirm His covenant with Israel. Second, God already confirmed it with Abraham (Gen. 15:5-7, 18), and Israel (Deut. 29:14), by His oath (Heb. 6:16,17). It does not require confirmation, only fulfillment. Israel will never be established in her Promised Land until Shiloh come (Gen. 49:10); i.e., Christ. The bottom line is that little horn will not fulfill God s promises for Israel; however, he will no doubt attempt to appear to do so. And, that s what brings us to our next point in our discussion of what is the covenant that little horn confirms. Isaiah prophesied that Israel would enter into a covenant with Death, and come into an agreement with Hell (Isaiah 28:15). He declared that this covenant with Death, and agreement with Hell would not stand (Isaiah 28:18). Most Bible students agree that the rider of the four horses of the Apocalypse is none other than Daniel s little horn, the king of fierce countenance (Revelation 6:1-8). The reasons for this conclusion will be detailed later, when we study Revelation 6. For the present, note that the seven-sealed book culminates with the sixth seal which clearly is indicative of the end, when all the nations of the world are judged (Rev. 6:12-17). The seventh seal is silence, indicating all related to the work He set out to accomplish on this present earth is accomplished, and a new beginning is about to commence. More on this later, but I think the seventh seal is like the seventh day of creation, when God rested from all His work (Genesis 2:2). Let us overview the relationship between the seals of the Apocalypse and Daniel s revelations about the coming of the king of fierce countenance. Notice that the four horses of the Apocalypse (Revelation 6) arise in succession because of the opening of the first four of the seven seals of the seven-sealed book (Rev. 5:1, 6:1-8). Revelation prophesies the coming of a world ruler who wreaks great havoc upon the earth (Rev. 13,17). This corresponds to Daniel s prophecies regarding little horn. When we study the development of the seven seals, we find that the first four horses clearly parallel what Daniel reveals about the rise of little horn to world dominion.

152 148 Then, the fifth seal reveals souls in heaven crying for vengeance upon the Antichrist rulers of the earth to avenge their blood upon those who dwell on the earth at that time (Rev. 6:9-11). This corresponds to Daniel s revelation that little horn will wear out the saints of the Most High (Daniel 7:21,25). The sixth seal shows fulfillment of Jesus prophecies concerning the coming of the Lord to the earth to execute vengeance upon those who dwell on the earth (Matthew 24:29-30; see also Joel 2:31-32 with Rev. 6:12-17). This corresponds to Daniel s revelation concerning how little horn comes to his end (Daniel 2:34,45; 7:9-14; especially 8:25). Since Revelation 6 clearly culminates with the coming of Christ to the earth to execute the wrath of God upon the wicked, we may be certain this corresponds with Daniel s prophecy regarding the coming of the Son of Man to establish His kingdom upon the earth. Therefore, it is equally certain that the personality identified in the first four horsemen of the Apocalypse is none other than the little horn, the king of fierce countenance who rises to power in the time of the end and is the personification of the Antichrist spirit that opposes God in the end time. See Appendix Chapter Sixteen for details on how the four horses of the Apocalypse correspond to the revelations in Daniel about the rise of little horn; for now consider the fourth horse, and its rider (Rev. 6:7-8). He is identified as Death, personified, with Hell following him. Is not that interesting? This is important because it connects Daniel 9:27 with Isaiah 28: In other words, Isaiah 28:15-18 is the covenant that little horn confirms with unbelieving Israel. And, now let me show you why that is so significant. The prophet Isaiah reveals that in the last days, the Jews will be worshipping in Jerusalem, upon Mt. Zion in the Lord s House (Isaiah 2:1-2). Many think this is a millennial prophecy; i.e., that it is fulfilled after Jesus returns to the earth and establishes His kingdom (Rev. 19:11-20:7). Isaiah 2:2-5 seems to support this conclusion: And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. O house of Jacob, come ye, and let us walk in the light of the Lord. There are several particulars we might examine in the above passage which show why the language of this statement ought not to be taken as a prophecy about the millennium, but rather as a revelation of what many people shall go and say during the last days. If our focus were a study of Isaiah s prophecies, we would offer that commentary. For the present, consider the following very simple proof that this passage is not a prophecy about the millennium, but, in fact, it is a revelation of what the false prophets (II Peter 3:3) will have the people saying in the last days. Notice, it says nation shall not lift up sword against nation ; and yet we know that at the end of the millennium, Satan will be loosed, and he will stir up the nations to lift up their swords against Israel one final time (Revelation 20:7-9; this is the battle of Gog and Magog against Jerusalem mentioned in Ezekiel 38, especially 38:16, 21). My point is that if Isaiah 2 is a prophecy about the millennium, Satan is going to succeed at making the prophecy fail; and since we know that is not going to happen, we know Isaiah 2 is not a

153 149 millennial prophecy. However, while the above is sound argument to support my conclusion, verse six in Isaiah chapter two confirms it. Notice that after the Spirit reveals Jerusalem will be exalted among the nations, and many people will be saying the mantra of the end times encouraged by false prophets saying peace, peace when there is no peace (Jeremiah 6:14), verse six says, Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers. The word therefore tells us that what follows it is consequent upon what precedes it. Notice God declares that because of the condition of the people as described in verses 2-5, He has forsaken the house of Jacob. This statement about God rejecting Israel in verse six seems to come out of nowhere; after all, verses 2-5 suggest Israel is in favor with God. The explanation is given next; it is because during this time they are being replenished from Babylon, i.e., the east. Here they are saying this false prophecy, which, by the way, contradicts Jesus own prophecy about the last days (Matthew 24:7), while they are replenished from the east ; i.e., Babylon. Scripture teaches that in the last days, all the nations of the world will be economically tied to Babylon (See Revelation 18:19). The time during which the false prophecy exposed in Isaiah 2:2-5 will become the mantra of the one world government, is the time during which Israel will be replenished from the east. It is also described as a time when Israel will be overrun with paganism, and the occult (Isaiah 2:6-9); full of abominable idolatry (See Daniel 8:23-25; 9:27). Notice that immediately following this, the prophet Isaiah describes the coming of the Day of the Lord (Isaiah 2:10-22; compare Rev. 6:12-17). It is appropriate to conclude the events described in Isaiah 2:1-9 occur precedent to what is described in Isaiah 2: That means the events described in Isaiah 2:2-5 occur before the Day of the Lord, not after. We know the millennium comes after Christ s return to the earth. Finally, consider the parallel prophecy to Isaiah 2, in Micah 4:1-7, and the conclusion that Isaiah 2:2-5 describes conditions as they will prevail in the world before the millennium, in the time of the end leading up to the Day of the Lord becomes incontrovertible. It is clear that Micah 4 is a parallel prophecy with Isaiah 2. And, as with Isaiah, some time working through the language of Micah 4 would show without any doubt that it presents a scenario where Israel is favored among the nations but full of idolatry; that at this time God calls out His remnant (Rev. 12:7-17), who is led out of the city into the wilderness, and then God delivers her and God judges the nations (Micah 4:1-13). But one verse is all we need to show this is not a millennial prophecy. Notice verse 5 in Micah 4, For all people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever. Does any prophet declare that during the kingdom of Jesus Christ on earth, every man will walk in the name of his god? Absolutely not! However, this perfectly describes things as they develop leading up to the coming of Christ. Consider that America is in Iraq even today attempting to establish exactly the sort of government in the Middle East that would result in every man walking in the name of his god, while Israel is allowed to walk in the name of the Lord their God. And, surprisingly, you and I and every Christian who understands our dispensation would agree it is what ought to be done. Religious freedom, soul liberty, freedom of the conscience of man is right and appropriate in this dispensation of the Gospel of Jesus Christ. Isn t it amazing that you and I are going to find ourselves supporting the prophecy to be fulfilled that will ultimately result in Jerusalem being overrun with idols, and set the

154 150 stage for the rise of little horn? Anyway, back to the main point of this Chapter. Do you see that these prophecies make it clear the third Temple will be built on Mt. Zion; Temple worship will be reinstituted; and some sort of peace arrangements will be made allowing the Jews to do these things? Somehow, the nations will be brought to enthusiastically support the peace plan outlined in Isaiah 2:2-5; and the result will be Israel replenished from Babylon economically and religiously; so much so, Jerusalem will spiritually be called Sodom (Rev. 11:8). However, we also know that little horn exalts himself, even to the Prince of the host, and that this suggests he presents himself to Israel as their long awaited Messiah (Daniel 8:11). We know Satan is a copycat; he fabricates spiritual forgeries of genuine spiritual power (2Co. 11:14; Rev. 13:14; II Thessalonians 2:9). His delusions are so effective they would deceive the very elect themselves, if God allowed it (Matthew 24:24). He will enter into the Temple of God and call himself God (2Thes. 2:4; see Daniel 11:36-38). All of this is rightly understood as indicating this little horn will attempt to pass himself off as Israel s Messiah, and to do this, it seems there is little doubt, he will make it appear he is accomplishing something no other Christ has been able to do - secure Israel in her land. Conclusion: My concern is that so many Christians are superficial in their understanding of these prophecies and so are vulnerable to inadvertently deceiving all their friends and relatives into thinking Daniel s seventieth week has begun when it has not in fact. This could prove disastrous. After three and a half years of Israel in her land with her Temple has passed, and no abomination of desolation takes place, these believers will be exposed to the ridicule of the world and lose any hope of influencing sinners by their testimony. We need to get the word out and I encourage anyone studying this Chapter to do what you can to make that happen. Please find additional material in a separate Appendix for Chapter number sixteen. See Appendix Chapter Sixteen for additional information on this topic.

155 151 Chapter Sixteen: The Middle of the Seventieth Week Introduction In our last study we established that the rapture is not the event which begins the seventieth week of Israel. The beginning of the week is marked by the confirmation of the covenant between Death (the King of fierce countenance) and the scornful leaders of Israel in the last days (Isaiah 28:14-18; Daniel 9:27). We also learned that Isaiah 2 and Micah 4 are not descriptions of the millennial reign, rather they describe the period leading up to the revelation of the man of sin (II Thessalonians 2:3). All of this helped us understand that many of the events prophesied in Scripture concerning the last days will likely occur before the week begins. Review of Chapter Sixteen 1. The event that marks the beginning of the seventieth week is confirmation of the covenant between the son of perdition and the scornful rulers of Israel (Daniel 9:27; Isaiah 28:14-18; Rev. 6:7-8). 2. The covenant that is confirmed will likely be related to the controversy of Zion as it is understood by secularists; but it will not be confirmation of God s covenant with Israel. 3. The prophecies of Isaiah 2, Micah 4 and Genesis 49 reveal that a third Temple will be built, and Israel will occupy her promise land according to the boundaries indicated in Jacob s prophecy given in Genesis 49, with complete religious diversity during the last days before the man of sin is revealed (Isaiah 2; Mic. 4), and very likely before the seventieth week begins. The Fulfillment of the Seventy Weeks Prophecy (Part Eight) The Middle of the Seventieth Week Most accept the notion that the abomination of desolation marks the middle of the seventieth week, but a closer examination of the Scriptures on this question shows that is a rather loose interpretation of the prophecy. One of our main tasks is to sharpen our focus on these prophetic events; and you ll see that while our understanding of the middle of the week is only a little out of focus, valuable insights come clearly into view when we correctly understand this part of Daniel s prophecy. First, let s establish what is the abomination of desolation. Second, when does it occur? Third, what does mark the middle of Daniel s Seventieth Week? What is the Abomination of Desolation? Daniel helps us clarify what is meant by the expression. In Daniel 12:11, he says, by the Holy Ghost, the abomination that maketh desolate (See also Daniel 11:31). Therefore, the abomination of desolation is an abomination that causes desolation to occur. Daniel, (8:13), refers to this event as the transgression of desolation. Therefore, the abomination of desolation is a transgression against God s law that results in desolation. Jesus warned that believers alive during this time should flee Jerusalem when they see, the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (Matthew 24:15-16). In Mark, the Holy Spirit makes it clear Jesus is telling us that this abomination of desolation will be placed in the Holy Place of the Temple (Mark 13:14). Therefore, it is believed that the abomination of desolation is a

156 152 transgression against God s law that involves placing an abominable thing in the Holy Place of the Temple, which brings about desolation. What is this abominable thing that will be placed in the Temple of God? The word abomination is used for something that is accursed. An abomination is something, or someone, that is disgusting, abhorring, and detestable to God, and therefore condemned. God s people can be made abominable to Him by defiling themselves with that which is deemed by God to be unclean (Lev. 11:43; 20:25). One of the chief of these offenses that provoke abhorrence in God toward us is idolatry. In one place, the word translated abomination in Daniel 12:11 is rendered idol (II Chronicles 15:8). Anyone even casually familiar with the teaching of the Bible, especially the Old Testament, is aware of God s hatred of idolatry. That the Hebrew word translated abomination in our text is translated idol in II Chronicles 15:8, is one of the reasons we conclude the abomination of desolation is an idol. There are nine words translated idol in the Old Testament. The one of particular interest to us is Strong Number 8655, transliterated teraphim; and it identifies an idol that is in a human shape. 96 As seraphim indicate heavenly beings (Isaiah 6:6), teraphim indicate images representing the spirit of earthly ones. Zechariah tells us that teraphim speak (Zechariah 10:2). The Apostle Paul informs us that those who sacrifice to idols sacrifice to devils (I Corinthians 10:20). Satan works to seduce God s people to bow down before idols in worship as a means of making them abominable to God (Exodus 20:5). He does this as a way of deceiving man into worshipping him in the place of God. For these reasons, it is believed that the abomination of desolation spoken of by Daniel the prophet is the image of the beast mentioned in Revelation 13:14,15. The rise of the beast king of Revelation 13:1-10, and 17:7-14, is the fulfillment of the prophecies concerning the coming of Antichrist, (I John 2:18), the man of sin, (II Thessalonians 2:3), the son of perdition, (II Thessalonians 2:3; see John 17:12), the king of fierce countenance, (Daniel 8:23), little horn (Daniel 7:8; 8:9), and the prince that shall come (Daniel 9:27; see also Daniel 11:36-12:13). The false prophet will cause to be made an image to this beast king (Revelation 13:14,15; 17:10), and he will give life to the image so that it will speak and cause all who refuse to worship the beast and his image to be killed. When does the abomination of desolation occur? We begin by pointing out that nowhere does the Scripture say the abomination of desolation marks the middle of the Week. The event that marks the middle of the seventieth week is something called the removal of the daily sacrifice (Daniel 9:27). Since it is apparent that the removal of the daily sacrifice is very closely associated with 96 I Samuel 19:13-16 makes it clear teraphim are images of men. Other places where this word is used are as follows: Rachel stole her father s teraphim (Genesis 31:19,34,35); Micah had an house of gods, and made teraphim (Judges 17:1-6; 18:14-20); the prophet Samuel rebuked Saul saying that rebellion is as the sin of witchcraft, and stubbornness is as iniquity and teraphim (idolatry) (I Samuel 15:23); Michal, David s wife, used a teraphim to deceive those who pursued her husband s life; indicating teraphim are images of men (I Samuel 19:13,16); Josiah purged the land of workers with familiar spirits, and the wizards, and the teraphim (images), and the idols, and all the abominations that were spied in the land of Judah in Jerusalem (II Kings 23:24); the king of Babylon consulted with teraphim (images) (Ezekiel 21:21); Hosea cries against Israel saying they shall be many days without a sacrifice, and without an image, and without an ephod, and without teraphim (Hosea 3:4); and finally, Zechariah 10:2 speaks of speaking teraphim (idols) (Zechariah 10:2).

157 153 the abomination of desolation, we must ask ourselves why does the Spirit direct our attention to the removal of the daily sacrifice as marking the middle of the week, and not the event called the abomination that maketh desolate? In Daniel 11:31 and 12:11 we find the daily sacrifice shall be taken away, and the abomination that maketh desolate is placed (Daniel 11:31), set up (Daniel 12:11). Anyone can see that these events are indeed related to one another. However, they are distinct, and the fact is, when Daniel is speaking about the seventieth week, he refers to the removal of the daily sacrifice as the event that marks its middle (Daniel 9:27). It appears that the placement of the abomination that maketh desolate occurs after the removal of the daily sacrifice. Notice that Jesus very specifically says that when the abomination of desolation stands in the holy place (Matthew 24:15; Mark 13:14) unparalleled tribulation comes upon the earth. Daniel 12:1,11 connects the removal of the daily sacrifice and abomination that maketh desolate with the beginning of that unparalleled tribulation. This suggests the image of the Beast could have been around for a while before it was moved into the holy place. Moreover, this could explain why the Spirit tells us that the middle of the Week is marked by the removal of the daily sacrifice, and not by the appearance of this abomination of desolation. When we consider Daniel 8:11-13 we get a more clear picture. We find that when little horn magnifies himself even to the prince of the host, he removes the daily sacrifice, and the place of his sanctuary is cast down (Daniel 8:11). In verse 12, we find that a host was given to little horn against the daily sacrifice, by reason of transgression. When Daniel listens in on the conversation between the saints (Daniel 8:13), he hears the certain saint who spoke ask, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Verse 13 helps us understand verses The vision of verses 9-12 is called, the vision concerning the daily sacrifice (Daniel 8:13). That vision is about the taking away of the daily sacrifice which, in Daniel 9:27, we understand means that he will cause the sacrifice and the oblation to cease The casting down of the place of his sanctuary mentioned in verse 11 is explained in verse 13 as the giving of both the sanctuary and the host to be trodden under foot. It is a reference to the Temple being destroyed by little horn, and the power granted to little horn that reaches to the host of heaven, by which he casts some of the host, and of the stars to the ground (Daniel 8:10). In verse 12 an host is given to little horn against the daily sacrifice by reason of transgression. He magnifies himself even to the prince of the host, and from him receives a host of angelic beings that enforce his strength against the host that stands on behalf of the daily sacrifice. He received this host because of the transgression, and that transgression is related to what is called the transgression of desolation in verse 13. We

158 154 are told that from the appearance of little horn to the removal of the daily sacrifice and the transgression of desolation will be 2300 days. 97 Let us bring it all into focus. Little horn appears on the scene, and rises to political, military and economic dominance over the earth (Daniel 8:9-14). Little horn magnifies himself to the place he is casting down some of the host of heaven and of the stars to the ground. This means he has secured immense spiritual power through his knowledge of dark sayings and occult practices (Daniel 8:23), so that he is able to extend his power into the heavens and cast down angelic beings to the ground and stamp upon them (Daniel 8:10). Finally, he magnifies himself even to the prince of the host (Daniel 8:11). He takes away the daily sacrifice, causing the sacrifice and the oblation to cease. A host is given to him to enforce his attack upon the daily sacrifice. This transgression refers to the transgression of desolation mentioned in verse 13. It begins with the removal of the daily sacrifice and is followed by the moving of his image into the holy place. This is the transgression spoken of in Daniel 11:31; 12:11; Matthew 24:15; and Mark 13:14, and initiates an overspreading of abominations that make the daily sacrifice desolate. According to the New Testament, Daniel s little horn places his image where it ought not to be (Mark 13:14), and enters personally into the Holy Place of the Temple (II Thessalonians 2:3), and proclaims himself to be God. The prince of the host is difficult to identify definitively. Many think it refers to Jesus. In this case it is believed this magnification of himself even to the prince of host is when II Thessalonians 2:3 is fulfilled, in which the man of sin places himself in the Temple of God and proclaims that he is God. Jesus is called the Prince of Peace (Isaiah 9:6). However, while He is called the captain of the Lord s host (Joshua 5:14), and Lord of hosts (I Samuel 1:11 and 234 more), He is never identified as the prince of the host. For this reason, some think it refers to Michael the Archangel; and the sense is that little horn magnifies himself to the place he is challenging this great Angel called Israel s prince (Daniel 10:21). It may well refer to Satan, who is a prince, or to one of his powerful devil princes mentioned in Daniel 10:13,20. This seems at least plausible when we consider the implication of Daniel 9:27, where the prince that shall come is 97 Later I will show why we must conclude the 2300 days begin before the beginning of Daniel s Seventieth Week and ends at the middle of the Week. Further, I will show that the rapture most likely occurs at the beginning of the 2300 days. My point in this exercise is to show that neither Jesus nor Daniel specifically say that the abomination of desolation causes the desolation immediately upon its arrival, nor do they say this event marks the middle of the week. It is conceivable that this image of the beast will be on the scene before the middle of the week, and when it is moved into the Holy place, so that it is standing where it ought not (Mark 13:14), this begins the unprecedented tribulation and is accompanied with the removal of the daily sacrifice. The scenario I envision is as follows: the false prophet establishes an image of the beast sometime during the 2300 days. The scornful rulers of Israel accept this, and this is an abomination that finally makes desolate. This occurs when the daily sacrifice is removed, and the image of jealousy is placed in the holy place. Please understand that there is much to support the supposition that the image of the beast will not be presented until at, or very soon after, the middle of the week. However, consider. First, this image has to be manufactured by the false prophet, introduced to the world, and moved into the holy place right at the middle of the week in order for that scenario to play out. It seems more likely the image of the beast will be manufactured some time before the middle of the week, (this must be even if we are talking about a week before) and then the policy to worship it promoted and so on. It seems more likely that all of this will be done leading into the middle of the week, and that at the middle of the week, little horn will declare himself to be God and remove the daily sacrifice and move his image into the Holy Place.

159 155 mentioned in connection with an event that corresponds to the middle of the week, when we know that Michael stands against Satan and casts him to the earth (Daniel 12:1; see Revelation 12:7-11; 13:1-3). What is clear is that something has changed regarding little horn. Daniel has referred to that end time world ruler up to now as little horn, but here he refers to the same personality as the prince that shall come. Most Bible students agree that this signifies that at this time little horn becomes the physical embodiment of the Dragon. Because of the transgression that offends God, the heavenly host is withdrawn, Satan s host is committed to little horn, and then he attacks Israel with an unholy vengeance (Revelation 12:13-17). The above explains why I believe the transgression of desolation (the placing of the abomination of desolation in the holy place) occurs very soon after the daily sacrifice is removed. Now let us consider more particularly what marks the middle of the Week. What event marks the middle of the week? According to Daniel 9:27, the abomination of desolation does not mark the middle of the week. The event that identifies that the middle of the week has come is the removal of the daily sacrifice. Read Daniel 9:27, where this is made plain: And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and oblation to cease, and for the overspreading of abominations he shall make it desolate When Jesus speaks of Daniel s prophecy, He refers to the abomination of desolation (Matthew 24:15; Mark 13:14). Jesus does not indicate the abomination He points to marks the middle of any particular time-period, only that it marks the beginning of what He referred to as unprecedented tribulation. Daniel also speaks of a specific abomination that maketh desolate (Daniel 11:31; 12:11). Jesus is referring to Daniel 11:31 and 12:11 in His prophecy, not Daniel 9:27. However, in Daniel 12:1,11, it seems clear the abomination that maketh desolate and the removing of the daily sacrifice are related events that correspond to the beginning of that period Jesus said would be marked by unparalleled tribulation (Matthew 24:15; Mark 13:14). For this reason, most Bible students conclude that the setting up of the abomination of desolation marks the middle of the week. However, for the sake of precision, we should notice that Jesus does not say this event marks the middle of the Week; and when Daniel is talking about what specifically marks the middle of the week, he refers to the removal of the daily sacrifice. Therefore, I think it is best to follow the Spirit in this matter and say the middle of the week is marked by the removal of the daily sacrifice. But it begs the question, if these events are simultaneous, or so closely connected that one occurs coincident with the other, why would the Spirit so specifically tell us that the middle of the week is marked by the removal of the daily sacrifice and not by the abomination of desolation? It seems probable that the abomination of desolation, (which we have shown is the image of the beast), is presented by the false prophet some time before the middle of the week. In fact, in order for it to be available to move into the holy place at the middle of the week, it must already have been constructed. In order to make it very clear that the appearance of this image does not mark the middle of the week, the Spirit makes it plain that what marks the middle is not the appearance of the image of the beast, but the removal of the daily sacrifice, which is followed by, or coincident with, the transgression that maketh desolate; i.e, the placing of this image in the holy place. Notice that Jesus

160 156 specifically speaks of this abomination being placed in the holy place as marking the beginning of the unparalleled tribulation. Consider the following scenario. The false prophet commands all to worship the image of the Beast. The remnant of the Jews, realizing they have been deceived, reject him and flee into the wilderness (Revelation 12), and in retaliation, he removes the daily sacrifice, moves his image into the holy place, and turns to persecute the remnant. In any event, what we know for sure is that when the man of sin causes the sacrifice and oblation to cease, the middle of Daniel s seventieth week has begun. Conclusion Remember that Satan offered all the kingdoms of the world to Jesus if He would bow down and worship him (Matthew 4:9). It is interesting that in pagan Kabbalah lore the teraphim is called the giver of prosperity. 98 Some members of the early churches opened the door to idolatry, apparently accepting this offer (Revelation 2:20). Satan was good to his word and they prospered. This planted the seed that grew into the Roman Catholic Church, and its practice of using idols in worship is well known. Man was created in the image and after the likeness of God (Genesis 1:26-27). Satan, of course, knows this; in fact, it is among the chief reasons he hates mankind so intensely (Isaiah 14:14). The other is that God has given to man the world that was once his (Ezekiel 28:14-15; Matthew 4:9; 21:33-46; John 12:27-31 with I Corinthians 2:8). Satan seduces man out from under God to make himself god of the world through idolatry (II Corinthians 4:4). With enlightened men, he uses covetousness (Colossians 3:5) to accomplish the same objective (Matthew 6:24). 98 Zucker, Robert QBL-Project (ONLINE) (4/3/07). A Jewish pagan organization promoting Kabbalah.

161 157 Chapter Seventeen: The End of the Seventieth Week Introduction In the third year of Belshazzar, son of Nebuchadnezzar, king of Babylon, Daniel received a vision. He saw a ram with two horns, and one horn came up later and was larger than the first horn. The ram represented the new world power that would displace Babylon; the two horns of the ram represented the Medes and the Persians, and the larger of the two horns represented Persia. In this same vision, Daniel also was told that Alexander the Great would conquer this new empire (Daniel 8:21). Furthermore, Daniel was told that this Grecian Empire would subsequently divide into four lesser kingdoms, and in the latter end of these kingdoms, from one of these four kings, little horn would arise upon the earth (Daniel 8:3-27), fulfilling the prophecy of the fourth beast of Daniel 7 (Daniel 7:7-8, 19-28). In Daniel 9:1-2, we find it is the first year of Darius the Mede (See Daniel 5:30,31). The Medes and Persians have conquered Babylon. Therefore, we understand that when we come to chapter nine in Daniel, the prophecy of the ram with two horns has begun its fulfillment. Daniel was immersed in what was apparently an intensive study of books, when he came across Jeremiah s prophecy of the 70 years of Babylonian captivity (Jeremiah 25:11,12). The prophecy declared that after 70 years, the children of Israel would be allowed to return to their land (Jeremiah 29:10). Realizing it was time for that prophecy to be fulfilled, Daniel went into earnest prayer that God would fulfill His word (Daniel 9:1-19). While Daniel was praying, Gabriel, the angel who revealed to him the prophecy of the fall of Babylon and rise of the combined kingdom of the Medes and the Persians, returned to him (Daniel 9:20-23). Gabriel informed Daniel that he was sent to Daniel as soon as he began to pray; and that he had come to help Daniel understand the matter, and consider the vision (Daniel 8:23). It seems obvious Gabriel is talking about the vision he had previously given him recorded in Daniel 8. The prophecy of Daniel 9:24-27 is a prophecy that was about to begin fulfillment with the decree of Cyrus to restore and to build Jerusalem (Ezra 1). That decree concludes Jeremiah s prophecy and at the same time begins Daniel s prophecy of the seventy weeks. We have discussed the fulfillment of sixty-nine weeks of this prophecy. We are now looking at the fulfillment of the seventieth week. We have learned what marks the beginning and the middle of this last week. In our present Chapter, we will consider what marks the conclusion of the seventieth week. Review of Chapter Sixteen & Seventeen 1. The event that marks the beginning of the seventieth week is confirmation of the covenant between the son of perdition and the scornful rulers of Israel (Daniel 9:27; Isaiah 28:14-18; Rev. 6:7-8). 2. The covenant that is confirmed will likely be related to the controversy of Zion as it is understood by secularists; but it will not be confirmation of God s covenant with Israel. 3. The prophecies of Isaiah 2 and Micah 4 reveal that a third Temple will be built, and Israel will occupy her Promised Land with complete religious diversity during the last days before the man of sin is revealed (Isaiah 2; Micah 4), and very likely a little under three years before the seventieth week begins. 4. The event that marks the middle of the week is the removal of the daily sacrifice.

162 Coincident with this event, or very soon after it, the abomination of desolation is placed in the holy place which is the transgression of desolation. 6. The abomination of desolation is the image of the beast mentioned in Revelation 13:14, The transgression of desolation occurs when this image (the abomination of desolation) is placed in the holy place, and the man of sin enters into the Temple and declares himself to be God (Matthew 24:15; Mark 13:14; II Thessalonians 2:3). This is the event that begins the unparalleled tribulation (Matthew 24:21-22), which is detailed in the book of Revelation in the pouring out of the wrath of God in the seven vials (Revelation 15-16). 8. The remnant of Israel will refuse to kneel to the image or accept the man of sin as God. He will turn on her, destroy the sanctuary, and begin destroying the holy people with a rage (Daniel 8:24-27). This is coincident with Michael making war with the dragon, defeating him and casting him to the earth (Revelation 12:1-17). 9. Satan, the dragon, takes up the body of little horn and from this time little horn is possessed by Satan. The Fulfillment of the Seventy Weeks Prophecy (Part Nine) The End of the Seventieth Week Daniel 9:27 reveals that the seventieth week begins when Israel confirms the covenant with the prince that shall come. This begins what is generally called the seven years of tribulation. At the middle of the week, the prince that shall come will cause the sacrifice and oblation to cease. Then Daniel tells us that for the overspreading of abominations, this daily sacrifice will be made desolate even until the consummation. It is appropriately assumed that the consummation refers to the conclusion of the seventieth week. What is this consummation? The word consummation means the end or the completion of something. In the context of Daniel 9, we may appropriately conclude it refers to the completion of this prophecy. Daniel 9:24 tells us that the last item in the list of things that must be accomplished during the seventy weeks prophecy is the anointing of the most Holy. It is certain this anointing of the most Holy will not occur until Daniel 11:36 is fulfilled. Daniel 11:36 tells us that the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Remember in our last study we found that Daniel 9:27 tells us this behavior of the prince that shall come is part of the events that mark the middle of the week. Notice that in Daniel 9:27, after the Spirit tells us that the prince that shall come will make the sacrifice and oblation desolate even to the consummation, he tells us and that determined shall be poured out upon the desolate. Therefore, Daniel 11:36 indicates that what is being poured out upon the desolate during this time is the indignation. This refers to God s wrath upon apostate Israel with all the Gentile nations, which is prophesied in virtually all the Prophets and in the Psalms. It is the time during which God completes the prophecy of Jesus Christ concerning Israel given in Luke 21:20-24, which began with the destruction of the Temple and the city in AD 70 and will conclude when the times of the Gentiles are finished. Here is the point.

163 159 According to the testimony of the prophet Daniel by the Holy Ghost, Israel will confirm the covenant with the prince that shall come who is the king of fierce countenance or the one we call the Antichrist; and this begins the seventieth week of Daniel s prophecy. This king will exalt himself to the point he will claim to be God, and he will cause the daily sacrifice to cease, marking the middle of the Week. Then he will commit the transgression of desolation. This will mark the beginning of a period of tribulation Jesus said would be unparalleled in the history of the world (Matthew 24:15-21). This unparalleled tribulation refers to what Daniel said was determined to be poured out upon the desolate. He said that this Antichrist would continue in his abominations until all that is determined was completely poured out. Since that which is determined is clearly a reference to the wrath of God poured out upon this wicked world during the time of the end, we may be certain it is the fulfillment of the fifth thing Daniel said must be done during the seventy weeks, to seal up the vision and the prophecy (Daniel 9:24). To seal up the vision means to authenticate, as if God would place His seal authenticating the prophecy by its fulfillment. The vision and the prophecy, in the context of our study, must refer to what God had determined upon His people, Israel. Taking this together with what we have learned thus far, we may confidently conclude that this part of what Daniel said was determined upon Israel to be accomplished in the seventy weeks refers to the indignation God said must be poured out upon the desolate. That means the anointing of the most Holy occurs after this outpouring of God s wrath upon Israel and the nations. And, that means The consummation refers to the completion of Daniel s prophecy of the seventy weeks. That prophecy concludes with an event identified as the anointing of the most Holy. The anointing of the most Holy takes place, appropriately, after that which is determined is poured out upon the desolate. Now I am prepared to address what concludes the seventieth week. It is generally believed that the seventieth week concludes with the return of Jesus to the earth, with all His saints, to set up His kingdom and begin what is commonly called the millennial reign (I Thessalonians 3:13; Matthew 24:21,29-36; Mark 13:14, 24-32; Luke 21:25). This is true, speaking generally. However, consider the following. Jesus told us that the abomination of desolation being placed in the holy place marked the beginning of the unparalleled tribulation (Matthew 24:15-21). It is clear that this time of unparalleled trouble upon the earth corresponds with Daniel 12:1, 11:31-36, 9:27, and refers to that time during which God is pouring out His wrath upon the nations of the world, particularly upon the apostate Church 99 and upon apostate Israel. Daniel said it is the period during which the king of fierce countenance would reign and when God would pour out that that is determined upon the desolate. Jesus told us that unless God had shortened those days, no flesh would be left on the planet earth (Matthew 24:22). Jesus promised that for the elect s sake, those days would be shortened. This does not 99 Of course, the Church of the firstborn (Hebrews 12:23), has been assembled and all that remains on earth is the institutional shell, co-opted by the Whore. Nevertheless, Jesus acknowledged among His churches on the earth those that included persons who were unsaved, and nonetheless regarded these as members of His institutional church on earth (Revelation 2-3). Remember, that the congregation of the Lord in the Old Testament was inclusive of all who were identified by circumcision even though not all identified as Israel were truly Israel (Romans 9:6). It might rightly be said today that not all the Church is the Church.

164 160 mean the last half of Daniel s week will be shortened so that it concludes before the days allotted to it. Rather, it means that God will not allow the king of fierce countenance to fulfill his mad plan to wipe out all human life on the planet. He will cut him short. This means Jesus will return to the earth before the seventieth week is completed. We do not know how long before. But we are certain Jesus will return unexpectedly, before the seventieth week is completed. After He returns, and destroys the Antichrist, the false prophet and binds Satan in the bottomless pit, there will be one more item remaining to complete the prophecy of the seventy weeks. That will be the anointing of the most Holy. We understand that the seventieth week begins with the confirmation of the covenant, the middle of the week is marked by the removal of the daily sacrifice, and the end of the week is marked by the anointing of the most Holy. Conclusion: Paul gave us a solemn warning in Romans that would be appropriate to contemplate at this place in our study. I speak of the warning found in Romans 11: He explains that Israel was cut off because of her unbelief. He explains that this fell out to be a blessing to us, allowing us to be grafted in. Then he warns us not to be highminded. Rather, he tells us to fear; because if God cut off the natural branches for their unbelief, He would not hesitate to cut off the wild ones. In fact, Paul expressly declares that if we fail, as did Israel, we will be cut off. What did that cutting off mean to Israel? It meant they lost favored nation status with heaven. We presently enjoy this status; however, if we continue to move toward unbelief, we likewise will be destroyed.

165 161 Chapter Eighteen: From the Persian Empire To The Rise of Little Horn Introduction: We now come to a summarization of Daniel s visions (Daniel 10-12), in which the Spirit details the period from the Persian Empire to the rise of little horn and the abomination of desolation (Daniel 12:11). He received this vision in the third year of Cyrus, king of Persia (Daniel 10:1). Since Daniel is a sort of summation, and expansion on the earlier visions, it would be helpful to begin our study with some historical perspective on the progress of these visions. Remember, it was in the first year of Belshazzar (549 BC) 100 as king of Babylon that Daniel received the dream visions of the four beasts and the rise of little horn among the ten horns of the mysterious fourth beast, recorded in Daniel 7. In those visions, Daniel was told how the four kingdoms represented in Nebuchadnezzar s dream image would be configured in the time of the end, the period symbolized by the feet of the image. The focus of the visions is the career of little horn and the destruction of the fourth beast that occurs because of his outrageous blasphemies. In the third year of the reign of Belshazzar (546 BC), Daniel received what the Spirit identified as the vision of the evening and the morning (Daniel 8:1, 13-14, 26) (see Chapter Eight). Daniel s revelations recorded in chapter 8, overview the succession of Empires from Babylon to Greece. The ram represents the passing of the Babylonian Empire and the rise of the Persian Empire. The he-goat symbolizes the destruction of the Persian Empire by Alexander the Great by which he went on to establish the Grecian Empire. Daniel describes the division of Alexander s Empire into four kingdoms, and then focuses his attention of the rise of little horn. Indeed, as in his earlier visions, the focus of this revelation is on the identity of little horn, in this case telling us that he will come from one of the four kingdoms of the Grecian Empire. 101 However, in chapter eight, Daniel is particularly interested in a specific event in the career of this little horn. He concentrates on the removal of the daily sacrifice and transgression of desolation, and this part of the revelation is called the vision of the evening and the morning (Daniel 8:26). We are told that there are 2300 days from the arrival of little horn to the event that begins the end of days the abomination of desolation. We come next to 539 BC the year Persia conquered Babylon. Seven years after Daniel received the revelation that the Persian Empire would succeed Babylon (Daniel 8), Belshazzar committed the abomination that made his kingdom desolate (Daniel 5). Another important prophecy is fulfilled at this time the seventy years prophecy of Jeremiah (Jeremiah 25:11; Daniel 9:2). It is the first year of Darius, who was made king 100 See my book, Biblical Chronology, p , Footnote No. 61 for a thorough study of the succession of kings in Babylon from Nebuchadnezzar to his grandson, Belshazzar. 101 From Isaiah 10:5, 24, we believe this future king is an Assyrian (Syrian). From Ezekiel 28:18, we believe he hails from Tyre (Lebanon). (Special notice that Ezekiel 28 clearly identifies Tyrus with Satan, and in 28:18, he is identified as the prince of Tyrus who exalts himself, declaring himself to be God but the Lord rebukes him, and says, he is nothing but a man. We have learned the signification of the term prince in Scripture, that it is often used to identify the spirit, or angel, behind the earthly power (Daniel 10:13, 20). This angelic being here identified as a man brings to mind the prophecy in Daniel saying they shall mingle themselves with the seed of men (Daniel 2:43).)

166 162 over the realm of the Chaldeans. 102 At this important prophetic juncture, Daniel received an explanation of that part of the revelation he received seven years earlier that he did not understand, namely, the vision of the evening and the morning (Daniel 8:13-14, 26-27). 103 In that vision, he learned that there would be 2300 days from the rise of little horn to when he commits the abomination that makes his kingdom desolate the removal of the daily sacrifice, and placement of the transgression of desolation (Daniel 11:31; Mark 13:14; Matthew 24:15). In this vision, Gabriel reveals the prophecy of the seventy weeks, and he focuses particularly on the last of those weeks, the week during which the prince that shall come will cause the sacrifice and oblation to cease (removal of the daily sacrifice) and commits the multiple abominations that will desolate the daily sacrifice (Daniel 9:27). Of course, these abominations will include the infamous abomination of desolation, a.k.a., the transgression of desolation. Finally, we arrive at the third year of Cyrus king of Persia (536 BC). We are told that in this year, a thing was revealed unto Daniel (Daniel 10:1). That thing was a vision of the manifestation of the Son of God in glory (Daniel 10:5-7). The angel, Gabriel, identifies this vision as giving Daniel understanding about what shall befall (his) people in the latter days (Daniel 10:14). He elaborates on this vision in chapters 11 and 12. It covers the period from the division of the kingdom of Alexander to the removal of the daily sacrifice and abomination of desolation. Let us begin. Interpretation: What Is The Vision Of Daniel 10:5-9? In the third year of Cyrus, or, sometime after the end of the second year of Cyrus, Daniel was in mourning (Daniel 9:2). Why? Earlier, we learned that the decree of Cyrus allowing the Jews to return to their land took place in his first year (Ezra 1). Daniel understood that this decree began the seventy weeks prophecy he had received that same year (Daniel 9:1, 20-27). Hence, the question, why would Daniel be in mourning after only two years from the joyous decree? In Ezra 3:8, we learn that only two years after Cyrus gave his decree, the Jews had backslidden, and being fearful of men, they ceased work on the Temple. (Read about this in considerable detail in Chapter Ten.) 102 See Appendix Chapter No. 10 for important historical information showing that the first year that Darius was made king over the realm of the Chaldeans is the first year of Cyrus. 103 Notice that this visit from Gabriel comes seven years after his last encounter (see Appendix Chapter No. 10) (Daniel 9:1; 10:1). In Daniel 10:10-15, Gabriel is compelled to explain a 21-day delay; why does he not explain a seven-year one? Daniel was certainly perplexed about the vision of the evening and the morning and desired greatly to understand it (Daniel 8:26-27). It would be unlike Daniel indeed if he did not supplicate God for further insight into that part of the revelation that he clearly did not understand (Daniel 7:15-22; 8:15, 27). It seems appropriate to suggest that in Daniel 9:23, Gabriel is explaining to Daniel that from the beginning of his inquiry regarding the vision of the evening and the morning (Daniel 8:15), Gabriel was commanded to explain the vision. Something intervened, however, and Gabriel was obliged to cut short his explanation, which explains the abrupt conclusion of Gabriel s explanation recorded in Daniel 8:16-27, and the fact that he left Daniel with an incomplete explanation of that vision. Daniel 10:12-14, perhaps, offers insight into how it was that Gabriel was interrupted and had to return seven years later to complete his explanation of the vision of the evening and the morning. On the other hand, we see some Providence of God at work, for it was certainly appropriate that Daniel would have been left with that part of the revelation clearly stipulated that was soon to be fulfilled, and for the rest of the vision to be explained after the first part of it was fulfilled.

167 163 He mourned for three full weeks, or twenty-one days: I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled (Daniel 10:3). In the 24 th day of the first month, when he was by on the banks of the river Hiddekel (Genesis 2:14) (Tigirs), he received the vision (Daniel 10:4). The vision is described in Daniel 10:5-7, and its effect on Daniel is described in Daniel 10:8-9. The description of this vision, and Daniel s response to it, is very like what John saw and experienced on the Isle that is called Patmos (Revelation 1:12-17). Most agree that the vision that Daniel received at Hiddekel is a preview of the appearance of the Son of man on earth in His glory. If so, it follows his prophecy of the seventy weeks fittingly. It also suggests that Daniel 9-12 is an elaboration on Daniel 8. Is The Certain Man Of Daniel s Vision The Son Of Man Of John s Vision? It is important to remember that differences are as important as similarities, and there are some differences worthy of our notice. However, when the points of correspondence between Daniel 10:5-9 and Revelation 1:12-17 are compared with the dissimilarities in the two visions, there is much to recommend an identification between the two and little to oppose it. Daniel s notice that his apparition was a certain man (Daniel 10:5) agrees well with John s notice that his vision was of one like unto the Son of man (Revelation 1:13). McGee suggests the expression a certain man used often by Jesus is a reference to this vision of Daniel 10:5-7, when used in His parables. 104 Daniel s certain man is clothed in linen (Daniel 10:5), John s is clothed with a garment down to the foot (Revelation 1:13). It seems appropriate to assume that Daniel s expression clothed in linen describes the garment John noted. Daniel tells us his apparition was girt about the loins with fine gold of Uphaz, whereas, John s Son of man was girt about the paps with a golden girdle (Daniel 10:5; Revelation 1:13). The paps (chest) and the loins (hips) are different parts of the body. It is reasonable, however, to envision Jesus wearing both a golden belt high above His waist, about His paps and another golden belt lower, around His hips. It is entirely appropriate to put these accounts together and envision a wide belt extending from His hips to His paps, or to envision a halter of gold covering His paps (chest) and a belt of gold around His loins (hips). In any case, these descriptions are not contradictory. Daniel s face as the appearance of lightening seems, at least generally speaking, to correspond to John s countenance as the sun shineth in his strength (Daniel 10:6; Revelation 1:16), and the description of the eyes are virtually identical: as lamps of fire (Daniel 10:6), as a flame of fire (Revelation 1:14). Daniel described the arms and feet as like polished brass (Daniel 10:6); John described the feet as fine brass, as if they burned in a furnace (Revelation 1:15). There is no reason to conclude the arms of John s vision of the Son of man would not have been described similarly if the Spirit considered it important for John to note them. 104 McGee, J. Vernon, Thru the Bible with J. Vernon McGee, Vol. 3, p. 591.

168 164 Each describe the voice as a mighty and constant roar Daniel using the expression like the voice of a multitude (Daniel 10:6), and John using the analogy of the sound of many waters (Revelation 1:15). The above points of similarity between the two accounts are striking. However, the differences in the two accounts are also important to consider. For example, although Daniel s certain man is clothed in linen, he described the body as being like the beryl. The beryl is a unique crystalline gemstone, usually identified as emerald. Usually, it is assumed the expression like the beryl is a reference to the color of the body radiating through the linen. Of course, the arms and feet of this certain man are part of the body, and they are described as appearing like polished brass. Therefore, we expect the color of this beryl to be coordinated with the color of the arms and feet of the rest of the body. For this reason, the gem usually suggested for interpreting beryl in Daniel 10:6 is the yellow-brown topaz. However, the beryl and the topaz are distinguished in Revelation 21:20, and while topaz is often presented in an emerald cut, they are considered different stones. 105 Yellow emeralds, called golden beryl, may be found that would appear as polished brass in certain light. Perhaps the expression, like the beryl, describes more than the color of the body. Beryl is a crystalline structure that creates a prism that refracts light. If Daniel s description intends to inform us that the body is itself like the beryl in this characteristic, it would mean light would be broken into a variety of wave lengths and shaft of light would be redirected in many different directions from this body. This is such a spectacular feature of the vision that it seems curious to us John would not notice it. Yet, it is probable that the attention of Daniel and John was directed to characteristics of their respective visions that were important to the purpose of the revelator. If Daniel said the body was like beryl, and John said the body of his image was like wood, we would be compelled to conclude these are different beings. On the other hand, the fact that John omits reference to something Daniel points out does not justify concluding they are different identities. This holds true for the observation John gives regarding the head and hair of the Son of man. The fact that Daniel makes no reference to this does not prove they were not beholding the same glorious Person. Other differences, such as the fact that in John s vision He is seen holding the seven stars, and so on, are not the sorts of things that requires us to conclude Daniel was not looking at a vision of the same Son of man. For example, it would be absurd to assume every representation of the Son of man must be identical, since He would be expected to be doing different things, or the revelator might be pursuing different objectives in the revelation. However, the primary reason we conclude Daniel s certain man is none other than John s Son of man is found in the context of the vision received by Daniel. No one familiar with the various descriptions we find in the Scripture for Deity can avoid recognizing them in this glorious vision (Daniel 10:5-7). Compare Isaiah 6:1-4, 105 The chemical composition of topaz is Al 2 SiO 4 (F,OH) 2, and beryl is Be 1 Al 2 (SiO 3 ) 6. The chemical composition of all stones in the beryl family begins with Be 3 and they are differentiated by color: green beryl (emerald), blue-green beryl (aquamarine), pink beryl (morganite), golden beryl (heliodor, also called yellow emerald), colorless beryl (goshenite, the mother of gemstones) and red beryl. The topaz and the beryl stones are similar, but topaz is not included in the beryl family of precious stones.

169 165 Revelation 4-5 and 1:12-18, Daniel 7:9-10 (Ezekiel 1:4-20). Furthermore, the point of the prophecy is the coming of little horn and the ultimate destruction of his kingdom by the coming of the Lord of glory (I Corinthians 2:8; James 2:1). Each of the earlier revelations given to Daniel includes a revelation concerning the coming of this Lord of glory (Daniel 2:44-45; 7:9-10). The prophecy of Daniel 8-12 constitutes one continuous revelation, as I will show below. The manifestation of the Lord of glory for this revelation is found in Daniel 10:5-7. Daniel Continues The Prophecy Begun In Daniel 8 Every prophecy that Daniel received concluded with some vision of the manifest glory of God (Daniel 2:44-45; 7:9-14, 22-28), until we come to Daniel 8. However, as I have already pointed out, the angel s interpretation of that vision is continued in Daniel 9. Yet, we notice that Daniel 9 does not conclude with a vision of the manifest glory of God. It is interesting that Daniel 10 anomalously begins with such a vision. Is it possible that the vision in Daniel 10, and its explanation in Daniel 11-12, concludes the prophecy begun in Daniel 8? A careful reading of Daniel chapters 8-12 will show that the vision of Daniel 8 and 9 is continued in chapters First, I have shown that Daniel 9 continues the angel s interpretation of Daniel 8. The angel returned to Daniel in the first year of Darius (Daniel 9:1). While he received the vision recorded in Daniel 10:5-9 in the third year of Cyrus (Daniel 10:1), it is interesting to note that when the angel began giving the interpretation of the vision he refers back to the first year of Darius (Daniel 11:1). This shows a connection between the vision of Daniel 10:5-9 and the prophecy Daniel received in Daniel 9. Yet, there is more. The prophecy of Daniel 8 begins with the story of the ram and the he-goat a representation of the rise and fall of Persia and the subsequent rise and division of the Grecian Empire (Daniel 8:20-23). It is very clear that Daniel 10 is prelude to the angel s explanation what will befall (Daniel s) people in the latter days (Daniel 10:14-21), which is recorded in Daniel Notice that in the beginning of the angel s explanation of the vision, he refers to Persia and to Grecia (Compare Daniel 8:20-21). In Daniel 11:2, he names Persia expressly. Compare Daniel 11:3-4 with Daniel 8: It is obvious that Daniel 11 continues the prophecy of Daniel 8. In Daniel 11, the angel is going to give very particular detail about the career of little horn. It is the Holy Spirit s commentary on Daniel 8: For example, notice that emphasis is put on the fact that this vision is not for many days (Daniel 8:26), for the time appointed was long (Daniel 10:1, referring to Daniel 9), being scheduled for fulfillment in the latter days (Daniel 10:14a), and so we must understand that the vision is for many days (Daniel 10:14b). Yet, there is more. Notice that Daniel 11 and 12 concentrate on the events that lead to the end of little horn when he takes away the daily sacrifice, places the abomination that maketh desolate (Daniel 11:31), and declares himself to be God (Daniel 11:36; see II Thessalonians 2:3-4). Notice that this removal of the daily sacrifice is the focus of Daniel 8 (Daniel 8:13-14, 26-27), Daniel 9 (Daniel 9:27), Daniel 11 (Daniel 11:30-31) and Daniel 12 (Daniel 12:11).

170 166 Further, notice that the visions of Daniel 7 are specifically called the night visions (Daniel 7:7, 13). 106 Daniel 8-12 may appropriately be called the river visions. Notice that the vision recorded in Daniel 8 was received at the river Ulai, in Persia (Daniel 8:2). The vision of Daniel was received at the river Hiddekel (Tigris), perhaps near the eastern side of ancient Babylon, which was located between the Tigris and the Euphrates, south of modern day Baghdad (Daniel 10:4; 12:5, 6). We are certain the prophetic significance of the river Ulai is that Daniel was witnessing the rise of the Persian Empire. This inclines us to consider the prophetic significance of the Tigris is likely the fact that at the time the Lord returns in power and glory, the subject of this vision, Babylon will once again be the center of world dominion (Revelation 18; Isaiah 2:6). Finally, anyone reading Daniel 8-12 together can see that they are all connected as one continuous prophecy. Daniel 8 concentrates on the origin of little horn and his removal of the daily sacrifice, Daniel 9 on the relationship of this ruler and this deed to the prophecy concerning Israel, Daniel 10 concludes the presentation of the vision and then Daniel offers a detailed account of the fulfillment of Daniel s prophecy concerning little horn. The vision of Daniel 10:5-7 is the manifestation of the glory of God that concludes Daniel s 70 Weeks prophecy. Daniel 10:10-21 prepares Daniel, and his students, to study the Spirit s revelation concerning the long battle between the spirit of antichrist and the coming of Jesus Christ. Let us begin that study. The Prophetic History Of The Spirit Of Antichrist Daniel begins with a vision of the appearance of the Lord of glory in the end of the world. It then proceeds to detail the events leading up to that event (Daniel 11-12). We notice that in Daniel 11:1, the angel explains to Daniel that in the first year of Darius, he, that is, the angel, stood to confirm and to strengthen him (Daniel 11:1). This sets the beginning of the prophecy, historically, with the beginning of the Persian Empire. Daniel told us that four kings over the Persian Empire would follow Darius, and then that Empire would come to its end (Daniel 11:2-3). In this place, we are given some details about the progress of the Persian Empire from Darius (Cyrus), to Alexander the Great. Three kings would rise to rule the Persian Empire. Then a fourth Persian king would rise who would be far richer than the three before him (Daniel 11:2). This king would make the mistake of employing his riches to stir up all against the realm of Grecia (Daniel 11:2). Daniel 11:3-4 speaks of a mighty king who would stand and rule with great dominion, and do according to his will (Daniel 11:3). After this mighty king rises, his kingdom will be broken which suggests he is cut down at the peak of his power. We notice that the kingdom of this mighty king is divided toward the four winds of heaven. Further, we are told it is not divided to any of his posterity, and that it would not continue according to his dominion (Daniel 11:4). 106 Pastor Max Graves, of Liberty Baptist Church in Norwalk, CA observed that these night visions are linked to the night that cometh when no man can work (John 9:4; and I Thessalonians 5).

171 167 Daniel 11:1-4 is very obviously an elaboration on Daniel 8:20-22, the revelation concerning the ram (Persia) and the he-goat (Grecia). All of the particulars correspond perfectly. (This contributes significantly to my argument that Daniel 11 is a continuation of the prophecy begun in Daniel 8.) Therefore, we know that what follows in Daniel 11 follows from the time in history when the notable horn of the he-goat was broken, and the four horns arose in its place that is, from the time after the death of Alexander the Great and the division of his Empire to his four generals. Notice the last clause in Daniel 11:4, for his kingdom shall be plucked up, even for others beside those. In other words, the weakening of Alexander s kingdom will continue beyond the initial division of it to between his four generals. The expression plucked up indicates power struggles, wars, coups general political upheavals in which the Grecian Empire would be dominated by one or another of the kings succeeding the original four, and it would never again be united as it was under the mighty king. Daniel 11:4-20 provides a summary overview of the history of the struggle between the succession of rulers in the north (Selucid Empire, Assyria) and the succession of rulers in the south (Ptolomaic Empire, Egypt) of Alexander s divided kingdom. Daniel 11:21, I believe, begins the prophetic narrative of the career of little horn. First, we are sure Daniel 11 follows up on the prophetic history provided in Daniel 8 regarding the rise of little horn from one of the four horns of the divided Grecian Empire. The question is where in Daniel 11 do we begin looking for the appearance of that little horn. Many think the history of Antiochus Epiphanes corresponds to the prophecy given in Daniel 11: The details of this prophecy must be tortuously wrested to make them fit that history. Besides, understanding that Daniel 11 continues the prophecy of Daniel 8 (and the evidence for that is compelling) we expect to find some prophetic history regarding little horn and who can fail to see that in Daniel 11:30-45? However, what about Daniel 11:21-29? I believe Daniel 11:21-29 must be applied to little horn. The objection to this view is usually that the flow of the text seems to provide no clear break in the narrative from Daniel 11:5 to Daniel 11:45. It is certainly true that there does not appear, on the surface, to be any break in that narrative. However, a closer look reveals there are some significant time spans indicated. The first is in the notice that this history has regard to those kings who follow the original four who divided the kingdom between them (Daniel 11:4). The second is in verse 6, where it refers to the end of years. It is admittedly enigmatical, but any way you look at the expression, it suggests a span of time has elapsed; in fact, it suggests we have leaped forward significantly to a prophetic period we might identify as the end of years. This expression juxtaposed with Daniel 12:13, the end of the days provides a clue that this prophecy moves from Darius and the beginning of the Persian Empire, to the end of years and forward to the end of the days. A succession of kings is indicated in Daniel 11:10. Daniel 11:11 suggests that this king of the south is a successor to the kingdom of the south as it is found after the sons of the former king are stirred up to their mischief. We come to the nearest thing to a clear break in the narrative in Daniel 11: Notice that verse 14 uses the expression in those times which must refer to the times described in Daniel 11: We are told that during these times, some will

172 168 attempt to establish the vision (Daniel 11:14). They shall fail to do so. What vision could Daniel be talking about? Clearly, it is the vision which is the subject of this prophecy. Some might suggest it refers back to Daniel 10:5-7, but that seems absurd, unless it is understood together with Daniel 8-9. Again, I have occasion to point out that this is one continuous revelation. The vision mentioned in Daniel 11:14 refers to the vision Daniel received in Daniel 8 concerning little horn. Here is where I put the history of Antiochus in the vanity of his pride he presumed to be fulfilling the prophecy concerning little horn. It is possible to construct a connection between the history of Antiochus and the prophetic narrative of Daniel 11:15-19 that is very compelling. Antiochus had no immediate successor. Later, one fitting the description given in Daniel 11:20 appears. Notice this ruler stands up in his estate. Whose estate? If the prophecy preceding does apply to Antiochus, this king stands in his estate. This suggests there is not a direct line of succession from Antiochus to this raiser of taxes, but that this raiser of taxes rises up upon the estate established by that wicked ruler. Verse 21 follows with the same language: And in his estate shall stand up a vile person In other words, Daniel 11:20 and 21 are suggestive of skips in history from Antiochus to a distant future king who will stand in his estate and then another leap forward to the last king to stand in his estate. In fact, one of the strongest arguments supporting the conclusion that Daniel 11:21-45 applies to little horn is the fact that Daniel 11:30-36 most certainly does, and there is nothing in the text to justify breaking Daniel 11:21-29 from 11: For these reasons, I apply Daniel 11:21-45 to the end time career of little horn. Conclusion For my students receiving this manuscript in its prepublication form, I apologize that the last chapter is not yet completed. However, I trust the material in these notes is helpful and will prove valuable in your study until I can complete the project and have it formally published. Furthermore, sufficient reference is made to the material in Daniel 12 in earlier parts of the manuscript so that all critical insights necessary to correctly understand it are provided herein.

173 Appendix One: Special Note on the chronology of relevant historical persons and dates 169 The following chronology provides a quick reference for dates, personalities and events that are important to our study of prophecy. In the main, the data presented below is in agreement with what is considered established historical fact. Nebuchadnezzar, the kingdom of Babylon Nebuchadnezzar began world dominion in 608 BC, conquered Jerusalem in 606 BC, destroyed Jerusalem and the Temple in 586 BC, and died in 562 BC. His son-in-law, Nabonidus, assumed the throne in 562 BC. Their child, grandson to Nebuchadnezzar, named Belshazzar, served with his father, Nabonidus, as second ruler over the kingdom. Babylon was conquered in 539 BC. Cyrus and the Persian Empire Cyaxares was the first Median king to unite the kingdoms east of Babylon. He conquered Persia and formed the empire represented by the first horn of the ram in Daniel s vision (Daniel 8). Cyaxares married a Persian princess, Mandanne and he conquers Persia in 639 BC. Cyaxeres died in 584 BC. Astyages, son of Cyaxeres, took the throne in 584 BC. At that time, Persia was a vassal kingdom to the Median king. Astyages had a daughter named Mandanne, and a son named after his father Cyaxeres, also called Darius the Mede. Astyages was a cruel and decadent ruler who provoked the ire and disdain of his subjects. Cambyses I, king of Persia, married Mandanne, daughter of Astyages, and they gave birth to a son, Cyrus. Cyrus began ruling Persia in 559 BC, when it was still a vassal kingdom under Astyages the Mede his grandfather. Cyrus married the daughter of his uncle Darius the Mede (Cyaxeres, son of Astyages). The date of this marriage is unknown. Cyrus defeated Astyages and conquered the Medes in 555 BC. Darius the Mede, son of Astyages, uncle and father-in-law to Cyrus, became king over the Medes under the newly formed Persian Empire. Cyrus and Darius began expanding the Persian kingdom aggressively. Nabonidus, son-in-law to Nebuchadnezzar, became concerned about the aggressive moves of Persia, and so made alliances with certain kingdoms in the north. Cyrus led his army against these, and conquered them. Finally, in 539 BC, Darius the Mede led his army into Babylon and conquered Babylon (Daniel 5:31). In that same year (539 BC), Cyrus led his army into Babylon and is proclaimed ruler of the kingdom of Babylon. Darius the Mede was made king over the province of the Chaldeans (Daniel 6:1-2; 9:1). In the first year of the reign of Cyrus, he gave the decree prophesied by Daniel. This was 539 BC (Ezra 1). The foundation of the Temple was laid two years later (537 BC). While Cyrus was away fighting the Scythians, his son Cambyses ruled in his absence, and work on the Temple was interrupted (Ezra 3-4) It remained in stasis until the second year of Darius (see below). Ezra 4:5

174 170 Cyrus died in 530 BC. Cambyses II (Son of Cyrus) became ruler over the empire after killing his brother, Smerdis (530 BC). He was a wicked and decadent ruler, and the kingdom was weakened significantly under his rule. A usurper took the throne in Persia while Cambyses was fighting in Egypt (522 BC). This ruler is called Pseudo-Smerdis because he assumed the throne by pretending to be the elder brother of Cambyses who survived the attempt on his life and claimed rightful title to the throne. When Cambyses heard of this he disappeared from history; some say he killed himself (522 BC). Within seven months, the Pseudo-Smerdis was deposed by the Persian aristocracy and choose Darius Hystapses to become his successor (522 BC). Thus Darius, called Darius the Great, began his rule (522 BC). Two years later, Darius the Great renewed the decree of Cyrus (519 BC). Four years later, the second Temple was dedicated (516 BC). Darius the Great died in 485 BC. Xerxes, his son, succeeded the throne (485 BC to 464 BC). During his reign, no progress was made on restoring and building Jerusalem (Ezra 4:5). By the time Nehemiah arrived, the street was in disrepair, and the walls were broken down (Neh. 2). Some say Xerxes was responsible for thisaiah Xerxes died in 464 BC. His son, Artaxerxes, ascended to the throne (464 BC). Sometime during his reign, he revived the decree of Cyrus and Darius (Ezra 7) (date is unknown). Ezra was allowed to lead another group of Jews into Jerusalem to restore them to their land. Twenty years into the reign of Artaxerxes, he commissioned Nehemiah to go and build Jerusalem (Neh. 1-2) (444 BC). Twelve years later, Nehemiah completed his work in Jerusalem, the wall was rebuilt and the street in troublous times (Nehemiah 6:14) (432 BC). END of NOTE ON HISTORICAL CHRONOLOGY (See authors manuscript on Biblical Chronology for more detail.)

175 171 Appendix Two Chapter Six: Special Note on the 360-Day Calendar There is a difference between a Bible year and our calendar year. A Bible year is based on lunar cycles and is 360 days in length, divided into twelve equal months of thirty days each. Our modern calendars are based on solar years; i.e., the revolutions of the earth around the sun. We know that it takes days to complete one revolution around the sun. The way we handle the 1/4 of a day is by adding one additional day to the month of February one of every four years. We call this a leap year. However, the difference between the Bible year and the calendar year is not merely that one is based on a lunar year and the other on the solar year. Our lunar cycle is a bit irregular and calculates to something like days. A lunar year, therefore, would consist of only approximately 354 days. In this note I will address the following questions: first, why does the Old Testament consistently speak of a year in terms of the 360 day calendar; and second, which reckoning should we use when calculating prophetic time? All ancient calendars, as noted in Chapter six, were reckoned by the cycle of the moon; some counted their month from new moon to new moon, others from crescent to crescent. (The Hebrew word month means new moon). Those who have studied the astronomical knowledge of the ancients are impressed with how accurate, indeed how amazingly precise they were in their observations of the movements of the heavenly bodies. It is near impossible to believe that for more than a thousand years a people so noteworthy for their keen observations of planetary movements would make such a gross and obvious error: e.g., in the span of only forty years, the seasons would have shifted by more than 200 days. But even if we might, as many others have done who have puzzled over this, simply shrug our shoulders and mutter something like, Oh well! those of us who are convinced the Bible is a book written by God through men cannot so easily dismiss the error. Certainly, God was not ignorant of the precise cycle of the moon! Was He simply speaking loosely? Was He accommodating the ignorance of the people of that day? These last suggestions must be rejected immediately by anyone who is aware of the many times God reveals advanced scientific knowledge through the inspired writers (Lev. 17:11; Isaiah 40:22; etc.). As for speaking loosely, remember that Jesus rested His argument for the resurrection on the tense of a single verb (Matthew 22:32). The observations of ancient astronomers informed them that the lunar cycles were 30 days in length, and that there were twelve of these in a year. It is very unlikely their observations were so imprecise as to miss an obvious error of almost half a day each month. Interestingly, in the seventh century BC, we find evidence that the ancients began adjusting their calculations for the month. The evidence suggests the ancient astronomers did not fault their calculations for the error ; it was not the discovery of a new way to calculate the movements of heavenly bodies that led them to the discovery of an additional five and one-fourth days to the year; rather, they believed the additional days were an adjustment made necessary by a change in the heavens. In the language of the Canopus Decree, when the Egyptians formally adopted a five and 1/4 day adjustment, it was done to amend the faults of the heaven (See the Canopus Decree, in the ninth year of Ptolemy Euergetes). It goes beyond the purpose of this note to examine all the evidence. Allow me to offer that it is impressive; and it suggests that some dramatic event occurred which caused this change in the length of the orbit of both the earth around the

176 172 sun and the moon around the earth. Apparently, something happened that lengthened the one and shortened the other. Gravitational theory suggests that if the earth moved closer to the sun, of course, its orbit around the sun would be shorter, but the moon s orbit would be lengthened. This is because of increased influence of the sun s gravity on the orbit of the moon. Conversely, if the earth s orbit around the sun lengthened, meaning the earth moved a little bit farther away from the sun, the moon s orbit around the earth would shorten; and this would be because of a decrease in the influence of the gravity of the sun on the moon, along with a corresponding increase in the influence of the gravity of the earth upon the moon s orbit. It would require only a very slight change in the position of the earth from the sun to account for the difference of 5 and 1/4 days in a solar year, which movement, in theory, would cause a shortening of the orbit of the moon around the earth. This could account for the shortening of the lunar cycle from 30 to 29.5 days. Now, consider Isaiah 38:8. The Bible says that as a sign to Hezekiah, God turned the shadow of the sundial backwards by ten degrees in the evening. The passage specifically mentions the sundial of Ahaz. The phenomenon noted in the Scripture resulted in the shadow on that sundial moving backward by ten degrees. It is interesting to note that this is exactly what would occur if the earth were moved only a little bit farther from the sun. Add to this the fact that this occurred in 712 BC, the end of the eighth century BC. Remember, it was at about this time that the ancients noticed a change in the lunar cycle, and adjustments to the calendars began to be offered in the seventh century. When you think about it, you can see that our Bible is truly an amazing book. Why would God move the earth out of its orbit at the time of Hezekiah? A study of the history of Judah following Hezekiah offers some insight. The son of Hezekiah who followed him to the throne was Manesseh. Manesseh was the most wicked king ever to sit upon the throne of David; his wickedness exceeded even that of Ahab and Jezebel. God determined that He would destroy Judah from before Him because of the sins of Manesseh (II Kings 21:10-16). After Manesseh, only one king did what was right before the Lord, that was Josiah (II Kings 21:26-23:30). Nonetheless, God remembered the sins of Manesseh and would not repent of the evil He had determined against that nation for following Manesseh in his wickedness (II Kings 23:25-27). When, at last, the judgment God determined upon Manesseh was fallen upon Judah, the Holy Spirit makes it clear, this judgment came upon them because of the wickedness of Manesseh that provoked God so intensely (II Kings 24:1-3). You must read Jeremiah 10:19-22 to begin to appreciate the pain this caused God s heart. His Spirit grieved through Jeremiah all the words in the book of Jeremiah and Lamentations. This amounted to a shake up in the world order that was profound. It is interesting that this change in the order of the world began when the spies of Babylon searched out Jerusalem in the days of Hezekiah, soon after he received the sign of the sundial. Notice that it was in the year Josiah died (608 BC), that God declared through His prophet Jeremiah that He had removed the kingdom from Israel and turned the kingdoms of the world over to Nebuchadnezzar (See Jeremiah 27; II Kings 23:23-35). The last question to be addressed is which year do we use when calculating prophetic time?

177 173 According to the theory that I presented above, at the time Daniel received his visions the physical year had already been altered. Nonetheless, most civilizations, including the Hebrews, continued using the 360-day year, with this one and that one grudgingly employing different formulations to adjust for the physical change in the number of days in a year. We believe God has provided for us guidance to properly understand His word within His word, and because the Biblical year is 360 days in length, that is the year we use when interpreting prophetic time. In other words, it seems appropriate to use a Bible year to interpret Bible prophecy. It should be noted, that when this approach is used, the results confirm the correctness of it. END of NOTE ON THE 360-DAY YEAR

178 174 Appendix Three Chapter Ten: Determining Dates for the Seventy Weeks Prophecy Introduction Many details of history and Bible exegesis are important to support the more general conclusions I offer in your notes on this Chapter. I have provided that information here. Why I begin with the decree of Cyrus Summary: To begin with, I understand that if the decree of Cyrus, dated 539 BC, is taken as the beginning of Daniel s prophecy, we have a math problem. Daniel tells us 483 years from the going forth of the commandment to restore and to build Jerusalem we come to Messiah the Prince. That means we would be looking for Messiah the Prince in 57 BC. Nothing in that time frame can be construed to qualify as fulfilling Daniel s prophecy. I am going to address this problem and when we are finished with the study, you will be truly amazed at how perfect our Bible really Isaiah However, before we get to that interesting bit of work, let us consider the strong Bible evidence for beginning with Cyrus. Ezra chapter one opens with the record of Cyrus decree, and states that this was done in fulfillment of the prophecy of Jeremiah (See Jer. 25:11,12; 29:10). The Scripture makes it clear this took place in the first year of his reign. Jeremiah prophesied that at this time, He would restore His people to Jerusalem (Jer. 29:10). Notice also that Cyrus is named in Isaiah over 100 years before his birth (Isaiah 44:26-28 and 45:1). In this prophecy, God declares that Cyrus, His anointed, would decree the building of Jerusalem. Also, note that Cyrus decree given in Ezra 1 is referenced repeatedly as the authority upon which Jews returned to Jerusalem to build their temple (See Ezra 4:15-19; 5:6; 6:1). According to Ezra 1:1, the decree of Cyrus fulfills Jeremiah s prophecy, and of course the rise of Cyrus also fulfills the prophecy of Isaiah. Both these prophecies refer specifically to the restoration of God s people to Jerusalem, and the building of that city. Since Daniel s prophecy of the seventy weeks begins with a commandment to restore and to build Jerusalem, it is clear, the decree of Cyrus concludes Jeremiah s prophecy of the 70 years and begins Daniel s prophecy of the seventy weeks. The problems some might have with this conclusion are addressed fully in the notes that follow. Detail: Jeremiah prophesied that Judah would serve Babylon for seventy years (Jer. 25:11,12; 29:10). After these 70 years were accomplished, God promised to visit them and restore them to their land. Bible students have generally agreed that Nebuchadnezzar began his reign over Jerusalem in 606 BC, the year of his first assault on that city. This creates a problem with Ezra s statement that the decree of Cyrus fulfilled Jeremiah s prophecy because there are only 68 years from 606 to 539 BC, the year Babylon fell to Cyrus. (By the way, when calculating a span of years in this way you must add one year to the arithmetic result. An easy way to explain this is by the simple exercise of subtracting 1950 from The arithmetic result is 10. However, if you count all the years represented in the span from 1950 through 1960 inclusive you will see that there are eleven years: 1950, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60 = 11 years.) The missing years problem is usually addressed by pointing out that Ezra might have meant the decree of Cyrus paved the way for Jeremiah s prophecy to be fulfilled sometime in the near future, and that the actual fulfillment of Jeremiah s prophecy ought to be dated at the completion of the Temple foundation which occurred two years after the Jews returned to their land (Ezra 3:8-13). The problem with this view is that it means Jeremiah was

179 175 speaking rather loosely; that in fact the Jews would serve Babylon 68 years, and Persia for two years before the prophecy was fulfilled. Clearly, the Babylonian rule over Jerusalem ended when Babylon fell to Cyrus in 539 BC (Later, I ll address the issue of Daniel naming Darius the Mede as the one who actually conquered Babylon (Daniel 5:31).) Besides, in the Gospels, when the Spirit points out that an event occurred related to a prophecy that it might be fulfilled He always meant the event mentioned in the text fulfilled the prophecy quoted (Matthew 1:1-23; 2:14-23; 4:12-16; 8:16,17; 12:15-21; 13:34,35; 21:1-5). How can Ezra say Jeremiah s prophecy of the seventy years was fulfilled by the decree of Cyrus (539 BC) if the Babylonian captivity began in 606 BC? (Another method of addressing this problem, to which once I also subscribed, is to date the captivity from the destruction of the Temple in 586 BC to when it was dedicated in 516 BC under Ezra (Ezra 6:16-18). It is certainly worth noting that this span happens also to be seventy years; however, the evidence pointing to Cyrus as the one who fulfills this prophecy is too strong to dismiss. Besides, Jeremiah told us Judah would serve Babylon for 70 years; if the destruction and rebuilding of the Temple mark the beginning and end of the 70 years prophecy, Judah would have been serving the Persian kings for 24 years by the time the Temple was dedicated.) The problem is that many Bible students have dated the beginning of Jeremiah s prophecy of seventy years with the beginning of the Babylonian captivity of the Jews; this is based on the assumption that God turned Judah over to Nebuchadnezzar at the time he conquered Jerusalem. However, before Nebuchadnezzar besieged Jerusalem, in the first year of Jehoiakim, Jeremiah declared that God had already given all the kingdoms of the world to Nebuchadnezzar (Jer. 27:1-11; esp. v. 6). That would have included Judah. Earlier this same year Josiah, Judah s last hope for revival was slain in Megiddo (II Kings 23:29-30; 31-37). All Bible chroniclers put the date that Josiah was slain at 608 BC. That also would be the first year of Jehoiakim. Do the math: 608 BC to 539 BC inclusive equals a span of 70 years. Remember that history does not interpret the Bible. God said His people would serve the king of Babylon for 70 years. God tells us when He turned Judah over to the king of Babylon; He did it before Jehoiakim succeeded Josiah to the throne (II Kings 23:28-37; see Jeremiah 27:1-8). Necho, King of Egypt, killed Josiah in battle at Megiddo in 608 BC. 608 BC through 539 BC is seventy years. Once again, we establish that Scripture interprets Scripture and that the Bible is always 100% accurate. Therefore, one reason we begin with the decree of Cyrus is because the Bible makes it clear, the decree of Cyrus fulfills Jeremiah s prophecy. Jeremiah s prophecy declares that after 70 years of Babylonia s divinely ordered rule over the kingdoms of the earth, He would restore Judah to Jerusalem. Daniel s prophecy specifically states that the seventy weeks prophecy begins at the going forth of this commandment to restore Jerusalem. Clearly, the fulfillment of Jeremiah s prophecy is the beginning of the prophecy of Daniel. The fulfillment of Jeremiah s seventy years prophecy begins Daniel s seventy weeks prophecy; is not that perfect, and does it not make perfect sanctified sense? Now let s consider Isaiah s contribution to our conclusion. Isaiah actually named Cyrus in his prophecy concerning the oppression of Judah under Babylon and her subsequent deliverance by God through a decree of a king named Cyrus (Isaiah 44:26-28 and 45:1). There is, of course, no doubt at all that the Cyrus of history is this Cyrus of prophecy. Consider Isaiah s prophecy of Cyrus in light of Daniel s prophecy of the seventy weeks. Daniel specifically mentions that his prophecy will begin with a

180 176 commandment to restore and to build Jerusalem. Read Isaiah s prophecy and Ezra s account of the decree and tell me you cannot see the obvious connection between them. Does it not make perfect sense to sanctified minds that the Holy Spirit might reveal the very name of the person who would begin so important and significant a prophecy as that revealed by Daniel in 9:24-27? Daniel told the Jews to look for the going forth of the commandment to restore and to build Jerusalem. What commandment? Clearly, it is the one Isaiah spoke of in his prophecy concerning Cyrus. Cyrus fulfilled the prophecy concerning the beginning of the seventy weeks, and that is the reason we begin with Cyrus. Finally, remember that Daniel s prophecy of the seventy weeks is part of the vision he received earlier (read Daniel 8-9 together. Note 9:23 mentions a vision, which must be a reference back to Daniel 8:26). That chapter begins with the vision of a ram, with two horns, which horns represent the kings of Media and Persia (Daniel 8:20). There is no doubt that the larger horn is Cyrus, king of Persia whose empire succeeded Babylon. While this is not so strong an argument for beginning with Cyrus as what is noted above, added to it makes our conclusion even the more convincing. It makes perfect sense that in a prophecy where the Spirit is telling His people to look for a specific event that will inform them when their prophecy of the seventy weeks has begun, that He would, in that same prophecy, point to the person who would fulfill it. Cyrus is symbolically mentioned in the prophecy by the figure of the ram and the two horns. Ezra declared that Cyrus fulfilled the prophecy of Jeremiah and it s obvious he fulfilled the prophecy of Isaiah; a study of these prophecies along side Daniel s prophecy of how the seventy weeks begin compels one to conclude the Spirit pointed very particularly to the decree of Cyrus as the beginning place of the seventy weeks prophecy. Every particular confirms this conclusion. The problem most students have with this conclusion is a mathematical one. If Cyrus sent forth his decree in 539 BC, and Daniel declared that from that date to Messiah the Prince would be seven weeks and threescore and two weeks (69 weeks), or 483 years, then places the appearance of Messiah the Prince at 57 BC. No amount of massaging of numbers or history will make that work out to any event in the life of Jesus Christ. This is the essential reason Bible students have not used the decree of Cyrus as the beginning date of the seventy weeks prophecy. I will address this problem in detail when we discuss how we determine the end of the first phase of Daniel s prophecy, the seven weeks (see below). First, let me explain why we must begin with the date 539 BC. Why we begin with the date 539 BC Summary: What is the first year of the reign of Cyrus? The Babylonian Chronicles tell us it is 539 BC. Josephus agrees, telling us it began on the 71st year of Jeremiah s prophecy (see above). Indeed, it is Jeremiah s prophecy that confirms the correctness of the date given in the Babylonian Chronicles. Remember, Jeremiah declared, by the Spirit, that Babylon would rule over all nations of the world for 70 years (Jer. 25:11,12; 29:10). He declared that this had already begun in the first year of Jehoiakim, who succeeded Josiah in 608 BC. Josiah was killed by Necho at Megiddo (II Kings 23:28-30), in 608 BC. Seventy years from 608 BC happens to land on 539 BC. Essentially, that is why I begin with 539 BC. However, Daniel says that Darius, the Mede, was the first ruler in Babylon (Daniel 5:31; 6; 9:1). Cyrus is identified in Daniel 6:28 in a manner that implies

181 177 he followed Darius as king over Babylon. The implication is that Darius was the ruler over the Medo-Persian empire first, and he was succeeded by Cyrus. The Babylonian Chronicles indicate that Cyrus was the first ruler over Babylon from the time it was conquered, by the Median general Gubaru, in 539 BC. There is no mention of Darius, at least not by that name. The easy answer to this is that Darius is Gubaru, and that Darius was made king over the Chaldeans (Daniel 9:1-2) under the rule of Cyrus in the empire. Therefore, the first year of the reign of Darius and Cyrus, with reference to Babylon, would be the same. The more complex answer, which to my mind, in this case, is the more satisfactory one, lies in a better understanding of how Cyrus fulfilled Daniel s prophecy of the ram and the two horns. Detail: Now it is time for another Chapter in the importance of reading the Scripture carefully. The prophecy of the 70 weeks is part of the Holy Ghost s interpretation of the vision Daniel received in chapter eight. That vision begins with a ram that had two horns. Let us take a closer look. Notice that the Holy Spirit very specifically informs us that this ram was seen, not in Babylon, but in Susa (location of Shushan the Palace) in Persia (Daniel 8:1-3). The reason this is so important is that if we are hasty, we will assume the history represented by the ram begins when Babylon is conquered by the Medo-Persian empire. However, the vision does not begin with the ram in Babylon, rather, it begins with the ram on the river Ulai; Daniel does not see the ram on the Euphrates in Babylon, but near the river Ulai in Persia (Daniel 8:1-3). Therefore, the prophetic history represented by the ram begins in Persia, not in Babylon. The care that the Spirit took to place this ram on the river Ulai in Persia means we are to understand this vision of the ram represents a time in the development of kingdoms east of Babylon before Babylon was conquered. That both horns are together on the ram at this time indicates that they are united into one empire. The two horns are specifically declared the kings of Media and Persia (Daniel 8:20). That the two horns are distinct indicates both kingdoms maintain their individual identity, and are ruled by separate kings, albeit united into one empire. That one of them is larger indicates that one of these kings, or kingdoms is, at this time, dominate over the empire that is represented by the ram. That would be either Media or Persia (Daniel 8:20). That this larger one comes up later clearly indicates that the story of the development of this empire to its configuration as represented by the ram is that at first, the smaller horn dominated the empire, but later, the second horn became larger and assumed dominance over the empire. It is at this time, the time when the empire has two horns with the later horn being larger, that the ram begins its push to dominate the kingdoms of the west, north, and south (Daniel 8:4). Now we are ready to look at the history of this period, and you will be amazed at the accuracy of Scripture. The history of the land east of the Euphrates is one of unrest and war between the various kingdoms by which the main power in the region shifted between the two dominate kingdoms in this region, namely, the Medes and the Persians. Cyaxeres built the Median Empire to its greatest glory (640 BC to 584 BC), conquering Persia in 639 BC. Cyaxeres is the first horn to unite the region into an empire. His son, Astyages, assumed the throne of the empire in 584 BC. Cambyses was, at that time, king of Persia

182 178 a vassal kingdom to Media. Cambyses married the daughter of Astyages, the Median princess, Mandanne. They produced a son, and named him Cyrus. Astyages was a decadent, cruel ruler who provoked many to despise and resent him. He had a son whom he named after his father, Cyaxeres, whom Daniel identified as Darius the Mede. Here follows an intriguing story. Some doubt its historicity, but this doubt seems only to arise because to some it appears incredible. The story is that Astyages had a dream concerning his grandson, Cyrus, which dream troubled him and moved him to appoint his general, Harpagus, to find the child and destroy him. According to the story, Harpagus kidnapped the child, but did not kill him. He turned the child over to some herdsmen who reared the child. Astyages discovered the failure of his general to carry out his order, and had his son killed; then Astyages forced Harpagus to eat the corpse of his own son. The embittered Harpagus secretly waited for his opportunity to get his revenge. That opportunity came when Cyrus, who had reached his maturity, and was restored to his family, succeeded to the throne as king of Persia. Harpagus conspired with Cyrus to conquer the Median king whose kingdom had been weakened by his misrule. Cyrus assembled a great army. Astyages responded by assembling his armies and put Harpagus in command. Harpagus, seeing his opportunity had come, turned the armies over to Cyrus and Cyrus easily defeated Astyages (555 BC). Perhaps it was at this time that Cyrus married the daughter of the son and heir of Astyages. In any case, Darius the Mede was both uncle and father-in-law to Cyrus and ruled in Media in the room of his deposed father, Astyages. Now, the horn of Persia (Cyrus) is risen above the horn of Media (Cyaxeres); and this horn came later. You can easily see how perfectly the Holy Ghost s picture of the ram with two horns satisfies all the particulars of this history. Now, the ram is poised to begin its career as ruler of the world (Daniel 8:4). It continues to be a combined kingdom; the ram had two horns; only now, the Persian horn is dominant. While the sons of Nebuchadnezzar, heirs to the Babylonian Empire, slept on their scepter in luxury, ease and decadence, Cyrus led his newly formed empire in campaigns that began to encroach upon the holdings of Babylon. At around 555 BC the empire under Cyrus was prepared to take on the Babylonian empire. Babylon s great king, Nebuchadnezzar had already died and his weak and incompetent sons supervised his empire. The kingdom of Babylon was ripe for the taking. I will quickly overview the history of the taking of Babylon. The Babylonian Chronicles tell us that one of Cyrus governors, Gubaru, led the military expedition that took Babylon. Soon thereafter, Cyrus marched his army into the city, hailed by all its citizens as a liberating hero. (By the way, Cyrus did not destroy Babylon, and for this reason alone, we must admit this event did not fulfill Isaiah 13; but read that chapter and you will see all sorts of events described by Isaiah were not fulfilled when Darius conquered Babylon.) After Cyrus established himself as the ruler of Babylon, he placed over it his governor, Gubaru, who organized the kingdom under Cyrus. All of this we receive from the Babylonian Chronicles. Now, let us consider Daniel s account. Daniel tells us that Darius took the city of Babylon (Daniel 5:31). He tells us Darius was made king over the realm of the Chaldeans (9:1). This language clearly

183 179 indicates Darius was appointed over a realm within the empire since the empire at that time included regions far beyond the Chaldeans. Daniel also tells us that at this time, Darius was sixty-two years of age (Daniel 5:31). His advanced years seem to be of particular import to be mentioned in this way in Holy Scripture. May I offer a synthesis of the account provided by the Babylonian Chronicles with Daniel s account? Notice, in every particular there is agreement, except that the Gubaru of the Babylonian Chronicles is called Darius the Mede by Daniel. We already know of the Chaldean s penchant for identifying historical personalities with their own names (See Daniel 1:7). In fact, many students believe that the Gubaru named in the Babylonian Chronicles is Daniel s Darius. In summary, according to the Bible, Cyrus made his decree, fulfilling Jeremiah s prophecy concerning the seventy years, in the first year of his reign. According to Josephus, Cyrus made this decree in the 71st year that Judah was delivered to the king of Babylon. This puts the date at 539 BC. The declaration of the Babylonian Chronicles is that Cyrus began his reign over the empire on October 13, in 539 BC. I conclude therefore that the decree of Cyrus recorded in Ezra 1 occurred in the last months of 539 BC. Ok, I think you can see why I am compelled to conclude that the decree of Cyrus in 539 BC is the beginning place for Daniel s seventy weeks prophecy. Now, allow me to explain how perfectly history fits with Daniel s prophecy. Let us study the history of the going forth of the commandment to restore and to build Jerusalem and how that command was finally fulfilled. How do we determine the end of the seven weeks? Summary: Daniel makes it clear the first phase of his 70 weeks prophecy begins with the commandment to restore and to build Jerusalem and this is completed when the street and wall are built in troublous times (Daniel 9:25). This beginning phase is the seven weeks mentioned by Daniel the prophet, and this represents forty-nine years. The commandment of Cyrus goes forth in 539 BC. However, that commandment is not immediately completed. Nehemiah completes the commandment; it was during his governorship (Tirshatha Ezra 2:63; Nehemiah 7:65) of Jerusalem that the street was built again, and even the wall, in troublous times (Daniel 9:25; see Nehemiah 1:3; 2-6:15; 12:27). If Cyrus began and Nehemiah completed this first phase, then we expect that from the commandment of Cyrus (539 BC) to the conclusion of Nehemiah s ministry in Jerusalem should be 49 years. However, according to the Bible (Neh. 2:1; 5:14), Nehemiah completed his ministry in Jerusalem 12 years after the twentieth year of Artaxerxes. Artaxerxes began his reign in 464 BC. That would place the completion date at 432 BC. From 539 to 432 is 108 years. That is a difference of 59 years. Following the clues the Holy Spirit gives us in Ezra we will see that the prophetic clock stopped twice during the history from 539 BC to 432 BC. For example, Ezra makes it clear that the prophecy of Daniel proceeds with three Persian kings (Ezra 6:14). Yet, we know there were other kings who reigned in between these. The Holy Spirit does not reckon the time of their reign because during their reigns, progress in completing the command of Cyrus was interrupted. After a careful study of the history and the accounts of Ezra and Nehemiah, following the Holy Ghost s clues provided in Scripture, we conclude the

184 180 following: The Seventy Weeks Prophecy began with the decree of Cyrus in 539 BC (Ezra 1). The first pause occurred two years later, in 537 BC (Ezra 3:8 with Ezra 1-3). This gives us 2 years. The clock started again in the second year of Darius the Persian, or 519 BC. (Ezra 4:24) The clock stopped at the death of Darius in 485 BC. (Notice that Ezra 6:14 - skips from Darius to Artaxerxes). 519 BC to 485 BC inclusive equals 35 years. This gives us 35 years. The clock started again with the commission of Nehemiah in 444 BC (Ezra 6:14; Neh. 2). The clock completed the first phase of the prophecy twelve years later, at 432 BC (Nehemiah 5:14). This gives us 12 more years. Add the years that progress was made in completing the commandment to go and rebuild Jerusalem and you have a total of 49 years, or seven weeks of years. (You might remember that we add a year when calculating a span of years. That is how we get 35 years in the span 519 BC to 485 BC. The reason we do not calculate an additional year for the other two periods is because the Holy Spirit declared the numbers for us; we did not need to calculate to arrive at the two years or the twelve years.) In case you imagine I have contrived this scheme out of thin air in order to force history to fit the Scripture, think again. When you read the detail given below, you will see that I followed the clues provided to us by the Holy Spirit in Ezra and Nehemiah and that these Scriptures clearly support my conclusions. Detail: Remember that the prophecy of the seventy weeks is specifically and exclusively related to Israel (Daniel 9:24). Time comes off the clock only when Israel is in play. Remember, we do not interpret the Bible by history, but rather we had better understand history from the perspective of God s word. Those who dismiss the Bible as legitimate historical testimony exhibit exactly the sort of bias they would argue compromises the credibility of the historian. They are fully aware that pagan priests wrote the historical documents they depend upon and scribes of whatever pagan religion dominated the culture at the time of whatever history they are studying. Yet, these sources are acceptable to them. The fact is, not only is the Bible a legitimate source for historical information, it has been proven repeatedly to be a superior source for both geography and history. Cyrus gave his decree in 539 BC. Two years later, Zerubbabel organized the worship of the House of the Lord, and the foundation of the Temple was completed (Ezra 3:8-10). At this time, the adversaries of the Jews hired lawyers ( counsellors ) who frustrated, and weakened the hands of the Jews (Ezra 4:4,5). In Ezra 4:5, the Holy Ghost informs us that the work stopped during the reign of Cyrus and did not start again until the second year of Darius (519 BC) (Ezra 3:8; 4:5, 24). If we use the Bible to gain insight into when the work stopped during the time of Cyrus, we find a clue in Ezra 3:8-10. The prophetic

185 clock stopped two years after the decree of Cyrus, at 537 BC; and, according to Ezra 4:24, it did not start again until the second year of Darius, or 519 BC. 181 Ezra chapter four details the history of this first pause in the prophecy. Study to show yourself approved (2Tim. 2:15). Some have suggested that Ezra s history beginning at verse 6 continues in succession after Darius King of Persia (Ezra 4:5ff). However, notice the progression. In verse 6 Ezra mentions Ahasuerus, then in verse 7 he mentions Artaxerxes, and offers some detailed account of his actions relative to the work of the Jews in building their Temple (Ezra 4:7-22). In verse 23, Ezra then tells us that when Rehum and Shimshai received Artaxerxes letter commanding the work of the Jews to cease, they immediately hastened to the Temple site and by force, stopped the work from proceeding (Ezra 4:23). According to the Holy Spirit, this is when the work ceased, and it continued in stasis until the second year of Darius King of Persia (Ezra 4:24). Taking verse 24 with verse 5 requires us to understand that the history recorded in verses 6-23 occurs before, not after, Darius king of Persia. Now, we will consider Ezra s account of this first pause in the seventy weeks. Ezra informs us that Ahaseurus, in the beginning of his reign, was imposed upon by adversaries of the Jews with accusations against them; but apparently, nothing came of this effort against the Jews. Who is this Ahasuerus? There is considerable confusion on this; most conclude it is Cambyses, on the ground that history records Cambyses as the successor to Cyrus over the Persian Empire. Josephus indicates that Cambyses is the Artaxerxes named in verse seven of Ezra chapter four, of whom we will speak next. However, most say Ahasuerus is Cambyses, and Artaxerxes is Pseudo-Smerdis, the pretender who usurped the throne from Cambyses while he was away battling in Egypt. While these theories are possible, they are not probable; and on that account, they are generally considered specious attempts to reconcile Bible history with secular history. Once again, I have occasion to point out the necessity to read the Scripture carefully. We notice that Ahasuerus is not called king of Persia. Whereas, Artaxerxes, named in the very next verse, is specified as king of Persia. There seems to be no reason the Spirit would omit this important detail concerning Ahasuerus, and then specifically mention it with regard to Artaxerxes, unless it was because in fact, Ahasuerus was not the successor to Cyrus as king of Persia. We know that the Persian kings organized the empire into provinces ruled by appointed kings, or governors, if you will (Daniel 6:1). Judah was included in one of these (See Nehemiah 1:3). It was a common practice, which continued even into the Roman Empire. (For example, Herod, in New Testament times, was called king, although he was subject to the Caesars of Rome (Matthew 2:3).) The obvious conclusion is that this Ahasuerus was a newly appointed ruler over the province that included Judah and Jerusalem, and that certain malcontent citizens of that province attempted to take advantage of this new ruler and enlist his support in their cause to frustrate the work of the Jews in building their Temple. It appears that this ruler essentially ignored their complaint, or forwarded it to a higher authority. In any event, nothing came of it. However, it is important to the record in Ezra as the beginning of an attempt to enlist Persian rulers to act in contradiction to the decree of Cyrus. Ezra speaks of the decree of Artaxerxes king of Persia, which commanded the Jews to cease and desist the Temple building project (Ezra 4:7-22). I mentioned that Josephus indicates that this is Cambyses. Now I will explain. Josephus offers an account of a letter

186 182 received by Cambyses accusing the Jews of plotting insurrection, and then of his letter in response, which decreed that the work on the Temple must cease and desist immediately. The account of Josephus follows the account given in Ezra with one exception; Josephus identifies this king of Persia as Cambyses, son of Cyrus; Ezra calls him Artaxerxes. The word artaxerxes is considered by Hebrew scholars to be a title, rather than a name, and it means possessor of an exalted kingdom. Who is this Artaxerxes? Is it Cambyses? We know that Cyrus was campaigning against the Scythians and Massagatae in the north during most of his rule; which is likely the reason the Jews adversaries were able to frustrate their work in contradiction to the decree of Cyrus. We also know that these emperors would place their heir upon the throne in their absence to secure transition of the kingdom to his heir in the event the king was killed in battle; and that the heir would in that case rule on their behalf. We also know that this Cambyses was a cruel, wicked ruler who had no regard for his father s good will toward the Jews, and despised his policy to show respect for differing religious expressions in his kingdom. For example, this Cambyses desecrated the Egyptian temples, and profaned their images thinking by this to break the Egyptians from their superstitions. (It backfired, for when he went mad, as history indicates he did, the Egyptians took this as an omen confirming their superstitions.) In short, Cambyses is known in history to be exactly the sort of ruler who would do what Ezra describes as coming from Artaxerxes. Finally, we also know that when these kings assumed the throne they often took some name that distinguished them in their new role. The name artaxerxes means possessor of an exalted kingdom. Josephus claims the history recorded in Ezra regarding Artaxerxes belongs to Cambyses, and everything we know for certain about the history of the period makes this conclusion entirely probable. Since history indicates Cambyses succeeded Cyrus to the throne of the Empire, and since Ezra clearly indicates that Artaxerxes succeeded Cyrus as king of Persia, it is my conclusion that Ezra s Artaxerxes is indeed Josephus Cambyses. Finally, in Ezra 4, we come to the second year of Darius, when work on the Temple is resumed. Therefore, we know that at the second year of Ezra s Darius of 4:24, the Temple was not yet completed. This means Ezra s Darius is Darius the Great, whose reign began in 522 BC, because the Temple was completed and dedicated in 516 BC, and according to Ezra, during the reign of Darius king of Persia (Ezra 5:5; 6:6-12, 13-15). Therefore, the first phase of Daniel s prophecy started in 539 BC, and it stopped two years later, in 537 BC. There is an intervening pause during which the governing authorities interfere with the progress of the prophecy, and the clock stops. Darius takes the throne in 522 BC. In the second year of the reign of Darius, the Jews take initiative and resume work on the Temple (Ezra 5) (519 BC). They are confronted with resistance, but, this time an appeal is made to Darius to settle the dispute (Ezra 5). He orders a record search, and the former decree of Cyrus is found (Ezra 6:1-12). On the authority of the former decree of Cyrus, he authorizes the Jews to resume work (Ezra 6). The clock began ticking again; it resumed in 519 BC, in the second year of the reign of Darius (Ezra 4:24). Darius not only reaffirmed the authority of the decree of Cyrus, but he added to it and declared that whatever provision was needed to accomplish the work should be made available to the Jews. Four years later, in 516 BC, in the sixth year of the reign of Darius (Ezra 6:15) the Temple was dedicated (Ezra 6:16-18; see v. 22), and the reign of Darius was blessed so that he is considered by history to be the crowning glory of the Persian Empire. In the later end of his empire, he lifted himself up against the Greeks and stirred

187 the goat of Macedonia (Battle of Marathon in 490 BC) (See Daniel 8:3-9). Five years later, he died. Then came the second pause. 183 Notice that Ezra 6:14 names Cyrus, Darius, then Artaxerxes as the rulers by whose authority the Temple was rebuilt and the city of Jerusalem restored and built. We have already seen that the Holy Spirit skipped Cambyses, and Pseudo-Smerdis between Cyrus and Darius. Now notice that He skips from Darius, over Xerxes, to Darius grandson, Artaxerxes. Why does the Holy Spirit skip these rulers? It is clear in the first instance that it is because during the reign of Cambyses and Psuedo-Smerdis the prophetic clock stopped ticking. Guess what? Xerxes succeeded Darius in 485, and historians describe him as more like Cambyses than Cyrus. It is believed that Xerxes hostile policies against religion in general caused the condition of the work as it is described by Nehemiah (Neh. 4:2; &c.). Many believe this Xerxes is the Ahasuerus of Esther s fame. In that case, it is clear the Jews were not in particular favor with this king; their concerns were neglected in his court; and it almost happened that during his reign, the Jews were annihilated (Esther). In any event, we take our cues from the Scriptures themselves. We notice that the Holy Ghost skips over the reign of this king, Xerxes, and names his son, Artaxerxes as among those Persian kings who contributed to the completion of the decree of Cyrus; suggesting by the omission of the others, that they did not. History certainly supports this observation. In addition, when Artaxerxes succeeds to the throne, it is necessary for him to reissue the decree of Cyrus, and Darius; and we notice that he even enthusiastically embellished on the decree, much to the satisfaction of Ezra and the Jews (Ezra 7). Finally, we know that when Ezra arrived in Jerusalem, he found conditions so lamentable and distressed, he contrived to enlist the help of Nehemiah (Neh. 1), the king s cupbearer. When Nehemiah arrived, he found the city in heaps, the walls all broken down and even the Temple in disrepair (Neh. 4-9). All of this makes it clear the work had been long neglected. The specific notice of the Spirit that the wall was broken down is clearly meant to make it clear Daniel s prophecy of the seven weeks was not yet fulfilled at the time Nehemiah arrived (Daniel 9:25). All of this convinces me that the work remained in stasis until Xerxes died, and his son, Artaxerxes took the throne. Now we must consider when, during Artaxerxes reign, does the prophetic clock begin ticking again. Artaxerxes came to the throne in 464. Historians tell us that the decree of Artaxerxes recorded in Ezra 7 took place in 458, or 457 BC. In response to this decree, Ezra and more than one thousand fellow Jews returned to Jerusalem. Ezra met with enemies in the way who opposed their efforts to restore and to build Jerusalem (Ezra 8:22). After fasting and prayer, Ezra and his company proceeded into Jerusalem under the favor of Divine Protection (Ezra 8:31-32). We are not certain how long a time it required for them to work through the opposition and arrive in Jerusalem. However, they were, at last, able to enter Jerusalem where they furthered the people and the house of God (Ezra 8:21-36). Apparently, this means they delivered the provisions they brought for the House of the Lord. Some time after Ezra and company arrived, it was discovered that the people were not separated unto the Lord (Ezra 9:1-4). Once again, we are not given a time indicator, so we do not know how long Ezra was in Jerusalem before this was revealed to him. The news so grieved Ezra that he rent his clothing and fell upon his face in shame and repentance (Ezra 9:5-15). This provoked the Jews to gather and repent publicly and renew their covenant with God (Ezra 10:3). It was at this time that Nehemiah comes on the scene (Nehemiah 1). And it is at this time we are given another clear time indicator; it

188 184 was in the twentieth year of king Artaxerxes (Neh. 1:1; 2:1). Notice in Nehemiah 2:13-14, the wall and the street of Jerusalem are very particularly noticed by the Holy Ghost. They are burned with fire and so much rubbish is in the street, it was impassable. Notice verse seventeen, the condition of the wall indicated that the Jews were still in a condition of reproach. The record of Nehemiah is one that answers very specifically to the prophecy in Daniel saying that the street and the wall would be built in troublous times (Neh. 2-8). The record of Nehemiah very directly announces the completion of Daniel s prophecy for the seven weeks, the walls are built and the street in troublous times, and Jerusalem is restored. In fact, the Jews repent and separate and sanctify themselves unto the Lord, and renew their covenant with their God (Neh. 9:1-38). Finally, notice that the Holy Spirit gives us a clear time indicator when this prophecy was fulfilled (Nehemiah 5:14); twelve years after the twentieth year of Artaxerxes. The date of Artaxerxes ascension to the throne is 464 BC. Twenty years after he began his reign would be 444 BC. Nehemiah completed the fulfillment of Daniel s first section of seven weeks twelve years later, and that date would be 432 BC. Remember, my premise is that God has revealed in His word what we need to interpret Daniel s prophecy and its fulfillment. From the above, consider the following observations. First, it s clear that the Spirit skips some history and identifies only those periods that count as far as His work with Israel is concerned (Ezra 4:5; 6:14). Second, the Holy Spirit provides clear time indicators that guide us in this work; for example, He informs us that from the time the work stopped during the reign of Cyrus it did not start again until the second year of Darius (Ezra 4:24). This is consistent. Each time a specific time marker is relevant, it is provided. This makes it important to observe that no time marker is given for the decree of Artaxexes recorded in Ezra 7. This historical decree is not time relevant. Stay close now. Nevertheless, clear time markers are provided for Nehemiah s commission. It is here that we discern something important. Up to now, we might have thought the starting and stopping of the prophetic clock was influenced by what the heathen kings did. In this instance, we discover what I think is hinted at earlier; it is what Israel does that influences the clock. Notice, the clock did not begin ticking again until after Israel repented (Ezra 9-10). That is when God moved to bring Nehemiah into Jerusalem to finish the work of restoring and building Jerusalem, completing Daniel s prophecy of the seven weeks. Remember back to when the clock stopped after Cyrus. The implication is that the Jews, out of fear, got weak and quit the work (Ezra 4:4). Also, note that there is no record of general repentance among the people and no hint of any resistance or appeal to continue the work on the part of the Jews. Compare this to how they responded to such efforts to frustrate them during the leadership of Nehemiah. This was not owing to his extraordinary leadership, merely; it is because of their separation and repentance and covenanting with God. Ezra had much to do with that. It is as if the Jews were given a little bit of the fulfillment of Daniel s prophecy, but failed to separate and repent, and the clock stopped. Then, started again, but because of their failure to repent and sanctify themselves unto the Lord, the clock was stopped, again. Finally, under the influence of godly Ezra, they repent and sanctify themselves to the Lord, and that is when the prophecy is finally completed. Consider this in light of the fact that God s final prophecy concerning Israel is fulfilled when she repents (Isaiah 66:8; Joel 1:13-15; 2:13-20; &c.).

189 185 Revisit the summary provided at the beginning of this point to go back over how amazingly the numbers all add up perfectly. Is this amazing, or what? Suppose someone says, hey, these dates are not that precise sometimes they begin inside of a year so that the first and last year might not be complete years. We could haggle over these details, and in fact, I continue to work on my knowledge of the history of these periods and there are months named and even specific dates, and I am working to put together an even more detailed account of all thisaiah However, it is not necessary from a Bible exegesis point of view. Here is the reason. Remember, we are working to understand what God means by these time indicators. While I do not think this is the case, suppose for a moment that there are some instances when part of a year is counted as a whole year. That would only mean that the fulfillment of the prophecy would have to be calculated by the same principle, and in that case, both the historical dates and the prophetic time span would come out the same. In other words, the forty-nine years of the first phase of the prophecy would mean the same thing as the 49 years the Holy Spirit directed us to find in the period from the going forth of the commandment to restore and to build Jerusalem to the time when that commandment was completed in Nehemiah. Find any prophecy of Nostrodamus, or Jean Dixon or any other hoax and charlatan that the world fawns all over that comes even half so close as the historical fulfillment of Daniel s prophecy. Guess what? You wont find it! How are the sixty-two weeks fulfilled? Daniel does not provide any evidence that there is a break between the conclusion of the seven weeks and the beginning of the sixty-two weeks. Notice, in fact, that the Spirit seems to make it clear that the sixty-two weeks begin immediately upon completion of the seven weeks. He does this in verse 24 of chapter nine, when He combines the span of time He addresses in that verse as including all the seven weeks and the sixty-two weeks together. Therefore, we begin the sixty-two weeks at 432 BC, where we left off with the seven weeks (see above). In addition, there is no indication that the Spirit expects us to look for stops and starts in this segment of the prophecy. It runs from the completion of the seven weeks to the appearance of Messiah the Prince. The questions we must address with regard to this second phase of the prophecy have to do with what event in the Life of Messiah do we point to as fulfilling unto Messiah the Prince. The obvious choice, and first choice of virtually all Bible students is the birth of our Saviour. That does seem to be the most natural expectation. Those, including myself, (in the past) who conclude it refers to His baptism, or His transfiguration, or His crucifixion do so entirely because of what date they select for the beginning of the sixty-nine weeks. Another thing that is remarkable about Daniel s prophecy is that whatever reasonable date you select, the decree of Cyrus, the decree of Darius, the decree of Artaxerxes in Ezra 7, or the decree of Artaxerxes in Nehemiah 2, all of them calculate out to land on an event in Jesus life which can reasonably be accepted as fulfilling Daniel s prophecy. I think that is sufficient to wow even the most determined skeptic. Nonetheless, consider the following and be truly amazed. There are 434 years in threescore and two weeks (62x7 = 434). Our beginning date is 432 BC.

190 186 Supposing Jesus was born at the beginning of 1 AD, we are two years off. Man, is that close or what? However, we are not done. Because the calculation of this span of history based on calendar years, we need to convert the prophetic years to the equivalent number of calendar years. The number of days in 434 prophetic years (434 x 360) is 156,240. Divide this number of days by a calendar year (156,240 / = ); which rounds to 428. Oh, Oh! Now we are farther off the mark. 428 years from 432 BC comes to 4 BC. It gets even worse because we must remember to add a year to include all the years in the span; now we are at 5 BC. Is this a problem? Actually, it is not! A monk named Dionysius Exiguus offered a scheme by which dates would be calculated from the incarnation of Jesus Christ, but subsequent scholars have found his calculations to be somewhere between 5 to 7 years off. This puts our date in line with the historical date of Jesus birth. Now, consider the following fine points indicating Jesus birth, and it gets even more amazing. Matthew tells us that Herod the Great was ruling when Jesus was born (Matthew 2:3). History tells us this king died in 4 BC. That means Jesus must have been born at or before 4 BC. Second, notice that when Herod calculated the time of Christ s birth, he concluded the child would be two years old or younger (Matthew 2:16). Notice that his diligent inquiry revealed that the star appeared two years prior to the visit of the magi. Herod was certainly a wicked king, but he was not a dumb one. The time the star appeared did not necessarily mark the moment the child was born. It did however, indicate the child would have been born sometime after the appearance of this star, and that accounts for his estimation the child would be anywhere from newborn to two years of age. Here is what this means. If Jesus was born the moment the star appeared in the East, he was two years old when the wise men approached Herod in Jerusalem. If Herod died within that same year, Jesus was born in 6 BC. However, if the appearance of the star called the wise men to worship the coming king giving them time to reach Bethlehem by the time of His birth, then when the wise men approached Herod it was very close to the time of His birth. On the other hand, if the star appeared at the time the child was conceived, he would be about on year old at the time of the visit of the magi. If that time was about one year before Herod died, the child was born in 5 BC. This makes sense. The story of the wise mean leaving without returning to Herod, Herod becoming furious and sending soldiers to kill all children two years and under, and Joseph fleeing with the child into Egypt, and after hearing of Herod s death, returning to Israel, all suggest the passing of something like a year. At this point, the dates become so close that any reasonable date selected can fit comfortably into the facts as they are established. Hundreds of years before, Daniel prophesied the very year Messiah would be born. Conclusion We do not convert the other pauses into prophetic years because doing so makes no difference in those short spans. And, by the way, even if you rounded off the number of years to 427 (and some arguments suggest that would be appropriate) you would calculate the end of the sixty-two weeks to be 6 BC. If Herod died within the same year he had the babies murdered, and he died in 4 BC, if his calculation that Christ s star appeared two years before did mean He was born at that time, that would mean Jesus was born in 6 BC. This is what I mean when I say that at this point, any reasonable date selected fits the facts as they are established and shows that Daniel s prophecy was fulfilled at Jesus birth. END of CHAPTER TEN APPENDIX

191 187 Appendix Four Chapter Sixteen: Identifying the Covenant of Daniel 9:27 There is so much information that is needed to support the more general conclusion given in Chapter 16 that I felt it was appropriate to provide this appendix. Here you will find a thorough study of the covenant and what it means that it will be confirmed by the prince that shall come. Daniel does not specify what covenant; he does indicate the covenant of which he speaks is definite; he says the covenant not a covenant. Nothing seems more natural than to take his words as indicating the covenant of God with Israel. However, it is not quite so simple as that. To begin our study, we need to understand what is the covenant. The first recorded covenant between God and men is found in Genesis 6:18, where God determined to destroy all life in the earth (Gen. 6:1-7); but because Noah found grace in the eyes of the Lord (Gen. 6:8), He decided to preserve a seed to replenish the earth with life after the flood (Gen. 6:9-22). After the flood, God kept His promise, and spake to Noah to establish His covenant (Genesis 9:8-17). God outlined the specifics of this covenant and declared that while He established it with Noah, it was a covenant between God and every living creature upon the earth (Gen. 9:16,17). Essentially, the covenant was a promise on God s part never again to destroy all flesh by flood. As a token of the covenant, God provided the rainbow (Gen. 9:13-16). This is an unconditional covenant, and it s everlasting (Gen. 9:16). No one has asserted that this is the covenant meant in Daniel 9:27, and the reasons appear to be obvious. We know that Daniel s prophecy is specifically related to the children of Israel (Daniel 9:24; thy people ). Therefore, the context of the verse suggests the covenant is related to Israel; Noah s covenant was between God and all living things on the earth (Gen. 9:16,17). Also, Noah s covenant is unconditional, and is confirmed by God every time a rainbow appears in the sky. Only one insight particularly valuable to our immediate study comes from this quick look at Noah s covenant; a covenant with God commits God to man by a Divine Promise. We see from Genesis 6-9 that a covenant includes a Divine Promise and some token by which that promise is confirmed. The next time we come across the word covenant is when God is committing Himself to Abraham in Genesis 15. However, this covenant has its roots in Genesis 12, after God called Abraham to come out of Ur of the Chaldees (Ancient Babylon) (Gen. 11:31), and to follow Him to a land of His choosing (Gen. 12:1). God promised He would make of Abram a great nation, make his name great in the earth, and that in him all nations of the earth would be blessed with Divine Favor. Like His covenant with Noah, God had the entire kingdom of men in view; His desire was to bless all nations. He established the terms of this blessedness in Abram to be as follows: I will bless them that bless thee, and curse them that curse thee While the word covenant is not introduced in chapter twelve, we should nonetheless understand this divine call and promise to Abram as the beginning principle of the covenant ; i.e., it was intended to be a means of blessing all nations in the earth. At this point, the requirement on Abram s part was to leave Ur of the Chaldees and follow God by faith to an unknown destination (Hebrews 11:8). God separated Abram from among the heathen of his native country and his own family.

192 188 Later, God returned to confirm (or establish) His covenant with Abraham. (Note here that the English word confirm translates a Hebrew word also translated establish, or shall stand.) In chapter fifteen of Genesis, the word of the Lord came to Abram in a vision encouraging him that God was with him. Abram expressed his frustration, if that s the right word, that God had not opened the womb of his wife, Sarai, and was going to have to establish Eliezer of Damascus as his heir (Gen. 15:1-2). God specifically excluded (separated) from the covenant those servants born in Abraham s house, and declared that the covenant He had come to confirm was exclusively applicable to those who came from his own bowels (Gen. 15:1-4). God, at this time, promised Abraham he would inherit the land where he was then a stranger (Gen. 15:7). That would be Canaan. Abram asked for a sign by which he would know this prophecy concerning his inheritance of the promise land would be fulfilled (Gen. 15:7-8). God described to Abraham what clearly is a prophecy of the Exodus (Gen. 15:9-17). God revealed to Abraham that his posterity would come into possession of the land after Abram s lifetime (See Gen. 15:15-16 and Heb. 11:39). Finally, God revealed what the borders of this promise land would be (Gen. 15:18-21). From the river of Egypt (the Nile) to the great river, the river Euphrates. This covers a lot more territory that Canaan. The river Nile extends from the Mediterranean into Ethiopia. The river Euphrates runs from the Persian Gulf, around Kuwait, and north westwardly through Iraq, Syria and into Turkey. Therefore, Abram s promise land would include all the land east of the Nile from Egypt to Ethiopia, then eastward to the Euphrates, all the land west of the Euphrates. That would mean God promised to Abraham all the coast of Egypt into Ethiopia, all of Yemen, Saudi Arabia, Oman, United Arab Emirates, the entire western coast of the Persian Gulf, all of Kuwait, at least half of Iraq and Syria; and, of course, all the land of ancient Canaan. As you can see, the extent of this promise goes way beyond what later came to be known as the Promise Land. But, before we explain how this promise came to be limited to the ancient borders of Canaan, consider the implications of this covenant with Abram related to our current study. It is clear that the covenant is related very particularly to God s promise to give Abram a significant chunk of real estate. At this point, the covenant has nothing to do with the Temple, the sabbath, or even with circumcision. It s about the real estate. Now, how is it that this expansive promise of all the land between the Nile and the Euphrates got reduced to what we call the land of Canaan? When Abraham was ninety-nine years old, God appeared to him again (Gen. 17). This was thirteen years after Hagar bore him Ishmael (Gen. 16:15-16). The story of Sarah encouraging Abram to take her handmaid, Hagar, and raise up seed to her for her barrenness is one of the tragic stumbles in Abram s walk of faith. Rather than wait on the Lord to fulfill His promise His way, Abram succumbed to the pleas of his beloved Sarai, and Ishmael was born to Abram of Hagar. The horrific history of the conflict between Ishmael and Isaac continues to be played out before our eyes in the News daily. But, let us get back to the question of this part of our study. How did the Promised Land go from including all the real estate of the Mideast to the relatively narrow strip bordered by the Mediterranean Coast on the west and the Jordan River on the East? The language indicates a future tense is intended when He says, I will make my covenant between me and thee, and will multiply thee exceedingly (Gen. 17:2). God is not a man that He should lie (Num. 23:19). He was already committed to Abram, by covenant, in Genesis 15. Why then is God found in Genesis 15 saying that He will confirm His

193 189 covenant with Abram? There is clearly a sense that God intends to reveal something has changed. Not that His original promise to Abraham would not be fulfilled. Indeed, God s promises are yea, and amen (2Co. 1:20). Nevertheless, something has changed. Hagar and Ishmael are interjected into the picture, and it is clear this was not God s will for Abraham. Therefore, as the text of Genesis 17 shows, God is at this time establishing a covenant with Abraham that was to exclude Ishmael. In the first (Gen. 15), He excluded any but those who came of Abraham s seed. That promise applies to Ishmael and Isaac. In this visit, God is going to limit his covenant to those from Sarai. However, He is not going to cast off Ishmael; he will also bless Ishmael and give him part of the inheritance of Abraham s original covenant (Gen. 17:20-22). This certainly does not annul the covenant made in Genesis 15. In that covenant, God promised all the territory there defined to descendents from his bowels, i.e., from his seed. This is fulfilled in Ishmael and Isaac together! However, God designated the land of Canaan exclusively to Isaac s seed. And the promise of God that through Abraham s seed all the nations of the earth would be blessed, is now exclusively committed to Isaac (See Gen. 12:1-2, (this promise points to the coming of Christ, see Gal. 3:16)). Remember that the covenant established in Genesis 15 did not include any signal on Abraham s part; it was established by God s oath to Abraham and imputed to Abraham by faith (Gen. 15:5-6; see Romans 4:16; see Heb. 6:16,17). At this time, when God would exclude Ishmael from the covenant, He limits the promise land of the covenant to the land of Canaan (Gen. 17:7-9). I think the Ishmaelites were well served by the Lord God of Abraham. From here on, the promise land is identified as Canaan (Lev. 14:34; 25:38; Num. 32:30-32; 34:2, 29). Finally, in Genesis 17, God established circumcision as the physical token of His covenant with Abraham. Moses came along and the prophecy of Genesis 15 was fulfilled; by God s power and strong arm, He delivered the people out of the Egyptian furnace, and led them as far as their faith would follow toward the Promise Land. Moses revealed the terms of Israel s continuation in the land of Canaan; He called it the words of this covenant (Ex. 19:5; Deut. 7:9, 12; 29:9). As when God appeared to Abraham the second time, and defined the covenant to be exclusively with Abraham s seed through Sarah, with Isaac, and gave circumcision as a sign of the covenant for Abraham s seed; so now, in the days of Moses, God establishes another token of covenant between Him and Israel. This time it is the sabbath (Ex. 31:16). Therefore, on Israel s part, the tokens of the covenant are faith in God (Gen. 15:8), circumcision (Gen. 17:7-9), the sabbath (Ex. 31:16) and the words of the law (Deut. 29:9; II Kings 23:2; II Chronicles 34:30). The fact that at this time Israel began referring to the Law of Moses as the words of the covenant does not mean the covenant refers to the Law. The covenant meant then what it has always meant; God has committed Promise Land to Israel. The Law was called the words of the covenant ; meaning essentially that the Scripture provided the written documentation of the covenant. The Law codified the terms of the covenant; the declaration of God s condition upon Israel for them to dwell in the Promised Land (Deut. 30:20; Lev. 20:22; 25:18; and especially see Lev. 26 where the terms of the covenant on Israel s part are very specifically stated). However, the rebellious generation of the Israelites who followed Moses would not enter into the land of promise because of unbelief; they failed on the first premise of God s covenant with Abraham. Consequently, they died in the wilderness (Joshua 5:4).

194 190 Then comes Joshua. Joshua was called to take up the mantle of Moses and lead the next generation of Israel into the promise land. They now have the faith necessary to follow God into the land; so Joshua reestablishes the covenant between God and His people by circumcising all the males (Joshua 5:4). He then led them in to possess the land. We will not continue following this story; suffice it here to point out that so long as Israel maintained obedience to the terms of the words of the covenant revealed to them by Moses (Lev. 26), they prospered and enjoyed their possession. But when they rebelled against the Lord and failed to keep the law; God did exactly as He said He would do, He brought a sword upon them to avenge the quarrel of (His) covenant Finally, as per the terms of His covenant, He drove them out of the land and scattered them among the nations (Deuteronomy 29; Lev. 26:31-33; compare Luke 21:20-24). Remember that the point of our exercise is to determine what exactly is meant by the expression the covenant? What we can see thus far is that it refers essentially to God s promise of the land of Canaan to Israel. The rite of circumcision (Gen. 17:11), and the sabbath (Ex. 31:16), are tokens of the covenant, and the Law is the written terms of the covenant; but at the bottom line, the covenant refers to God s promise to give Canaan to Israel. To be more specific, neither is the covenant fulfilled merely by Israel s occupation of the land; rather, she must occupy her land as a sovereign nation, governed by her own laws. This is obvious, in that Abraham dwelt in the land of Canaan, yet the promise was not fulfilled in that merely. It was not fulfilled until Israel occupied the land under the government of her own laws; that is, God s laws. Therefore Confirmation of the covenant would be understood by any Israelite as including Temple worship, but that alone would not confirm the covenant. Notice, for example, that the Jews enjoyed the privileges of Temple worship during the Roman Empire. Yet, Israel continued to seek for their independence, for a restoration of their kingdom; indeed, this is what they understood the prophet to mean when he declared a coming refreshing from the Lord, (Isaiah 28:11-12; Acts 3:19); they looked for a deliverer who would deliver them from Rome (Acts 1:6; &c.). If Daniel 9:27 is telling us that little horn confirms this covenant, then we expect Israel s right to possess the Promise Land to be the issue. What this means to us practically is that Temple worship may resume, and Israel might even reoccupy her land and still the prophecy of Daniel 9:27 might not be fulfilled. That is important because if believers jump to the conclusion that the seventieth week has begun because a third Temple is constructed, or because Israel makes some military moves that extends her occupation to the borders of ancient Canaan, they could make a drastic mistake that could literally overthrow the faith of many (See 2Tim. 2:18). We need to get it right; and the way events are shaping up, we had better get it right now. Before we go further, please understand the Scripture makes it plain, in the last days, Israel will occupy most, if not all the territory of her promise land. Notice, for example, in Genesis 49, Jacob outlines a prophecy concerning Israel that is scheduled for fulfillment in the last days (Gen. 49:1). Jacob prophesied that in the last days Zebulun will occupy the northern coast of Israel all the way up to and including Sidon (Gen. 49:13). But from the days of Joshua throughout the history of the kings, Zebulun s borders never included the northern coast of Israel, or any coastline for that matter. Ashur occupied that section of Canaan. Besides that, Ashur never extended its borders to include Zidon (Sidon; in modern Lebanon). This is interesting on two points. First, it

195 191 shows that the borders of Canaan, promised to Israel, are likely more extensive than what Israel ever occupied. Second, it shows that in the last days, the borders of Israel will not necessarily follow those established in the ancient kingdom of Israel. Therefore, if we are watching for Israel to occupy her Promised Land as a signal that Daniel s prophecy has been fulfilled, we cannot know for a certainty when that has occurred. It is certain Israel does not presently occupy that territory; but how much land and in what border definitions, will Israel have to occupy it to fulfill this prophecy? Frankly, these borders are not sufficiently defined in Scripture to make it a clear indication of when Daniel s prophecy is fulfilled. Therefore, we have seen that Israel s borders cannot signify the fulfillment of Daniel s prophecy, nor Israel s Temple. I must repeat, for fear of being misunderstood, Israel s borders and the building of the third Temple are very significant prophetic events that signal we are entering into the last of the last days. By themselves, however, they do not signify the fulfillment of Daniel s prophecy of the seventieth week. Another important matter to consider is whether the covenant confirmed by little horn mentioned in Daniel 9:27, is actually a confirmation of the covenant of God with Israel? The answer must be, No! Notice that this covenant that is confirmed is confirmed for only a limited time of seven years. This tells you that little horn is not fulfilling God s promises to Israel regarding her land. God promised they would inherit it for an everlasting possession (Gen. 17:8). Seven years do not qualify as everlasting. Here is the essential point regarding identifying the covenant in Daniel 9:27 as the covenant of God with Israel. First, only God can actually confirm His covenant with Israel. Second, God already confirmed it with Abraham (Gen. 15:5-7; 18), and Israel (Deut. 29:14), by His oath (Heb. 6:16,17). It does not require confirmation, only fulfillment. Israel will never be established in her Promise Land until Shiloh come (Gen. 49:10); i.e., Christ. The bottom line is that little horn will not fulfill God s promises for Israel; however, he will no doubt attempt to appear to do so. And that is what brings us to our next point in our discussion of what is the covenant that little horn confirms. Isaiah prophesied that Israel would enter into a covenant with Death, and come into an agreement with Hell (Isaiah 28:15). He declared that this covenant with Death, and agreement with Hell would not stand (Isaiah 28:18). Most Bible students agree that the rider of the four horses of the Apocalypse is none other than Daniel s little horn, the king of fierce countenance (Revelation 6:1-8). The following shows why I believe this conclusion is sound. Note that the seven-sealed book of Revelation culminates with the sixth seal which clearly is indicative of the end, when all the nations of the world are judged (Rev. 6:12-17). The seventh seal is silence, indicating all related to the work He set out to accomplish on this present earth is accomplished, and a new beginning is about to commence. More on this later, but I think the seventh seal is like the seventh day of creation, when God rested from all His work (Genesis 2:2). In any event, the sixth seal makes it clear that the prophetic time of the seven seals corresponds to the prophetic time of Daniel s revelations. Let us overview the relationship between the seals of the Apocalypse and Daniel s revelations about the coming of the king of fierce countenance. Notice that the four horses of the Apocalypse (Revelation 6) arise in succession because of the opening of the

196 192 first four of the seven seals of the seven-sealed book (Rev. 5:1, 6:1-8). If you study the prophecy of the Revelation, you will see that it prophesies the coming of a world ruler who wreaks great havoc upon the earth (Rev. 13,17). This corresponds to Daniel s prophecies regarding little horn. When we study the development of the seven seals, we find that the first four horses clearly parallel what Daniel reveals about the rise of little horn to world dominion. Then, the fifth seal reveals souls in heaven crying for vengeance upon the Antichrist rulers of the earth to avenge their blood upon those who dwell on the earth at that time (Rev. 6:9-11). This corresponds to Daniel s revelation that little horn will wear out the saints of the Most High (Daniel 7:21,25). The sixth seal shows fulfillment of Jesus prophecies concerning the coming of the Lord to the earth to execute vengeance upon those who dwell on the earth (Matthew 24:29-30; see also Joel 2:31-32 with Rev. 6:12-17). This corresponds to Daniel s revelation concerning how little horn comes to his end (Daniel 2:34,45; 7:9-14). Since Revelation 6 clearly culminates with the coming of Christ to the earth to execute the wrath of God upon the wicked, we may be certain this corresponds with Daniel s prophecy regarding the coming of the Son of Man to establish His kingdom upon the earth. Therefore, it is equally certain that the personality identified in the four horsemen of the Apocalypse is none other than the little horn, the king of fierce countenance who rises to power in the time of the end and is the personification of the Antichrist spirit that opposes God (II John 1:7). Do four different riders ride the four horses? Many think so, but more and more Bible students are coming around to seeing what many of us recognized many years ago. The four horses of the Apocalypse are a representation of the development of the Antichrist from a relatively benign ruler, to the most vicious monster to ever wear a crown among the kingdoms of men. I will summarize the reasons for this conclusion below. First, we note that the language of the passage (Rev. 6:1-8) indicates very distinctly that the horses are distinct, but the horseman of each horse is not so distinguished. It merely repeats each time something to the effect as follows: to him that sat thereon. Therefore, the language of the text does not require us to conclude the rider of each horse is different, only that the horse Isaiah Second, we know from our study of Daniel that the focus of the cosmic conflict comes down to two main personalities: the Son of Man and the son of perdition (2Thes. 2:3). Therefore, it certainly seems reasonable to conclude the significance of the development indicated by the ride of the four horses represents the development and rise of this key world ruler in the end. Third, the development of the prophecy of the four horses corresponds perfectly with what we know Scripture teaches about the development of the career of little horn. He begins as a relatively benign ruler, winning support for his policies by vain flatteries and promises of peace (Daniel 8:25; 11:21, 32, 34). Next, he wields a mighty sword and cuts down many (Daniel 11:44). He will gain power over the economies of the world (Daniel 11:43; 8:25). Finally, he will be revealed as a dealer of death empowered by Satan himself (Daniel 8:24-25; 11:38-44). Now consider the four horses of the Apocalypse in light of Daniel s revelations about the rise of little horn.

197 193 The first is a white horse, and the rider has a bow; he is given a crown, and he goes forth conquering and to conquer (Rev. 6:2). Many have observed that this seems to indicate a ruler who recently has come to power, (he is given a crown), and he has a bow, but apparently, no arrows. How can such a ruler succeed at conquering? Many have understood the symbol of the ruler with a bow and no arrows to indicate a ruler advancing a policy of disarmament (Isaiah 2:2-5). He has the capacity to deliver the arrows; but he goes forth to conquer with an empty bow. Maybe he has destroyed all his missiles? Many have concluded this corresponds to the beginning period of the rise of little horn; when he is a relatively unknown, or at least he is recognized as a nonthreatening ruler, who comes to possess the delivery system(s) and perhaps also the payload for atomic warfare, but he uses this to advocate for peace, or disarmament. This corresponds to Isaiah s prophecy (Isaiah 2:4). Isaiah 2:2-5 is not a prophecy of the millennium, rather it s a prophecy that has fulfillment in the period leading up to the Day of the Lord, not after (Read Isaiah 2:1-12, and consider the chronology indicated in that passage). Therefore, Isaiah 2:4 is a statement of policy before, not during the Millennium. Note that Joel 3 is another passage where the context is very specifically the time of the end; and in the light of that observation, notice that in Joel 3:10, the call is to beat the plowshares into swords. That is a reversal of Isaiah 2:4. Clearly, this means, the policy to beat the swords into plowshares precedes this time of Armageddon described in Joel 3. Get the point? Clearly, the Scripture reveals, there will be a time of phony peace, when there will be a general policy of disarmament in the earth; but this will be reversed in the end. All of this corresponds to the white horse, and its rider is clearly the little horn when he first rises to power, or receives his crown. He begins by going forth to conquer the world with flatteries and promises of peace. In this first stage, little horn rises to world prominence in the political realm. The second is the red horse, and to the rider is now given a great sword (Rev. 6:3-4). We notice he is given power to take peace from the earth (Rev. 6:4). That must mean some sort of peace was there to be taken away; which, of course, reinforces the point made above about the nature of the activities of the rider on the white horse. We note a great sword is given unto him This corresponds with the second stage in the development of little horn. First, he flatters and promises peace; and by this, he destroys many That is, he brings them into subjection to his rule and destroys their ability to resist his authority. Now little horn has world dominating military superiority, and he is a worshipper of the god of forces (Daniel 11:38). We know that after little horn rises to become a king of fierce countenance he begins having conflicts with various nations, and peace is gone from the earth (Daniel 11; (I will address the issue of applying the first half of Daniel 11 to history leading up to and including Antiochus Epiphanies later.)). The third is the black horse. Clearly, the black horse represents economic power over the world, and that is the third stage in the rise of little horn to world dominion (See Daniel 11:43). It s interesting to note this dominance over the economies of the world is mentioned by Daniel toward the end of little horn s first three and one half years, just before he is cut down; soon after the abomination of desolation. Remember what we learned in our last Chapter about the significance of the expression prince that shall come? Consider that in light of the fourth horse.

198 194 This fourth horse is of particular interest to us. If the rider of these horses is the same end time world ruler, and these four horses represent the development of his career from its beginning to the time he has come to full power in the earth, we see that the mask is removed and this ruler is revealed for who he really Isaiah Revelation 6:7-8 shows us that the rider is Death, and his companion following after him is Hell. We observe that this fourth horse rider destroys using the combined powers represented in the first three horses, which argues powerfully for the conclusion that it is in fact the same rider. At this point, this rider has taken dominion over 1/4 of the entire planet. When he comes to this place, where he has political, military and economic power over 1/4 of the entire earth, he sets about to bring the entire earth under his dominion (Revelation 6:7-8). He rises from little horn to the king of fierce countenance. The scornful rulers of the Jews in Jerusalem at this time are afraid of his power, and they vainly imagine that they will escape his scourge over the earth by making a covenant with him (Isaiah 28:14-18). We note that the covenant he makes with Jerusalem is not made with all the Jews, only with ye scornful men, that rule this people which is in Jerusalem (Isaiah 28:14). Revelation 12 makes it clear there is a remnant that will refuse to follow this king. Now, consider There can be no question at all that the covenant Daniel speaks of in Daniel 9:27 must be this covenant that the scornful rulers of Israel make with Death (Isaiah 28:15-22). Likewise, there can be little doubt that the Spirit intends for us to recognize the rider of the fourth horse is the personality with whom Israel enters into this covenant. From our earlier study, we know that, essentially, the covenant of God with Israel is a promise that Israel will possess her land for an everlasting possession, but we see in Daniel 9:27 that the covenant little horn confirms is for a limited time of seven years. It seems clear to me that little horn is not confirming God s covenant with Israel. Nonetheless, it is likewise clear that little horn presents himself as Messiah, and attempts to establish himself as the messenger of the covenant prophesied in Malachi 3:1. Daniel reveals that little horn exalts himself, even to the Prince of the host, and this suggests he presents himself to Israel as their long awaited Messiah (Daniel 8:11). We know Satan is a copycat; he fabricates spiritual forgeries of genuine spiritual power (2Co. 11:14; Rev. 13:14; II Thessalonians 2:9). His delusions are so effective they would deceive the very elect themselves, if God allowed it (Matthew 24:24). He will enter into the Temple of God and call himself God (2Thes. 2:4; see Daniel 11:36-38). All of this is rightly understood as indicating this little horn will attempt to pass himself off as Israel s Messiah, and to do this, it seems there is little doubt, he will make it appear he is accomplishing something no other Christ has been able to do secure Israel in her land. It plausible to suggest the Holy Spirit intended that we should think of God s covenant with Israel when He specifies the covenant in Daniel 9:27, for this reason. However, as I have shown above, it is a mistake to assume the Divinely ordained conditions of that covenant must be met before the prophecy of Daniel 9:27 can be reckoned as fulfilled. For example, Israel will not repent, and fulfill Leviticus 26:40-46 when she covenants together with little horn. I am confident the covenant mentioned in Daniel 9:27 is not the covenant of God with Israel. However, we know little horn desires to establish himself as Israel s Messiah, and there is little doubt he will do so, at least in part, by presenting himself as the guarantor of her Promised Land. Yet this covenant he confirms will be a compromise with the devil; a contract with Death and Hell.

199 195 Therefore, neither the rebuilding of the Temple nor the re-occupation of the Promised Land will necessarily mark the beginning of the seventieth week. Also, it s not necessarily the case that a peace treaty in the Mideast will mark its beginning. As I shall show below, I expect all these things to occur before the beginning of the seventieth week of Israel. The elements of fulfillment must include the following: it must involve the ratification of an agreement between the rulers of Jerusalem and the end time world ruler; it must be specified as a seven year agreement; and very likely it will be related somehow to Israel s covenant with God, and specifically, with her right to the promise land. What event are we looking for that signals the fulfillment of Daniel 9:27? A speculative scenario that fits the facts we have established could look like thisaiah We know Israel will be in her land, with her Temple and that she will be sustained by Babylon (Isaiah 2), which will become the economic center of world commerce (Revelation 18). This requires that some kind of peace will be worked out in the Middle East. We know that idolatry will be rife throughout Jerusalem and a policy of religious tolerance will prevail throughout the region which suggests some form of democratic governance will finally prevail in the Middle East. Disarmament will be the politically correct sentiment of the world, and capitalizing on this sentiment, the white horse rider begins his rise to power. Jerusalem becomes the spiritual Sodom of the world. As the world struggles to establish the vision of Isaiah 2 and Micah 4, turmoil continues moving the international community to invest more and more of their hopes for world peace in little horn. To enforce the peace he is given a great sword, and so the red horse rider begins his ride. The economic turmoil this will inevitably create motivates the international community to commit to little horn the reins of economic control the ride of the black horse begins. Something goes wrong, and Israel either is attacked by her neighbors, or finds some pretext to attack her neighbors and occupies the territory of the Promise Land, with the borders as indicated in Jacob s last days prophecy. This stirs great international controversy, and the world comes to the brink of Armageddon. The prince that shall come rides in on his pale horse, and offers to secure Israel if the scornful leaders enter into a seven-year covenant with him to resolve the issue (Isaiah 28:15-18). Perhaps this is a peace treaty between Israel and her neighbors, or perhaps it is an agreement between little horn and Israel alone; all that is necessary is that Israel makes a covenant with Death (Isaiah 28:15-18). It seems probable that they will covenant together to implement little horn s seven-year plan to resolve the controversy of Zion. At this confirming of the covenant between Israel and Death, the seventieth week of Daniel begins. Understanding what it means to confirm the covenant Another relatively minor but important observation that supports the conclusions offered above comes from a study of the word the Holy Spirit selected to convey the idea of confirmation of the covenant in Daniel 9:27. It s the Hebrew word transliterated gabar (Strong s 1396). The reason that is interesting is that Daniel 9:27 is the only time this word is translated confirm, although clearly, the word includes that signification and without any doubt conveys that thought in our text. The usual Hebrew word translated confirm is quwm (koom; Strong s 6965). Let s consider the particular distinctions between these terms.

200 196 Koom (Strong s 6965) is usually translated arise, rise up, stand, etc. It s used to convey the notion of establishing something. Gabar (Strong s 1396), on the other hand, generally is translated prevail, or other words signifying that same idea. Consider, for example, when the Holy Ghost desired to point out the Lord wanted to confirm the covenant, He consistently used the word koom, (See Gen. 17:7; and Lev. 26:9; translated establish). Therefore, it seems to me significant that the Holy Spirit chose to use another particular word with reference to the confirmation of the covenant accomplished by the prince that shall come Gabar signifies there is some controversy involved, and that he prevails to get this covenant ratified, if you will. Another way to look at it is that little horn makes the covenant prevail; i.e., he succeeds at getting many in the world to agree to accept Israel s right to the promise land and prevails at getting them to commit to a seven year plan whereby this will be accomplished. This is certainly a reasonable scenario, and acceptable within the framework of the insights we have from Scripture. Important Bible prophesy regarding the establishment of Jerusalem in the last days Now allow me to detail some insights into the prophecies of Isaiah and Micah that show clearly why I believe the third Temple will be built and Israel will occupy her promise land in a configuration of borders unlike any she has secured before, and all this will occur before little horn prevails to confirm his covenant with her. The prophet Isaiah reveals that in the last days, the Jews will be worshipping in Jerusalem, upon Mt. Zion in the Lord s House (Isaiah 2:1-2). Many think this is a millennial prophecy; i.e., that it is fulfilled after Jesus returns to the earth and establishes His kingdom (Rev. 19:11-20:7). The reason is because of verses 3-5: And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. O house of Jacob, come ye, and let us walk in the light of the Lord. There are several particulars we might examine in this passage which show why the language of this statement ought not to be taken as a prophecy about the millennium, but rather as a revelation of what many people shall go and say during the last days. If our focus was a study of Isaiah s prophecies, we would offer that commentary. For the present, consider the following very simple proof that this passage is not a prophecy about the millennium; but, in fact, it s a revelation of what the false prophets (II Peter 3:3) will have the people saying in the last days. Notice, it says nation shall not lift up sword against nation ; and yet we know that at the end of the millennium, Satan will be loosed, and he will stir up the nations to lift up their swords against Israel one final time (Revelation 20:7-9; this is the battle of Gog and Magog against Jerusalem mentioned in Ezekiel 38, especially 38:16, 21). My point is that if Isaiah 2 is a prophecy about the millennium, Satan is going to succeed at making the prophecy fail; and since we know that is not going to happen, we know Isaiah 2 is not a millennial prophecy. However, while the above is sound argument to support my conclusion, verse six in Isaiah chapter two

201 197 confirms it. Notice that after the Spirit reveals Jerusalem will be exalted among the nations, and many people will be saying the mantra of the end times encouraged by false prophets saying peace, peace when there is no peace (Jeremiah 6:14), verse six says, Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers. (It s important to note, Israel was not, at the time of this prophecy, nor in the period leading up to the captivity under Nebuchadnezzar, replenished from the east. Therefore, this prophecy cannot have application to the destruction of the Temple by Nebuchadnezzar.) The word therefore tells us that what follows it is consequent upon what precedes it. Notice, God declares that because of the condition of the people as described in verses 2-5, He has forsaken the house of Jacob. This statement about God rejecting Israel in verse six seems to come out of nowhere; after all, verses 2-5 suggest Israel is in favor with God. The explanation is given next; it is because during this time they are being replenished from Babylon, i.e., the east. Here they are saying this false prophecy, which, by the way, contradicts Jesus own prophecy about the last days (Matthew 24:7; compare Isaiah 2:1,4), while they are replenished from the east ; i.e., Babylon. Scripture teaches that in the last days, all the nations of the world will be economically tied to Babylon (See Revelation 18:19). The time during which the false prophecy exposed in Isaiah 2:2-5 will become the mantra of the one world government, is the time during which Israel will be replenished from the east. It is also described as a time when Israel will be overrun with paganism, and the occult (Isaiah 2:6-9); full of abominable idolatry (See Daniel 8:23-25; 9:27). Notice that immediately following this, the prophet Isaiah describes the coming of the Day of the Lord (Isaiah 2:10-22; compare Rev. 6:12-17). It is appropriate to conclude the events described in Isaiah 2:1-9 occur precedent to what is described in Isaiah 2: That means the events described in Isaiah 2:2-5 occur before the Day of the Lord, not after. We know the millennium comes after Christ s return to the earth. And, now finally, consider the parallel prophecy to Isaiah 2, in Micah 4:1-7, and the conclusion that Isaiah 2:2-5 describes conditions as they will prevail in the world before the millennium, in the time of the end leading up to the Day of the Lord, becomes incontrovertible. Clearly, Micah 4 is a parallel prophecy with Isaiah 2. As with Isaiah, some time working through the language of Micah 4 would show without any doubt that it presents a scenario where Israel is favored among the nations but full of idolatry; that at this time God calls out His remnant (Rev. 12:7-17), who is led out of the city into the wilderness, and then God delivers her and God judges the nations (Micah 4:1-13). But one verse is all we need to show this is not a millennial prophecy. Notice verse 5 in Micah 4, For all people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever. Does any prophet declare that during the kingdom of Jesus Christ on earth, every man will walk in the name of his god? Absolutely not! However, this perfectly describes things as they develop leading up to the coming of Christ. Consider that America is in Iraq even today attempting to establish exactly the sort of government in the Mideast that would result in every man walking in the name of his god while Israel is allowed to walk in the name of the Lord their God. Surprisingly, you and I and every Christian who understands our dispensation would agree it s what ought to be done. Religious freedom, soul liberty, freedom of the conscience of man is right and appropriate in this dispensation of the Gospel of Jesus

202 198 Christ. Isn t it amazing that you and I are going to find ourselves supporting and actually rooting for this prophecy to be fulfilled that will ultimately result in Jerusalem being overrun with idols. Anyway, back to the main point of this Chapter. Do you see that these prophecies make it clear the third Temple will be built on Mt. Zion; Temple worship will be reinstituted; and some sort of peace arrangements will be made allowing the Jews to do these things? Somehow, the nations will be brought to enthusiastically support the peace plan outlined in Isaiah 2:2-5; and the result will be Israel replenished from Babylon economically and religiously; so much so, Jerusalem will spiritually be called Sodom (Rev. 11:8). The prophecies of Isaiah and Micah make it clear that within the period the Bible identifies as the last days Jerusalem will be exalted among the nations as the peace center of the world; Jerusalem will advocate religious freedom, and join the nations in a peace plan that will encourage disarmament. This will occur during the time when Babylon will have risen to become the great economic center of the world. The third Temple will be functioning, and Israel will be a land of full religious diversity. Now, what about the border configuration I mentioned earlier. Jacob s prophecy makes it clear Israel will occupy much more territory than she does at present; Zebulun will establish borders all the way into Lebanon, as far as Zidon (Genesis 49:1-2, the last days ; 49:13 all the way to Zidon). Remember, Ashur occupied that area during the Judges and the Kings; and even Ashur did not establish his borders as far north as Jacob s prophecy declares will be the extent of Zebulun s territory. This prophecy of the last days tells us not only that Israel s territory will include areas not originally established by Joshua, the Judges and the kings; also that the boundaries of the tribes are going to be different. Conclusion: This study should provide sufficient background to support the more general observations offered in Chapter 16. END of CHAPTER SIXTEEN (APPENDIX)

203 CHARTS Page 199 of 217 Nebuchadnezzar s Dream Image Daniel BC Death of Josiah, beginning of the reign of Jehoiakim Jeremiah declares the kingdom has been taken from the Jews and that Jerusalem, along with the rest of the world has been given to the hand of Nebuchadnezzar thus beginning the 70 years of desolation prophesied by Jeremiah. The first section of Nebuchadnezzar s dream image begins the Times of the Gentiles with the golden age of Babylon. 539 BC Babylon conquered by Darius the Mede (The Babylonian Gubaru), beginning the second section of Nebuchadnezzar s dream image the silver torso the Persian Empire under Cyrus and conclusion of the 70 years desolation prophesied by Jeremiah. Cyrus decrees the Jews may return to rebuild Jerusalem thus beginning the prophecy of the 70 Weeks of Israel by Daniel. 333 BC Alexander the Great engages the armies of Persia (333 BC), moves his army into Tyre and sets up a siege (332 BC), moves into Palestine, is welcomed by the Jews who surrender Jerusalem to him without resistance (332 BC), returns north and completes the destruction of Persia in 331 BC. This begins the third section of Nebuchadnezzar s dream image the belly and thighs of brass. In 327, Alexander dies, and his four generals divide the kingdom among them. By 319, the boundaries of the four kingdoms are relatively stable, with the exception of the border between the northern (the Seleucid Assyrian) and the southern (Ptolemiac Egyptian) kingdoms. Jerusalem changes hands between these two kingdoms 7 times, until 195 BC, when the Seleucid king, Antiochus Epiphanes begins his rule. During the reign of this king, the Jews attempt to establish the visions of Daniel in the Maccabean revolt. For a short time, Jerusalem comes under the control of the Maccabees, but they are never able to re-establish the kingdom. 63 BC Pompey conquers Jerusalem and begins the fourth kingdom, the fourth section of Nebuchadnezzar s image the iron legs. Jesus Christ is born in 5 BC, offers the gospel of the kingdom to the Jews beginning with the baptism of John (cad 26) in which the Lord would have restored Israel to her land and earthly kingdom. This offer was officially withdrawn at the declaration of Paul that the gospel would be taken from the Jews and sent to the Gentiles, awaiting the arrival of the nation that would bring forth the fruit of the kingdom (cad 64). In AD 70, Jerusalem was destroyed, beginning the days of wrath upon this people which will continue until the end of the times of the Gentiles. The fourth kingdom becomes spiritually divided when Constantine marries Rome to the apostate church in AD 313. It becomes politically and geographically divided and weakened in AD 395. AD 395 The fourth kingdom is formally divided and weakened. This begins the period of the feet of Nebuchadnezzar s dream image.

204 CHARTS Page 200 of 217 Conclusion of Daniel s Interpretation of Nebuchadnezzar s Dream Image 63 BC Daniel focuses his attention on the fourth kingdom, the legs of iron and feet and toes of iron and clay (Daniel 2:40-45). First, the fourth kingdom will be particularly noteworthy for its strength (Daniel 2:40), and its duration, since it continues to the end of the vision (Daniel 2:40-45). The next kingdom to follow is the kingdom of God s dear Son (The Stone ) (Daniel 2:44-45). Second, the fourth kingdom passes through three phases. In the first phase, represented by the legs of iron, is strong and subdueth all things (Daniel 2:40). (The two legs of the image do not represent the division of the Empire. Its division is symbolized by the mixture of iron and clay which begins at the feet, which shows that the division of the fourth kingdom marks the beginning of the period represented by the feet of the image.) The feet and toes represent the second phase of the fourth kingdom. The fact that a mixture of iron and clay is used to represent them indicates that the kingdom will be divided. (The fourth world kingdom from Babylon is Rome. Constantine was the last emperor to rule a united Roman Empire. After his death, his three sons fought for dominion, until, in 395, the Empire was permanently divided between east and west (Daniel 2:41). Next, the toes of the image are brought into focus (Daniel 2:42). They represent the third phase of the fourth kingdom. That they are represented by a mixture of iron and clay is again brought to our particular attention (Daniel 2:42). In this case, it represents the fact that in the time of the ten toes, the kingdom will be partly strong, and partly broken. Yet, there is one more mysterious meaning attributed to the mixture of the iron and clay. Daniel 2:43 says it means they shall mingle themselves with the seed of men. We are told this effort will fail. Many conclude this refers to an effort on the part of these end time rulers to incarnate devils. Others suggest that these ten toes represent devils that will attempt to cohabitate with men. Third, the ten toes represent ten kings (Daniel 2:44). After Daniel reveals the bizarre experimentation that will take place in the time of the ten toes, he says, And in the days of these kings. This reveals that the ten toes are ten kings. Fourth, it is in the days of these ten kings that Messiah (the Lion of the tribe of Judah) will return to establish His kingdom (Daniel 2:44-45). This kingdom will never be destroyed and will not pass from one people to another, but will stand forever. This is important with regard to the millennial kingdom spoken of by the Apostle John (Revelation 20). The so-called millennial reign of Christ is a misnomer. Christ s kingdom never ends. A careful reading of Revelation reveals that the millennium is the period during which Satan is bound in the bottomless pit. The kingdom of Christ continues even after Satan is released, and even after he has brought against His kingdom the nations of the earth in the final conflict, which results in Satan being cast into the Lake of Fire. Fifth, we notice that the stone that represents the coming of this kingdom, is cut out of the mountain without hands. This signified to Nebuchadnezzar that kingdom it represents comes from a certain mountain. The mountain is used to represent a kingdom, such as Babylon (Jeremiah 51:25). In Isaiah 2:2, the mountain is used to refer to the exaltation of Jerusalem above the kingdoms of the earth. The question is whether this mountain from which the stone was cut refers to Babylon or Jerusalem. Probably all Bible students would

205 CHARTS Page 201 of 217 be inclined to consider it Jerusalem. However, we remember that Abraham, of whom is the promised seed was called out of Ur of the Chaldees; that is, Babylon. Nebuchadnezzar was Chaldean. Special Note: 5 BC AD?: Jesus Christ, the rock of offense and the stone of stumbling (Isaiah 8:14; Romans 9:33; I Peter 2:8) came into the world as the Lamb of God (5 BC). John the Baptist begins preaching the kingdom of God (Matthew 3:2) and baptizing at about AD 26. John testified that those he baptized would be presented to Christ as His Bride (John 3:38-39). (Of course, only those who believed on Him that was to follow received his baptism legitimately (Acts 19:1-7).) Thus was begun Jesus Church. Jesus testified concerning John that while all the prophets, and the law, prophesied until John, from John forward, the kingdom of God is preached and everyone presseth into it (Luke 16:16). Jesus also informed us that from John the Baptist forward, the kingdom of heaven suffereth violence, and the violent take it by force (Matthew 11:11-13). After John baptized Jesus, our Lord was led of the Spirit into the wilderness to be tempted of the devil (Matthew 4; Luke 4). During Jesus temptation in the wilderness, Satan revealed that at that time all the kingdoms of the earth were in his power (which, of course, includes all the kingdoms represented in Nebuchadnezzar s image). Satan understood that Jesus had come into the world as the legitimate heir of the kingdom and as soon as John began preaching the kingdom of God Satan began warring to hold on to his power. John the Baptist and Jesus Christ offered to Israel a restoration of their earthly kingdom. Jesus defeated Satan, and the kingdoms of heaven and of earth were transferred into His power (Matthew 28:18). Jesus commissioned His church with the keys of the kingdom (Matthew 16:19) and the power of the kingdom (Matthew 12:28), which is the Holy Ghost sent down from heaven (I Peter 1:12; Acts 1:5-8), to fight the spirit of antichrist that is in the world (I John 4:3; II Thessalonians 2:7-8). Jesus had prophesied that the Kingdom He offered to Israel would be rejected by her, that Jerusalem and the Temple would be destroyed, and the kingdom would be given to another nation bringing forth the fruit of repentance (Luke 19:41-43; 21; Matthew 21:43). AD 29 AD 70: (Not specifically noted on the chart) Jesus was crucified the Lamb was slain (AD 29). After He arose, He instructed His disciples in the kingdom of God (Acts 1:3). He commissioned His church to preach the gospel of the kingdom, teaching all nations (Matthew 28:18-20). He departed, but sent His Holy Spirit to guide the church in this work of preaching the Gospel of the kingdom. The ends of the world begin at Pentecost. The Spirit has been sent to reprove the world of sin, righteousness and judgment (John 16:7-13), the sign gift of tongues signals the formal presentation of the kingdom to Israel (I Corinthians 14:20-21; Isaiah 28:10-11). The rock, the stone the builder s rejected is in place at the head of the corner, the foundation is completed in the Apostles and Prophets and the Church, with the keys of the kingdom begins preaching the gospel with the Holy Ghost sent down from heaven. The kingdom was offered to Israel, but she refused. Paul declares the gospel (of the kingdom) was taken from Israel and sent to the Gentiles (Acts 28:28). The Jews stumble on the stumbling stone, and rock of offense. This declaration occurred in AD 67. In AD 70, Jesus prophecy regarding the Temple was fulfilled (Luke 21). Thus began the days of wrath upon this people (Luke 21:23). AD 70 Present: (Not specifically depicted on the chart) The kingdom that was promised to a nation bringing forth the fruit of the kingdom awaits such a nation to rise. The warfare for the kingdom rages spiritual warfare between the Holy Spirit of Christ in the believer resisting the antichrist spirit in the world continues with the violent taking the kingdom by force of arms in service to the god of forces (Daniel 11:38) while the soldiers of Christ war against the spirit of antichrist with weapons that are not carnal, but mighty through God to the pulling down of strongholds (Ephesians 2:2; 6:12-18; II Corinthians 4:3-6). Many believe, with justification, that America received the kingdom following the great revivals of the 1700s. We live in the time of the end, and expect to be removed from this earth to meet Jesus Christ in the clouds at any time. When we are removed, that night will come of which Jesus spoke, in which no man can work (John 9:4; see I Thessalonians 5; and Daniel 7:7).

206 CHARTS Page 202 of 217 AD 395 Begins the period symbolized by the feet. At some time in the future, the kingdoms represented by the four beasts of Daniel 7 will rise from the sea. This depicts the geopolitical organization of the kingdoms represented in Nebuchadnezzar s dream image as they will appear when Little Horn rises to world power. AD? The diagram attempts to show that the four beasts correspond to the geopolitical kingdoms represented by the dream image of Nebuchadnezzar, as they will appear in the days leading up to the appearance of little horn. The exact borders of these nations are not revealed. It is likely that they will vary over the process of time. However, because Daniel specifically declares the fourth beast to be the fourth kingdom (Daniel 7:23), and because he reveals that these kingdoms are contemporary with one another (Daniel 7:11-12), we are confident the first three beasts are extensions, geopolitically, of the first three sections of the image. Thus, the lion symbolizes ancient Babylon and includes modern day Iraq, Syria and Lebanon. The bear symbolizes Medo-Persia and includes Iran, Russia and possibly China. The leopard represents Eastern Europe and the fourth beast symbolizes Western Europe. The little horn comes from one of the kingdoms of Eastern Europe (probably Tyre, in Lebanon) and rises to the status of a world-class ruler when he subdues three of the horns (kings) of the fourth beast; that is, Western Europe. Some features of these beasts and of this prophecy are paradoxical. For example, we note that Daniel says the four beasts arise out of the sea (Daniel 7:2-3), and out of the earth (Daniel 7:17). This suggests a dual signification of these symbols. In addition, we notice that the ten horns of the fourth beast are ten kings (Daniel 7:24), and yet each beast is said to be one of four kings, which shall arise out of the earth (Daniel 7:17). If the beast is, itself, a king in what relation to this king does its ten horns stand? We are sure that each respective beast represents both a kingdom, and a future king that will arise from the earth to rule that kingdom. Notice, for example, that in Daniel 7:17 we are told plainly that these four beasts are four kings, which shall arise out of the earth. In Daniel 7:23, we are told that the fourth beast is the fourth kingdom upon earth. Clearly, each beast represents both a kingdom, and a certain future end time ruler of that kingdom. This probably also helps us understand the distinction between the beasts rising from the sea (Daniel 7:2-3), and their respective kings arising out of the earth (Daniel 7:17). The idea seems to be that the kingdom rises out of the masses of people (see Revelation 17:15), while the individual king of that kingdom is identified as earthly, that is, of the earth (see James 3:15 and John 3:31). As for the enigma of the fourth beast being a king and the ten horns of that beast being ten kings, consider what follows. First, remember that each beast is a kingdom that very likely consists of multiple nations with their respective rulers. The fourth beast is a clear indication of that. It follows, therefore, that out of the earth there will arise four significant and powerful rulers who will unite the

207 CHARTS Page 203 of 217 nations represented by the respective beasts near the time that little horn subdues three horns of the fourth beast. The question, however, is that if little horn is a representation of the end time world ruler we call Antichrist in the early stages of his rise to power, how is it that he subdues three kings of the fourth kingdom without having to address the king represented by the beast? Hence, it seems necessary to conclude these kings are the spiritual principalities behind these kingdoms, and that each one takes on a physical counterpart. In the case of the fourth beast, it is appropriate to suggest little horn is the physical ruler who is the counterpart of the spiritual principality governing the kingdom represented by the fourth beast. (We notice that little horn does not remove the horns for the beast continues to have ten, nor does little horn become an eleventh horn on the fourth beast apparently, he becomes identified as the beast.) The concept of a spiritual entity manifesting in a physical ruler should not be surprising to anyone familiar with the truth that devils do sometimes inhabit individuals (Luke 22:3). Furthermore, this might provide insight into the mystery of the third meaning of the mixing of iron and clay (Daniel 2:43) where we are told that in the days of these kings (the ten toes) they shall mingle themselves with the seed of men. Consider the enigma of Ezekiel 28:2, where we are certain the prince of Tyrus is a reference to Satan (Ezekiel 28:11-16), but at the same time, the Scripture declares that this prince of Tyrus is but a man (Ezekiel 28:2). A note regarding the placement of the four beasts in prophetic chronology: We know the four beasts are contemporaries (Daniel 7:11-12). The prophetic time of the vision is when little horn subdues three of the ten horns of the fourth beast (Daniel 7:7-8). That means the prophetic period of the vision is the beginning of little horn s rise to world power, the period Scripture refers to as the time of the end (Daniel 8:17). However, since the four beasts must be in place before little horn subdues three of the ten kings represented by the ten horns of the fourth beast, we understand these beasts arise sometime before that event. In fact, we are told when these four beasts arise from the sea it is when the four winds of heaven strive upon the great sea (Daniel 7:2-3). (With reference to God s prophecy chart (Nebuchadnezzar s dream), if we are correct to connect the ten horns with the ten toes, the fourth beast arises at the time of the toes, very near the end.) We notice that in Revelation 7:2, there is a reference to the four winds of the earth being held back by the four angels from blowing on the earth, the sea, or the trees. Revelation 7 describes events that most students believe take place before the opening of the seven sealed book (Revelation 4:1-8:1). The first four of those seals represent the rise of the man of sin that is, the rise of little horn of Daniel 7. In Revelation 7:1-3, the four angels holding the four winds of the earth, who have been given power to hurt the earth, the sea and the trees, are instructed to hold back the winds until the 144,000 are sealed. That is interesting in light of Daniel 7:2 where we are told that when the four winds of the heaven strive upon the great sea, the kingdoms begin taking shape into the configurations represented by the four beasts in Daniel s vision. However, it should not be assumed that the four winds of the heaven are identical to the four winds of the earth. The four winds of the heaven seem clearly to indicate moving in the spiritual realm, and as the four winds of the earth are controlled by angelic beings, it seems fitting to suggest they represent the intersection of spiritual activity into the physical realm of the earth. Perhaps, therefore, the four winds of the heaven striving upon the sea indicates a gradual development over the course of this world as spiritual warfare continues to rage with the Spirit of Christ resisting the spirit of antichrist in this world. However, when the four kings arrive, notice they arise out of the earth. If we may assume the blowing of the four winds of heaven upon the sea stirs from the waters the rise of these four kingdoms, perhaps it is appropriate to suggest there is some relationship between the blowing of the four winds of the earth and the rising of these four kings out of the earth. If the Spirit intended us to make these connections, perhaps we are being directed to a clue about when these four kings appear. In that case, we may expect them to appear in the period just before little horn begins his rise to power. Finally, we notice Daniel refers to these vision as night visions (Daniel 7:7, 13). Jesus spoke of a time when a night would come upon the earth during which no man could work (John 9:4). We are the light of the world (Matthew 5:14). When the light of the world is removed from the earth, the night will come (I Thessalonians 5). This suggests to us that this vision is a prophecy about the coming of that night. This makes sense, since we now the man of sin (little horn) cannot be revealed until he who letteth is taken out of the way (II Thessalonians 2:1-10).

208 CHARTS Page 204 of 217 First Picture: (Left to right) The fourth beast kingdom goes on a rampage and tramples the earth under its feet (Daniel 7:7, 19, 23). At this time, little horn is a relatively unknown and insignificant ruler of one of the nations in the kingdom represented by the third beast (the four headed leopard). He received his kingdom by flatteries and promises of peace (Daniel 11:21; 8:25). When he subdues three of the horns (kings) of the fourth beast kingdom (Daniel 7:24), he is celebrated by all the nations of the earth and thus begins his rise to world dominion. Because of his proud words and arrogance against the Most High God, the fourth beast kingdom is destroyed. The fact that God judges the fourth beast for the blasphemy of little horns suggests that when little horn subdues three of the ten kings of that kingdom, he becomes the mouth, as it were, of the fourth beast. Sometimes God will turn a nation over to an evil ruler for judgment; in this light, it is possible that what happens is God delivers the entire fourth kingdom to the power of little horn, who destroys that kingdom. The other three beast kings lose their dominion, but they are allowed to continue for a season and a time. Second Picture: The fourth beast kingdom is removed, and only little horn and the other three beast kings continue. Because we notice that the part of the vision pointing to the return of Christ comes after the fourth beast is destroyed, and after the time and season given to the other three beasts (Daniel 7:7-14), and also because there is no mention of little horn being himself destroyed with the fourth beast, we understand the judgment described in Daniel 7:7-12 is not the second coming. This means that the destruction of the fourth beast occurs in the time before the rise of the beasts described in the Revelation (Revelation 13, 17). In fact, as we shall see when we come to our study of the Revelation, the Scarlet Colored Beast represents a uniting of all the kingdoms of the world under the Great Whore following the destruction of the fourth beast. (It is at this time that the scarlet colored beast of Revelation 17 comes up from the bottomless pit (Revelation 17:8). This beast has seven heads and ten horns. The seven heads are seven kings of this beast, and one of them represents the Emperor of Rome at the time John wrote down the Revelation (Domitian or Trajan). Another of the heads is very mysterious. It represents an eighth king, who is one of the original seven come back. We study the beasts of Revelation in another place. For the present, we bring it up to show the relationship between these four beasts and the rise of the Scarlet Colored Beast of Revelation 17. First, we note that the Scarlet beast has ten horns. It has seven heads, and it is a mysterious creature. If you count the heads of the four beasts of Daniel s vision, you have seven. This with the ten horns suggests a development occurs after the destruction of the fourth beast. We know that beast comes out of the bottomless pit. For it to have been there suggests something rather ominous, and for it to be released from there to arise on the earth suggests something even more ominous. It seems that when the fourth beast is destroyed, the son of perdition is released from his place and empowers little horn with amazing spiritual powers, so that little horn becomes identified with the beast. At this time, there is a league between the Whore (the Roman religious system) and the beast. Later, the ten horns will align with the beast, throw the Whore off its back, trample her into the ground, and burn her with fire. But, we go beyond the scope of this present study. This is when little horn takes on the spiritual prowess described in Daniel s vision in chapter 8 of his prophecy.

209 CHARTS Page 205 of 217 The above chart depicts the prophecy of Daniel BC The ram rises to power and takes the dominion, conquering Babylon in 539 BC. This is Persia (Daniel 8:20). Toward the end of this Empire, the ram begins stirring up neighboring nations against Grecia. Philip of Macedon defeats the Persians, but does not destroy the Empire. He has a son, named Alexander the Great who rises to become a great military leader. 333 BC A mighty king appears in Greece, symbolized by the notable horn of the he-goat. This is Alexander the Great. Under his leadership, the he-goat (Grecia) attacks the ram. He breaks off his assault, moves south, to Tyre, lays it under siege. While here, he is invited to visit Jerusalem. He receives a great welcome and honor from the High Priest and the Jewish people swear their allegiance to Alexander. He favors them by not destroying their city. Alexander moves back to complete his assault on the Persian Army. 331 BC Alexander completes the destruction of the Persian Empire in 331 BC, thus establishing the Grecian Empire. 327 BC The great horn, depicting the mighty king is broken. Alexander dies in 327 BC. 319 BC In its place, four horns arise, representing the four generals of Alexander the Great and the division of his kingdom among them. By 319, the four kingdoms have established their borders, with the exception of the northern (Assyrian) and southern (Egyptian) kingdoms, which war against one another alternately ruling Jerusalem. 319 to the appearance of little horn Daniel 11 offers an overview of the history from the division of the Grecian Empire to the arrival of little horn from one of these divisions. Jerusalem passes from the south, to the north, changing hands 7 times during this period. At one point, the Jews will attempt to establish the vision (Daniel 11:14). This is the Maccabean revolt that followed the desecration of the Temple by Antiochus Epiphanes. Some say this is the abomination of desolation spoken of by Daniel the prophet, however, Jesus makes it clear that prophecy was not yet fulfilled in His day (Matthew 24:15). Besides, Antiochus did not fulfill the details of the prophecy, and more than likely was operating under the same spirit that moved the Jews to attempt to, by their own strength, to establish the vision. AD? Little Horn comes from one of the kingdoms represented by the four horns of the he-goat during the closing years of the fourth kingdom. Because this end time world leader is referred to as the Assyrian (Isaiah 10:5; Micah 5:5-6), it is clear that little horn hails from the Seleucid horn of the he-goat (Grecian Empire). This Assyrian is Chaldean (Isaiah 23:13), and will no doubt be committed to a revival of the ancient Babylonian Empire. Ezekiel 31:3 reveals the connection between the Assyrian and Lebanon. Ezekiel 28 shows the relationship between this end time world ruler and the city of Tyre, which is in Lebanon.

210 CHARTS Page 206 of 217 This chart depicts the fulfillment of Daniel s 70 Weeks Prophecy in Daniel 9: The Seventy Weeks are weeks of years, or 490 years. Jesus made this clear when more than 490 years after the beginning of the prophecy, He declared that what concludes the prophecy, namely, His coming in power and glory, was still future (Matthew 24:30; Daniel 7:13). Daniel outlines six things that must be fulfilled within the 490 years: Daniel 9:24 (1) to finish the transgression, (2) make an end of sins, (3) make reconciliation for iniquity, (4) bring in everlasting righteousness, (5) seal up the vision, (6) anoint the most Holy. Daniel explains that the 490 years begins with the going forth of the commandment to restore and to build Jerusalem (Daniel 9:25). The Holy Spirit in the Scriptures of Truth points to the decree of Cyrus as beginning this prophecy (Ezra 1). He gave his decree in 539 BC. The 70 Weeks conclude, according to Daniel 9:24, either immediately after or coincident with the anointing of the most Holy, at a time the Spirit refers to as the consummation (Daniel 9:27). The consummation refers to the conclusion, or completion of the prophecy. Each of Daniel s revelations concludes with a vision of Christ coming in glory to destroy the kingdoms of this world and establish His rule in the earth (Daniel 2:44-45; 7:13-14; 10:5-7). This is called the Day of Christ (Philippians 1:6, 10; 2:16). We know this day had not yet come in the days of the Apostle Paul, and that it cannot come until the man of sin is revealed, the son of perdition (II Thessalonians 2:1-10). This revelation of the man of sin and his destruction by Christ at His coming is the subject of all of Daniel s prophecies. How do we account for the obvious fact that this prophecy is not yet fulfilled although far more than 490 years have passed since the decree of Cyrus? A careful study of the prophecy reveals it is fulfilled in stages separated by gaps of time. This feature of prophecy is not unique to Daniel s seventy weeks. There is a gap of some 2000 years, and counting, between Isaiah s prophecy concerning Christ s first coming, to proclaim the acceptable year of the Lord, and His second coming to execute the day of vengeance of our God (Isaiah 61:1-2; see Luke 4:18-19). The language of Daniel 9:25-27 indicates that the prophecy unfolds in two phases: first, 69 weeks, or 483 years, from the going forth of the commandment to restore and build Jerusalem to Messiah the Prince (Daniel 9:25-26), and second, 1 week, or 7 years, from the confirmation of the covenant for one week to the consummation (Daniel 9:27). If we accept the clear testimony of Scripture that Cyrus decree begins this prophecy, we have a problem. From Cyrus decree to restore and build Jerusalem in 539 BC to any date in the life of Messiah the Prince is a period of well over 483 years. For example, 539 BC to the birth of Christ (5 BC) is 534 years, to His Baptism (AD 26) is 565 years, and to His death on the Cross (AD 29), 568 years. Let s look more closely at this first phase of the prophecy.

211 CHARTS Page 207 of 217 The above chart shows how the first segment of the prophecy, the seven weeks, (49 years) is fulfilled beginning with Cyrus decree. The first phase of this prophecy is divided into two stages: first, 7 weeks (49 years), second, 62 weeks (434 years) (Daniel 9:25). Why? The language indicates that this first phase of the prophecy is broken up into two separate segments. One of them is 7 weeks, or 49 years in length, and the other is 62, or 483 years in duration. We notice that Daniel 9:26 reads, And after threescore and two weeks This indicates that the second stage of this phase of the prophecy is continuous, that is, it runs for a period of 434 consecutive years. We are compelled to give particular attention to the 7 weeks segment of this prophecy. The language of Daniel 9:25 indicates that the commandment to restore and build Jerusalem is completed when the street shall be built again, and the wall, even in troublous times. The Bible informs us that happened in the days of Nehemiah, twelve years after he received a commission from Artaxerxes to go to Jerusalem to complete the work that had begun earlier, under Ezra. Ezra began the restoration project when Cyrus gave the decree, in 539 BC (Ezra 1). However, Nehemiah does not come to Jerusalem until Artaxerxes commissions him in 444 BC (Nehemiah 2:1) and does not complete his work until 432 BC (Nehemiah 5:14). (Notice that Nehemiah testifies that he specifically built the street and repaired the walls in troublous times.) From the decree of Cyrus (539 BC) to the fulfillment of the prophecy by Nehemiah (432 BC) is a period of 107 years. How do we account for the difference of 58 years between Daniel s 7 weeks and histories 107-year span? The Scriptures of Truth help us sort this out. I have already shown that Jesus understood Daniel s prophecy would be fulfilled in phases separated by gaps of time (see above). I have shown that the first 7 weeks of this prophecy cover the period from the going forth of the commandment to restore and build Jerusalem to when that is fulfilled in troublous times. Notice that in Ezra 3:8, we are told that the restoration project had advanced for two years, and was then interrupted (Ezra 4:5-22). Next, notice that in the second year of Darius (519 BC) (Ezra 4:24 through Ezra 6), the restoration project resumed, and continued until his death in 485 BC. (Notice that in Ezra 6:14, the Spirit skips from Darius to Artaxerxes in His accounting of the fulfillment of the prophecy regarding the restoration of Jerusalem. That means He passed over the reign of Xerxes). Artaxerxes revived the decree of Cyrus and Darius (Ezra 7) and we know that in the twentieth year of his reign, Nehemiah was commissioned to go to Jerusalem as its governor and he led the Jews to complete the prophecy of Daniel, in which the street and the wall were built in troublous times (Nehemiah 2-8). Nehemiah completed his work 12 years after he began. When you put these numbers together, it proves to be a remarkable testimony to the accuracy of Scripture, for when you add the periods indicated in the Scripture when the Jews were directly engaged in the work of restoring and building Jerusalem it equals 49 years, or 7 weeks of years: 2 years from Cyrus to the first interruption, 35 years from the second year of Darius to his death, and 12 years from the commission of Nehemiah to the completion of his work = 49 years. The second stage of the first phase of this prophecy is a continuous run of 62 weeks, or 434 years. The language of Daniel 9:26 suggests that nothing intervenes from the completion of the 7 weeks to the completion of the 62 weeks. What is important however is

212 CHARTS Page 208 of 217 to ascertain what event marks the conclusion of the 69 weeks, or, to what does the expression until Messiah the prince refer? If we accept the above testimony from Scripture, we would count 434 years from 432 BC. That would put us at about AD 2. The nearest event in the life of Jesus that would correspond to this date would, of course, be His birth. If we convert the time span of 434 prophetic years into calendar years of days each, we get , or 428 years. (I discuss the need to use prophetic years in our calculations in the text. A prophetic year is 360 days.) From 432 BC to 428 BC takes us to 4 BC. To include all the years in the span, however, we must add one year to the math, and that gives us 5 BC. This is fascinating, because historians have discovered the dating scheme created by a monk named Dionysius Exiguus in which he calculated dates by the birth of Christ was anywhere from 5 to 7 years off in his dates. That places the fulfillment of Daniel s first phase of this prophecy with the birth of Christ in 5 BC. The above chart illustrates the gap between the sixty-ninth and seventieth weeks. The pause between the 69 th and 70 th Weeks: First, the language of the prophecy in its immediate context suggests it was the Spirit s intention that we discern an interval of time would elapse from the conclusion of the 69 th week to the beginning of the 70 th week. Notice that the conclusion of the 69 th week is the birth of Messiah the prince (see above). According to Daniel, after this appearing of Messiah the prince, He will be cut off and the city of Jerusalem and the sanctuary will be destroyed (Daniel 9:26). We know that Jesus was crucified in AD 29, or roughly 34 years after His birth. The city and sanctuary were destroyed in AD 70. Daniel makes it clear that it is not until sometime after Messiah is cut off and the city and sanctuary are destroyed that the prince that shall come will make a covenant with many for one week (Daniel 9:27). This proves that we are expected to understand that there is an interval of time between the conclusion of the 69 th week and the beginning of the 70 th week. Second, Jesus Christ made it clear that there is an interval between the 69 th and 70 th weeks. In Matthew 24:15-23, He specifically refers to Daniel s prophecy regarding the abomination of desolation (Daniel 11:30-36; see 8:13-14, and 9:27). If the 69 th week is fulfilled in Christ s first coming, and the event that marks the middle of the 70 th week was said by Him to be yet future, it is clear that He interpreted Daniel s prophecy of the 70 weeks as have an intervening period of time between the 69 th and 70 th week. This is supported further by the fact that Daniel s prophecies all point to the appearance of the man of sin and his destruction by the coming of Christ, and Jesus said His coming in glory to establish His kingdom rule on earth was still future (Matthew 24:30-31). Third, according to the Apostle Paul, the man of sin had not yet appeared on the scene in his day (II Thessalonians 2:1-12), and he clearly stated that the Day of Christ cannot occur until after Daniel s little horn (man of sin, son of perdition) makes his appearance. Fourth, the Apostle John was still looking forward to the coming of Christ in about AD 98 (the date of the writing of Revelation). From the testimony of Daniel, Jesus, Paul and John, we know that the Spirit expects us to understand there is a significant pause in the fulfillment of Daniel s prophecy between the 69 th and 70 th weeks. What is God doing during this interval? The Father is calling out a bride for His Son. I go into this in detail in the text. Our concern here is the prophecy of Daniel in 9:24-27.

213 CHARTS Page 209 of 217 The chart depicts the events that lead up to the beginning of the Seventieth Week. What begins the last week? It is usually assumed the covenant confirmed by the prince that shall come is Israel s covenant with God. However, God s covenant with Israel cannot be confirmed by the man of sin, and, besides, God has already confirmed it by an oath (Hebrews 6:17). The language of Daniel 9:27 indicates it is a particular covenant between the man of sin and many of Daniel s people that is confirmed for a specified period of one week (Daniel 9:27). Isaiah speaks of a covenant that the scornful rulers of the Jews will make with the Assyrian (the end time world ruler of whom Daniel speaks) (Isaiah 28:15-18). He calls it a covenant with death. Revelation reveals that the end time world ruler will be exposed as Death in the fourth horse rider of the Apocalypse (Revelation 6:7-8). This event begins the 70 th week of Daniel. The covenant is broken at the middle of the week, and at the end of the week we come to the Day of Christ which concludes the 70 th week when He is anointed.

214 CHARTS Page 210 of 217 The above chart offers a prophetic chronology based on the information provided to us in Daniel s prophecy. The 2300 days: From Daniel 7 we learn that Little Horn begins his career when he subdues three of the horns of the fourth beast kingdom. Therefore, by the time we come to the beginning of the 2300 days, the nations are aligned as depicted in the night visions of Daniel 7.From Daniel 8, we learn that this initiates the vision of the evening and the morning (Daniel 8:13-14), or the vision of the 2300 days. It begins with the rise of little horn and culminates when he removes the daily sacrifice and places the abomination that maketh desolate in the Holy Place. From Daniel 9:27, we understand that the removal of the daily sacrifice occurs at the middle of the last week, that is, three and one-half years from the beginning of the Week (Daniel 9:27) days is 6 years, 4 months and 20 days (calculating by prophetic years). If it ends at the middle of the 70 th week, the beginning of the 2300 begins 1040 days before the Week begins, or just a little under two years. We know the Week begins when the prince that shall come (little horn) makes a covenant with the scornful rulers of the Jews (Isaiah 28:15-18). This covenant is made with death, and the fourth horse rider of the Apocalypse is called Death (Revelation 6:7-8). From the appearance of little horn to the confirmation of the covenant little horn is a period of 1040 days (about 3 years) during which the little horn rises to power and is finally revealed as the prince that shall some of Daniel s prophecy. From the confirmation of the covenant to the removal of the daily sacrifice is 1260 days, or 3 ½ years, which brings us to the conclusion of the 2300 days. The Seventieth Week Of Israel: The 70 th week begins when Little Horn makes a covenant with the scornful rulers of the Jews, as Isaiah prophesied in Isaiah 28:15-18 (Daniel 9:27). We notice that Daniel consistently identifies the removal of the daily sacrifice as the event that very specifically marks the middle of the week (Daniel 9:27; 8:13-14). He mentions the fact that for the overspreading of abominations that take place during this time, the sanctuary will be desolate. Where do we get the idea that the middle of the week is marked by the abomination of desolation? Daniel reveals that in connection with the removal of the daily sacrifice, they (little horn and his cohorts (Revelation 13:11-18)) place the abomination that maketh desolate (Daniel 11:31). This suggests the abomination that maketh desolate is already present and perhaps even being worshipped before the middle of the week. At the middle of the Week, this abomination is placed in the sanctuary, where it ought not (See Matthew 24:15-16; Mark 13:14-15). (The false prophet of Revelation 13 is likely on the scene at this time.) At the middle of the week, or after 3 ½ years into the seven-year covenant, he breaks his covenant with the Jews, removes the daily sacrifice, places the abomination that maketh desolate in the Holy Place and finally destroys the Temple and the Sanctuary. Michael stand up against Satan and casts him down to the earth (Daniel 12:1-4; Revelation 12:9-13). This begins the time of unparalleled tribulation upon the earth of which Jesus and Daniel spoke (Matthew 24:15; Daniel 12:1-2). At the end of the last half of the Week, the Messiah appears and destroys the prince that shall come by the brightness of His coming (II Thessalonians 2:8). The 70 th Week is concluded when the most Holy is anointed. The 1290 days: Daniel 12:11 refers to a period of 1290 days. Because Daniel 11:31 makes it clear that the setting up of the abomination of desolation takes place in direct connection with the removal of the daily sacrifice, we are sure that Daniel 12:11 is not saying there are 1290 days from the removal of the daily sacrifice to the abomination of desolation. Besides, Daniel consistently places these two side by side. Therefore, we understand that Daniel 12:11 is talking about a period that begins at the middle of the 70 th Week and concludes 30 days, or about one month after it is concluded. It is clear from the context of the verse that the precise significance of this prophetic period is not expressly revealed (Daniel 12:8-9). Some say it marks the dedication of the Millennial