Matthew Chapter 9 (9:1-9:17)

I. Video.  Matthew Chapter 9 vs 1-17 (1 of 2)

A. Title. Jesus Heals a Paralytic – The Calling of Matthew – Jesus Questioned About Fasting

B. Data:  LuisetReneeandBill.

II. Dr. Thomas L. Constable., A. B., Th. M. Th. D.

https://faithlife.com/thomas-l-constable/about

 http://www.godsbreathpublications.com/dr-constables-expository-bible-notes/

Notes On Matthew.

The Synoptic Problem.

The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word synoptic comes from two Greek words, syn and opsesthai, meaning, “to see together.” Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title “Synoptic Gospels” because they present the life and ministry of Jesus Christ similarly. The content and purpose of John’s Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels.

III.Charles C. Ryrie. B.A.,,Th. M., Th. D., Ph. D.. Litt. D., (1925-2016).

Charles Ryrie https://www.amazon.com/Charles-Caldwell-Ryrie/e/B001HMRTWW
Charles Ryrie https://www.moodypublishers.com/authors/r/charles-ryrie/

https://en.wikipedia.org/wiki/Charles_Caldwell_Ryrie

Chapter 9 Notes.

9:1. “your sins are forgiven.”This may indicate that the man’s sickness was the direct result of sin. Some Jews speculated that such was always the case, but see  Phil 2:30 and John 9:2

9:5. It is obviously easier to say, “Your sins are forgiven,” since the validity of the statement can not be tested so easily  as saying, “Get up.”  By making the statement, Christ was asserting a prerogative of God, who alone can forgive sins. 

9:14. “Sinners” were those whose daily occupations rendered them ceremonially unclean and not, In pharaisac eyes, to be associated with. 

9:16-17. The old and the new can not be combined. (See Lk 5:37).

IV. John F. Walvoord. A.B., M.A. Th. B., Th.M., Th. D., D.D., Litt. D. (1910-2002).

Summary.

Bio – https://bible.org/users/john-f-walvoordhttps://en.wikipedia.org/wiki/John_Walvoord  

John F. Walvoord, https://www.thriftbooks.com/a/john-f-walvoord/203232/
(1910-2012) long-time president of Dallas Theological Seminary, was one of the most prominent evangelical scholars of his generation. He is considered perhaps the world’s foremost interpreter of biblical prophecy.

The Authority Of The King To Forgive Sin

Healing of the Paralyzed Man, and His forgiveness

After being rejected by the people of Gadara, Jesus returned by boat to the other side of the lake to Capernaum. There, a man, paralyzed and lying on a bed, or couch, was brought to Him (cf. Mk 2:3-12Lk 5:18-26). Recognizing the faith of his friends who had brought him, Jesus first said, “Son, be of good cheer; thy sins be forgiven thee” (Mt 9:2). This was done deliberately by Jesus, knowing the unbelief of the scribes who were watching and who, in their hearts, thought that He committed blasphemy.

Replying to the unspoken objection, Jesus posed the question as to whether it was easier to say, “Thy sins be forgiven thee,” or to say, “Arise and walk.” Obviously, merely to say either was easy. In the case of forgiveness of sins, there would be no way to demonstrate whether it had been accomplished, but to say, “Arise and walk,” would have the testimony of immediate healing. To demonstrate His power to do both, however, Jesus then said to the man, “Arise, take up thy bed, and go unto thine house” (9:6). Before them all, the man arose from his sick bed, taking up the portable couch on which he was lying, and departed as the multitude marveled. This miracle closes the second group of three, demonstrating Christ’s control over nature, the demon world, and His power both to heal disease and to forgive sin.

Call of Matthew, 9:9-17

Before introducing the third group of miracles, Matthew records briefly his own call to the ministry (cf. Mk 2:14Lk 5:27-29). In the parallel accounts in Mark and Luke, he is called Levi; but here, he refers to himself as Matthew. As an official in the tax office, he left his lucrative position in order to follow Christ. This tax office, located at Capernaum, probably had the responsibility of collecting taxes from those who were on the caravan route from Damascus to the East, which passed through Capernaum. As a tax collector, he probably knew Greek well, which qualified him for writing this gospel in the Greek language.

The incident which followed, according to Luke 5:29, was a feast, which Matthew held in his own house for Jesus. It possibly was Matthew’s way of introducing Jesus to his fellow tax collectors. To eat with publicans or tax collectors, however, was frowned upon by the Pharisees, who considered tax collectors as the enemies of their people and as those who were compromising morally. As W. H. Griffith Thomas notes, “A tax-gatherer was one who elicited intense animosity on the part of the Jews who strongly opposed this work of Roman domination.”The Pharisees, complaining to the disciples, drew from Jesus the reply, “They that [are] whole need not a physician, but they that are sick” (Mt 9:12). He then decited to them Hosea 6:6, which brings out that God prefers mercy to sacrifice, a point mentioned only by Matthew. In the process, Jesus declared, “I am not come to call the righteous, but sinners to repentance” (Mt 9:13).

Objections were also raised by the disciples of John, who, perceiving Jesus attending a feast such as this, wanted to know why the disciples of Jesus did not fast like the Pharisees. To them, Jesus replied that it is unfitting to mourn during a wedding feast, implying that this was not the time in Christ’s ministry to mourn. He prophesied, however, that the time would come when the Bridegroom would be taken away and they then could fast. In this, He anticipated His own death and ascension into heaven.

This attempt to apply the standards of the Pharisees to the new dispensation, which Jesus was introducing, was, in His words, like adding new cloth to an old garment or putting new wine into old wineskins. The Pharisees’ religion, including its fasting, was quite inadequate for what lay ahead, whether it be the dispensation of the church or the dispensation of the kingdom. As Ironside expresses it, “He had not come to add something to the legal dispensation but to supersede it with that which was entirely new… The new wine of grace was not to be poured into the skin-bottles of legality.”

V. Parting Thought.

Consider the following words from the third paragraph above. The conversation clearly is between Jesus and Jews. Gentiles would have had no knowledge of the prophecy of Hosea.

“He then decited to them Hosea 6:6, which brings out that God prefers mercy to sacrifice, a point mentioned only by Matthew. In the process, Jesus declared, “I am not come to call the righteous, but sinners to repentance” (Mt 9:13).”

VI.  My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please find the Pages of my site to find Bucket List.

VII. My Websites To Follow

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Matthew Chapter 8 (The Power Of Jesus)

I. Video.

A. Title. The Man With Leprosy – The Faith Of The Centurion. 

B. Data. luisetReneeandBill

II. Matthew Chapter 8 Notes.

A. Thomas L. Constable. AB. Th M., Th. D.

http://www.godsbreathpublications.com/dr-constables-expository-bible-notes/

8:1. Intro. This verse is transitional (cf. Matthew 5:1). Great crowds continued to follow Jesus after He delivered the Sermon on the Mount, as they had before. 

8:1 The Manifestation Of The King 8:1-11:1.

“Matthew has laid the foundational structure for his argument in chapters one through seven. The genealogy and birth have attested to the legal qualifications of the Messiah as they are stated in the Old Testament. Not only so, but in His birth great and fundamental prophecies have been fulfilled. The King, according to protocol, has a forerunner preceding Him in His appearance on the scene of Israel’s history. The moral qualities of Jesus have been authenticated by His baptism and temptation. The King Himself then commences His ministry of proclaiming the nearness of the kingdom and authenticates it with great miracles. To instruct His disciples as to the true character of righteousness which is to distinguish Him, He draws them apart on the mountain. After Matthew has recorded the Sermon on the Mount, he goes on to relate the King’s presentation to Israel (Mat_8:1 to Mat_11:1).” [Note: Toussaint, Behold the . . ., p. 121.]

8:1-34. Demonstrations of the King’s Power.

Matthew described Jesus’ ministry as consisting of teaching, preaching, and healing in Matthew 4:23. Chapters 5-7 record what He taught His disciples: principles of the kingdom. We have the essence of His preaching ministry in Matthew 4:17. Now in Matthew 8:1 to Matthew 9:34 we see His healing ministry. He demonstrated authority over human beings, unseen spiritual powers, and the world of nature. Matthew showed that Jesus’ ability proves that He is the divine Messiah. He possessed the “power to banish from the earth the consequences of sin and to control the elements of nature”. [Note: The New Scofield . . ., p. 1003.] The King authenticated His claims by performing messianic signs. In view of this the Jews should have acknowledged Him as their Messiah.

“The purpose of Matthew in these two chapters [8 and 9] is to offer the credentials of the Messiah as predicted in the Old Testament.” [Note: Walvoord, Matthew: . . ., p. 63.]

Matthew did not record Jesus’ miracles in strict chronological order. The harmonies of the Gospels make this clear. [Note: See, for example, A. T. Robertson, A Harmony of the Gospels for Students of the Life of Christ; or, for the Greek text, E. Burton and E. J. Goodspeed, A Harmony of the Synoptic Gospels in Greek.] His order is more thematic. He also selected miracles that highlight the gracious character of Jesus’ signs. As Moses’ plagues authenticated his ministry to the Israelites of his day, so Jesus’ miracles should have convinced the Israelites of His day that He was the Messiah. Moses’ plagues were primarily destructive whereas Jesus’ miracles were primarily constructive. Jesus’ miracles were more like Elisha’s than Moses’ in this respect.

Matthew recorded 10 instances of Jesus healing in this section of his book (cf. the 10 plagues in Egypt), half of all the miracles that Matthew recorded. Some regard Matthew 8:16-17 as a miracle distinct from the previous healings in chapter 8, resulting in 10 miracles. Others regard Matthew 8:16-17 as a summary of the preceding miracles, resulting in 9 miracles. Both explanations have merit since Matthew 8:16-17 records other miracles, but it does not narrate one specific miraculous healing.

Matthew presented these miracles in three groups and broke the three groups up with two discussions (narrative sections) concerning His authority. The first group of miracles involves healings (Matthew 8:1-17), the second, demonstrations of power (Matthew 8:23 to Matthew 9:8), and the third, acts of restoration (Matthew 9:18-34). Together the section presents “a slice of life” out of Jesus’ overall ministry. [Note: D. J. Weaver, Matthew’s Missionary Discourse, p. 67.]

B. Charles C. Ryrie. B.A.,,Th. M., Th. D., Ph. D.. Litt. D., (1925-2016).

https://en.wikipedia.org/wiki/Charles_Caldwell_Ryrie

8:4. “The offering that Moses commanded.” Imagine the stunning impact on the priest, since no record exists of any Israelite being cured of leprosy except Mirian (Num 12:10-15). [Re: Lev 14:1-21; The elaborate ritual of cleansing for a leper involved two birds, one killed as a symbol of purification and the other released as a symbol of the man’s newfound freedom (vs 4-7), shaving and washing (vs 8-9), and the offering of guilt, sin, burnt, and grain offerings (vs 12, 13, 21).]

8:11. Gentiles will be included in the blessings of the millennial reign of Christ on this earth. 

8:17. “Healing illnesses.” (which are a result of sin) was a preview of His complete dealing with sin on the cross (Isa 53:4).

8:20. “Son of Man.” The title “Son of  God” is the divine Name of Jesus (v 29), “Son of David” His Jewish Name (9:27), but “Son of Man” is the name that links Him to the earth and to His mission. It was His favorite designation of Himself (used more than 80 times) and was based on Dan 7:13-14. It emphasizes (1) His lowliness and humanity (v 20), (2) His suffering and death (Lk 19:10), and (3) His future reign as King (24-27). 

8:22. Following the Lord required full commitment; therefore, let the spiritually dead bury the physically dead.

8:28. “Gaderenes.” Lived on the eastern shore of the Sea of Galilee.

8:31 The request of the demons to go into the pigs was probably to avoid being sent to the abyss. which is their ultimate doom. 

C. John F. Walvoord. A.B., M.A. Th. B., Th.M., Th. D., D.D., Litt. D. (1910-2002).

https://en.wikipedia.org/wiki/John_Walvoord

The Authority of the King over Disease and Nature.

 Following the pronouncement of the principles of the kingdom in chapters 5-7, chapters 8-9 present the supporting mighty works of Jesus as credentials of the Messiah King.

Three groups of miracles may be observed. In Matthew 8:1-17, the healing of the leper (vv. 1-4), the healing of the servant (vv. 5-13), and the healing of Peter’s wife’s mother (vv. 14-15), are followed by an evening of many miraculous healings (vv. 16-17).

A second group of miracles is found in 8:23-9:8 with the stilling of the storm (vv. 23-27), the casting out of demons (vv. 28-34), and the healing of the paralytic and the forgiveness of his sins (9:1-8).

The third group of miracles is found in 9:18-38 with the healing of the ruler’s daughter (vv. 18-19, 23-26), the healing of the woman with the issue of blood (vv. 20-22), the healing of two blind men (vv. 27-31), the healing of the demoniac (vv. 32-34), followed by a general statement of many instances of healing (v. 35).

In between these accounts of miracles, which are not necessarily in chronological order, are other instances of significant events which took place in Christ’s ministry. The purpose of Matthew in these two chapters is to offer the credentials of the Messiah as predicted in the Old Testament. The order of the presentation deals with Christ’s power over disease in the first group; His power over nature, demons, and authority to forgive sins in the second group; with His power over death and other miscellaneous human needs in the third group. In 8:17, the whole picture is related to Isaiah’s prophecy of a suffering Messiah who would bear the sickness and the sins of Israel.

Leper Healed, 8:1-4

Coming down from the mountain with great multitudes following Him, Jesus was confronted suddenly by a leper (cf. Mk 1:40-45Lk 5:12-14). The crowd undoubtedly surrounded the leper at a safe distance, afraid of his terrible disease. The leper addressed Jesus, “Lord, if thou wilt, thou canst make me clean” (Mt 8:2). This is the first instance in Matthew where Christ is addressed as Lord (Gr. kyrios). The word means “master,” but as used of Jesus, it is a recognition of His authority and deity. The leper had confidence in the power of Jesus; he was not sure whether Jesus was willing to heal.

Jesus first touched the leper, which amazed the crowd, for lepers were not touched (cf. Lev 13). With this loving gesture, Jesus said, “I will,” and immediately the leper was healed. The leper was instructed not to tell anyone but to go to the priest, fulfilling the procedure of Leviticus 14 in regard to the cleansing of a leper. Commentators like Wrede and R. H. Lightfoot have strained at the command not to tell others and questioned the purpose of going to the priest. The command not to tell others was probably to avoid gathering ever greater crowds, which by their size were getting out of hand, as Tasker has observed. The command to tell the priest was first of all an act of obedience to the law, but Jesus probably wanted to have a genuine case of healing certified in a formal way. Telling the priests would not increase the problem of the large crowds and did not contradict Christ’s instructions to “tell no man.” The effect on the priests must have been electrifying, as they had never before in their memory had a leper healed. Significantly, in Acts, many of the priests are recorded to have believed in Jesus.

Centurion’s Servant Healed, 8:5-13

As Jesus was entering into Capernaum, a centurion, a Roman soldier, besought Him to heal a servant, sick with palsy and in great suffering (cf. Lk 7:1-10). The servant is called in Greek, a pais, meaning a child, but the word is sometimes used of adult servants. Jesus immediately responded to the centurion with a promise that He would come and heal him. In reply, the centurion declared himself unworthy for Jesus to come into his house, and besought Him to speak the word only, saying that he too was a man in authority who could command and have instant obedience. Jesus marveled at his faith, greater than any He had found in Israel, and commented that in the future kingdom, the children of the kingdom would be cast out and others, that is, Gentiles, would be admitted instead. Jesus then brought the encounter to a close, saying to the centurion, “Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour” (Mt 8:13).

Healing of Peter’s Mother-in-law, 8:14-15

In Capernaum, Jesus went to Peter’s house, which was located there, and finding his wife’s mother sick of fever, He healed her. Then she rose and ministered to them (cf. Mk 1:29-31Lk 4:38-39). The best texts indicate that she ministered to Him (singular) rather than to “them,” although she probably ministered to the others also. In healing first the leper—an outcast—then a Gentile centurion, and finally a woman, Jesus was dealing with those either excluded or unimportant in Jewish thinking. As Morgan expresses it, “He began with the unfit persons for whom there was no provision in the economy of the nation. Jesus was uncontaminated by contact with leprosy and disease, and He was not bound by Jewish narrowness from those whom the world despised.

Evening of Healing, 8:16-17

Matthew brings to a close this group of miracles by stating that that evening, many afflicted with demons and all others who were sick were healed, in fulfillment of Isaiah 53:4-5 (cf. Mk 1:32-34Lk 4:40-41). Matthew, having made his point that Jesus fulfilled the Old Testament prophecies of these miraculous works, is content to summarize many incidents in one short statement.

Price of Discipleship, 8:18-22

Two instances of would-be followers of Jesus are mentioned, typical of the multitude, attracted by the miracles, who wanted to be disciples (cf. Lk 9:57-62). The first to be introduced is a scribe who promised to follow Jesus wherever He went. Jesus replied by pointing out that while foxes have dens and birds have nests, the Son of man did not have a home. Following Jesus would be difficult. Another person is described in Matthew 8:21-22 as desiring to follow Jesus but wanting first to bury his father. Evidently, he meant that he wanted to live with his father until he died. Jesus replied by showing the priority of His claims.

Jesus Stills the Storm, 8:23-27

Beginning a second group of miracles, the account is given of the stilling of the storm on Galilee, also given in Mark 4:35-41 and Luke 8:22-25. While Jesus and the disciples were in the boat on Galilee, a sudden storm overtook them and was filling the boat with water, while Jesus Himself was asleep. The disciples awoke Him with the urgent petition, literally translated, “Lord, save, we are perishing.” Jesus, thus awakened, first rebuked them for being fearful and of little faith; then, He rebuked the winds and the sea, and suddenly there was a great calm. The disciples, accustomed to miracles, were amazed at the suddenness of the change and the evidence of the power of Christ, and, speaking in awe, said, “Even the winds and the sea obey him.”

Healing of Two Demoniacs, 8:28-34

After the instance of stilling the storm on Galilee, as they arrived on the other side of the lake, they were met by two men who were demon possessed and lived in a graveyard, which, because of their presence, was considered so dangerous that others avoided passing that way (cf. Mk 5:1-21Lk 8:26-40). The demons, speaking through the men, recognized Jesus as the Son of God, and expressed the fear that He had come to torment them before their time. The King James translation “devils” is better rendered “demons” and refers to fallen angels who are Satan’s agents. Their ultimate judgment is assured and is apparently simultaneous with Satan being cast into the lake of fire (Rev 20:10).

As an alternative to being cast out completely, the demons requested permission to enter the herd of swine feeding nearby. Jesus gave the simple, abrupt command, “Go.” The demons, entering the herd of swine, caused them to run violently down a steep cliff into the sea, where they perished. The demons’ foolish request demonstrated their limited knowledge, as they were just as much cast out after the swine perished as if they had been cast out of the demoniac without entering any other being.

The report of the keepers of the swine brought out the whole city of Gadara, about six miles from Galilee, a preferred reading to Gergesenes, a town some thirty miles south and east of Galilee. When the people of the town saw Jesus, they urged Him to leave their country. Keeping swine was, of course, forbidden to Israel, and their destruction was a justifiable judgment from God, which should have shown the people their spiritual need. Their choice of swine, rather than Christ, dramatically illustrated their blindness. They preferred pigs and money to Christ and spiritual riches. As the next chapter reveals (Mt 9:1), Jesus obliged them and left. The creature is able to reject the Creator in time, but will render account in eternity for his lost opportunity.

While Matthew does not record it, in the parallel account in Mark 5:1-20, the man delivered from demons is instructed to go to his home and testify to his friends, the only instance where Jesus told one healed to testify to his own people (cf. vv. 19-20).

III. Parting Thoughts. As, in the preceding chapters of Matthew, it is important to know that the context is of Jesus speaking with Jews, with the purpose of Jesus to let Jews know that He is God’s chosen King for the upcoming Davidic Kingdom of Israel (Deu 17:14-15, 2 Sam 7:8-17).

8:4. “go show yourself to the priest and present the offering that Moses commanded, as a testimony to them.” The account of this verse would have no understanding by Gentiles., only to Jews.

8:27. “even the winds and sea obey Him.” From vs 18-27, the context is that of Jesus having control over all of God’s creation, even all nature. The disciples will be going out into the world to tell of Jesus. They will have been first hand eye witnesses of the miracles that Jesus performed. In verse 27, the context is of Jesus having power over nature. The context is “not” that of a person’s life that may have good times, bad times, and in between times. When the disciples go into “all nations” (Matt 28:19) they will encounter many people who are pagan or atheist; the disciples will need every bit of the teachings of Jesus to make known to them the love, strength and saving power of Jesus. 

IV. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please find the Pages of my site to find Bucket List.

V. My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Matthew 7 (The Practice Of Kingdom Life II)

I. Video. 

Title. Matthew- Chapter 7. Data:  LuisetReneeandBill.

II. Introduction. Scofield Reference Notes. – Devils – Matthew 7:22

Devils, lit demons. To the reality and personality of demons the N.T. scriptures bear abundant testimony. As to their origin nothing is clearly revealed, but they are not to be confounded with the angels mentioned in 2 Peter 2:4Jude 1:6.

Summary: Demons are spirits Matthew 12:43Matthew 12:45 are Satan’s emissaries ; Matthew 12:26Matthew 12:27Matthew 25:41 and so numerous as to make Satan’s power practically ubiquitous. Mark 5:9. They are capable of entering and controlling both men and beasts Mark 5:8Mark 5:11-13 and earnestly seek embodiment, without which, apparently, they are powerless for evil. ; Matthew 12:43Matthew 12:44Mark 5:10-12. Demon influence and demon possession are discriminated in the N. T. Instances of the latter are ; Matthew 4:24Matthew 8:16Matthew 8:28Matthew 8:33Matthew 9:32Matthew 12:22Mark 1:32Mark 5:15Mark 5:16Mark 5:18Luke 8:35Acts 8:7Acts 16:16. They are unclean, sullen, violent, and malicious ; Matthew 8:28Matthew 9:23Matthew 10:1Matthew 12:43Mark 1:23Mark 5:3-5Mark 9:17Mark 9:20Luke 6:18Luke 9:39. They know Jesus Christ as Most High God, and recognize His supreme authority ; Matthew 8:31Matthew 8:32Mark 1:24Acts 19:15James 2:19. They know their eternal fate to be one of torment ; Matthew 8:29Luke 8:31. They inflict physical maladies ; Matthew 12:22Matthew 17:15-18Luke 13:16 but mental disease is to be distinguished from the disorder of mind due to demonical control. Demon influence may manifest itself in religion asceticism and formalism 1 Timothy 4:1-3 degenerating into uncleanness 2 Peter 2:10-12. The sign of demon influence in religion is departing from the faith, i.e. the body of revealed truth in the Scriptures. 1 Timothy 4:1. The demons maintain especially a conflict with believers who would be spiritual. ; Ephesians 6:121 Timothy 4:1-3. All unbelievers are open to demon possession Ephesians 2:2. The believer’s resources, prayer and bodily control Matthew 17:21 “the whole armour of God” Ephesians 6:13-18. Exorcism in the name of Jesus Christ Acts 16:18 was practised for demon possession. One of the awful features of the apocalyptic judgments in which this age will end is an irruption of demons out the abyss. Revelation 9:1-11.

III. Ryrie Study Bible Notes.

7:1-5. “Do not judge.” This does not mean that one is never, in any sense or to any extent, to judge another, for verse 5 indicates that when one’s own life is pure he should “take the speck out” of the brother’s eye. It does mean, however, that a follower of Christ is not not to be contentious.

7:6. The disciples were expected to make moral distinctions and not allow those who reject the invitation of Christ to treat precious things as cheap. “dogs….swine.” Both animals were despised, and represent unholy people.

7:12. The well-known golden rule. It was also taught by the great Jewish rabbis; such as Rabbi Hillel.

7:11-29. In these verses, notice the two ways (vv 13-14), two trees (vv -15-20), two professions (vv 21-23). and two builders (vv 24-29). The “two ways” was a common teaching method in Judaism and Greco-Roman philosophy,

7:21. Obedience to the will of God comes first.

7:29. The scribes had to rely on tradition for authority; Christ’s authority was His own. It disturbed the Pharisees that He had not “credentials” as any official teacher in their system.

IV. Summary. Walvoord Notes. Doing the Will of the Father.

Judging Others, 7,1-6

The final chapter recording the Sermon on the Mount contrasts the true and false way, that is, doing the will of the Father or not doing the will of the Father.

Morgan calls this chapter “a summary of principles of action.” The chapter begins by forbidding hypocritical judgment of others. Those desiring to judge their fellow men are warned that as they judge so they will also be judged. Too often, the one judging, who is able to see a mote or a small speck in his brother’s eye, overlooks the fact that he has a beam, or a splinter in his own eye, which is much larger. Such judgment is hypocrisy, and Jesus declared one should first cast out the beam from his own eye in order to be able to see clearly to help his brother. However, in helping others, care should be exercised to do that which will be really appreciated and helpful. Something holy should not be cast to dogs because they would not appreciate it; and pearls would only be trampled under the feet of swine, and they might turn and injure their benefactor. Help to others should be thoughtful and deliberate.

Encouragement to Pray, 7:7-11

Earlier, Jesus had given them a model prayer. Now assurance was given that God welcomes prayer. They were, accordingly, exhorted to ask, seek, and knock, with the assurance that those who ask, receive; those who seek, find; and those who knock shall find the door open. As Tasker points out, the force of the present imperative in these commands is iterative: the petitioner should be persistent, keep on asking, seeking, knocking. If a son asks bread, would a father give him a stone? Or if he should ask for fish, would he receive a poisonous serpent? In like manner, if men, who naturally are evil, can give good gifts to their children, how much more can God the Father in heaven, who is infinite in His goodness, give good things to them that ask Him? In the kingdom, there is the reassuring fact that God the Father cares for those who are His.

Golden Rule, 7:12

The moral principles outlined in the Sermon of the Mount are summarized Matthew 7:12 in what is often called the golden rule, which has no exact parallel anywhere else in literature. The principle is laid down that what men would ordinarily want others to do to them, so they should do to others, and this rule is the sum of the law and the prophets. As Morgan expresses it, “That is the whole thing.” Morgan goes on to quote Hillel, Socrates, Aristotle, and Confucius as expressing similar sentiments, but concludes, “These are negative and passive; Christ’s comment is positive and active.”

Two Ways, 7:13-14

Entering into the kingdom is likened to going through a narrow gate, in contrast to going through the gate which is wide and broad, leading to destruction. Jesus gave no assurance that the majority will enter the kingdom; He declared that few find the gate leading to life and righteousness. There have been many attempts to soften this hard fact, to deny that few are saved, and to affirm that all will eventually be reconciled to God. There is no justification for ignoring these plain words of Christ. 

True and False Teachers, 7:15-20

Jesus warned against false prophets who are like wolves clad in sheep’s clothing, preying upon the flock. Tasker holds that false teachers are part of the cause for the way being narrow and hard to find. False prophets can be known by their fruit. Just as a good tree brings forth good fruit and a bad tree brings forth bad fruit, so it is with prophets. In the orchard, trees that do not bear good fruit are cast into the fire, and disciples of Jesus can expect God, in His time, to deal with those that are false.

True and False Profession, 7:21-23

Not only are there false prophets but there is false profession on the part of some who claim to follow Jesus. Not every one who addresses Him as Lord will enter into the kingdom of heaven, even if they have prophesied in the name of Christ and have cast out demons and have performed wonderful works. The ultimate test is whether they are obedient to the Father and characteristically do His will. This principle does not mean that salvation in the kingdom is secured by works, but it does teach that works are the fruit, or evidence, which are found in a true disciple.

True and False Foundations, 7:24-29

The Sermon on the Mount concludes with a parable. Those who hear and respond in obedience to the sayings of Jesus were declared to be like a wise man building his house upon a rock. The storms which beat and the rains which came did not destroy the house because of its solid foundation. The foolish man, however, who built his house upon the sand, in time of storm, discovered that his house would fall, because he had not built upon that which is eternal and true. As Ironside points out, Christ is the rock, the only sure foundation (Is 28:161 Co 3:111 Pe 2:6-8).

This masterful address, comprehensive and authoritative in its pronouncement, astonished the people. As Ironside expresses it, “Never had such words as these been heard in Israel.” The teaching of Christ was in great contrast to the way the scribes taught and clearly showed that this was the truth of God.

The expression “and it came to pass” (Mt 7:28) is a characteristic transitional expression of Matthew (cf. 9:10; 11:1; 13:53; 19:1; 26:1). A similar expression is found much more frequently, however, in Luke and Acts than it is in Matthew, but it serves to introduce a summary of the reactions to what Jesus said and did.

V. Parting Thoughts. Matthew Chapter 7.

It is important to notice that the entire narrative is Jewish, as Jesus was speaking with Jews, and only Jews. Vs 7 shows conditions of the Godly  Kingdom Age, which Isaiah prophesied (Isa 2:1-11; 9:6b-7; 11:1-12; 65:20-25). The last days (Isa 2:2), relate to the last days of Israel, which are the Tribulation and Millennium. The last days of the church are discussed in 1 Tim 4:1-3, and are the days prior to the catching up of the church (1 Thes 4:13-18). Gentiles had no knowledge of the Law,or the prophets, which shows that the conversation in Matt 7 was Jewish.  Verse 7:21 relates to Jews at the end of the Tribulation, when they will have the opportunity to accept Jesus as God’s chosen king (Deu 17:14-15), or be refused entry into the Kingdom Age, (Matt 23:39, Luke 23:34-35; Zech 12:2-14:1-9; Matt 24:29-3). Vs 31 is not the rapture, but of God regathering the elect (Jews) to Israel. At the end of the Tribulation, unsaved Jews and Gentiles, who are still alive, will be taken in death to the Great White Throne Judgment (Matt 24:40-41; Jews taken in judgment to the Great White Throne Judgment, in death, or left behind for the kingdom) (Matt 25:31-34, 41, 45-46, Gentiles left for the Kingdom, or taken in death to the Great White Throne Judgement, and cast into the Lake of Fire, as will Jews (Rev 20:11-15).  By accepting Jesus as God’s chosen king, living Jews show belief in Jesus as Messiah.  Jesus told the disciples that they must believe in Him as Savior (John 3:16), in order to have eternal life. The Apostle Paul made the same statement to the Philippian jailer the in Acts 16:31.  Jesus told His disciples that eternal life begins at the time of belief (John 17:3), and that once we have come to belief in Christ, we can not be “unsaved,” per John 10:27-30).  In the discussion that Jesus had with Nicodemus in John 3:3, Jesus said that unless we are born again, we can not see the Kingdom of God. Once we are born again, we can not be “unborn;” at that time we have the Spirit of Father, Son, and Holy Spirit dwelling within our spirit; no one can force God’s Spirit from within us (John 12:8-11). By having God’s Holy Spirit dwelling within our spirit, we are constantly taught the things of righteousness (John 15:26; 16:7-11).  Nobody but God puts His Spirit within our spirit, therefore, no one, including ourselves, can make God’s Spirit flee from us. In Matthew 7:21, for Jews to do with the will of God is to accept Jesus as God’s chosen king (Deu 17:14-15; Isa 7:14; 9:6b-7; John 14:7-11). Mt 7:21-23 does not relate to those of us who are saved. We don’t beg to get into Heaven; by belief in Christ we are guaranteed such entry. To believe in Jesus is to be born again (John 3:3-8, 16-18).

VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please find the Pages of my site to find Bucket List.

VII. My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Matthew 6 (The Practice Of Kingdom Life)

I. Video. 

A. Title. Matthew Chapter 6

B. Data. LuisetReneeandBill

II. Introduction. The Kingdom (Scofield Reference Notes). 

The kingdom of God is to be distinguished from the kingdom of heaven, in five respects:

(1) The kingdom of God is universal, including all moral intelligences willingly subject to the will of God, whether angels, the Church, or saints of past or future dispensations Luke 13:28Luke 13:29Hebrews 12:22Hebrews 12:23 while the kingdom of heaven is Messianic, mediatorial, and Davidic, and has for its object the establishment of the kingdom of God in the earth (See Scofield “Hebrews 12:23- :“) 1 Corinthians 15:241 Corinthians 15:25.

(2) The kingdom of God is entered only by the new birth John 3:3John 3:5-7 the kingdom of heaven, during this age, is the sphere of a profession which may be real or false. (See Scofield “John 3:5-43.3.7- :“) Matthew 25:1Matthew 25:11Matthew 25:12

(3) Since the kingdom of heaven is the earthly sphere of the universal kingdom of God, the two have almost all things in common. For this reason many parables and other teachings are spoken of the kingdom of heaven in Matthew, and of the kingdom of God in Mark and Luke. It is the omissions which are significant. The parables of the wheat and tares, and of the net Matthew 13:24-30Matthew 13:36-43Matthew 13:47-50 are not spoken of the kingdom of God. In that kingdom there are neither tares nor bad fish. But the parable of the leaven Matthew 13:33 is spoken of the kingdom of God also, for, alas, even the true doctrines of the kingdom are leavened with the errors of which the Pharisees, Sadducees, and the Herodians were the representatives. (See Scofield “Matthew 13:33- :“) .

(4) The kingdom of God “comes not with outward show” Luke 17:20 but is chiefly that which is inward and spiritual Romans 14:17 while the kingdom of heaven is organic, and is to be manifested in glory on the earth. (See “Kingdom (O.T.),” Zechariah 12:8Zechariah 12:8 note; (N.T.), ; Luke 1:31-331 Corinthians 15:241 Corinthians 15:24 note; Matthew 17:2Matthew 17:2 note.) (See Scofield “Matthew 17:2- :“) , Luke 1:31-33 See Scofield “Luke 1:31-42.1.33- :” See Scofield “Luke 1:31-42.1.33- :

(5) The kingdom of heaven merges into the kingdom of God when Christ, having put all enemies under his feet, “shall have delivered up the kingdom to God, even the Father” 1 Corinthians 15:24-28 (See Scofield “1 Corinthians 15:24

III. Ryrie Study Bible Notes.

6:1-18. Christ discusses three pharisaic practices of piety; almsgiving, prayer, and fasting.

6:4. “that your giving be in secret.” Jewish tradition said that there was in the temple a “chamber of secrets” into which the devout used to put their gifts in secret so that the poor could receive “therefrom” in secret.

6:9: “Pray…in this way.” The Lord’s prayer is a model for our prayers. It begins with adoration of God ( v 9), acknowledges subjection to His will (v 10), asks petitions of Him (vv 11-13a), and ends with an ascription of praise (v 13b).

6:11. “bread.” All necessary food. 

6:12. “debts.” These are obligations incurred; i.e. ,sins of omission and commission. Forgiveness means “cancellation of these debts or obligations.”

6:14.-15. Notice that the only point the Lord emphasizes in the prayer is the necessity for forgiving one another. Forgiveness with the Father depends on forgiveness among the members of the family of God. This is the forgiveness that affects fellowship within the family of God, not the forgiveness that leads to salvation.

6:16-18. “neglect their appearance.” Pharisees wanted everyone to know they were fasting, so they did not wash or trim their hair, and sometimes put ashes on their heads.

6:23. When our spiritual eyes are clouded by greed, there is nothing  but darkness.

6:25. “your heavenly Father feeds them.” God feeds the birds not only by miraculous supply of food but through natural processes involving the earth and the birds use of their faculties. Likewise, the child of God, though sometimes the recipient of a miracle, is usually cared for by normal means.

6:27. “add a single hour to his life.” Worry can not add to one’s life span; indeed, it can shorten it. 

6:28: “lilies.” Various flowers.

6:34. “trouble.” Let each day’s trouble be enough for that day. This saying is like a proverb. 

IV. Walvoord Commentary Comments.

The Life Of Faith In The Kingdom

In contrast to chapter 5, dealing mostly with moral issues, chapter 6 delineates the life of faith. Important in this life of faith are four main elements: (1) performing alms in secret and trusting God for open reward (vv. 1-4); (2) praying in secret and trusting God for open reward (vv. 5-18); (3) laying up treasures in heaven rather than on earth (vv. 19-24); (4) seeking the kingdom of God today and trusting God for His supply tomorrow (vv. 25-34).

Giving Alms (6:1-4)

In the opening four verses, Jesus called attention to the ostentatious almsgiving which often characterized Jewry. In the kingdom, alms should be given secretly, but God would reward openly. The reference in verse 1 to “your Father which is in heaven” (cf. also 6:4) is one of seventeen references to God as Father in the Sermon on the Mount, and as Pettingill notes, this “must surely have sounded strange to Jewish ears,” accustomed to thinking of God “as The Great and Dreadful God.”

Instructions Concerning Prayer (6:5-18).

In like manner, instead of praying publicly in the synagogue and on the corners of the street, as was customary for the Pharisees, they were exhorted to pray in secret, trusting God to answer their prayers openly. Likewise, their prayers were not to be repetitious, as if repetition gained merit, but instead they were to pray simply.

As an illustration, in verse 9, He gave them a sample prayer often called the Lord’s Prayer. It is more properly, however, the disciples’ prayer, that is, a prayer for beginners. As Ironside points out, “Jesus Himself could not pray it, for it includes a request for forgiveness of sins, and He was ever the Sinless One. There is no indication that this prayer ever was repeated from memory in the early church or considered a part of its ritual. The same prayer, found in , has minor variations and additions, including the closing clause in Matt 6:13, which is not found in the more ancient manuscripts. According to Jesus, prayers should be addressed to God as the Father who is in heaven, thereby recognizing the disciples’ relationship to God as His children. Worship of God is the essence of prayer, and the first petition is that God’s name be hallowed or revered. In keeping with the context, the next petition is “Thy kingdom come,” certainly including the future millennial kingdom but broad enough to include the contemporary spiritual kingdom. This is followed by that which would be in keeping with the kingdom, that is, that God’s will should be done in earth as it is in heaven. The first three petitions are all aorist imperatives in the Greek text, pointed commandments to be fulfilled in full.

In verse 11, the petitions are changed to the first person, relating to human need. Included in the prayer was the petition for daily bread, representing all necessary temporal needs. Second, forgiveness is sought, assuming that the petitioner also forgives, although the reverse order is observed in the epistles; that is, we should forgive because we are already forgiven. In the family relationship, the other aspect is also true. The Christian already forgiven judicially should not expect restoration in the family relationship unless he, himself, is forgiving. Verse 12 does not deal with salvation but the relationship of a child to his father. This is followed by the petition not to be led into temptation, that is, into unnecessary enticement into sin, but rather to be delivered both from evil temptation and succumbing to it. The King James Version includes the doxology that to God belonged the kingdom, the power, and the glory forever, certainly proper ascriptions, whether included in the original text or not.

In the verses which follow, further exhortation is given concerning the necessity of forgiveness in human relationships if we expect God the Father to forgive us. Again, this must not be interpreted as relating to the issue of personal salvation but rather to proper fellowship between the child and his father.

Contriteness of heart, however, should not be a matter of outward appearance which Jesus attributed to hypocrites, or those who are merely acting sad and who disfigure their outer appearance to indicate that they are fasting. Rather He exhorted them that if they want to fast, they should hide this from men by anointing their head and washing their face and doing their fasting in secret that God may reward them openly. The life of faith depends upon God and not men for recompense. Fasting today is neither commanded nor forbidden, and is beneficial only if practiced under the guidance of the Holy Spirit.Treasures in Heaven, 6:19-24

Important in Jewish thinking was material wealth. In His public ministry, Jesus repeatedly rebuked them for the prominence they gave to material wealth. A true subject of the kingdom, Jesus said, would lay up his treasures in heaven, where they would be impervious to the moth which would eat his beautiful silk fabrics, the rust that would corrupt his jewelry, and would be beyond the grasping fingers of thieves. The principle involved was that their heart would be where their treasure was. If their eyes were in an evil way coveting money and wealth, their whole body would be full of darkness, but if penetrated by the revealing light of eternal values, their whole body would be full of light.

The contrast between the darkness of covetousness and the light of faith and treasure in heaven carries over to the concept of two masters. Necessarily a choice must be made, and they must either regard a master with love and obedience or with hate and disobedience. So, similarly, a choice must be made between God and mammon, or money. As Tasker notes, “Men cannot serve (i.e. ‘be slaves of’) God and mammon (Knox ‘money’) at once, for single ownership and full-time service are of the essence of slavery.”In the kingdom, they must live for God and not for material gain, and in committing their treasures to heaven, they would put their trust in the God of heaven.

Cure For Anxiety  (6:25-34).

The place of material gain in life carries over into the problem of anxious care. Because they could trust God for time as well as eternity, they were not to spend their time worrying about their provision of food and drink and raiment for the body. Like the fowl of the air, they were to trust divine provision; and like the lilies of the field, God would care for them. The argument was advanced that if God can care for the grass of the field, existing only for a day and then used for fuel for the oven, how much more will He clothe and care for those who are the objects of His great salvation? Although concern for earthly things characterized the unbelieving Gentile world, Christ reminded them that their Father knows their needs and that they should seek first His kingdom and His righteousness, and that God would add the necessary temporal things to them. The chapter concludes, accordingly, on the note that they should not have anxious care about tomorrow but rather concern themselves with serving God today.

VI. Parting thoughts.

As proof that Jesus didn’t bring the Kingdom to earth with his first advent, Matt 6:10 records Jesus instructing his disciples (Jews) to pray for the Kingdom to come to earth. For followers of Christ in this dispensation of Grace (Church), we don’t pray for the Kingdom to come, we pray for unbelievers to come to belief in Jesus (Acts 16:30-31). In this chapter of the Gospel of Matthew, Jesus is telling the Jews what life will be like in the Kingdom (on earth). 

VII. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please the Pages of my site to find Bucket List.

VIII. My Websites To Follow.


https://equippingblog.wordpress.com/
 Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Matthew 5:17-48 (Laws and Principles of the Kingdom)

I. Video..

A. Title. Jesus: Sermon On The Mount.

B. Data. Jesus Film.

II. Introduction. (Mathew Chapter 5). Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002). The laws and principles of the Kingdom.

https://en.wikipedia.org/wiki/John_Walvoord

 In Matthew 5:17-48, the details of the moral principles of the kingdom are outlined, and the following subjects are mentioned: the relation of the law of the kingdom to the Mosaic law and the prophets (vv. 17-19); the righteousness of the kingdom as compared to the righteousness of the scribes and Pharisees (vv. 20-32); laws relating to perjury (vv. 33-37); laws relating to injustice and unfair advantage (vv. 38-42); and laws relating to enemies (vv. 43-48).

In introducing the laws of the kingdom, Jesus paid full respect to the Mosaic law. He declared that He had not come to destroy it or replace it, but to fulfill it. Although the Mosaic law, as a dispensation, was to end at the cross, its moral and spiritual implications were to be fulfilled in later dispensations, including the kingdom. While it is not accurate to say that the kingdom period, when Christ reigns on earth, will be under the Mosaic law, any more than the present age of grace is, it is obvious that the future kingdom is more legal in its government as directed by an absolute Ruler, who rules with a rod of iron (Rev 19:15). Jesus called, however, for a righteousness which would exceed that of the scribes and Pharisees. The scribes and Pharisees were attempting to fulfill the letter of the law, but were actually breaking the spirit of the law. They not only fell far short of the Mosaic law but fell even shorter of the law of the kingdom. Just as Jesus was to fulfill the law Himself, so His disciples also would share in the fulfillment of the law of righteousness.

According to Jesus, not one jot, that is, the smallest Hebrew letter, yod, or one tittle, that is, the smallest part of a letter that would change the meaning, would be left unfulfilled. Clearly, Jesus upheld the inerrancy of the Scriptures in their entirety, not simply their moral sense. The kingdom rule which He was presenting had the highest moral standards, and His disciples were expected to obey.

The morality of the kingdom, in many respects, was to exceed that of the Law of Moses. Beginning with Matthew 5:21, He brought up case after case where morality in the kingdom is more precise and exacting than their customary interpretation of the Mosaic law. Whereas Moses said they should not commit murder, in the kingdom it was wrong to be angry with a brother without cause. One who called his brother Raca, or “empty headed” (i.e., a numbskull), would be in danger of the Sanhedrin. Even worse would be to call him a fool, which would place him in danger of eternal punishment, literally, the fire of Gehenna. While this does not necessarily mean that a person who carelessly calls another a fool today is in danger of hell, it involves an attitude of superior wisdom which does not take into consideration the sinful state of everyone who is saved. The order of reference in verse 22 is climactic, but all is contrasted to murder in verse 21.

In keeping with this, if one would bring a gift to the altar of God and would there remember that he had something against a brother, Jesus exhorted him to leave the gift in order to be reconciled to his brother and then to return to offer the gift. The series of exhortations, beginning in verse 20, is addressed to the second person, making it direct exhortation.

Expanding the problem of reconciliation to a brother, in verses 25 and 26, He took up the matter of an honest debt which must be cared for, lest the debtor be hauled into court and imprisoned until the last farthing is paid. The adversary of verse 25 is certainly not the devil, as Morgan suggests, but an ordinary human creditor. The point is that God demands perfect righteousness and what we owe a brother, we owe God.

Proceeding from matters which offend a brother, or debts which are owed a brother, He then took up the matter of adultery and lust and its relationship to divorce. In contrast to the law which forbade adultery, Jesus charged that anyone looking on a woman in lust had already committed adultery. He charged them that if their right eye offend, they should pluck it out, or if their right hand offend, it should be cut off. There is no scriptural support that Jesus meant that lust would be conquered by doing this literally, as there still would be the left eye and the left hand, but rather that the severity of the sin required severe self-judgment. If the choice were to lose a member or to be cast into the eternal damnation of Gehenna, obviously it would be better to be maimed.

With this as a background, He contrasted divorce in the kingdom to divorce in the Mosaic law. In the Old Testament, it was comparatively easy to secure divorce. According to Deuteronomy 24:1, a woman no longer in favor with her husband could be given a bill of divorcement and sent away. If in the meantime, however, she married another, she was under no circumstances to return to her first husband, indicating that the divorce was real and final. In the kingdom, the only justifiable cause is that of fornication, or unfaithfulness. Although the matter of divorce in the teaching of Jesus is subject to various interpretations, the tenor of this passage is to recognize divorce as real and final when there is fornication after the marriage relationship has been established. This was more strict than the Mosaic law but less strict than an absolute prohibition of divorce.

In the kingdom, it was not only true that they should not perjure themselves by failing to perform their oath, which was prohibited in the Mosaic law (Numbers 30:2), but in the kingdom they were not to swear at all, especially in view of man’s limited ability to fulfill his oath. Accordingly, he could say yes or no, but he could not pledge beyond this. This indicates care should be used in giving solemn promises but should not be construed as completely prohibiting entering into a pledge or a promise in this age.

Again, the kingdom standards are in contrast to the Mosaic law with its demand for an eye for an eye and a tooth for a tooth. Those in the kingdom were exhorted not to resist evil, but if smitten on the right cheek, they were to turn the other also. This principle was further expanded by the instruction that if a man be sued at law, he should allow his adversary not only to take his coat or tunic but his cloak or robe also; if compelled to go a mile, he should volunteer to go two; and should give to those that borrow and not turn them away. In the millennial kingdom, such high standards could be literally enforced.

It is not clear whether Jesus expected immediate compliance. Jesus Himself was unresisting as He went to the cross. Paul, however, claimed his rights as a Roman citizen when falsely accused. The principle should probably be construed as being illustrated here but not applicable to every conceivable situation. What might work with the King present in the millennial kingdom might not work in the mystery form of the kingdom with the King absent.

Although some might deduce from the principles of the kingdom expounded here that the Bible supports pacifism, most interpreters would not draw this conclusion. In dealing with publicans, John the Baptist instructed them not to abuse their power (Luk3 13-14). Jesus here was not trying to give hard and fast principles that are applicable under all circumstances, but was stating the ideals which govern His kingdom.

The principle that our acts should be by unselfish love is clear. This is brought out in the closing passage of Matthew 5, where, in contrast to the law, which exhorted men to love their neighbor but permitted them to hate their enemy, Jesus laid down the principle that citizens of His kingdom should love their enemies, bless those that curse them, do good to those that hate them, and pray for those who persecute them. In this, they would emulate the love of God, which causes His sun to shine upon both the evil and the good and sends rain both for the just and unjust. He pointed out that even the world, with its tax collectors, rewards those that reward them and greets those that greet them. Morgan notes love is “the principle of life that crowns everything,” and that love is the guiding principle of this entire chapter The standard of conduct in all areas should be God’s attitude of love.

Chapter 5 concludes with the exhortation to be perfect, as God the Father in heaven is perfect. Perfection here refers to uprightness and sincerity of character with the thought of maturity in godliness or attaining the goal of conformity to the character of God. While sinless perfection is impossible, godliness, in its biblical concept, is attainable.

III. Key Verse Examinations.  Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-20

https://en.wikipedia.org/wiki/Charles_Caldwell_Ryrie

5:18. “smallest letter of stroke.” The smallest Hebrew letter is “youdh,” which looks like an apostrophe (‘). A “stroke” is a very small extension or protrusion on several Hebrew letters, which distinguish these from similar ones (like, in English, and R from a P). The Lord’s point is that every letter of every word  of the OT is vital and will  be fulfilled. 

5:20. “your righteousness.” We may understand this as “your practice of religion.” The Pharisees’ righteousness was external; it should be internal. 

5:22. “good for nothing,” or “empty head.” “fiery hell.”  The word translated “hell” is “Geenna,” or “Gehenna,” a place in the valley of Hinnom where human sacrifices had been offered (cf. Jer 7:31) and where the continuous burning of rubbish made it an apt illustration of the lake of fire (Mark 9:44, James 3:6, Rev 20:14).

5:28. The lustful desire in one’s heart can lead to the sinful act.

5:29-30. This is strong language, used to emphasize the comparison; i.e., sin is so dangerous because it leads to external condemnation, that it would be better to lose hands or eyes temporarily than to lose life eternally.

5:32. “except for the reason of unchastity.” It is disallowed except for unchastity, which may mean, (1) adultery, (2), unfaithfulness during the period of betrothal, or (3) marriage between relatives (Lev 18). 

5:33-37. “MAKE FALSE VOWS, ” or perjure yourself. (Oaths taken in the name of the Lord were binding, and perjury was strongly condemned in the law (Ex 20:7, Lev 19:12; Deu 19:16-19). Every oath contained an affirmation or promise, and an appeal to God as the omniscient punisher of  falsehoods, which made the oath binding. Thus we find phrases like “as the Lord lives.” (1 Sam 14:39). The emphasis on the sanctity of oaths led to the feeling that ordinary phrasing need not be truthful or binding. Jesus, however, taught (v 37) that we should say, and mean, yes or no, and never equivocate. 

5:38. See Ex 21:24. The “lex talionis” (law of retaliation) did provide for the ending of feuds, but Christ showed another way to do the same (vs 39-42). See note on Lev 24:20.

5:40. “shirt.” An undergarment. “coat.” An outer garment. 

5:43. “LOVE THY NEIGHBOR. See Lev 19:16-18.

5:44. A new teaching, found nowhere in the OT. 

5:48. “perfect.” Not without sin,but mature and complete in the likeness of God. 

IV. Matthew’s significance to the Jews. J. Dwight Pentecost (Th. B., Th., D., 1915-2014) Things To Come, p 140. 

https://en.wikipedia.org/wiki/J._Dwight_Pentecost

The Gospel of Matthew is the Gospel which presents the Lord Jesus Christ as Yahweh’s King and Israel’s Messiah. It unfolds the presentation of the Messiah to Israel. 

More than any other of the Gospels, Matthew’s is allied with the Hebrew Scriptures in theme and tone; their subjects are its subjects, the Messiah, Israel, the Law, the Kingdom, Prophecy. Jewish ideas and terms characterize the whole record. Its witness would not have impressed either the Roman, for whom Mark wrote, or the Greek for whom Luke wrote, but to Jews its significance would be inescapable.

This fact is borne out by the numerous references to the Son of David (1:1, 20; 9:27, etc); to the fulfillment of prophecy (1:22; 2:5, etc.),to Jewish customs (15:1-2; 27:62), to the Mosaic Law (5:17-19 etc.), to the Sabbath (12:1-2, etc.), and to the holy city and the holy place (4:5:, 24:15; 27:53). Christ is related to prophecy throughout. This will have important bearing on the meaning of the term “kingdom of heaven.”

V.  My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please go to the Pages of my site to find my Bucket List.

VI. My Websites To Follow . 

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Matthew 5:1-16 (The Moral Principles Of The Kingdom)

I. Video.

A. Title: Mathew Chapter 5.

B. Data: B.Data:  LuisetReneeandBill

II. Introduction. (Mathew Chapter 5). Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002). The moral principles of the Kingdom.

https://en.wikipedia.org/wiki/John_Walvoord

A. 5:1. Significance and setting of the sermon. The purpose of Matthew to present the truth relating Jesus as the King and the message of the kingdom is the guiding principle in placing the Sermon on the Mount here so early in Matthew’s gospel. Many events recorded later in the gospel actually occurred before the Sermon on the Mount. The Sermon on the Mount is given priority because it is a comprehensive statement of the moral principles relating to the kingdom which Jesus proclaimed. As Kelly comments, it was designed “to counteract the earthly views of the people of Israel

B. In placing this discourse early in Matthew, the intent is plainly to set forth the main principles of Christ’s teaching, which are subsequently rejected in Matthew 8-12. This rejection in turn led to the second major discourse in Matthew 13 on the mysteries of the kingdom, or the age intervening between the first and second advents of Christ. Matthew’s third major discourse, in Matthew 24-25, dealt with the end time preceding the second coming. These three major discourses should be contrasted to the fourth discourse found in John’s gospel, 13-17, dealing specifically with the spiritual character of the present age in which God would call out His church. Matthew’s gospel is, therefore, comprehensive in presenting the three major discourses relating to kingdom truth, and is, as Kelly expresses it, given in “dispensational” order.

C.  That the Sermon on the Mount presents ethical content all agree. That it delineates the gospel that Jesus Christ died and rose again, that it presents justification by faith, or is suitable to point an unbeliever to salvation in Christ is plainly not the intent of this message.

D.The Sermon on the Mount, as a whole, is not church truth precisely. A. W. Pink holds, “Its larger part was a most searching exposition of the spirituality of the Law and the refutation of the false teaching of the elders.” It falls short of presenting the complete rule of life expounded at a greater length in the epistles, and it is not intended to delineate justification by faith or the gospel of salvation. On the other hand, the Sermon on the Mount is clearly intended to be a definitive statement of Christ’s teaching and should not be pushed aside lightly by unnecessary stricture which would relegate it to unimportant truth. If these various limiting approaches are inadequate, what is the true approach?

E. As in every text of Scripture, the truth presented must be first of all seen in its context. In the gospels, Jesus was presenting Himself as the prophesied King, and the kingdom He was offering is the prophesied kingdom. Those who are premillenarian can understand this as referring to the earthly kingdom predicted in the Old Testament. Although Jesus, in His teaching, did not spell out all that was revealed in the Old Testament, He clearly presented Himself as the prophesied King, the Son of David, who had the right to reign on earth. It is quite evident that the Jews, while they wanted deliverance from the Romans and fulfillment of the material blessings promised in the millennium, were quite unprepared to accept the view that the millennial kingdom has spiritual implications. It was to be a rule of righteousness as well as a rule of peace. It demanded much of subjects as well as providing much for them. The political character of the kingdom was not seriously questioned by the Jews, who anticipated that their Messiah would bring deliverance to them. Because of their neglect of the spiritual and moral principles involved, Christ necessarily emphasized these in the Sermon on the Mount. The Sermon accordingly must be understood in this eschatological context. Preferable is the view that Jesus delivered this sermon as Matthew indicated, although probably He repeated many times the truths in the Sermon on the Mount, or delivered the same sermon more than once to different groups (cf. Lk 6:20-49). Here, however, He spoke directly to His disciples, probably the inner circle. But during the discourse, apparently many others joined the crowd, as there is reference to “the people” in Matthew 7:28, which would imply a large crowd.

F.  A careful reading of what Christ said makes it obvious, however, that the principles of the kingdom are far more than merely rules for a future millennium. Proceeding as they do from the nature of God and nature of morality and spiritual truth, many of the statements of Christ in the Sermon on the Mount are general in character, and the appeal is that inasmuch as these general truths must be accepted, their particular application to the kingdom may be taken for granted. In the progress of this narrative, Jesus not only proclaimed lofty general principles, but also made particular applications to current situations. This address can hardly be viewed as only prophetic, and it is clear that Jesus expected immediate response from His hearers, not simply acquiescence that He was telling the truth. Accordingly, the study of the Sermon on the Mount yields its treasures to those who analyze each text, determining its general meaning, its present application, and its relation to the future kingdom program. Problems of interpretation in most instances vanish easily when viewed from this prospective.

G.  Beatitudes, 5:2-12.  introductory verses, picture Jesus seated, imply Christ’s role as a Lawgiver or Rabbi. The Beatitudes pronounce those blessed, or happy, who fulfill these six standards of the kingdom in character and experience: those poor in spirit, or consciously dependent on God; those who mourn; those who are meek, or humble; those who thirst after righteousness; those who are merciful; pure in spirit; and who are peacemakers, although persecuted for righteousness’ sake, are proper disciples and subjects of the kingdom. Through verse 10, these are addressed as “they,” in contrast to “ye” in verses 11-12. Here is illustrated present application of general truth. The disciples were to experience persecution and false accusation. They are exhorted to rejoice in that day because they share persecution similar to that of prophets of old and because they will have great reward in heaven. It is of interest that these words addressed to those living in that generation promised them reward in heaven rather than in the future millennial kingdom. This is realistic, of course, because they would ultimately move into the church with its heavenly destiny and reward.

H. Influence of true disciples, 5:13-16. In verses 13-16, disciples are compared to salt and a lamp. Salt, which has lost its salty character, is utterly useless. While salt can preserve and flavor almost any food, it is useless to add good salt to bad, and salt without flavor should be thrown away. So disciples, without true moral character and spiritual commitment to the King, are useless in the kingdom of heaven. It also implies the rottenness of the world, which needs the preservative of the salt. Likewise, disciples should be like a light or lamp, which, if it is going to fulfill its function, must be on a lampstand and not hidden under a bushel. The disciples were to be like a city set on a hill, and to let their light shine. The result would be that they would not attract men to themselves but would glorify the Father in heaven. The implication of this passage is that only those who have experienced conversion and transformation by the grace of God can be true citizens of the kingdom of heaven. The same thought was expressed to Nicodemus in John 3, when Jesus said, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5). What John describes as casual, new birth or new life, Matthew considers as result, new morality, new character, new witness. Both demand genuineness to be a true subject of the kingdom of heaven.

III. Key Verse Examinations.  Ryrie Study Bible, 1986 (Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).

https://en.wikipedia.org/wiki/Charles_Caldwell_Ryrie

A. 5:1. The sermon on the mount does not present the way of salvation, but the way of righteous living for those who are in God’s family, contrasting the new Way with the “old one” of the scribes and the pharisees. For the Jews of Christ’s day this message was a detailed explanation of “Repent” (3:2, 4:17). It was also an elaboration of the spirit of the law (5:17, 21-22, 27-28). For all of us it is a detailed revelation of the righteousness of God, and its principles are applicable to the children of God today. 

B. 5:3-12. The “Beatitudes” (“Blessed ”  means “happy”) describe the inner  qualities of a follower of Christ, and promise him blessings in the future. They contrast sharply with the characteristics of the Pharisees, who were proud, thinking they had already attained righteousness.

C. 5:13. “salt” preserves, creates thirst, and cleanses.

IV. Purposes of Matthew. Christ in the Scriptures, Dr. Charles L. Quarles (M. Div., Ph. D.).

https://www.sebts.edu/academics/faculty/Quarles.aspx

Matthew, as a Jew, unashamedly shapes his account about Jesus’ life so it is understood by a Jewish audience. His goal is to convince his peers that the King of kings has come. With this in mind, he uses terms and names that Jews will resonate with. By quoting more passages from the Old Testament than any other New Testament writer, he attempts to validate that Jesus is indeed the promised Messiah. No less than 12 times Matthew presents Jesus as Israel’s Messianic King (1:232:263:174:15–1721:5922:444526:6427:1127–37).

V. Kingdom of Heaven vs Kingdom of God.

J. Dwight Pentecost (Th. B., Th., D., 1915-2014) Things To Come, p 434. 

https://en.wikipedia.org/wiki/J._Dwight_Pentecost

In the Gospel according to Matthew, this kingdom is designated in the main as the kingdom of heaven, whereas the Kingdom of God is mentioned but a few times. Matthew was writing to the Jews who had a peculiar reverence for the name “God”–mark this, in spite of their most evident lack of perception of the true nature of the kingdom—and would easily understand the meaning of “the kingdom of heaven.”  Mark and Luke, on the other hand, are written to Gentiles, so they use the phrase “kingdom of God” rather than the other. The kingdom is characterized as the kingdom of heaven because it is patterned after heaven and its perfection. Reference is also made in this name to the eternal and lasting value of this dominion. Furthermore, there is involved the thought of the heavenly origin and source of the kingdom, the God of heaven being He who will set it up. The name “kingdom of God” is employed because it points to the spiritual character of the reign and dominion. The Glory of God is its chief and sole object. Christ’s work in which He seeks only to glorify His Father is complete when God is glorified. This is the aim and purpose of the kingdom of God.

VI. Parting thoughts.

Whereas Nicodemus (John Chapter 3) lived in the “Kingdom of Heaven,” where God prevented Jupiter from bumping into Mars, Jesus told him the only way that he could see “the Kingdom of God” (John 3:3) enter the kingdom of God (John 3:5) he would have to be born again. The Kingdom of Heaven relates to a physical place, which is God’s designed creation; the Kingdom of God relates to a spiritual relationship between mankind and God through Jesus (John 3:8), whereby born again individuals will be taken by Jesus to spend eternity with Him away from this earth (John 14:2-6; Rev 4:1-4). More will be discussed on the subject of heaven, when we consider” the new heaven, new earth, and new Jerusalem” (Rev 21:1-2).

VII.  My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please go to the Pages of my site to find my Bucket List.

VIII. My Websites To Follow . 

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Matthew 4 (Ministry to Jews)

I. Video.

A. Title: Matthew Chapter 4

B. Data:  LuisetReneeandBill

II. Introduction. (Mathew Chapter 4). Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002). 

https://en.wikipedia.org/wiki/John_Walvoord

A. The message of Jesus to Capernaum was similar to that of John the Baptist, “Repent; for the kingdom of heaven is at hand.” This was the theme of His ministry until it became evident that He would be rejected. The kingdom being at hand meant that it was being offered in the person of the prophesied King, but it did not mean that it would be immediately fulfilled.

B. Because of Capernaum’s proximity to the Sea of Galilee, it was natural for Jesus at this time to call His disciples who were fishermen (cf. Mk 1:16-20Lk 5:1-11Jn 1:35-42). To Peter and Andrew, fishing in the sea, He extended the invitation, “Follow me, and I will make you fishers of men” (Mt 4:19). In like manner, He called James and John, the sons of Zebedee, who were mending their nets. They too left their occupation and their father and followed Christ. Matthew here records the early call of these disciples. Lenski, because of the disparity between this account and that of Luke 5:1-11, holds that between this first call of Matthew and the call in Luke, the early disciples continued to fish for a time and not until the call in Luke 5 did they forsake all.26 While Matthew’s gospel indicates that they followed Jesus, there is no clear statement that they left their fishing occupation for good.

C. In the days which followed, ceaseless activity characterized the ministry of Jesus (cf. Mk 3:7-12Lk 6:17-19). Going from one synagogue to the next, He preached the gospel of the kingdom, performed countless acts of healing, and was followed by great multitudes, who came not only from Galilee but from Jerusalem in the south and from the territory of Decapolis and Perea on the east of Jordan. His miracles dealt not simply with trivial diseases but with incurable afflictions, such as epilepsy, palsy, and demon possession. No affliction was beyond His healing touch. The kingdom blessings promised by Isaiah 35:5-6, due for fulfillment in the future kingdom, here became the credentials of the King in His first coming.

III. Key Verse Examinations.  Ryrie Study Bible, 1986 (Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).

https://en.wikipedia.org/wiki/Charles_Caldwell_Ryrie

A. 4:17. Like John the Baptist, Christ also preached the necessity of repentance before the messianic kingdom could be established.

B. 4:19. “Follow me.” This was their call to service, and illustrates the directness, profundity, and power of Christ’s command (“go…28:19; “love one another.”  John 13:34). 

C.  4:23. “the gospel of the kingdom.” This is the good news that the presence of the King caused the rule of God on the earth (in fulfillment of many OT prophecies) to be “at hand.” Prerequisites for entrance into the kingdom included repentance (v. 17), righteousness (v. 5:20), childlike faith (18:3), or, in summary, being born again (John 3:3). Because the people rejected these requirements, Christ taught that His earthly reign would not immediately come (Luke 19:11). However, this gospel of the kingdom will be preached again during the Tribulation (24:14), just prior to the return of Christ to establish His kingdom on earth (25:31, 34). 

IV. Purposes of Matthew. Dr. Charles L. Quarles (M. Div., Ph. D. )

https://www.sebts.edu/academics/faculty/Quarles.aspx

A key purpose of the book is to outline the characteristics of the kingdom of God, both for Israel and the church. Orthodox Jews would typically scoff at any assertion that Jesus is their Messiah, let alone their King. They would retort, “If Jesus is King, where is the promised restoration of the kingdom of Israel?” Many Jews of Jesus’ day rejected Him as Messiah, even though both Jesus and John the Baptist continually preached that the kingdom was “at hand” (3:24:1710:7). This rejection of Jesus by the Jews is a dominant theme of Matthew (11:12–2412:28–4521:33–22:14). Because of this rejection, God postponed the fulfillment of His promises to Israel and subsequently extended His blessings to both Jew and Gentile in the church.

V. NASB Study Bible notes.

A. 4:12-13. Jesus begins His ministry. 

B. 4:14-16. This was to fulfill what was spoken through Isaiah the prophet: Isa (9:1-9:2).  

C. 4:17.  The message of Jesus: “Repent, for the kingdom of heaven is at hand.” (See Ryrie note III. A., C.)

D. 4:19. Evangelism was at the heart of the call of Jesus to His disciples.

E. 4:20. The call to discipleship is definite and demands a response of total commitment.

F. 4:23. The synagogues provided a place for teaching on the Sabbath. During the week preaching took place to larger crowds in the open air. 

VI. Parting thoughts.

The focus of Matthew’s gospel is that of Jesus and His ministry to Jews, and did not include ministry to Gentiles (10:5-7). Gentiles would have had no knowledge of the prophecies of Isaiah, neither would Gentiles have been allowed into Synagogues. The preaching of Jesus provided Jews with a glimpse of what the conditions of the Kingdom will be like (Isa 9:6b-7). The preaching of the Gospel of Heaven is not what we preach today. We preach of the death, burial, and resurrection of Jesus (1 Cor 15:1-8). The Jews of Matthew did not know about the death of Jesus until Matt 17:22-23. Jesus discontinued His offer of the Kingdom of Heaven to Israel, following His being rejected by the Jews (Mt 12:14, 22-24; 13:11). The offer to Israel of the Kingdom will be made again during the Tribulation (Matt 24:14).

VII. Closing Video.

A Title: I Will Follow Him.

B. Andre Rieu

VII.  My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please go to the Pages of my site to find my Bucket List.

VIII . My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Matthew 3 (The Kingdom Offered To Israel)

I. Video:

A. Title: Matthew Chapter 3.

B. Data: LuisetReneeandBill.

II. Introduction. (Mathew Chapter 3). Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002). 

https://en.wikipedia.org/wiki/John_Walvoord

A. The message of John was like that of Elijah, as he heralded his exhortation to Pharisees as well as Sadducees and to all who came: “Repent; for the kingdom of heaven is at hand.” His role was that of a herald coming before the king. Matthew finds John fulfilling the prediction of Isa 40:3-5), that there would be a voice crying in the wilderness to prepare the way before the Lord. Like the servants of a king who would smooth out and straighten the road in preparation for their sovereign’s coming, so John was preparing the way spiritually for the coming of Christ. 

B. John’s message was a stern rebuke of the hypocrisy and shallow religion of both the Pharisees and the Sadducees. Unquestionably, he was attacking the established religion of his day and demanding sincerity and repentance instead of hypocrisy and religious rites. His call to repentance is backed up by the succinct announcement, “The kingdom of heaven is at hand.” What did John mean by “kingdom of heaven”? 

C. While the precise phrase is not found in the Old Testament, it is based on Old Testament terminology. Nebuchadnezzar, for instance, referred to God as the “King of heaven” (Dan 4:37). Daniel had predicted that the climax of world history would come with the advent of the Son of man, who would be given an everlasting kingdom. This was likewise to be fulfilled by the prediction of (Dan 2:44) that “the God of heaven” would “set up a  kingdom, which shall never be destroyed.” Matthew, alone of New Testament writers, uses “the kingdom of heaven” and rarely uses “the kingdom of God,” which is often used in parallel passages in the other gospels and throughout the New Testament. Most expositors consider the two terms identical. Although the kingdom of heaven and the kingdom of God are similar, there seems to be some distinction. The kingdom of heaven refers to that which is obviously in its outer character a kingdom from above. The kingdom of God is more specific and does not seem to include any but true believers who are born again. In Matt 13, the kingdom of heaven seems to include both the good and bad fish caught in the net and the wheat and the tares in the same field, whereas Nicodemus is informed that the new birth is necessary to enter the kingdom of God (Jn 3:5). All agree that those in the kingdom of God are also in the kingdom of heaven, however. Eschatologically and dispensationally, a threefold distinction must be observed in the use of the term “kingdom of heaven.” First, in John the Baptist’s ministry, it is announced as at hand, meaning that in the person of the King, Jesus Christ, the kingdom was being presented to Israel. Second, in Matt 13, the kingdom in its present mystery form is revealed, that is, the rule of God over the earth during the present age when the King is absent. These are mysteries because they were not anticipated in the Old Testament doctrine of the kingdom. The third and climactic form of the kingdom will be when Christ returns to set up the kingdom of heaven on earth, in fulfillment of Daniel’s prophecies and countless other passages of the Old Testament that picture a golden age, when the Son of David will reign over the entire world in righteousness and peace. Only the premillennial interpretation of the concept of the kingdom allows a literal interpretation of both Old Testament and New Testament prophecies relating to the future kingdom. The ministry of John the Baptist signaled a spiritual crisis in Israel. Would they accept their King, or would they reject Him? 

D. The ministry of John the Baptist was to prepare the way by calling Israel to repentance. It is rather a religious rite, signifying their confession of  sins and commitment to a new holy life, such as was proper for Jews in the old dispensation. The ministry of John the Baptist was very pointed: he challenged the prevailing Jewish concept that they were saved simply because they were descendants of Abraham; he declared that God is able to raise up children unto Abraham from the stones of the earth, certainly a dramatic picture of supernatural, spiritual resurrection; he declared that the ax is already in hand to cut down every tree that does not bring forth fruit. By this he meant individual Jews as well as Judaism as a dead ritual.

III. Key Verse Examinations.  Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).

https://en.wikipedia.org/wiki/Charles_Caldwell_Ryrie

A. 3:2. “Repent.” Repentance is a change of mind that bears fruit in a changed life (see vs 8). “kingdom of heaven.” This is a rule of heaven over the earth. The Jewish people of Christ’s day were looking for this messianic, or Davidic kingdom, to be established on this earth, and this is what John proclaimed as being “at hand.” The requirement that the people must repent in order for the kingdom to be established was new and became a stumbling block to them. The rejection of Christ by the people delayed its establishment until the second coming of Christ (25:31). The character of the kingdom today is described in the parables of Matthew 13.

B. 3:15. “to fulfill all righteousness.” Jesus fulfilled all the righteous requirements to  be Israel’s Messiah. Also, by allowing John to baptize Him, He identified with sinners whom He came to save, though, of course, He Himself had no sin to repent of.

IV. Emphases of Matthew. Matthew. Dr. Charles L. Quarles (M. Div., Ph. D. 

https://www.sebts.edu/academics/faculty/Quarles.aspx

A. The Gospel of Matthew has many Jewish overtones. For example, the term “kingdom of heaven” appears 33 times and the term “kingdom of God” four times. No other Gospel lays such stress on the kingdom; the restoration of the glories of David’s kingdom was a burning hope for many Jews at the time. Matthew clearly identifies Jesus with that hope by using the Jewish royal title “Son of David” nine times in his Gospel. Furthermore he calls Jerusalem “the holy city” (4:527:53) and the “city of the great King” (5:35), both uniquely Jewish ways of referring to it. First-century Jews emphasized righteousness, and Matthew uses the words “righteous” and “righteousness” more often than the Gospels of Mark, Luke, and John combined.

B.  Matthew also discusses the law, ceremonial cleanness, the Sabbath, the temple, David, the Messiah, the fulfillment of Old Testament prophecies, and Moses—all from a Jewish point of view. He has 53 Old Testament citations and more than 70 allusions to the Hebrew Scriptures. Thirteen times, the book emphasizes that Jesus’ actions were a direct fulfillment of Old Testament prophecies. The genealogy of chapter 1 is recognizably Jewish, tracing the lineage of Jesus back through David to Abraham, the father of the Jewish people. Furthermore the Gospel mentions Jewish rulers (see 2:12214:1) and customs such as ceremonial washing (see 15:2) without explanation, indicating that Matthew expected his predominantly Jewish audience to be familiar with such practices.

V. The Kingdom described (Ryrie Study Bible).

A. The glory of the future kingdom (Isaiah 2:1-4).

B. The governing of Messiah over the kingdom (Isaiah 9:6a-7).

C. Harmony in the Kingdom (Isaiah 11:1-16).

D. Characteristics of the Kingdom (Isaiah 65:18-25).

VI. Parting Thought. 

Matthew’s gospel was written only to Jews. The offer of the Kingdom by Jesus was made only to Jews (Matt 10:1-7). As Jesus was offering the Kingdom to the Jews of Israel, He made a point of telling them that because they were being offered the Kingdom, that they should repent of the way that they had been living, and to act like Kingdom people. Jesus’s ministry was not to Gentiles. Jesus instructed His disciples in the way that they should witness to Gentiles after His ascension to Heaven (Matt 28:18-19). It is obvious that, after having read the above paragraph on the conditions of the kingdom, that the Kingdom has not yet come (Matt 6:10). Scripture does not say that the Kingdom will enter us; however we are told that we will enter the kingdom. The new birth is not the kingdom.

VII.  My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please go to the Pages of my site to find my Bucket List.

VIII . My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Matthew 2 (Jews or Gentiles?)

I. Video.

A. Video Title. Wise Men From The East (Matthew 2:1-15)

B. Video Data. Sandy Tales

II. Introduction. The Presentation And Rejection Of The Theocratic Kingdom Recorded By Matthew. J. Dwight Pentecost, Things To Come, p 456, 462. (Th. B., Th. M. Th. D., 1915-2014). https://en.wikipedia.org/wiki/J._Dwight_Pentecost

A. The purpose of the writing of the Gospel of Matthew was to record the presentation of Jesus Christ as Messiah, to trace the opposition to Him and His offered kingdom by the nation, and to record the official and final rejection of that King and kingdom by Israel. 

B. There are three major movements in the Gospel of Matthew:

1. The presentation and authentication of the King (1:1-11:1).

2. The opposition to the King (11:2-16:12).

3. The final rejection of the King (16:13-28:20).

C. The Gospel of Matthew was written to present the Messiah to Israel and to record the attitude of the nation to Him.

1. The first movement of the book has to do with His presentation and authentication, as He is shown to have the legal, moral, judicial, and prophetic rights to the throne, which rights are fully authenticated by the King in His miracles.  

2. The second movement observed is the opposition and rejection of the Messiah by the nation of Israel. The opposition grows into the open rejection by the nation. As a result of this rejection a mystery program for a new age is revealed.

3. The third movement has to do with the culmination of the rejection in the death of the Messiah. It was the King of the Jews that was crucified. The resurrection of the Crucified One is a divine approval of all His claims and His authentication as Messiah. Because Israel rejected the Messiah, they bear their sin until He comes to redeem the nation and to reign in glory, acclaimed as Messiah by all. 

III.  Dispersion Of The Jews.  Israel My Glory. https://israelmyglory.org/article/the-regathering-of-israel/

A. The Bible clearly teaches two distinct dispersions and two subsequent regatherings of the nation of Israel. The first dispersion was prophesied in Deuteronomy 28:36–37 and occurred in two phases. The first phase took place about 721 B.C., when the northern kingdom (Israel) was carried away into Assyria (cp. 2 Ki. 17:6). The second phase began around 608 B.C. when Judah, the southern kingdom, was carried captive into Babylon (cp. 2 Ki. 24:11–16; 25:8–11). Jeremiah-prophesied that the latter dispersion would last 70 years (Jer. 25:11). There was a partial return during the time of Ezra and Nehemiah, around 538 B.C. 

B. The Deportation of the Southern Kingdom of Judah  https://bible-history.com/map-babylonian-captivity/the-deportation-of-judah

2 Kings 24:14-16 “Also he carried into captivity all Jerusalem: all the captains and all the mighty men of valor, ten thousand captives, and all the craftsmen and smiths. None remained except the poorest people of the land. And he carried Jehoiachin captive to Babylon. The king’s mother, the king’s wives, his officers, and the mighty of the land he carried into captivity from Jerusalem to Babylon. All the valiant men, seven thousand, and craftsmen and smiths, one thousand, all who were strong and fit for war, these the king of Babylon brought captive to Babylon.”

This was not the first time that the Jews in the Southern Kingdom of Judah were taken into captivity. Sennacherib, about 701 BC, is stated to have carried into Assyria 200,000 captives from the Jewish cities that he took (2 Kings 18:13).

The carrying away of the people of Judah to Babylon was not accomplished at one time. Three distinct deportations are mentioned in 2 Kings 24:14 (including 10,000 persons) and 2 Kings 25:11, one in 2 Chron 36:20, three in Jer 52:28-30 (including 4,600 persons), and one in Dan 1:3.

The two principal deportations were:

(1) when Jehoiachin with all his nobles, soldiers, and artificers were carried away; and

(2) that which followed the destruction of Jerusalem and the capture of Zedekiah, 586 B.C. The three mentioned by Jeremiah may have been contributions from the more distinguished portions of the captives, and the captivity of certain selected “children” (Dan 1:3), 607 BC, may have occurred when Nebuchadnezzar was a colleague of his father, Nabopolassar. 

C. The Captivity to the return. 

https://bible-history.com/old-testament/return-from-babylon

-from-“Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and [put it] also in writing, saying, Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which [is] in Judah. Who [is there] among you of all his people? his God be with him, and let him go up to Jerusalem, which [is] in Judah, and build the house of the LORD God of Israel, (he [is] the God,) which [is] in Jerusalem.”

– Ezra 1:1-3 

The Return from Babylon

The people of Judah were horribly distressed. They lost their home, their city, their pride, their Temple, the ark of the covenant, and they were taken as prisoners to Babylon, the homeland of idolatry. But God raised up great men to remind them of Jeremiah’s prophesies, that they would only be there for 70 years. Babylon would not be their home:

Jer 29:10-14 For thus says the LORD: After seventy years are completed at Babylon, I will visit you and perform My good word toward you, and cause you to return to this place. For I know the thoughts that I think toward you, says the LORD, thoughts of peace and not of evil, to give you a future and a hope. Then you will call upon Me and go and pray to Me, and I will listen to you. And you will seek Me and find Me, when you search for Me with all your heart. I will be found by you, says the LORD, and I will bring you back from your captivity; I will gather you from all the nations and from all the places where I have driven you, says the LORD, and I will bring you to the place from which I cause you to be carried away captive.

They would return and the temple would be rebuilt, and the Messiah would still come. Daniel and Ezekiel sought to keep the true faith alive.

The Decree of Cyrus

By 538 BC. Babylon had passed into history and the Medo-Persian Empire took its place. Cyrus the Persian issued a decree to allow the Jews to go back to their land, and with the blessing of The Persian Empire. The Jews were hardly moved. Babylon was their home. Only a portion returned (Neh 7) and only 74 of the Levites, who were supposed to be known for their dedication to the things of God.

The Persians

Zerubbabel

The first move back to Israel was led by Zerubbabel, of the house of David. He was the only one of royal blood to pay any attention to the decree of Cyrus (Ezra 2). When he returned, he found just rubble. No temple, torn down walls, and a mixed breed of corrupt Jews (Samaritans) living there. In 536 BC. he laid the foundations for a new temple, built an altar and worshipped the Lord. The prophets Haggai and Zechariah helped urge the Jews on. They finished the work on the Temple in 516 BC. (exactly 70 years).

Ezra and Nehemiah

58 years later (458 BC) more Jews returned (Ezra 7) under the leadership of Ezra. 12 years later, Nehemiah, received permission to rebuild the walls of Jerusalem and to govern Judea. He arrived in 444 BC. Despite much opposition, Nehemiah completed this seemingly hopeless task in 52 days. Then a revival followed. Ezra and Nehemiah canonized the books of the Old Testament. They read aloud to the people and gave interpretation. About 40 years later, the prophet Malachi condemned the people for slipping back into their sinful ways.

https://www.ancient-origins.net/history-important-events/rivers-babylon-life-ancient-babylon-s-thriving-jewish-community-0010021

By the rivers of Babylon: Life In Ancient Babylon’s Thriving Jewish Community.

In the 6th-century BC, the armies of Babylon destroyed Jerusalem and the Kingdom of Judah. They tore down the city walls, burned the temples, and ran down every person who tried to escape. The few survivors were dragged out of their homeland and forced to live in Babylon as vassals to the men who butchered their children.

And yet, when the Jews in exile won their freedom, most of them didn’t leave. They stayed in Babylon – and kept a thriving community that lasted for more than 2,000 years.

It’s one of the stranger moments in human history. These people were brutalized by an invading army. They were taught to hate so viciously that, for hundreds of years, the word “Babylon”, to the Jews, was synonymous with evil. But most chose to stay right there with their captors, living side-by-side with the men who had made their lives miserable.

Why didn’t they leave? It’s a question that’s plagued historians and theologians alike; but some recently uncovered documents shed a little light on how Babylon created a Jewish community that still lives on today.

That doesn’t mean that every Jew in Babylon was living in paradise. Most were poor; typically, they were farmers who struggled to feed their families through heavy taxes from the state. In Babylon, though, they had opportunity. They had a way of rising up to the top, even if most didn’t make it.

Perhaps that’s why they stayed. About sixty years after the Babylonian exile began, the Jews were freed. The Persian Empire defeated Babylon and allowed the Jews to return to the home country. About 40,000 people took the offer and went home – but another 80,000 stayed behind in Babylon.

IV. Ongoing return of Jews to Jerusalem. MacArthur Study Bible. Note on Lev Chapter 23. The three major feasts for which all males were required to traveled to the temple in Jerusalem (Ex 23:14-19)

A. Unleavened Bread (Ex 12;15-20)

B. Pentecost (Harvest or Weeks) (Deu 16:9-12; Ac 2:1)

C. Booths (Tabernacles  or Ingathering (Neh 8:13-28; Jn 7:2)

V. Dispersed Areas From Where Jews Returned To Jerusalem For Jewish Feasts

A. The name of Babylon appears in the Bible 273 times, and in each instance, “Babylon means Babylon.

1.2 Kings 17:6, “Halah and Habor, on the river or Gozan in the cities of the Medes. (721. B.C.)

2.2 Kings 24:10-16; 25:11-21, To Babylon (607-586 B.C.)

3. Esther 2:5-8, “Susa” in Persia ( 519 B.C.)

4. Acts 2:9-11, Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Judea and Pamphylia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and Rome… (33 A.D.)

5.1 Peter 1:1-2, Pontus, Galatia, Cappadocia, Asia and Bithynia (60 A.D.)

VI. Were the wise men Jews or Gentiles? (Matthew 2:1-13).

A. The theocratic kingdom under the prophets.

1. God entered into an eternal, unconditional covenant with David (2 Sam 7:16, 1042 B.C.) in which God guaranteed that the Davidic kingdom should come to full realization as one from David’s line reigned forever. The prophets were the divinely appointed spokesmen for God, who relayed God’s message to the kings, who sometimes obeyed, but with greater frequency did not. (The Coming Kingdom, p 441).

2. The future theocratic kingdom now becomes the major theme of the prophets’ message (The Coming Kingdom, p 442).

3. The prophets, with one voice, describe this one kingdom, thus restored, in terms expressive of the most glorious additions. They predict, from the Psalmist, down to Malachi, a restoration of the identical overthrown Kingdom, linked with the astounding events which shall produce a blessedness and glory unexampled in the history of the world….Since the overthrow of the Theocratic-Davidic Kingdom, these predicted events have not taken place as delineated, and therefore, the predicted covenanted Kingdom has not yet appeared….It is the same Kingdom overthrown has not yet appeared….It is the same Kingdom overthrown that receives those additions, and not another Kingdom that obtains them; hence, no professed Kingdom, however loudly proclaimed and learnedly presented, should, lacking these, be accepted by us….Those additions are so great in their nature, so striking in their characteristics, so manifesting the interface of the Supernatural, that no one can possibly mistake when this Kingdom is restored….After the downfall of the Davidic Kingdom, the Prophets predict this Kingdom as Future. (The Coming Kingdom p 445).

4. The Jewish prophets provided very specific information on who it would be from the line of David’s line, and the details of who would be the King of the Davidic Kingdom, the Messiah:

a. Isaiah 7:14 (742 B.C.) would born of a virgin. Fulfilled in Matthew 1:18-23.

b. Micah 5:2 ((710 B.C.) would be born in Bethlehem. Fulfilled in Matthew 2:4-6.

c. Matthew 10:5-7 (31 A.D.) The offer of the Davidic Kingdom would be made only to Jews, and not to Gentiles, with the message, “the kingdom of Heaven is at hand (meaning, the kingdom of heaven is near, but not here.”

B. Who Were The Wise Men?

1. Jews and the Feast of Pentecost.

The Feast of Pentecost is the Greek phrase for a Jewish feast day, also known as the Feast of Weeks (Exodus 34:22) or Feast of Harvest (Exodus 23:16). Pentecost is a Greek term that means “fiftieth,” and the Feast of Pentecost took place 50 days after Passover.

The Lord instituted this celebration when He renewed His covenant with the people as He spoke to Moses in Exodus 34:22-23. In Numbers 28:26, the feast is called the Day of First Fruits. The day was to consist of:

  • A holy convocation wherein people would not do ordinary work
  • An offering of new grain
  • A burnt offering of two bulls, one ram, seven one-year-old male lambs, their grain offering of fine flour mixed with oil (three-tenths of an ephah for each bull, two tenths for one ram, and a tenth for each lamb), and one male goat (all blemish-free), along with their drink offering.

The celebration usually took place in May or early June, 50 days after Passover.

2. Peter’s Message on the Day of Pentecost. (33 A.D.)

a. The audience was Jewish (Acts 2:9-13). (V.A.5 above).

b. The sermon that Peter preached related to the Jewish prophet, Joel , of whom Gentiles would have had no knowledge. (Acts 2:16-36; Joel 2:28-32; 39). (33 A.D.)

c. Gentiles were not allowed in the Temple (Acts 21:28-19). (60 A.D.)

3. Consider the Magi. The Magi traveled about 800-900 miles, from the area of Persia to see the Christ Child. There is nothing that would indicate that these men were other than Jews. God did not send prophetic messages to Gentiles, as he did concerning the Messiah, and the end times. There are many opinions on this matter, but it is important to remember that Jesus went to the Jews (John 1:11), and that He had no ministry to Gentiles, just as His disciples followed his teaching on the subject. The offer of the Davidic Kingdom was made only to Jews, which was the purpose of Christ coming to our world. Jesus instructed His disciples on ministry to Gentiles, but that did not happen until 41 A.D., in the case of Cornelius (Acts 10: 34-43), when the Apostle Peter preached the message of Jesus, of His death, burial and resurrection (Acts 10:39-40).

VII.  My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please go to the Pages of my site to find my Bucket List.

VIII. My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Matthew And Israel (Chapter 1)

I. Video. 

A. Title. Who Wrote Matthew, Mark, Luke and John?

B. Data. John Ankerberg Show. Drs. John Ankerberg  (M. Div., D. Min.), Darrell Bock (Th. M.; Ph. D.)

II. Introduction. (Mathew Chapter 1). Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002). 

A.  Matthew’s purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel.

B. The gospel of Matthew, accordingly, presents Christ’s royal genealogy and the early recognition that He was indeed the King of the Jews. These historical materials are followed by the Sermon on the Mount, stating the moral principles of the kingdom, given more extensively in Matthew than in the other gospels. The theme is continued by presenting the sayings and the miracles of Christ as His credentials prophesied in the Old Testament.C. Having laid this broad base, Matthew then proceeds to account for the fact that Christ did not bring in His prophesied kingdom at His first coming. The growing rejection of Christ, His denunciation of the unbelief of the Jews, and His revelation of truth relating to the period between the two advents  (Mt 13) serve to support this point.

III. Purposes Of Matthew. Dr. Charles L. Quarles (M. Div., Ph. D.) 

A. Matthew’s Gospel serves several purposes beyond presenting a mere biography of Jesus. One purpose is to prove to Jewish readers that Jesus is their Messiah and promised King. The genealogy in chapter 1 points to Christ as the One who inherited God’s promises to David of an eternal dynasty. Jesus’ use of a familiar messianic psalm in Matthew 22:41–44 would have clearly implied to any Jew that He was the heir of the Davidic throne. Even though many Jews of Jesus’ time were blind to Jesus’ identity, Gentiles (such as the wise men) identified Him as Israel’s promised King when He was a baby. Finally, the charge that hung above Jesus’ head on the Cross clearly highlights His royalty: THIS IS JESUS, THE KING OF THE JEWS (27:37). But most important, the Book of Matthew proves Jesus’ legitimate authority by highlighting His wise teaching and righteous life (7:2829).

B. Another purpose of the book is to outline the characteristics of the kingdom of God for Israel. Orthodox Jews would typically scoff at any assertion that Jesus is their Messiah, let alone their King. They would retort, “If Jesus is King, where is the promised restoration of the kingdom of Israel?” Many Jews of Jesus’ day rejected Him as Messiah, even though both Jesus and John the Baptist continually preached that the kingdom was “at hand” (3:24:1710:7). This rejection of Jesus by the Jews is a dominant theme of Matthew (11:12–2412:28–4521:33–22:14). Because of this rejection, God postponed the fulfillment of His promises to Israel. 

IV. Key Verse Examination (1:1). “The Person Of The King.” Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).

A. Verse. 1:1. The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham:

B. Note. “Jesus the Messiah.” The name “Jesus” is from the Greek (and Latin) for the Hebrew “Jeshua” (Joshua), which means “the Lord is salvation.” “Messiah” is from the Hebrew “Meshiah” (Gk. Christ), meaning “anointed one.”Son of David” was a highly popular messianic title of the times. 

V.  My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please go to the Pages of my site to find my Bucket List.

VI . My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Prophecies Concerning Israel (Daniel 12)

I. Video.

A. Video Title. How is God’s prophetic plan for the end times laid out in the Book of Daniel, Chapters 6-12.

B. Video Data. John Ankerberg Show. Drs. John Ankerberg (M. Div., D. Min.) Jimmy DeYoung (M. Div., Ph. D., 1940-2021).

II. Introduction. The Time Of The End. Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002). 

A. Added to the previous revelation are the important disclosures (1) that the time of the end has a special relationship to “the children of thy people,” that is, Israel, (2) that Israel will experience at that time a special deliverance to be realized by those in Israel who worship God, and (3) that the doctrine of resurrection, which climaxes the time of the end, is the special hope of those who are martyred.

B. The entire section from Daniel 11:36 to 12:3 constitutes a revelation of the major factors of the time of the end which may be summarized as follows: (1) a world ruler, (2) a world religion, (3) a world war, (4) a time of great tribulation for Israel, (5) deliverance for the people of God at the end of the tribulation, (6) resurrection and judgment, and (7) reward of the righteous. All of these factors are introduced in this section. Added elsewhere in the Scriptures are the additional facts that this time of the end begins with the breaking of the covenant by “the prince that shall come” (Dan 9:26-27); that the “time of the end” will last for three and one-half years (Dan 7:25; 12:7Rev 13:5); that the time of the end is the same as the time of Jacob’s trouble and the great tribulation (Jer 30:7Mt 24:21). Many additional details are supplied in Revelation 6-19.

C. The fact that the opening section of chapter 12 is obviously eschatologically future, constitutes a major embarrassment to liberals who attempt to find Antiochus Epiphanes in 11:36-45. Chapter 12, which is naturally connected to the preceding section, clearly does not refer to Antiochus Epiphanes but to the consummation of the ages and the resurrection and reward of the saints. Nowhere does the attempt to make Daniel entirely history fail more miserably than here, as the detailed exegesis of these verses demonstrates.

III. Verse examination (Daniel 12). Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).

Daniel 12:1-13, https://www.biblegateway.com/passage/?search=Daniel+12%3A1-13&version=NASB1995

A. 12:1. “at that time.” The time of the events 11:36-45, the Great Tribulation. “such as never occurred.” Re Matt 24:21, “For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will.”

B. 12:2. The verse predicts the resurrection of the righteous dead of the OT times as well as the righteous martyrs of the Tribulation  at the second coming of Christ (Rev 20:4-6). Believers of the church age will already have been changed and raised at the Rapture. (The resurrection of the wicked does not occur at the same time, but after the Millennium; Rev 20:5.)

C. 12:3. Those “who have insight” will see through Antichrist’s deception. They will also lead others to the truth during the tribulation period.

D. 12:4. “seal up the book.” Not that its meaning was to be left unexplained but that the book was to be left intact so as to help those living in the future tribulation days. “many will go back and forth.” As the end approaches, people will travel about seeking to discover what the future holds.

E. 12:5. Likely “two angels.”

F. 12:7. The events of the Tribulation will be consummated when the “time, times, and half a time” (the last 3 1/2 years  of that seven-year period) come to a close. These last 3 1/2 years  constitute the Great Tribulation (cf. Matt 24:21).

G. 12:8. Even Daniel did not understand all these prophecies.

H. 12:11. “the abomination of desolation.” At the midpoint of the tribulation “week” Antichrist will abolish the Jewish sacrifices (9:27; Matt 24:15 ; 2  Thes 2:4). From that time to the end of the 1,290 days. Normally 3 1/2 years (of 360 days per year) would include only 1,260 days. The extra 30 days mentioned here allow for the judgments that will take place after the second coming of Christ. See at Ezek 20:33-44; Joel 3:2-3; Matt 24:32).

I. 12:12. Because the one who lives 75 days after the second advent  (1335 days from the midpoint of the Tribulation) is called blessed, this must mark the beginning of the actually functioning of Christ’s millennial kingdom.

J. 12:13. “you will enter into rest.” I.e., Daniel would die but is promised that he will rise (be resurrected) and receive his inheritance (portion) in our Lord’s millennial kingdom.

IV. Summary. Holman Christian Standard Bible. Michael Rydelnik (Th. M., D. Miss).

A. Daniel wrote his book with two purposes in mind. First, he wanted to assert that the God of Israel was sovereign, even over the powerful nations that surrounded His people. God’s chosen nation had been conquered and dispersed by a mighty empire that did not acknowledge God. What would happen now? Would Babylon’s yoke remain forever on Israel’s shoulders? Would God’s people never see their homeland again? Had God forgotten His promises? Daniel’s answer was that Babylon would fall to another empire, which in turn would fall to yet another great kingdom. History would continue in this pattern until God judged all Gentile nations and established His everlasting rule. Daniel’s message was obviously meant to uplift and encourage the weary hearts of the exiled Jews.

B. Yet Daniel also looked forward to the day when God would restore and reward Israel. Israel was suffering punishment for its disobedience; but when would the punishment end? Daniel’s message was both discouraging and encouraging. He predicted trouble ahead; Israel would suffer under Gentile powers for many years. But the encouraging news was that the time of trials would also pass away. The time was coming when God would gather His children to Him again. He would establish His messianic kingdom which would last forever. The God who directs the forces of history has not deserted His people. They must continue to trust Him. His promises of preservation and ultimate restoration are sure.

V.  My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please go to the Pages of my site to find my Bucket List.

VI . My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

The Seventieth Seven (Daniel 9:27)

I. Video. 

A. Video Title. What does Daniel 9:27 tell us about when the Messiah would come?

B. Video Data. John Ankerberg Show. Drs. John Ankerberg (M. Div., D. Min). Jimmy DeYoung (M. Div., Ph. D., 1940-2021).).

II. Introduction. The  Seventieth Seven. Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002)

A. Daniel 9:27 (NASB). “And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.”

B. It may be concluded that Daniel’s great prophecy of the seventy sevens comprehends the total history of Israel from the time of Nehemiah in 445 B.C. until the second coming of Jesus Christ. In the first period of seven sevens, the city and the streets are rebuilt. In the second period of sixty-two sevens which follows, the Messiah appears and is living at the conclusion of the period. In the parenthesis between the sixty-ninth seven and the seventieth seven, at least two major events take place: the cutting off of the Messiah (the death of Christ) and the destruction of Jerusalem in a.d. 70. Actually, the whole present age intervenes.

C. The final period of seven years begins with the introduction of a covenant relationship between the future “prince that shall come” and “the many,” the people of Israel. This covenant is observed for the first half of the future seven-year period; then the special liberties and protections granted Israel are taken away; and Israel becomes persecuted in their time of great tribulation. The beginning of the last three and one-half years of the seventy sevens of Daniel is marked by the desecration of the future temple, the stopping of the sacrifices, and the desolation of the Jewish religion. It is this period referred to by Christ as the great tribulation inMatthew 24:15-26.

D. The culmination of the entire prophecy of the seventy weeks is the second advent of Jesus Christ which closes the seventieth seventh of Israel as well as the times of the Gentiles pictured in Daniel’s prophecies of the four great world empires. For most of the period, the two great lines of prophecy relating to the Gentiles and Israel run concurrently, and both end with the same major event—the second advent of Jesus Christ, when oppressed Israel is delivered and the oppressor, the Gentile, is judged. With Israel today back in the land, the fulfillment of these prophecies may not be too long distant.

III. Verse examination (Daniel 9:27). Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).

A. “he.” The prince of verse 26, the Antichrist previously introduced in 7:8, 24-26, who will make a pact with “many” (of the Jewish people) at the beginning of the tribulation period. But “in the middle of the week” (i.e. 3 1/2 years later) Antichrist will break the covenant and desecrate the Temple by demanding worship of himself. (See Ryrie notes on Matt 24:15 and 2 Thes 2:4. At Christ’s second coming, Antichrist and his false prophet will be cast into the Lake of Fire [Rev 19:20]).  

B. Ryrie notes Matt 24:15, 2 Thes 2:4, Rev 19:20.

1. Matt 24:15. “Abomination Of Desolation.” This is the man of sin (2 Thes 2:4), who at this midpoint in the Tribulation breaks the covenant he made with the Jewish people at the beginning of the Tribulation (Dan 9:27 ) and demands that they, and the world, worship him. Those who resist will be persecuted, and many will be martyred; that is the reason for the urgency of the instructions in vs 16-22.

2. 2 Thes 2:4. “takes his seat in the temple of God.” At the midpoint in the tribulation period the Antichrist will desecrate the rebuilt Jewish Temple in Jerusalem by placing himself there to be worshiped (Re: Matt 24:15). This is the climax of man’s great sin of self-deification, in open defiance of God.

3. Rev 19:20. The beast and his false prophet will be the first occupants of the “lake of fire;” other unbelievers, now in hades, will join them at the end of the Millennium (20:14). 

C. Other Ryrie related notes. 

1. Matt 24:3. “The Mount of Olives,” just E of Jerusalem across the Kidron Valley. “the disciples.”  Only Peter, James, John, and Andrew (Mk 13:3). Jesus answers,”what will be the sign of Your coming.” In verses 29-31, He speaks of the signs of the end of the age in verses 4-28. Verses 4-14 list the characteristics of the first half of the tribulation period, whereas verses 15-28 deal with the second half.

2. Matt 24:16-22.. 

a. 24:16: those who are in Judea must flee to the mountains.

b. 24:18. pray that your flight will not be in the winter, or on a Sabbath.

c. 24:21. then, there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. 

d. 24:22. “the elect.” Jews, Deu 7:6, 14:3; Isa 43:10;

3. God causes the Tribulation judgments to fall on the unbelievers of the earth.

a. Seal judgments. Rev 6:1; 3, 5, 7, 9, 12, 8:1.

b. Trumpet judgments. Rev 8:7-13; 9:1-21; 11:15-19.

c. Bowl judgments. Rev 16:1-21.

4. My note. Notice that the time of the Tribulation is planned by God, and carried out by Jesus, God’s angels, and agents of God. By reading of the severity of the judgments, it is easy to see that the world is not in God’s tribulation now. The Tribulation will commence only upon God’s decision.

IV. Summary. Holman Christian Standard Bible. Michael Rydelnik (Th. M., D. Miss).

A. Daniel wrote his book with two purposes in mind. First, he wanted to assert that the God of Israel was sovereign, even over the powerful nations that surrounded His people. God’s chosen nation had been conquered and dispersed by a mighty empire that did not acknowledge God. What would happen now? Would Babylon’s yoke remain forever on Israel’s shoulders? Would God’s people never see their homeland again? Had God forgotten His promises? Daniel’s answer was that Babylon would fall to another empire, which in turn would fall to yet another great kingdom. History would continue in this pattern until God judged all Gentile nations and established His everlasting rule. Daniel’s message was obviously meant to uplift and encourage the weary hearts of the exiled Jews.

B. Yet Daniel also looked forward to the day when God would restore and reward Israel. Israel was suffering punishment for its disobedience; but when would the punishment end? Daniel’s message was both discouraging and encouraging. He predicted trouble ahead; Israel would suffer under Gentile powers for many years. But the encouraging news was that the time of trials would also pass away. The time was coming when God would gather His children to Him again. He would establish His messianic kingdom which would last forever. The God who directs the forces of history has not deserted His people. They must continue to trust Him. His promises of preservation and ultimate restoration are sure.

V.  My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please go to the Pages of my site to find my Bucket List.

VI . My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Prophesied Events After The Sixty-Ninth Seven (Daniel 9:26)

I. Video. What does Daniel tell us about the identity of “the prince who will come?”

II. Video Data. John Ankerberg Show. Dr. John Ankerberg (M. Div., D. Min.). Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-2021).

III. Introduction. Prophesied Events After The sixty-ninth seven. Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D. 1910-2002).

A. Daniel 9:26. “And after threescore and two weeks shall Messiah be cut off, but not for himself: 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.”

B. In summarizing the period of the sixty-nine sevens, the statement is made in verse 25 that the period will be “unto the Messiah the Prince.” Most conservative expositors have interpreted this as a reference to Jesus Christ. Montgomery, however, has another explanation: “‘Messiah’ is epithet of king, of priest (cf. 2 Mac. 1:10), of prophet; and in a spiritual sense of patriarch (Ps. 105:15), and even of   Cyrus, who is ‘My Anointed,’ Is. 45:1… The second term ‘prince,’ qualifying the first, is used of various officers of rank: as a chief among officials, esp. in the temple personnel, e.g. 11:22 of the high priest, q.v.; of nobles or princes, e.g., Job 29:10, 31:37; then of royalty, appearing as an early title for the king in Israel, e.g., 1 Sa. 9:16, and also of foreign kings. Hence both terms are ambiguous, and their combination does not assist identification, for which three candidates have been proposed: Cyrus, the ‘Anointed’ of Is. 45:1; Zerubbabel, the acclaimed Messiah of the Restoration; and his contemporary, the high priest Joshua b. Josedek.”

C.  It is obvious that Montgomery is straining to prove a non-Christological interpretation. By far the majority of scholars who accept Daniel as a genuine book find the reference in verse 25 to Jesus Christ. As Young expresses it, “The old evangelical interpretation is that which alone satisfies the requirements of the case. The ‘anointed one’ is Jesus Christ, who was cut off by His death upon the Cross of Calvary.” If this interpretation of verse 25 is correct, it provides the key to verse 26 which states that after “threescore and two weeks,” that is, the 7 plus 62 sevens, or after the end of the sixty-ninth seven, the Messiah shall be “cut off.” The verb rendered “to cut off” has the meaning, “to destroy, to kill,” for example, in Genesis 9:11Deuteronomy 20:20Jeremiah 11:19Psalm 37:9.

D.  The natural interpretation of verse 26 is that it refers to the death of Jesus Christ upon the cross. As this relates to the chronology of the prophecy, it makes plain that the Messiah will be living at the end of the sixty-ninth seventh and will be cut off, or die, soon after the end of it.

E. The prominence of the Messiah in Old Testament prophecy and the mention of Him in both verses 25 and 26 make the cutting off of the Messiah one of the important events in the prophetic unfoldment of God’s plan for Israel and the world. How tragic that, when the promised King came, He was “cut off.” The adulation of the crowd at the triumphal entry and the devotion of those who had been touched by His previous ministry were all to no avail. The unbelief of Israel and the calloused indifference of religious leaders when confronted with the claims of Christ combined with the hardness of heart of Gentile rulers to make this the greatest of tragedies. Christ was indeed not only “cut off” from man and from life, but in His cry on the cross indicated that He was forsaken of God. The plaintive cry “My God, my God, why hast thou forsaken me?” reveals not only the awfulness of separation from God but points also to the answer—the redemptive purpose. Although the additional explanation but not for himself is probably best translated, “There is nothing for him,” it is nevertheless true that He died for others. Nothing that rightly belonged to Him as Messiah the Prince was given to Him at that time. He had not come into His full reward nor the exercise of His regal authority. He was the sacrificial lamb of God sent to take away the sin of the world. Outwardly it appeared that evil had triumphed.

F. Although evangelical expositors have been agreed that the reference is to Jesus Christ, a division has occurred as to whether the event here described comes in the seventieth seventh described in the next verse, or whether it occurs in an interim or parenthetical period between the sixty-ninth seventh and the seventieth seventh. Two theories have emerged, namely, the continuous fulfillment theory which holds that the seventieth seven immediately follows the sixty-ninth, and the gap or parenthesis theory which holds that there is a period of time between the sixty-ninth seven and the seventieth seven. If fulfillment is continuous, then the seventieth week is already history. If there is a gap, there is a possibility that the seventieth week is still future. On this point, a great deal of discussion has emerged.

G.  In the interpretation of this passage and the decision on the question of the continuous fulfillment versus the gap theory, the fulfillment of the prophecy again comes to our rescue. The center part of verse 26 states “the people of the prince that shall come shall destroy the city and the sanctuary.” Historically the destruction of Jerusalem occurred in a.d. 70 almost forty years after the death of Christ. Although some expositors, like Young, hold that the sacrifices are caused to cease by Christ in His death which they consider fulfilled in the middle of the last seven years, it is clear that this does not provide in any way for the fulfillment of an event thirty-eight years or more after the end of the sixty-ninth seven. Young and others who follow the continuous fulfillment theory are left without any explanation adequate for interposing an event as occurring after the sixty-ninth seven by some thirty-eight years—which, in their thinking, would actually occur after the seventieth week. In a word, their theory does not provide any normal or literal interpretation of the text and its chronology.

H. The intervention of two events after the sixty-ninth seven which in their historic fulfillment occupied almost forty years makes necessary a gap between the sixty-ninth seven and the beginning of the seventieth seven of at-least this length of time. Those referred to as “the people of the prince that shall come” are obviously the Roman people and in no sense do these people belong to Messiah the Prince. Hence it follows that there are two princes: (1) the Messiah of verses 25 and 26, and (2) “the prince that shall come” who is related to the Roman people. That a second prince is required who is Roman in character and destructive to the Jewish people is confirmed in verse 27 (see following exegesis), which the New Testament declares to be fulfilled in relation to the second coming of Christ (Mt 24:15).

I. The closing portion of verse 26, although not entirely clear, indicates that the destruction of the city will be like the destruction of a flood and that desolations are sovereignly determined along with war until the end. Because of the reference to “the end” twice in verse 26, it would be contextually possible to refer this to the end of the age and to a future destruction of Jerusalem. According to Revelation 11:2, “The holy city shall they tread under foot forty and two months “probably refers to the great tribulation just before the second advent. However, there is no complete destruction of Jerusalem at the end of the age as Zechariah 14:1-3 indicates that the city is in existence although overtaken by war at the very moment that Christ comes back in power and glory. Accordingly, it is probably better to consider all of verse 26 fulfilled historically.

J. The same expression of an overflowing flood is used to denote warlike hosts who annihilate their enemies in Daniel 11:10, 22, 26, 40 and in Isaiah 8:8. This seems to be a general reference to the fact that from the time of the destruction of the city of Jerusalem, trouble, war, and desolation will be the normal experience of the people of Israel and will end only at “the consummation” mentioned in verse 27, that is, the end of the seventieth seven. History has certainly corroborated this prophecy, for not only was Jerusalem destroyed but the entire civilization of the Jews in Israel ceased to exist soon after the end of the sixty-ninth seven, and that desolation continued until recent times. The prophesied events of verse 26, like those of verse 25, already have been fulfilled and constitute clear evidence of the accuracy of the prophetic word. The prophecy of verse 25 dealing as it does with the restoration of Jerusalem at the beginning of the seventy sevens, the sixty-two sevens which follow the first seven sevens culminate in the Messiah, and the prediction that the Messiah shall be cut off and Jerusalem destroyed gives the high points in Israel’s history and provides the key to understanding this difficult prophecy. In contrast to the rather clear fulfillment of verses 25-26, verse 27 is an enigma as far as history is concerned; and only futuristic interpretation allows any literal fulfillment.

K. The same expression of an overflowing flood is used to denote warlike hosts who annihilate their enemies in Daniel 11:10, 22, 26, 40 and in Isaiah 8:8. This seems to be a general reference to the fact that from the time of the destruction of the city of Jerusalem, trouble, war, and desolation will be the normal experience of the people of Israel and will end only at “the consummation” mentioned in verse 27, that is, the end of the seventieth seven. History has certainly corroborated this prophecy, for not only was Jerusalem destroyed but the entire civilization of the Jews in Israel ceased to exist soon after the end of the sixty-ninth seven, and that desolation continued until recent times. The prophesied events of verse 26, like those of verse 25, already have been fulfilled and constitute clear evidence of the accuracy of the prophetic word. The prophecy of verse 25 dealing as it does with the restoration of Jerusalem at the beginning of the seventy sevens, the sixty-two sevens which follow the first seven sevens culminate in the Messiah, and the prediction that the Messiah shall be cut off and Jerusalem destroyed gives the high points in Israel’s history and provides the key to understanding this difficult prophecy. In contrast to the rather clear fulfillment of verses 25-26, verse 27 is an enigma as far as history is concerned; and only futuristic interpretation allows any literal fulfillment.

L. The best explanation of the time when the sixty-nine sevens ended is that it occurred shortly before the death of Christ anticipated in Daniel 9:26 as following the sixty-ninth seven. Practically all expositors agree that the death of Christ occurred after the sixty-ninth seven.

IV. Verse examination (Daniel 9:26). Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).

A. Daniel 9:26. Certain important events to happen “after” the 62 weeks (plus the seven weeks, or a total of 69 weeks): the crucifixion of “Messiah” and the destruction of Jerusalem in A.D. 70 by the Romans, who “are the people of the prince who is to come.” Because these events were to occur after the 69 weeks had run their course, and before the seventieth week began, there must be a space of time between the conclusion of the sixty-ninth week and the beginning of the seventieth.

B. Ephesians 5:32, “This mystery is great; but I am speaking with reference to Christ and the church. ” The mystery illustrates that which exists between Christ (the bridegroom) and the Church (His bride).

C. Romans 16:25-26. 25 Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, 26 but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith;

1. Mystery. A definition of a scriptural mystery: something unknown in times past (OT) but revealed in the NT. See note on Eph 3:3. Here “the mystery” is the gospel of Christ. In Eph 5:32, the “mystery” was also spoken as: “32 This mystery is great; but I am speaking with reference to Christ and the church.” OT prophecies of Messiah could now be understood, once the mystery was revealed (cf. Luke 24:44-45; 1 Peter 1:10-12);

2. My note: Mystery in this context does not relate to, e.g., a murder mystery, where the purpose of the book, or movie, “is to cause people to figure out who the murderer may be.” In sharp contrast, a scriptural mystery is one where God does not reveal the mystery (in any form, to anyone) until He decides to inform key players in the time of the NT of such a mystery, and its understanding. Such key players are the Apostles Paul and Peter.

B. The OT Jewish prophets knew nothing about the church, the time of the church, or the relationship that would exist between Messiah and the church. Simply stated, neither Daniel, nor any other Jewish prophet, knew anything about the the church, to include its time on earth, because God had not revealed to the prophets anything about the church, as is discussed in para V. C., below.

C. In addition to having no knowledge of the church, the OT Jewish prophets knew nothing about “rapture of the church” (1 Cor 15:50-54). vs 50 “flesh and blood can not inherit the kingdom of God; nor does the perishable inherit the imperishable” vs 51″ I tell you a mystery, we will not all sleep, but we will all be changed” vs 52 “in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound and the dead will be raised imperishable, and we will be changed.” [Ryrie note: 15:51-58. Here Paul answers the question, what happens to those who do not die? 15:51,The rapture of the church described in vs 51-58 was a “mystery” unknown in the OT, but now revealed (In the NT). “We must not all sleep.” I.e., not all die (1 Thes 4:15) Some will be alive when the Lord returns (in the air), but all will be changed. vs 53. “perishable.” that is all who are living.]

D. OT Jewish prophets knew nothing about the Church, Messiah and the church, or the rapture of the church. OT Jews knew about God being in Heaven, but not about Jews being in Heaven; (unsaved Jews do not go to Heaven). OT Jews knew only about Jews being in a physical, and earthly kingdom, where Messiah would rule and reign. OT Jews knew nothing about the Church being caught up to heaven, or the Church ruling and reigning with Christ in the earthly kingdom, after their return from Heaven with Messiah at the second coming of Messiah (Matt 24:29-30, Rev 19:11-20:4, Zech 14:1-5, 9).

E. God revealed to the OT Jewish prophets information on the last days of Israel (Isa 2:1), but not about the last days of the Church (2 Tim 3:1). The audience on the Day of Pentecost (a Jewish feast day) was Jewish; Peter spoke to those Jews about an OT prophecy about Israel (Acts 2:16-17, Joel 2:28-32). Gentiles would have known nothing about OT Jewish prophecies.

F. When the Apostles went into foreign lands (Acts 1:8), they spoke to the Gentiles and unsaved Jews about Messiah and Him crucified (Acts 2:22-28; 1 Cor 2:2; Gal 3:10-13; there is no salvation in the Law).

G. The OT Jewish prophets did not tell the OT Jews about things that were a “mystery,” which God would only reveal during the Church Age to His selected apostles.

V. Summary. Expositor’s Bible Commentary. Old Testament (Abridged Edition) Old Testament. Author,  Kenneth L. Barker (B.A., Th. M., Ph. D.).

A. The second sentence of v.26 is perhaps more accurately rendered, “The people of a prince who shall come will destroy both the city and the sanctuary.” (The reason for the ambiguity here is that the definite article is missing in front of “ruler” in the Hebrew, which would be necessary for the rendering “the people of the ruler”). Subsequent history shows this to be a clear reference to the destruction of Jerusalem by the Romans under Titus in A.D. 70, forty years after Calvary, or forty-three years after the end of the sixty-ninth “week”—if the 457 B.C. theory is correct for the commencement of the seventy weeks.

B. The next sentence or two indicate what is to happen after the destruction of Jerusalem: lit., “And the end of it will be in the overflowing, and unto the end there will be war, a strict determination of desolations” or “the determined amount of desolations.” The general tenor is in striking conformity with Christ’s own prediction (Mt 24:7-22). Notice that this entire intervening period is referred to before the final or seventieth week is mentioned in v.27. It is difficult to explain why this is so if the entire seventy weeks are intended to run consecutively and without interruption. It seems far more reasonable to infer that a long period of time of war and desolation is to intervene between the sixty-ninth week (when Messiah appears at his first advent) and the seventieth week, which is to usher in Christ’s second advent.

VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please the Pages of my site to find Bucket List.

VII . My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

The Fulfillment of the Sixty-Nine Sevens (Daniel 9:25)

I. Video

What is the prophetic outline to the Book of Daniel?

II. Video Data. John Ankerberg Show. Dr. John Ankerberg (M. Div., D. Min). Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-21).

III. Introduction. The Fulfillment of the Sixty-Nine Sevens. Author: Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002).

A. Daniel 9:25. “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and three score and two weeks: the street shall be built again, and the wall, even in troublous times.”

B. At the outset of the revelation of the details of the seventy sevens, Daniel is exhorted to know and understand the main facts of the prophecy (cf. Dan 9:22). 

C. The key to the interpretation of the entire passage is found in the phrase “from the going forth of the commandment to restore and to build Jerusalem.” The question of the terminus a quo, the date on which the seventy sevens begin, is obviously most important both in interpreting the prophecy and in finding suitable fulfillment. The date is identified as being the one in which a commandment to restore and to build Jerusalem is issued. The decree of Artaxerxes was  given to Nehemiah authorizing the rebuilding of the city (Neh 2:1-8, 536 B.C.). Implication has been drawn from Ezra 4:12-21 (534 B.C.) that the city walls were rebuilt at that time and that the reference to “a wall in Judah” in Ezra 9:9 (457 B.C.) signifies completion. 

D. In verse 25, Daniel is introduced to two periods of time which are immediately consecutive, first a period of seven sevens, or forty-nine years, and then a period of sixty-two sevens, or four hundred and thirty-four years. There is no indication clearly given as to the reason for distinguishing between the two periods except that he adds “the streets shall be built again, and the wall, even in troublesome times.”

E. That Sir Robert Anderson is right in building upon a 360-day year seems to be attested by the Scriptures. It is customary for the Jews to have twelve months of 360 days each and then to insert a thirteenth month occasionally when necessary to correct the calendar. The use of the 360-day year is confirmed by the forty-two months of the great tribulation (Rev 11:2; 13:5) being equated with 1,260 days (Rev 12:6; 11:3).

F. Accordingly, the best explanation of the time when the sixty-nine sevens ended is that it occurred shortly before the death of Christ anticipated in Daniel 9:26 as following the sixty-ninth seven. Practically all expositors agree that the death of Christ occurred after the sixty-ninth seven. 

G. The best end point for the sixty-nine sevens is shortly before Christ’s death anticipated in Daniel 9:26. Practically all expositors agree that the crucifixion occurred after the sixty-ninth seven. 

H. The dates of the sixty-nine weeks of Daniel 9:25 extended from the first of Nisan (March 5) 444 B.C., to the tenth of Nisan (March 30) A.D. 33.

IV. Verse examination (Daniel 9:25). Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).

The 70 sevens begin with a “decree to restore and rebuild Jerusalem,” the commandment of Artaxerxes Longimanus (Neh 2:5).  The public square and moat were rebuilt by the time the first seven weeks (49 years) were completed. 

V. Summary. Author: Expositor’s Bible Commentary. Old Testament (Abridged Edition) Old Testament. Author,  Kenneth L. Barker (B.A., Th. M., Ph. D.).

A. Verse 25 is crucial. Only sixty-nine heptads (units of seven) are listed here, broken into two segments. The first segment of seven amounts to forty-nine years, during which the city of Jerusalem is to be “rebuilt with streets and a trench, but in times of trouble.”

B. Verse 26 specifies the termination of the sixty-nine heptads: the cutting off of the Messiah. After the appearance of Messiah as Ruler—483 years after the sixty-nine weeks have begun—he will be cut off. This accords very well with a three-year ministry of the Messiah prior to his crucifixion.

VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please the Pages of my site to find Bucket List.

VII . My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

The Revelation of the Seventy Sevens of Israel (Daniel 9:24).

I. Video. How does the book of Revelation fit hand in glove with the book of revelation?

II. Video Data. John Ankerberg Show. Dr. John Ankerberg (M. Div., D. Min.), Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-2021).

III. Introduction. The Revelation of the Seventy Sevens of Israel. Author: Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002).

A. Daniel 9:24. “Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.”

B. In the concluding four verses of Daniel 9 one of the most important prophecies of the Old Testament is contained. The prophecy as a whole is presented in verse 24. The first sixty-nine sevens is described in verse 25. The events between the sixty-ninth seventh and the seventieth seventh are detailed in verse 26. The final period of the seventieth seventh is described in verse 27.

IV. Verse examination. Author: Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).

A. “seventy weeks.” Lit 70 sevens. Obviously years are meant, for Daniel had been thinking of the years of captivity (9:2). 490 days is 16 months, and 490 weeks is 9 1/2 years, both too short to accommodate the events  of the prophecy. Furthermore, weeks of days are so specified in 10:2-3, where the Hebrew adds “days.” 

B. This period of 490 years concerns “your people” (the Jews)

C. Your holy city “Jerusalem.” 

D. “to finish the transgression.”  To end the apostasy of the Jews.

E. “to make an end of sin.” May mean either to atone for sin or to seal up sin in the sense of judging it finally.

F. “to make atonement for iniquity.” Refers to the death of Christ on the cross, which is the basis for Israel’s future forgiveness  (Zech 12:10; Rom 11:26-27).

G. “to bring in everlasting righteousness.” In the millennial kingdom of Messiah (Jer 23:5-6).

H. “to seal up vision and prophecy.” To set God’s seal of fulfillment on all the prophecies concerning the jewish people and Jerusalem.

I. “to anoint the most holy place.” the anointing of the Holy of Holies in the millennial temple. 

V. Summary. Author: Expositor’s Bible Commentary. Old Testament (Abridged Edition) Old Testament. Author,  Kenneth L. Barker (B.A., Th. M., Ph. D.).

A. This verse sets forth the approach of “seventy `sevens'” of years during which God would accomplish his plan of national and spiritual redemption for Israel. The seventy “weeks” or “heptads” (lit., “units of seven,” whether days or years) are 490 years (divided, as we shall see, into three sections). This was the time to elapse before the accomplishment of six great achievements for the Holy City and for God’s covenant people. The first three relate to the removal of sin; the second three to the restoration of righteousness.

B. Before the question of the seventieth week can be properly handled, the terminus ad quem of the seventy weeks must first be established. If all six goals of v 24 were attained by the crucifixion of Christ and the establishment of the early church seven years after his death, then it might be fair to assume that the entire 490 years of the seventy weeks were to be understood as running consecutively and coming to a close in A.D. 37. But since all or most of the six goals seem to be yet unfulfilled, it follows that if the seventieth week finds fulfillment at all, it must be identified as the last seven years before Christ’s return to earth as millennial King.

VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please the Pages of my site to find Bucket List.

VII . My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Daniel’s Prophecy Of 70 Weeks.

I. Video. What happens during the 7 year tribulation or the 70th week of Daniel?

II. Video Data. The Tribulation or 70 week period of Daniel 9. Dr. Renald Showers, Th. M., Th., D. 1935-2019.

III. Introduction. The Book of Daniel is one of the most important books of the Bible. From Daniel’s ninth chapter prophecy in the Old Testament, you will find prophetic relevance to the following New Testament books and Chapters: Matt 5, 24; Mark 9, 13; Luke 1, 19, 21, 24; Acts 1; Revelation 19. You will find literal prophetic connection from Daniel’s Old Testament to its New Testament fulfillment. It is important for everyone to have a good understanding of the prophecy of Daniel’s 70 Weeks. By having such knowledge it will help us to provide Biblical answers to those who want to put the church in the Tribulation, which distorts scripture and frightens many people.

IV About my sources of information. Please note that my sources draw conclusions; I do not draw a conclusion, except to restate such a conclusion that has already been made by one of my references. 

V. Explanation of Daniel 9:1-2.


A. The Seventy Years of the Desolations of Jerusalem

9:1-2 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.

1. According to the opening verse of chapter 9, the third vision of Daniel occurred “In the first year of Darius the son of Ahasuerus, of the seed of the Medes.” In other words, the events of Belshazzar’s feast in chapter 5 occurred between the visions of chapters 8 and 9. It is not clear where chapter 6 fits into this order of events, but it also may well have occurred in the first year of the reign of Darius, either immediately before or immediately after the events of chapter 9. If Daniel’s experience at Belshazzar’s feast as well as his deliverance from the lions had already been experienced, these significant evidences of the sovereignty and power of God may well have constituted a divine preparation for the tremendous revelation now about to unfold.

2. The immediate occasion of this chapter, however, was the discovery by Daniel in the prophecy of Jeremiah that the desolations of Jerusalem would be fulfilled in seventy years. The expression by books may be understood to mean “in books.” Jeremiah the prophet, in addition to his oral prophetic announcements, had written his prophecies in the closing days of Jerusalem before its destruction at the hand of the Babylonians. Although the first record of Jeremiah had been destroyed (Jer 36:23), Jeremiah rewrote it, acting on instructions from the Lord (Jer 36:28) Jeremiah himself had been taken captive by Jews rebelling against Nebuchadnezzar and had been carried off to Egypt against his will to be buried in a strange land in a nameless grave, but the timeless Scriptures which he wrote found their way across desert and mountain to far away Babylon and fell into the hands of Daniel. How long Daniel had been in possession of these prophecies is not known, but the implication is that Daniel had now come into the full comprehension of Jeremiah’s prediction and realized that the seventy years prophesied had about run their course. The time of the vision recorded in Daniel 9 was 538 B.C., about 67 years after Jerusalem had first been captured and Daniel carried off to Babylon (605 B.C.).

3, Jeremiah had prophesied, “This whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations” (Jer 25:11-12). Later, Jeremiah added to this prophecy, “For thus saith the Lord, that after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations and from all the places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive”{Jer 29:10-14).

4. On the basis of these remarkable prophecies, Daniel was encouraged to pray for the restoration of Jerusalem and the regathering of the people of Israel. Daniel, although too old and probably too infirm to return to Jerusalem himself, lived long enough to see the first expedition of pilgrims return. This occurred in “the first year of Cyrus king of Persia”(Ezra 1:1), and Daniel lived at least until “the third year of Cyrus king of Persia”(Daniel 10:1) and probably some years longer.

5. As brought out in the earlier discussion of chapter 6 relative to Darius the Mede, Darius had been appointed by Cyrus as king of Babylon. The assertion of Daniel 9:1, that Darius “was made king over the realm of the Chaldeans,” indicates that he was invested with the kingship by some higher authority. This well agrees with the supposition that he Was installed as viceroy in Babylonia by Cyrus the Great. This appointment is confirmed by the verb “was made king” (Hebrew homlak) which does not seem a proper reference to Cyrus himself. In this connection, it is of interest that in the Behistun Inscription, Darius I refers to his father, Hystaspes, as having been made king in a similar way.

6. In studying Daniel 9:2 with its reference to “the desolations of Jerusalem,” Sir Robert Anderson distinguishes the duration of the captivity from the duration of the desolations of Jerusalem. Anderson states, “The failure to distinguish between the several judgments of the Servitude, the Captivity and the Desolations, is a fruitful source of error in the study of Daniel and the historical books of Scripture.”

7. Anderson goes on to explain that Israel’s servitude and captivity began much earlier than the destruction of the temple. Although Anderson’s dates are not according to current archeological findings (606 b.c. instead of 605 for the captivity, 589 b.c. instead of 586 for the desolation of the temple, and his date for the decree of Cyrus 536 B.C. instead of 538), in general, his approach to the fulfillment of Jeremiah’s prophecy is worthy of consideration. As previously discussed in the exposition of chapter 1, the captivity probably began in the fall of 605 B.C. at which time a few, such as Daniel and his companions and other of the royal children, were carried off to Babylon as hostages. The major deportation did not take place until about seven years later. According to Donald J. Wiseman, the exact date of the first major deportation was March 16, 597 b.c, after the fall of Jerusalem following a brief revolt against Babylonian rule. About 60,000 were carried away at that time.

8. Jerusalem itself was finally destroyed in 586 b.c, and this, according to Anderson, began the desolations of Jerusalem, the specific prophecy of Jeremiah 25:11, also mentioned in 2 Chronicles 36:21 and in Daniel 9:2.

9. The precise prophecy of Jeremiah 25:11-12 predicts that the king of Babylon would be punished at the end of seventy years. Jeremiah 29:10 predicted the return to the land after seventy years. For these reasons, it is doubtful whether Anderson’s evaluation of Daniel 9:2 as referring to the destruction of the temple itself is valid. The judgment on Babylon and the return to the land of course took place about twenty years before the temple itself was rebuilt and was approximately seventy years after captivity beginning in 605 b.c. Probably the best interpretation, accordingly, is to consider the expression the desolations of Jerusalem, in Daniel 9:2 , as referring to the period 605 B.C. to 539 B.C. for the judgment on Babylon, and the date of 538 b.c for the return to the land.

10. This definition of the expression the desolations of Jerusalem (Daniel 9:2) is supported by the word for “desolations” ( h£orbo‚t)which is a plural apparently including the environs of Jerusalem. The same expression is translated “all her waste places” in Isaiah 5:1-3(cf. 52:9). Actually the destruction of territory formerly under Jerusalem control even predated the 605 date for Jerusalem’s fall.

11. Although it is preferred to consider Daniel 9:2 as the period 605 b.c.-539 b.c, Anderson may be right in distinguishing as he does the period of Israel’s captivity from the period of Jerusalem’s destruction. Zechariah 1:12, referring to God’s destruction of the cities of Judah for three score years and ten, may extend to the time when the temple was rebuilt. This is brought out in Zechariah 1:16 where it is stated, “Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.” It is most significant that the return took place approximately seventy years after the capture of Jerusalem in 605 b.c, and the restoration of the temple (515 b.c) took place approximately seventy years after the destruction of the temple (586 b.c), the latter period being about twenty years later than the former. In both cases, however, the fulfillment does not have the meticulous accuracy of falling on the very day, as Anderson attempts to prove. It seems to be an approximate number as one would expect by a round number of seventy. Hence, the period between 605 b.c and 538 b.c would be approximately sixty-seven years; and the rededication of the temple in March of 515 b.c, would be less than seventy-one years from the destruction of the temple in August of 586 b.c

12. What is intended, accordingly, in the statement in Daniel 9:2is that Daniel realized that the time was approaching when the children of Israel could return. The seventy years of the captivity were about ended. Once the children of Israel were back in the land, they were providentially hindered in fulfilling the rebuilding of the temple until seventy years after the destruction of the temple had also elapsed.

13. Several principles emerge from Daniel’s reference to Jeremiah’s prophecy. First, Daniel took the seventy years literally and believed that there would be literal fulfillment. Even though Daniel was fully acquainted with the symbolic form of revelation which God sometimes used to portray panoramic prophetic events, his interpretation of Jeremiah was literal and he expected God to fulfill His word.

14. Second, Daniel realized that the Word of God would be fulfilled only on the basis of prayer, and this occasioned his fervent plea as recorded in this chapter. On the one hand, Daniel recognized the certainty of divine purposes and the sovereignty of God which will surely fulfill the prophetic word. On the other hand, he recognized human agency, the necessity of faith and prayer, and the urgency to respond to human responsibility as it relates to the divine program. His custom of praying three times a day with his windows open to Jerusalem still in desolation revealed his own heart for the things of God and his concern for the city of Jerusalem.

15. Third, he recognized the need for confession of sin as a prelude to restoration. With this rich background of the prophetic program revealed through Jeremiah, Daniel’s own prayer life, and his concern for the city of Jerusalem as the religious center of the nation of Israel, Daniel approaches the task of expressing his confession and intercession to the God of Abraham, Isaac, and Jacob.

16. Because Daniel, for the first time, used the word Lord or Jehovah in Daniel 9:2, repeating the expression in verses 4, 10, 13, 14, and 20, critics have used this as an argument against the authenticity of this passage and the prayer which follows.

B. Notes come from Bible.Org., Dr. John F. Walvoord (A.B., M.A., Th. B., Th.M., Th.D., D.D., Litt. D.. 1910-2002). John was a member of the Dallas Theological Seminary faculty for 50 years, from 1936 to 1986. He served as president of Dallas Seminary from 1952 to 1986, and as chancellor until 2001. He continued to teach and preach until a few weeks before his death at the age of 92.

VI. Summary. 

A. Introduction.  The “seventy weeks” prophecy is one of the most significant and detailed Messianic prophecies of the Old Testament. It is found in Daniel 9. The chapter begins with Daniel praying for Israel, acknowledging the nation’s sins against God and asking for God’s mercy. As Daniel prayed, the angel Gabriel appeared to him and gave him a vision of Israel’s future.


1. The Divisions of the 70 Weeks.


a. In verse 24, Gabriel says, “Seventy ‘sevens’ are decreed for your people and your holy city.” Almost all commentators agree that the seventy “sevens” should be understood as seventy “weeks” of years, in other words, a period of 490 years. These verses provide a sort of “clock” that gives an idea of when the Messiah would come and some of the events that would accompany His appearance.

b. The prophecy goes on to divide the 490 years into three smaller units: one of 49 years, one of 434 years, and one 7 years. The final “week” of 7 years is further divided in half. Verse 25 says, “From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’” Seven “sevens” is 49 years, and sixty-two “sevens” is another 434 years:

c. 49 years + 434 years = 483 years

2. The Purpose of the 70 Weeks


a. The prophecy contains a statement concerning God’s six-fold purpose in bringing these events to pass. Verse 24 says this purpose is 1) “to finish transgression,” 2) “to put an end to sin,” 3) “to atone for wickedness,” 4) “to bring in everlasting righteousness,” 5) “to seal up vision and prophecy,” and 6) “to anoint the most holy.”

b. Notice that these results concern the total eradication of sin and the establishing of righteousness. The prophecy of the 70 weeks summarizes what happens before Jesus sets up His millennial kingdom. Of special note is the third in the list of results: “to atone for wickedness.” Jesus accomplished the atonement for sin by His death on the cross (Romans 3:25Hebrews 2:17).

3. The Fulfillment of the 70 Weeks


a. Gabriel said the prophetic clock would start at the time that a decree was issued to rebuild Jerusalem. From the date of that decree to the time of the Messiah would be 483 years. We know from history that the command to “restore and rebuild Jerusalem” was given by King Artaxerxes of Persia c. 444 B.C. (see Nehemiah 2:1-8).

b. The first unit of 49 years (seven “sevens”) covers the time that it took to rebuild Jerusalem, “with streets and a trench, but in times of trouble” (Daniel 9:25). This rebuilding is chronicled in the book of Nehemiah.

c. Converting the 360-day year used by the ancient Jews, 483 years becomes 476 years on our solar calendar. Adjusting for the switch from B.C. to A.D., 476 years after 444 B.C. places us at A.D. 33, which would coincide with Jesus’ triumphal entry into Jerusalem (Matthew 21:1–9). The prophecy in Daniel 9 specifies that, after the completion of the 483 years, “the Anointed One will be cut off” (verse 26). This was fulfilled when Jesus was crucified.

d. Daniel 9:26 continues with a prediction that, after the Messiah is killed, “the people of the ruler who will come will destroy the city and the sanctuary.” This was fulfilled with the destruction of Jerusalem in A.D. 70. The “ruler who will come” is a reference to the Antichrist, who, it seems, will have some connection with Rome, since it was the Romans who destroyed Jerusalem.

4. The Final Week of the 70 Weeks


a. Of the 70 “sevens,” 69 have been fulfilled in history. This leaves one more “seven” yet to be fulfilled. Most scholars believe that we are now living in a huge gap between the 69th week and the 70th week. The prophetic clock has been paused, as it were. The final “seven” of Daniel is what we usually call the tribulation period.

b. Daniel’s prophecy reveals some of the actions of the Antichrist, the “ruler who will come.” Verse 27 says, “He will confirm a covenant with many for one ‘seven.’” However, “in the middle of the ‘seven,’ . . . he will set up an abomination that causes desolation” in the temple. Jesus warned of this event in Matthew 24:15. After the Antichrist breaks the covenant with Israel, a time of “great tribulation” begins (Matthew 24:21, NKJV).

c. Daniel also predicts that the Antichrist will face judgment. He only rules “until the end that is decreed is poured out on him” (Daniel 9:27). God will only allow evil to go so far, and the judgment the Antichrist will face has already been planned out.

5. Conclusion


The prophecy of the 70 weeks is complex and amazingly detailed, and much has been written about it. Of course, there are various interpretations, but what we have presented here is the dispensational, premillennial view. One thing is certain: God has a time table, and He is keeping things on schedule. He knows the end from the beginning (Isaiah 46:10), and we should always be looking for the triumphant return of our Lord (Revelation 22:7).

B. Author identity.

Got Questions (dot) Org

Daniel ‘s Prophecy Of Seventy Weeks Of Years.

I. Video. Does Prophetic Information from Daniel compare to what is happening in our world today?

II. Video Data. John Ankerberg Show. Drs: John Ankerberg (M. Div., D. Min.),  Jimmy DeYoung  (M. Div., Ph. D., 1940-2021).

III. Video Context. As is discussed in the video, things are lining up in the middle east that may relate to the events of the “yet future” tribulation. However, it is important to understand that God is not an observing deity, but it is He who makes plans for the time of “eternity to eternity.” God has made a plan for the time and events of the Tribulation; they are not things “that just happen.” Everything that is discussed in the Book of Daniel, as well as the other Old Testament books of prophecy, relate to the things that God has planned for the redemption of the nation of Israel, for the saving of a multitude of  “unsaved” Jews and Gentiles during the tribulation, for Jesus to destroy all Gentile world empires so that He might rule the nations Himself (Zech 14:1-5, 9); and for the destruction of the heavens and the earth (2:Peter 3:10-12) and the creation of the new heavens and new earth (2 Peter 3:13; Revelation 21:1), with “the day of the Lord” beginning unexpectedly at the beginning of the Tribulation (“like a thief in the night” 1 Thes 5:2, Joel Introduction) and end at the conclusion of the Millennium with the destruction of the heavens and the earth (Rev 21:1); with the new Jerusalem coming down out of heaven from God made ready as a bride adorned for her husband (Rev 21:2). (These notes come from the Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).

IV. Article Introduction. This area of the Bible is one of the most important ones that discuss God’s plan for the ages. I am planning on spending enough time on this ninth chapter of Daniel that is necessary to show the love of God for His chosen people, Israel (Deu 14:2), and the measures that He takes to restore their Kingdom on earth to them (2 Sam 7:10, 12, 13, 16). In this series of articles we will also discuss the differences between “antichrists” and “the antichrist.”

V. Article Details.

A. The third vision of Daniel the prophet, following the two preceding visions of chapters 7 and 8, concerns the program of God for Israel culminating in the coming of their Messiah to the earth to reign. Although other major prophets received detailed information concerning the nations and God’s program for salvation, Daniel alone was given the comprehensive program for both the Gentiles, as revealed to Daniel in preceding chapters, and for Israel, as recorded in Daniel 9:24-27. Because of the comprehensive and structural nature of Daniel’s prophecies, both for the Gentiles and for Israel, the study of Daniel, and especially this chapter, is the key to understanding the prophetic Scriptures. Of the four major programs revealed in the Bible—for the angels, the Gentiles, Israel, and the church, Daniel had the privilege of being the channel of revelation for the second and third of these programs in the Old Testament.

B. This chapter begins with Jeremiah’s prophecy of seventy years of the desolations of Jerusalem and is advanced by the intercessory prayer of Daniel. The chapter concludes with the third vision of Daniel, given through the agency of the angel Gabriel, which provides one of the most important keys to understanding the Scriptures as a whole. In many respects, this is the high point of the book of Daniel. Although previously Gentile history and prophecy recorded in Daniel was related to the people of Israel, the ninth chapter specifically takes up prophecy as it applies to the chosen people.

VI. Notes come from Bible.Org., Dr. John F. Walvoord (A.B., M.A., Th. B., Th.M., Th.D., D.D., Litt. D.. 1910-2002). John was a member of the Dallas Theological Seminary faculty for 50 years, from 1936 to 1986. He served as president of Dallas Seminary from 1952 to 1986, and as chancellor until 2001. He continued to teach and preach until a few weeks before his death at the age of 92.

Daniel Fulfillment – Daniel’s Vision Of The Ram, Goat, and Small Horn

I. Video. Will Christians be able to identify the Anti-Christ before the rapture?

II Video Data. John Ankerberg Show. Drs. John Ankerberg (M. Div., D. Min.), Ron Rhodes (Th. M., Th. D.),  Ed Hindson (Th. M., Th. D., D. Min. Ph. D.), Mark Hitchcock (Th. M., J. D., Ph. D.).

III. Daniel Chapter 8. Verses pasted from Bible Gateway, NASB 1995. https://www.biblegateway.com/passage/?search=daniel+8&version=NASB1995

A. Date, 553 B.C. (Scofield Study Bible, 1909). 

B. Notes, from Ryrie Study Bible, 1986. (Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016)

C. The Vision. 

1. Verses. Daniel 8 1-14.

2. Verses examined. 

a. 8:1. “third year.”551. B.C., two years after the vision of chap.  7, and before the fall of Babylon in 539. “a vision” concerning the second third world empires — Medo-Persia (vv. 3-4, 20) and Greece (vv. 5-7, 21). 

b. 8:2. About 250 mi (400 km) E of Babylon. 

c. 8:3. “ram.. Medo-Persia (v. 20). “the longer one coming up last. Though Persia was the younger kingdom, under Cyrus it became the dominant one in 550 B.C.

d. 8:5. “goat.” Greece. “a conspicuous horn. Alexander the Great, whose army swept through Asia Minor, Syria, Egypt, and Mesopotamia from 334-331 B.C.

e. 8:8. “the large horn was broken.” The death of Alexander at age 32, after which his kingdom was divided among his four generals. Cassander took Macedonia; Thrace and much of Asia Minor went to Lysimachus; Seleucus took Syria; and Ptolemy claimed Egypt.

f. 8:9. “small horn.” Not the same as the horn of 7:8, which will arise out of the restored Roman Empire. This little horn came out of Greece and refers to Antiochus Epiphanes, who came to the throne in 175 B.C., and plundered the Temple in Jerusalem, desecrating it by offering pig’s flesh on the altar. “the Beautiful Land.” I.e., Israel.

g. 8:10-11. “the host of heaven.” God’s people, the Jews, who were terribly persecuted by Antiochus. The “Commander” is God.

h. 8:14. Antiochus’s persecution of the Jews would last for 2300 days, the period from 171 B.C.(when peaceful relations between Antiochus and the Jews came to an end) to Dec 25. 165 B.C. (when Judas Maccabeus restored the Temple for its proper worship).

D. The interpretation, 8:15-27.

1. The ram, 8:15-20. 

2. 8:16. “Gabriel.” An angel, whose name means “hero of God” and who often brought important messages to various individuals (9:21; Luke 1:19, 26). The only other good angel mentioned by name in the Bible is Michael (see 10:13; Jude 9).  

E. The goat. 8:21-22. The kingdom of Greece.

F. The small horn, 8:23-25. These verses give added details concerning Antiochus and his persecution of the Jews. 

IV. References.

A.  My Page, “About My References,” shows the references, of people and documents, that I use when I write my articles. Please check my Pages and click on “About My References.”

B. My reference for this article. Dr. Charles C. Ryrie. Check his credentials on my Page, “About My References.”

C. Selections of references. Everybody reads something that someone else has written. Therefore, it is important to choose a reference who is highly regarded among other theologians. Whenever I write an article, I avoid “reinventing the wheel.” I don’t draw conclusions, other than those of which have already been drawn, by people with the reliability of Dr. Charles C. Ryrie. I always show proper credit for any material that I have gained from my references. In this article, Dr. Ryrie has done all of the “legwork” that is needed to compose and post this discussion on Daniel Chapter 8; I can gain nothing by adding to his work. I encourage you to check out Dr. Ryrie’s education and accomplishments.

Daniel Prophecy Fulfillment (Statement of Updates)

If Jesus is the “Son of Man” of Daniel 7, what does that mean for us today? John Ankerberg Show. Drs. John Ankerberg (M. Div., D. Min.); and Walter Kaiser, Jr.(B.A., B.D., M.A, Ph. D.)

The book of Daniel is one of the most important books of the Bible. The prophecies of Daniel tell of the Tribulation of Matthew 24 and Rev 6-19, and of the Kingdom Age of Matthew 25 and Rev 20. Other Old Testament books of prophecy also find common ground with Daniel’s prophecies, and the fulfillment of such prophecies that are written in Isaiah, Jeremiah, Ezekiel, and many other prophetic books that are the inspired word of God and were written to the Jews of the nation of Israel by those Jewish prophets.

The most knowledge that is understood by most people of the Book of Daniel, relates to two key portions of the book, e.g., “the deliverance of Daniel’s three friends from the fiery furnace (Daniel 3), and Daniel’s deliverance from the lion’s den (Daniel 6). These two incidents, as important as they are in relation to God’s watch care over His people, do not make known the prophecies that relate to the end times of Israel, or of the Gentiles who will be present with the Jews in those latter days.

I once followed a Daniel teaching by a well known pastor, who has a following of “thousands of people around the world,” and has great offerings to his ministry. Yet, in that pastor’s teaching sessions, his subjects dealt only with the faithfulness of the prophet Daniel, and did not move into any direction of last days prophecy of God’s chosen people (Den 14:2).

As I have recently noticed, about my own writings of Daniel, there was needed more ease of reading, and deeper clarification in two recent articles. Therefore, I have updated part 2 of Daniel, and will update part 3 within the next few days. If you will click on the link that takes you to this website, you will find the changed part 2. I will advise you of the update of part 3 as soon as that has been completed.

I will have have to thank one of this site’s followers who brought the need for clarification to Daniel to my attention. I always appreciate constructive criticism, and am always open to it.

Daniel Fulfillment – The End Of The Gentile World. 3 (Updated)

I . Video. Why will the coalition mentioned in Ezekiel 38 come together to attack Israel?

II. Video Data. John Ankerberg Show.    John Ankerberg Show. Dr. John Ankerberg,  (M. Div., D. Min.),  Dr. Mark Hitchcock (Th. M., J.D. Ph. D.)

III. The Vision Of The End Of The End Of The Gentile World.

A. Scripture. Daniel 7:1-22. Link Pasted From Bible Gateway.

B. Notes. Ryrie Study Bible. Dr. Charles C. Ryrie (Th. M., Th. D., Ph. D.; Littt. D. 1925-2016),

1. 7:1. 553 B.C., 14 years before the fall of Babylon described in Chapter 5.

2. 7:3. “four great beasts.” Representing the rulers of the four world empires previously described in Nebuchadnezzar’s dream in chap 2 (cf 7:17).

3. 7:4. “like a lion … eagle.” Both symbols (of strength and speed, respectively) were used of Babylon (Jer 4:7, 13).

4. “resembling a bear.” Symbol of the Medo-Persian Empire, known for its strength and fierceness in battle (cf Isa 13:17-18). “raised up on one side” indicates the superiority of the Persians in the empire. “three ribs” may represent three major conquests : Lydia (546), Babylon (539), and Egypt (525).

5. “like a leopard.” Represents the Greek Empire under Alexander the Great. After his death the empire had “four heads;” i.e., Asia Minor, Syria, Egypt, and Macedonia (cf 8:8). 

6. “a fourth beast.” Rome. The 10 horns are explained in verse 24, and the little horn (Antichrist) in verses 24-25.

7. 7:9. “Ancient of Days.” A reference to God as Judge (cf Isa 57:15). 

8. 7:13-14. This is the first reference to Messiah as “Son of Man,” a title our Lord used of Himself often. See note on Matt 8:20. At His second coming He will have “dominion” over this world. 

9. 7:18. These “saints” probably include believers of all ages, and possibly angels.

IV. The End Of Gentile World Power.

A. Scripture. Daniel 7:24-28. Link Pasted From Bible Gateway.

B. Notes. Ryrie Study Bible.  Dr. Charles C. Ryrie (Th. M., Th. D., Ph. D.; Littt. D. 1925-2016),

1. 7:24-27. Antichrist will march to power by subduing thee of the 10 nations (v 24), will blaspheme God (v 25), will try in some way to change times and laws in order to promote his anti-Christian  program (v 25), and will persecute God’s saints (v 25) for the last 3 1/2 years of the Tribulation. 

2. 7:24. The final form of the Roman world power will be a confederation of 10 nations, who will arise simultaneously in the tribulation days.

V. My Bucket List shows the references, of people and documents, that I use when I write my articles. Please check my Pages and click on Bucket List.


VI. My Websites To Follow.


https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://thechurchoftheopendoor.wordpress.com/ Israel Website

https://success2693.wordpress.com/ Israel, History And Prophecy

VII. In my previous article, Daniel Fulfillment – A Vision Of The World Empires. 2, Paragraphs XV and XVI have been ADDED. It is important for you to go back to that article and read the information that was added.

Pray with me, Thursday, June 9

Please join me in prayer this Thursday (June 9) for 5, 10, or 15 minutes, in intercessory prayer, for whomever, or whatever God may put on your heart. This notice will go around the world, with international intercession taking place in various time zones, with many prayers taking place, much earlier, later, or in your time zone. This message will be shared on various social media outlets, so you may see it outside of this medium.

Daniel Fulfillment -A Vision Of The World Empires. 2 (Updated).

I. Video. What nations will be involved in the Ezekiel 38 War?

II. Video details.   John Ankerberg Show. Dr. John Ankerberg,  (M. Div., D. Min.), Dr. Ron Rhodes (Th.M., Th. D.),  Dr. Mark Hitchcock (Th. M., J.D. Ph. D.)

III. Daniel 2:31-35. The Great Image/Statue. Scofield note.

A. Verses. NASB 1995, pasted from Bible Gateway.

B. Scripture identification; Scofield notes.

1.2:31-35. The dream: the great image. (Nebuchadnezzar’s dream).

2. The monarchy-vision. Nebuchadnezzar’s dream, as interpreted by Daniel, gives the course and end of “the times of the Gentiles” Luke 21:24(See Scofield “Luke 21:24- :“) that is, of Gentile world-empire. The four metals composing the image are explained as symbolizing Daniel 2:38-40 four empires, not necessarily possessing the inhabited earth, but able to do so (Daniel 2:38), and fulfilled in Babylon, Media-Persia, Greece (under Alexander), and Rome. The latter power is seen divided, first into two (the legs), fulfilled in the Eastern and Western Roman empires, and then into ten (the toes) See Scofield “Daniel 2:38- :. As a whole, the image gives the imposing outward greatness and splendor of the Gentile world-power.

3. The smiting Stone Daniel 2:34Daniel 2:35 destroys the Gentile world-system (in its final form) by a sudden and irremediable blow, not by the gradual processes of conversion and assimilation; and then, and not before, does the Stone become a mountain which fills “the whole earth.” (Cf. Daniel 7:26Daniel 7:27). Such a destruction of the Gentile monarchy-system did not occur at the first advent of Christ. On the contrary, He was put to death by the sentence of an officer of the fourth empire, which was then at the zenith of its power. Since the crucifixion the Roman empire has followed the course marked out in the vision, but Gentile world dominion still continues, and the crushing blow is still suspended. The detail of the end-time is given in Daniel 7:1-28Daniel 7:1-28 and Re 13.-19. It is important to see

a. that Gentile world-power is to end in a sudden catastrophic judgment (see “Armageddon,” Revelation 16:14Revelation 19:21).

b. that it is immediately followed by the kingdom of heaven, and that the God of the heavens does not set up His kingdom till after the destruction of the Gentile world- system. It is noteworthy that Gentile world-dominion begins and ends with a great image. Daniel 2:31Revelation 13:14Revelation 13:15.

IV. Daniel 2:36-38. The first world empire, Babylon under Nebuchadnezzar (cp. 7:4).

A. Verses. NASB 1995, pasted from Bible Gateway.

B. Scripture identification; Scofield notes.

1. The interpretation; first world empire. Babylon under Nebuchadnezzar (cp. 7:4).

2. 2:38. “wherever they dwell.” Universal dominion is indicated. It was never fully realized, but divine authority was given for it. See v 31 note (The dream: the great image, which shows the vision of the world empires).

V. Daniel 2:39. The second and third world empires.

A. Verse. NASB 1995, pasted from Bible Gateway.

“After you there will arise another kingdom inferior to you, then another third kingdom of bronze, which will rule over all the earth.”

B. Scripture identification; Scofield notes.

1. The second world empire: Medo-Persia ( cp. 7:5; 8:20).

2. The third world world empire: Greece (cp. 7:6; 8:21).

VI. Daniel 2:40-43. The fourth world empire: Rome (cp. 7:7; 9:26).

A. Verses. NASB 1995, pasted from Bible Gateway.

B. Scripture identification; Scofield notes.

1.2:41. “firmness of iron.” From the head of gold (v. 18) to the iron of the fourth kingdom (Rome) there is a deterioration in fineness, but increase in strength (v 40). Then comes the deterioration of the fourth kingdom in that very quality-strength.

a. Deterioration by division: the kingdom is divided into two, the legs (eastern and western empires), and these are again divided into kingdoms, the number of which, when the Stone strikes the image, will be ten (toes, v 42; compare 7:23-24). And,

b. “deterioration” by mixture: the iron mixed with the clay.

VII. Daniel 2:44-45. Christ’s kingdom to be established on earth (see Mt 3:2, and note).

A. Verses. NASB 1995, pasted from Bible Gateway. https://www.biblegateway.com/passage/?search=Daniel+2%3A44-45&version=NASB1995

B. Scripture identification; Scofield notes.

1. The Divine Kingdom.

2. 2:44. Scofield note.

a. The passage fixes authoritatively the time relative to other predicted events, when the kingdom of the heavens will be set up. It will be “in the days of those kings,” i.e. the days of the ten kings (cf. Daniel 7:24-27 symbolized by the toes of the image. That condition did not exist at the advent of Messiah, nor was it even possible until the dissolution of the Roman empire, and the rise of the present national world system. See “Kingdom (O.T.)” ; Genesis 1:26Zechariah 12:8 “Kingdom (N.T.)” ; Luke 1:31-331 Corinthians 15:281 Corinthians 15:28 (See Scofield “1 Corinthians 15:28- :“) note (defining “kingdom of heaven”). Verse 45 repeats the method by which the kingdom will be set up. (Cf) See Scofield “1 Corinthians 15:28- :” ; Psalms 2:5Psalms 2:6Zechariah 14:1-8Zechariah 14:9.

b. The ten toes did no exist at the advent of Messiah, nor was the federation even possible until the dissolution of the Roman Empire and the rise of the present nationalistic world system.

VIII. Matthew 3:2. The announcement of the kingdom to Israel.

A. Verse. NASB 1995, pasted from Bible Gateway.

B. Scripture. “Repent, for the kingdom of heaven is at hand.”

C. Scripture identification; Scofield notes.

1.The phrase, the kingdom of heaven (lit. of the heavens), is peculiar to Matthew and signifies the Messianic earth rule of Jesus Christ, the Son of David. It is called the kingdom of the heavens because it is the rule of the heavens over the earth Matthew 6:10 The phrase is derived from Daniel, where it is defined ; Daniel 2:34-36Daniel 2:44Daniel 7:23-27 as the kingdom which the God of heaven will set up after the destruction by “the stone cut out without hands,” of the Gentile world-system. It is the kingdom covenanted to David’s seed 2 Samuel 7:7-10 described in the prophets; (See Scofield “2 Samuel 7:7-10.7.10- :“) and confirmed to Jesus the Christ, the Son of Mary, through the angel Gabriel Luke 1:32Luke 1:33.

2. The kingdom of heaven has three aspects in Matthew:

1. “at hand” from the beginning of the ministry of John the Baptist Matthew 3:2 to the virtual rejection of the King, and the announcement of the new brotherhood Matthew 12:46-50

2. in seven “mysteries of the kingdom of heaven,” to be fulfilled during the present age Matthew 13:1-52 to which are to be added the parables of the kingdom of heaven which were spoken after those of Mt. 13., and which have to do with the sphere of Christian profession during this age;

3. the prophetic aspect–the kingdom to be set up after the return of the King in glory. Matthew 24:29-46Luke 19:12-19Acts 15:14-17 See “Kingdom (N.T.)” ; Luke 1:331 Corinthians 15:28 Cf. “Kingdom of God,” (See Scofield “1 Corinthians 15:28- :“) .

IX. I Corinthians 15:28. Kingdom In The New Testament, Summary.

A. Scripture. NASB 1995, pasted from Bible Gateway.

B. Verse. When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.

C. Scripture identification; Scofield notes.

1. Kingdom (N.T.), Summary: See “Kingdom (O.T.)” Genesis 1:26-28(See Scofield “Genesis 1:26-1.1.28- :“) . Kingdom truth is developed in the N.T. in the following order:

a. The promise of the kingdom to David and his seed, and described in the prophets 2 Samuel 7:8-172 Samuel 7:8-17Zechariah 12:8 enters the N.T. absolutely unchanged. Luke 1:31-33. The King was born in Bethlehem ; Matthew 2:1Micah 5:2 of a virgin. ; Matthew 1:18-25Isaiah 7:14.

b. The kingdom announced as “at hand” (See Scofield “Isaiah 7:14- :“) , by John the Baptist, by the King, and by the Twelve, was rejected by the Jews, first morally, See Scofield “Isaiah 7:14- :“, and afterward officially Matthew 21:42Matthew 21:43 and the King, crowned with thorns, was crucified.

c. In anticipation of His official rejection and crucifixion, the King revealed the “mysteries” of the kingdom of heaven, (See Scofield “Matthew 21:43- :“) to be fulfilled in the interval between His rejection and His return in glory Matthew 13:1-50.

d. Afterward He announced His purpose to “build” His church Matthew 16:18 another “mystery” revealed through Paul which is being fulfilled contemporaneously with the mysteries of the kingdom. The “mysteries of the kingdom of heaven” and the “mystery” of the church Ephesians 3:9-11 occupy, historically, the same period, i.e, this present age.

e. The mysteries of the kingdom will be brought to an end by “the harvest” Matthew 13:39-43Matthew 13:49Matthew 13:50 at the return of the King in glory, the church having previously been caught up to meet Him in the air 1 Thessalonians 4:14-17.

f. Upon His return the King will restore the Davidic monarchy in His own person, re- gather dispersed Israel, establish His power over all the earth, and reign one thousand years Matthew 24:27-30Luke 1:31-33Acts 15:14-17Revelation 20:1-10.

g. The kingdom of heaven (See Scofield “Revelation 20:1-66.20.10- :“) thus established under David’s divine Son, has for its object the restoration of the divine authority in the earth, which may be regarded as a revolted province of the great kingdom of God See Scofield “Revelation 20:1-66.20.10- :“. When this is done (1 Corinthians 14:241 Corinthians 14:25) the Son will deliver up the kingdom (of heaven), Matthew 3:2 to “God, even the Father,” that “God” (i.e. the triune God, Father, Son, and Holy Spirit) “may be all in all” (1 Corinthians 14:28). The eternal throne is that “of God, and of the Lamb” Revelation 22:1. The kingdom-age constitutes the seventh Dispensation, See Scofield “Revelation 22:1- :“.

2. Then, finally, when he delivers up the kingdom to God, even the Father; when he has done away with every rule, and every authority and power (for he must reign till he has put all enemies under his feet), the last enemy, death, is destroyed.

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XI. My Websites To Follow.


https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://thechurchoftheopendoor.wordpress.com/ Israel Website

https://success2693.wordpress.com/ Israel, History And Prophecy

XII. Scriptures are from the New American Standard Bible 1995, and are pasted from Bible Gateway.

XIII. Scofield notes come from the reference notes of Dr. C.I. Scofield, and the Scofield Study Bible.

XIV. The listed world empires are those which are mentioned in Daniel 2:36-45, and follow in succeeding order until the future time, following the Tribulation, in which Christ sets up His millennial Kingdom on earth (603 B.C., Scofield Study Bible note).

ADDED.

XV. In reference to para VIII, B, (2), (b). “The mysteries of the kingdom of heaven to be fulfilled during the present age.” The source of the following information is shown in para XVI.

A. The period of time between the rejection of Israel in Matt 12:24, and the acceptance of Jesus as King at the end of the Tribulation (Zech 12:10), is an Interim Age (due to Israel’s rejection of the kingdom offer, resulting in the messianic kingdom’s postponement, Matt 23:37-39). Christ began to explain the spiritual conditions that would prevail during the kingdom’s absence. This interim program includes Christ’s revelation of the kingdom mysteries (Matt 13) and the church (Mat 16:18). A New Testament mystery is not a matter of confusion, but information that was not revealed in the Old Testament until God revealed its understanding. In the context of the revelation coming, it came through Jesus in the Gospels, and through other New Testament writers (such as Paul, Rom 16:25). (p 78, 80).

B. Deuteronomy 17:14-15 states that Israel must accept God’s chosen king. The rejection of Jesus as God’s appointed king, resulted in the interim age of mysteries that Jesus discussed in the parables of Matthew 13, and shows what the heirs of the Kingdom will have to endure until Jesus returns from Heaven and sets up His earthly kingdom, which takes place in Matthew 24: 29-30, Zech 14:1-5, 9, and Revelation 19:11-20:5, with the redeemed of Christ coming with Him, at the end of the Tribulation (p 100).

C. Though the present, interim age, came about as a consequence of Israel’s rejection of the kingdom offer, in no way implies that it is an afterthought or less important in God’s mind in comparison to His program with national Israel. On the contrary, per Ephesians 3:11, the church was “in accordance” with God’s “eternal promise.” In other words, God always knew and purposed that He would create and work through the church. Although Israel’s program is revealed in the Old Testament, the church’s program is unrevealed. However, this distinction does not mean that God’s unrevealed program for the church is of less importance than God’s revealed program for Israel. Furthermore, although the church represents an interruption or parenthesis between God’s past and future dealings with Israel, this in no way implies that the church is of lesser importance than God’s past of future dealings with national Israel. The dictionary definition of a parenthesis simply conveys the idea of an interval rather than something of less importance. Thus, understanding that the church as a parenthetical break in this manner in no way suggests that the church represents “Plan B” in relation to God’s purpose for Israel ( p 100)

D. In summary, Israel’s rejection of the kingdom offer has led to a genuine new age of time between Christ’s two advents. This intervening age is something that was never before disclosed up until Christ’s teaching in Matthew 13. Although this new age represents an important time period when God is clearly and authentically at work, it should not be confused with the David Kingdom. Its source is Christ’s present session at the Father’s right hand where He functions in His role as Melchizedekian priest (Hebrews 7:1-3) rather than as Davidic King (p 101).

XVI. (Above ) ADDED. (per “The Coming Kingdom,” Dr. Andy Woods, Th. M.; J. D.; Ph. D.)

Introduction To Daniel’s Fulfillment -1

I. Video. Ezekiel 38 War: Nations mentioned in the Bible.

II. Video Data.  John Ankerberg Show. Dr. John Ankerberg,  (M. Div., D. Min.), (Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-2021). 

 III. Video Comment.

God brings about the Ezekiel 38-39 Russian attack on Israel. 38:4 “I will put hooks into your jaws, and I will bring you out.” [Note from the 1909 Scofield Study Bible, “The northern powers have often been the persecutors of dispersed Israel, and is congruous both with divine justice and with the covenants of God that destruction should fall in connection with the attempt to exterminate the remnant of Israel in Jerusalem. The entire prophecy belongs to the yet future day of the Lord.”] [Moody Bible Commentary note,” All of the countries mentioned by Ezekiel here are today Muslim countries, including much of Russia, which will lead this Islamic invasion, with the invasion under the leadership of these Muslim governments.”]

IV. Introduction To Daniel’ Fulfillment.

A. In the previous articles of Daniel Prophecy we looked into the chapters and verses of the first twelve chapters of the prophecy. In this series of articles, we will look outward from the each chapter, and discuss how Daniel was given visions of the world system that began during the Times of the Gentiles (Luke 21:4), and will proceed through the Tribulation period (Jeremiah 30:7; Daniel 12:1), and will end at the beginning of the thousand-year millennial age of the Kingdom, which, even in today’s world, is “yet to come,” (Mattthew 24:29-30; Zechariah 14:1-21; Revelation 19:11-20;4-6; Matthew 25:31-34; 41-46 ). 

B. The Times of the Gentiles is that period of time during which Israel does not have a King on the throne. The beginning of the time follows the invasion of Jerusalem by King Nebuchadnezzer (607-586 B.C.), and will proceed through the Tribulation and will end at the second coming of Christ, when He will return from heaven with His redeemed saints, and set up the Kingdom, which will come, then. While Christ was on earth, offering the Kingdom to Israel, he told those Jews to pray for the Kingdom to come (Matthew 6:10).There can be no kingdom when there is no King seated on the throne.  

C. During this course of study we will consider such sayings of “latter years,”  “last days” and “day of the Lord.” Of course, context must be considered as we examine such related Scriptures.

D. Ezekiel uses two expressions in chapter thirty-eight which may give an indication as to the time of this invasion. In verse eight, there appears the expression “latter years,” and in verse sixteen is the “last days” of Israel’s history. This, of course, can have no reference to the “last days” of the church age, for God is dealing with Israel in His divine economy at this time of the invasion of Israel.  (Things To Come, p 351, Dr. J. Dwight Pentecost, Th. B., Th. M., Th., D., 1915-2014).

E. Consider three verses that relate to latter years and last days (NASB 1995 translation).

1. Ezekiel 38:8. After many days you will be summoned; in the latter years you will come into the land that is restored from the sword, whose inhabitants have been gathered from many nations to the mountains of Israel which had been a continual waste; but its people were brought out from the nations, and they are living securely, all of them.

2. Ezekiel 38:16.  and you will come up against My people Israel like a cloud to cover the land. It shall come about in the last days that I will bring you against My land, so that the nations may know Me when I am sanctified through you before their eyes, O Gog.”

3. 2 Timothy 3:1. But realize this, that in the last days difficult times will come.

F. Consider the following introduction and verses that relate to “the Day of the Lord,” with the following explanation. (NASB 1995).

1. Joel 1:15 Alas for the day! For the day of the Lord is near, And it will come as destruction from the Almighty.

2. Note: Ryrie Study Bible. Dr. Charles C. Ryrie (Th. M., Th. D., Ph. D., Litt. D.,1925-2016). 

3. Joel Introduction. The Day of the Lord, the major theme of this prophecy, involves God’s special intervention in the affairs of human history. Three facets of the Day of the Lord are discernable: (1) the historical, that is, God’s intervention in the affairs of Israel (Zeph 1:14-18; Joel 1:15) and heathen nations (Isa 13:6; Jer 46:10; Ezek 30:3); (2) the illustrative, whereby an historical incident represents a partial fulfillment of the eschatalogical Day of the Lord (Joel 2:1-11; Isa 13:6-13); (3) the eschatological. This eschatologial “day” includes the time of the Great Tribulation (Isa 2:12-19; 4:1), the second coming of Christ (Joel 2:30-32, and the Millennium (Isa 4:2; 19:23-25; Jer 30:7-9). 

4. Joel 2:1. Blow a trumpet in Zion, And sound an alarm on My holy mountain! Let all the inhabitants of the land tremble, For the day of the Lord is coming; Surely it is near (Ryrie note: 2:1-11. The locust army is regarded as a foretaste of an invading army in the “day of the Lord (vs 1); i.e., in the tribulation period. The future reference may be to the demon-locusts described in Rev 9:1-12, or to the invasion of the king of the North (Ezek 38:15; Dan 11:40). Resembling the Garden of Eden before the invasion, the land of Israel will be reduced to a wilderness afterward (v 3). The same (or similar) disturbances described in verse 10 are predicted in Rev 6:12-13; 8:12. 

5. Daniel 11:40-45 note. “in the tribulation period “the king of the South and the king of the North” will attempt a pincer movement against Antichrist (v 40).  But with Israel as his base (v 41), he will first defeat Egypt, then Libya and Ethiopia (Sudan). “will follow at his heels (v 43). Shall be part of his dominion. “rumors from the East and from the North” (v 44). May relate to the armies of Rev 9:13-21; 16;12, The threat of these armies will cause Antichrist to return to Israel, making his headquarters between Jerudalem and the Mediterranean (v 45). But he will “come to his end” at the hands of the victorious, returning Christ. 

V.  Mysteries of Scripture For The New Testament.

A. It is important to understand that the Jewish Prophets of the Old Testament had been given no prophecies by God that relate to the period of the church age. Such a time period is known as a “mystery.” Such a mystery is not something that can not be understood, but revelation that comes from God only at the time that “the mystery” is received by God’s intended recipient. Notice that such “mysteries” were not known during the OT. See the Ryrie note for Romans 16:25-26.  Romans 16: 25 “…according to the revelation of “the mystery” which has been kept secret for long ages past,” 

B. Ryrie note: “the mystery” (Rom 16:25). A definition of a scriptural mystery: something unknown in times past, but revealed in the NT. See note on Eph 3:3-5. Here the mystery is the gospel of Christ. OT prophecies of Messiah could now be understood, once the mystery was revealed (Eph 5:32; 6:19; 1 Cor 15:50-51; Col 1:26-27; Rom 11:25).

C. The inter advent age of Matthew 13, Christ and the church, and the rapture, were not known during the OT. The OT prophets were given prophecies that related to the tribulation and millennium, because those time periods were pertinent to Israel, and only to Israel. Unsaved Gentiles will be left behind from the rapture (1 Thes 4:13-18; 1 Cor 15:50-54), and will suffer from the same tribulation judgments of God that will come upon unsaved Jews; both groups are “all who dwell upon the earth” (Rev 3:10), who will be left behind from the rapture.

D. Anyone who is left behind from the rapture will not be allowed to enter the millennium without having come to accept Jesus as God’s chosen king (Deu 17:15).  Gentiles and Jews who accept Jesus as “KING OF KINGS AND LORD OF LORDS,” (Rev 19:16) during the tribulation may be martyred (Rev 7:9,15-17); they may also survive the tribulation (Jews, Matt 24:39-41…not the rapture),  and (Gentiles, Matt 25:31-33…not the rapture).

E. The key provision of the tribulation is to bring Israel to belief in Messiah/Christ (Jer 30:7). The key provision of the millennial age of the kingdom is for Israel to receive Christ as God’s chosen king (Deu 17:15), and for Christ to rule and reign from the throne of David in the physical land of Israel (2 Sam 7:8-17; Mt 24:29-30; Rev 19:11-16; 20:6).

F. As will be discussed in this study, the kingdom is not the born again experience, but is a physical blessing upon Israel (2 Samuel 7:8-17), and Gentiles who will be blessed by Israel (Gen 12:3), and will be grafted into the blessings of the Jews (Rom 11:17-24). Gentiles are a bloodline of “nations.” Jews are a bloodline of the promise of the Abrahamic covenant which runs through Isaac and Jacob, with the bloodline of Judah being the bloodline of Mary and the birth of Jesus. Gentiles will not be grafted into the Jewish bloodline, but will be grafted into the promises of the Abrahamic covenant’s blessings for Israel.

VI. A Study Of New Testament Mysteries.

A. This course of study will lead to areas of Scripture that relate to current times of pre-tribulation, which is also known as the “Times Of The Gentiles.” We will study “mystery times of Scripture,” of which OT Jewish prophets had no revelation. Such areas of “mystery” will relate to the Matthew Chapter 13 parables, which discuss a “mystery form of the kingdom,” and form an inner advent age, which covers a time period which began when Israel formally rejected the offer of the Kingdom in Matthew 12:24, and will extend until the second coming of Christ in Matthew 24:29-30.

B. Consider the exchange between Jesus and His disciples in Matthew 13:10-11,”10 And the disciples came and said to Him, “Why do You speak to them in parables?” 11 Jesus answered them, “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. At the time of the rejection of Christ by Israel, Jesus began a personal ministry to his disciples for them to be prepared for the Great Commission (Matt 28:18-20).

C. As mentioned V. C., above, we will study the mysteries of Christ and the Church, to include the mystery of the rapture and resurrection of church age deceased believers. Revelation Chapters 2-3, closely parallel Chapter 13 of Matthew. Because the Church is a mystery to OT prophets, this inner advent age will also be discussed.

D. Because the prophecies of Daniel lead to the tribulation and millennial age of the Kingdom, we will study those two areas of Israel’s future, that are described in Scripture as being latter days, latter years, last days. We will also study the last days of the church age, which are also known as the last times of the church age.

E. It is important for us to not choose terms that relate to Israel in their time of tribulation and kingdom, and place the church in those same passages of Scripture, or word and time context. At the time of the rapture, the church will be caught up from the earth and will never again be mentioned as “the church.” The mission of the church will end when it is caught up and taken to heaven. Everyone who is present on earth during the Kingdom Age, including the raptured former church which returns to earth with Christ, will be expected to participate in the feasts that Jews were required to observe prior to the time of tribulation and Kingdom Age: (Passover, Ezekiel 45:21-25, Matthew 26:17, 29; Tabernacles, Zechariah 14:16). 

VII. My Bucket List shows the references, of people and documents, that I use when I write my articles; you can check it in my list of Pages.

Context In Scripture – Psalms

Paul Wilbur Baruch Haba Blessed Is He Who Comes

Psalm 147:19: “He declares His words to Jacob, His statutes and His ordinances to Israel.” (My note: Other Scriptures in the Old Testament also point to Israel, as follows. (Ryrie note: His word commands the forces of nature (vv 15-18), but particularly communicated His laws to Israel, thus distinguishing her from all other nations (vv 19-20).

Scriptural context is key to understanding God’s Word. Consider Psalm 147:19, in relation to the following discussion of God’s timeline.

There is current day teaching that physical protection is guaranteed by Scripture in our world now, in such writings as in the twenty-third and ninety-first psalms. However, the perfection and protection that are written in those psalms, and other writings, will not be present until Christ’s rule takes place during the millennial Kingdom Age. We have to be honest with our thoughts and recognize that horrible things happen to God’s people, and will continue to happen to God’s people as long as we are alive in this time of world history. If the physical protections that are addressed in the twenty-third and ninety-first psalms are available to some of God’s people, now, they must be available to all of God’s people, now, which is not the case at this time in God’s timeline.

Consider the environment of righteousness that will possess the world when Jesus sits on His throne in Jerusalem during the millennial age of the Kingdom: Isaiah 2:1-4; 11:4-9; 65:19-24; Zechariah 14:1-5, 9. It will only be when Christ rules over the world as “KING OF KINGS AND LORD OF LORDS (Revelation 19:16) that the perfection of the twenty-third and ninety-first psalms will be provided to all of God’s people.

Psalm 23

1 The Lord is my shepherd,
I shall not want.
He makes me lie down in green pastures;
He leads me beside quiet waters.
He restores my soul;
He guides me in the paths of righteousness
For His name’s sake.

Even though I walk through the valley of the shadow of death,
I fear no evil, for You are with me;
Your rod and Your staff, they comfort me.
You prepare a table before me in the presence of my enemies;
You have anointed my head with oil;
My cup overflows.
Surely goodness and lovingkindness will follow me all the days of my life,
And I will dwell in the house of the Lord forever.

Psalm 91

He who dwells in the shelter of the Most High
Will abide in the shadow of the Almighty.
I will say to the Lord, “My refuge and my fortress,
My God, in whom I trust!”
For it is He who delivers you from the snare of the trapper
And from the deadly pestilence.
He will cover you with His pinions,
And under His wings you may seek refuge;
His faithfulness is a shield and bulwark.

You will not be afraid of the terror by night,
Or of the arrow that flies by day;
Of the pestilence that stalks in darkness,
Or of the destruction that lays waste at noon.
A thousand may fall at your side
And ten thousand at your right hand,
But it shall not approach you.
You will only look on with your eyes
And see the recompense of the wicked.
For you have made the Lord, my refuge,
Even the Most High, your dwelling place.
10 No evil will befall you,
Nor will any plague come near your tent.

11 For He will give His angels charge concerning you,
To guard you in all your ways.
12 They will bear you up in their hands,
That you do not strike your foot against a stone.
13 You will tread upon the lion and cobra,
The young lion and the serpent you will trample down.

14 “Because he has loved Me, therefore I will deliver him;
I will set him securely on high, because he has known My name.
15 “He will call upon Me, and I will answer him;
I will be with him in trouble;
I will rescue him and honor him.
16 “With a long life I will satisfy him
And let him see My salvation.”

My Bucket List shows the references, of people and documents, that I use when I write my articles; you can check it in my list of Pages.

Daniel Prophecy – Chapter 12

I. Video. What can the book of Daniel tell us about God’s plan for our future?

II.  Video Data. John Ankerberg Show. Dr. John Ankerberg,  (M. Div., D. Min.), (Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-2021).

III. Overview. Dr. John F. Walvoord (Th. B., Th. M., Th. D., 1910- 2002) Daniel Commentary.


A. The material described as the fourth vision of Daniel beginning in chapter 10 has its climax in the great tribulation and the resurrection which follows, mentioned in the early verses of chapter 12. This is also the high point in the book of Daniel itself and the goal of Daniel’s prophecies relating both to the Gentiles and to Israel. It is comparable to Revelation 19, the high point of the last book of the Bible.

B. The chapter division at this point is unfortunate as the narrative of chapter 11 naturally extends through the first three verses of chapter 12. The first four verses of chapter 12 are the completion of the long section which began with chapter 10. They give in remarkably brief compass and restrained language the writer’s expectation of what the divinely appointed end would be like. It would be the climax of which Israel would be the centre, as is shown by the fact that Michael, the patron angel of Israel, is to play the decisive part on God’s behalf. The great tribulation will come to a head but Israel will escape, all those in Israel, that is to say, whose names are written in the book of life  (Phil 4:3; Rev 3:5). God already knows His own.

C. Added to the previous revelation are the important disclosures (1) that the time of the end has a special relationship to “the children of thy people,” that is, Israel, (2) that Israel will experience at that time a special deliverance to be realized by those in Israel who worship God, and (3) that the doctrine of resurrection which climaxes the time of the end is the special hope of those who are martyred.

D. The entire section from Daniel 11:36 to 12:3 constitutes a revelation of the major factors of the time of the end which may be summarized as follows: (1) a world ruler, (2) a world religion, (3) a world war, (4) a time of great tribulation for Israel, (5) deliverance for the people of God at the end of the tribulation, (6) resurrection and judgment, and (7) reward of the righteous. All of these factors are introduced in this section. Added elsewhere in the Scriptures are the additional facts that this time of the end begins with the breaking of the covenant by “the prince that shall come” (Daniel 9:26-27); that the “time of the end” will last for three and one-half years (Dan 7:25; 12:7; Rev 13:5); that the time of the end is the same as the time of Jacob’s trouble and the great tribulation (Jer 30:7; Mt 24:21). Many additional details are supplied in Revelation 6-19.

E. The fact that the opening section of chapter 12 is obviously eschatologically future, constitutes a major embarrassment to liberals who attempt to find Antiochus Epiphanes in 11:36-45. Chapter 12, which is naturally connected to the preceding section, clearly does not refer to Antiochus Epiphanes but to the consummation of the ages and the resurrection and reward of the saints. Nowhere does the attempt to make Daniel entirely history fail more miserably than here, as the detailed exegesis of these verses demonstrates.

F. The opening phrase of chapter 12, and at that time, makes clear that this passage is talking about the same period of time as the previous context, that is, “the time of the end” (11:40). The action here in verse 1 is not subsequent to the preceding events but coincides with them chronologically. Chapter 11 had dealt primarily with the political and religious aspects of the time of the end. Chapter 12 relates this now to the people of Israel. Here is stated in clear terms that this is the time of trouble for the people of Israel, “such as never was since there was a nation even to that same time.” To take the expression the children of thy people in any other sense than that of Israel is to ignore the uniform meaning of thy people throughout the book of Daniel. The people involved are a nation, that is, the nation Israel.

G. The unprecedented time of trouble here mentioned is a major theme of both the Old and New Testament. As early as Deuteronomy 4:30, it was predicted that “in the latter days” the children of Israel would be “in tribulation.” Jeremiah had referred to it as “the time of Jacob’s trouble,” in his lament, “Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble, but he shall be saved out of it” (Jer 30:7).

H. Christ described the great tribulation as beginning with “the abomination of desolation, spoken of by Daniel the prophet”(Mt 24:15), a reference to the breaking of the covenant and desecration of the temple in Daniel 9:27. Christ’s warning to the children of Israel at that time was that they should “flee into the mountains,” not taking time to secure clothes or food. Christ graphically described the period in these words, “For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened” (Mt 24:21-22). 

1. This description of the time of the end confirms Daniel’s revelation that the time of the end will be a period of trouble such as the world has never known, trouble of such character that it would result in the extermination of the human race if it were not cut short by the consummation, the second coming of Jesus Christ. This is made clear from a further study of Revelation 6-19, where the great catastrophies which overtake the world in the breaking of the seals, the blowing of the trumpets, and the emptying of the vials of divine judgment decimate the world’s population. All of these Scriptures agree that there is no precedent to this end-time trouble. 

2. Numerous other allusions in Scripture to this period indicate that it is indeed a time of supreme trial for Israel. Zehariah 13:8 declares of this period, “And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein.” Zechariah goes on to picture the refining process until the people of Israel acknowledge the Lord as their God. The very next verses describe the final struggle for Jerusalem and the second advent of Christ which delivers Israel. This time of trouble is parallel to the warfare described in Daniel 11:40-45.

I. In their distress, the children of Israel are especially aided by Michael, the archangel (Jude 9). As the head of the holy angels, Michael is given the special responsibility of protecting the children of Israel. Although Calvin preferred the interpretation that Michael was the person of Christ,there is no justification for confusing Michael and Christ. Earlier in Daniel itself, mention was made of Michael in Daniel 10:13-21, where Michael participated in the angelic warfare which had prevented the messenger from reaching Daniel promptly. Michael was indeed a “great prince” among the angels whose activity is especially directed to the children of Israel in their time of great trouble.

J. Because of the purpose of God and the ministry of Michael, it is revealed to Daniel that “at that time thy people shall be delivered, every one that shall be found written in the book.” This obviously refers to the end of the tribulation, at which time some of the children of Israel, who by miraculous divine protection had been preserved, will be delivered from their persecutors (Dan 7:18, 27). The repeated reference to “thy people,” twice in one verse, seems to limit this to the people of Israel, rather than to all the saints as Young and Leupold interpret it, after Calvin. This is in keeping with the whole tenor of Daniel which deals with Israel as Daniel’s people. The deliverance will not extend to all Israel, in that unbelieving or apostate Israel is excluded; and even here, it refers only to those actually living at the time of the return of Christ as many others may be martyred. The prophecy assures, however, that in spite of satanic efforts to exterminate the people of Israel, a godly remnant will be ready to greet their Messiah when He returns (Zee 12:10; 13:8-9). The people of Israel who have endured the times of the Gentiles ever since the days of Nebuchadnezzar will be delivered “at that time,” an expression repeated twice in this verse. (Ryrie Study Bible Luke 21:24 note: “the times of the Gentiles.” The period of Gentile domination of Jerusalem, which probably began under Nebuchadnezzar (587 B.C., was certainly in effect in A.D. 70 and continues into the Tribulation (cf Rev 11:2.)

K. The reference to “every one that shall be found written in the book” conveys the thought that those delivered have their names inscribed in the book of life (Rev 13:8; 17:8; 20:15; 21:27). At the second coming of Christ, not every individual Israelite is spiritually prepared for His return, as Ezekiel 20:33-38 makes clear, describing the purging out of the rebels in Israel at the time of the second advent. Although Israel as a nation will be delivered from their persecutors (Rom 11:26), individual Israelites will still face the searching judgment of Christ as to their spiritual preparation to enter the kingdom. For Jew as well as Gentile, the issue will be whether they have eternal life. 

IV. Scripture Text. Daniel Chapter 12. Link pasted from Bible Gateway

V. Verse Examination. Dr. Charles C. Ryrie (Th. M., Th. D., Ph. D., Litt. D.,1925-2016) Ryrie Study Bible.

A. 12:1. “at that time.” The time of the events of 11:36-45, the Great Tribulation. “Michael.” See note on 10:13. “such as never occurred” C.f. Jesus’ words in Matt 24:21.

B. 12:2. The verse predicts the resurrection of the righteous dead of OT times, as well as the righteous martyrs of the Tribulation at the second coming of Christ (Rev 20:4-6). Believers of the church age will already have been changed and raised at the Rapture (The resurrection of the wicked does not occur at the same time, but after the Millennium (Rev 20:5). 

C. 12:3. “Those who have insight ” will see through Antichrist’s deception. They will also lead others to the truth during the tribulation period.

D. 12:4. “seal up the book.” Not that its meaning was left to be unexplained, but that the book was to be kept intact so as to help those living in the future tribulation days. “many will go back and forth.” As the end approaches, people will travel about seeking to discover what the future holds.

E. 12:5. Likely two angels.

F. 12:7. The events of the Tribulation will be consummated when the “time, times, and half a time” (the last 3 1/2 years of that 7 year period) come to a close. These last 3 1/2 years constitute the Great Tribulation (cf Mt 24:21).

G. 12:8. Even Daniel did not understand all these prophecies.

H. 12:11. “the abomination of desolation.” At the midpoint of the tribulation “week” Antichrist will abolish the Jewish sacrifices (9:27; Matt 24:15 note). From that point to the end will be 1290 days. Normally 3 1/2 years (of 360 days per year) would include only 1260 days. The extra 30 days mentioned  here allow for the judgments that will take place after the second coming of Christ (See notes at Ezek 20:33-44; Joel 3:2-3; Matt 25:32). 

I. 12:12. Because the one who lives 75 days after the second advent (1335 days from the midpoint of the Tribulation) is called blessed, this must mark the beginning of the actual functioning of Christ’s millennial kingdom.

J. 12:13. “you will enter rest.” I.e., Daniel would die but is promised that he will “rise” (be resurrected) and receive his inheritance (portion) in our Lord’s millennial kingdom.

VI. My Bucket List shows the references, of people and documents, that I use when I write my articles; you can check it in my list of Pages.

VII. My Websites To Follow:

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Daniel Prophecy – Chapter 11

I. Video. Who Is The Son Of Man In Daniel 7?

II. Video Data. Drs. John Ankerberg (M. Div., D. Min.), Darrell L. Bock (Th. M., Ph. D.), Walter C. Kaiser (B.D., M.A., Ph. D.) (Bock is a Messianic Jew).

III. Overview. Dr. John F. Walvoord (Th. B., Th. M., Th. D., 1910-2002) Daniel Commentary.

The long introduction of chapter 10 to the fourth and final vision given to Daniel is followed in chapter 11 by the revelation of important events beginning with Darius the Mede (539 b.c.) and extending to the last Gentile ruler in the time of the end. Chapter 11 naturally divides into two major sections. The first, verses 1-35, describes the major rulers of the Persian Empire and then gives in great detail some of the major events of the third empire following Alexander the Great, concluding with Antiochus Epiphanes (175-164 b.c. ). The entire period from the death of Antiochus Epiphanes to the time of the end is skipped over with no reference to events of the present church age, and the second section, verses 36-45, deals with the last Gentile ruler who will be in power when Christ comes in His second advent. This is followed in chapter 12 by further prophecy of the last 1335 days, a period including the great tribulation, the second advent, and the beginning of the millennial kingdom.

IV. Scripture Text. Daniel Chapter 11. Link pasted from Bible Gateway.

https://www.biblegateway.com/passage/?search=Daniel+11&version=NASB

V. Verse Examination. Dr. Charles C. Ryrie (Th. M., Th. D., Ph. D., Litt. D.,1925-2016) Ryrie Study Bible.

A. 11:2. Here begins a remarkable section of detailed prophecy, first about Persia (v 2), followed by Alexander the Great, and others in following verses.

B. 11:3-4. “a mighty king.” Alexander the Great (see note on 8:8).

C. 11:5-20. This section traces the various struggles between the kings of the S (the Ptolemies of Egypt) and the kings of the N (the Seleucids of Syria). “The king of the South” in verse 5 is Ptolemy I (323-285 B.C.), who ruled Egypt, and “one of his princes” was Seleucus I Nicator, whose kingdom eventually stretched from Israel to India.

D. 11:6. Ptolemy II (285-246 B.C.) gave his daughter in marriage to Antiochus I, a Seleucid, but Antiochus deserted her and was later murdered.

E. 11:7-8. “one of his descendants … will come.” Ptolemy III (246-221 B.C.) invaded Syria in 246.

F.  11:9-13. A description of the seesaw struggles between the Selcucids and the Ptolemies between 223 and 200 B.C.

G. 11:15-20. Antiochus III (the Great) defeated the Egyptian army in Sidon (vv 15-16). He came to terms with Ptolemy V, and gave him his daughter in marriage (v 17). He annexed the coastlands of Asia Minor and unsuccessfully tried to invade Greece (v 18). He was defeated by the Romans at Magnesia in 190 B.C., was forced to pay tribute, and soon died (v 19). He was succeeded by his son Seleucus IV (Philopator) who heavily taxed the people of Israel (v 20).

H, 11:21-35. These verses describe the career of Antiochus IV (Epiphanes, 175-164 B,C,), who came to the throne by intrigue (v 21), made several expeditions into Egypt (vv 24-27), then turned his hatred on Israel ( v 28). The “ships of Kittim” (v 30) refer to Roman power that came from the west past Kittim (Cyprus) to defeat Antiochus in Egypt. Venting his anger on the Jews, Antiochus declared Mosaic ceremonies illegal, and erected in the Holy Place a statue of Zeus (v 31). Some Jews resisted and were martyred (vv 32-33) 

I. 11:36-45. This section gives details of Anti-christ’s future career. Though some refer the section entirely to Antiochus, the scope also requires reference to some details of Israel’s last days (10:14 and 12:1-2).

J. 11:37: “the gods of his fathers.” Antichrist will have no respect for religion or religious heritages. The phrase does not mean that Antichrist must be a Jew. He will be unkind, cruel and inhumane.

K. 11:38. Antichrist’s “god” will be military power and activity.

L. 11:40-45. In the tribulation period the “kings of the South” and “the king of the North” will attempt a pincer movement against Antichrist (v 40). But, with Israel as his base (v 41), he will first defeat Egypt, then Libya and Ethiopia (Sudan). “will follow” at his heels (v 43). Shall be part of his dominion. “rumors from the East and from the North (v 44). May relate to the armies of Rev 9:13-21; 16:12. The threat of these armies will cause Antichrist to return to Israel, making his headquarters between Jerusalem and the Mediterranean (v 45). But he will “come to his end” at the hands of the victorious, returning Christ (Rev 19:11-21). 

VI. My Bucket List shows the references, of people and documents, that I use when I write my articles; you can find it in my list of Pages.

VII. My Websites To Follow:

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Daniel Prophecy – Chapter 10

I. Video. What does Daniel 9:27 tell us about when the Messiah would come?

II. Video Data. John Ankerberg Show. Dr. John Ankerberg,  (M. Div., D. Min.), (Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-2021).

III. Overview.

Dr. John F. Walvoord (Th. B., Th. M., Th. D., 1910-2002) Daniel Commentary.

The final three chapters of the book of Daniel record an extensive revelation of the prophetic future which is without parallel anywhere else in Scripture.  There is hardly anything in the Bible that is just like these chapters, especially like chapter 11. The word, the vision, and minute prediction are combined in a manner that is found nowhere else in the Scriptures.”The entire content of chapter 10, for instance, is introductory, indicating the extensive character of the prophecy to follow. The introduction actually extends through the first verse of chapter 11. The next section, 11:2-12:4, is divided into two major divisions. The first, 11:2-35, deals with the immediate future, from Darius to Antiochus; and the second, 11:36-12:4, with the far future, the end times just before the second advent of Christ. A final message and revelation is given to Daniel in 12:5-13. The last three chapters constitute the fourth vision of Daniel which gathers together the significant threads of prophecy, especially as they relate to the Holy Land and to the people of Israel.

IV. Scripture Text. Revelation Chapter 10. Link pasted from Bible Gateway. 

https://www.biblegateway.com/passage/?search=Daniel+10&version=NASB

V. Verse Examination. Dr. Charles C. Ryrie (Th. M., Th. D., Ph. D., Litt. D.,1925-2016) Ryrie Study Bible.

A. 10:1. “the third year of Cyrus.” 536  B.C.

B. 10: 2. “three entire weeks.” Lit., weeks of years.

C. 10:4. Obviously Daniel was not among those who returned to build the Temple in Jerusalem in connection with Cyrys’s decree (9:25). His age (mid 80’s) and governmental duties prevented him. 

D. 10:12. Daniel’s prayer was heard on the first day of the three-week period, but the answer was delayed because of angelic warfare.

E. 10:13. “the prince of the kingdom of Persia.” A supernatural creature who tried to direct the human rulers of Persia to oppose God’s plan. Evil angels seek to influence the affairs of nations. “Michael,” which means “who is like God?” (v 21; 12:1; Jude 9; Rev 12:7), is the special guardian of the affairs of Israel (12:1) and is designated the archangel (Jude 9). “one of the chief princes” shows a hierarchy among the angels (cf Eph 1:21). “I had been left there with the kings of Persia.” The good angel (cf vv 5-6), with Michael’s help, was left in place of preeminence in influencing Persia. But the battle between good and evil angels over the control of nations continues (see v 20 and Rev 20:3).

F. 10:14. “the latter days.” Future days culminating in the events surrounding the second coming of Christ (cf 2:28; Gen 49:1).

VI. My Bucket List shows the references, of people and documents, that I use when I write my articles.

Bucket List

VII. My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Daniel Prophecy – Chapter 9

I. Video. The Tribulation Period, or 70th Week of Daniel

II. Video Data. John Ankerberg Show. Dr. John Ankerberg (M. Div., D. Min.); Dr. Renald Showers (Th. M., Th. D., (1935-2019).

III. Overview.

Dr. John F. Walvoord (Th. B., Th. M., Th. D., 1910-2002) Daniel Commentary.

A. The third vision of Daniel the prophet, following the two preceding visions of chapters 7 and 8, concerns the program of God for Israel culminating in the coming of their Messiah to the earth to reign. Although other major prophets received detailed information concerning the nations and God’s program for salvation, Daniel alone was given the comprehensive program for both the Gentiles, as revealed to Daniel in preceding chapters, and for Israel, as recorded in Daniel 9:24-27. 

B. Because of the comprehensive and structural nature of Daniel’s prophecies, both for the Gentiles and for Israel, the study of Daniel, and especially this chapter, is the key to understanding the prophetic Scriptures. Of the four major programs revealed in the Bible—for the angels, the Gentiles, Israel, and the church, Daniel had the privilege of being the channel of revelation for the second and third of these programs in the Old Testament.

C. This chapter begins with Jeremiah’s prophecy of seventy years of the desolations of Jerusalem and is advanced by the intercessory prayer of Daniel. The chapter concludes with the third vision of Daniel, given through the agency of the angel Gabriel, which provides one of the most important keys to understanding the Scriptures as a whole. In many respects, this is the high point of the book of Daniel. Although previously Gentile history and prophecy recorded in Daniel was related to the people of Israel, the ninth chapter specifically takes up prophecy as it applies to the chosen people.III. Scripture Text. 

IV. Daniel Chapter . See the following link which was pasted from Bible Gateway.

V. Verse Examination. Dr. Charles C. Ryrie (Th. M., Th. D., Ph. D.; 1925-2016) Ryrie Study Bible. 

A. 9:1. “In the first year of Darius =  538 B.C., 67 years after Daniel had been taken from the land of Israel. This is the same Darius as in chapter 6.

B. 9:2. “in the books.” Daniel understood, from his knowledge of Jer 25:11-12, that it was about time for the “desolations of Jerusalem” to be finished.

C. 9:3-19. In this remarkable prayer of confession  (see Ezra 9 and Neh 9 for similar prayers), Daniel associated himself with the sins of his people 32 times. He approaches God on the basis of His loyal love (see note on Hos 2:19) in his covenant with Israel (v 4), confesses their sins (vv 5-10), acknowledges their deserved judgment (vv 11-14), and supplicates God for His mercy (vv 15-19).

D. 9:21. “about the time of the evening offering). About 3 PM (cf. Ex 29:39).

E. 9:24. “Seventy weeks. Lit.,70 sevens. Obviously years are meant, for Daniel had been thinking of the years of captivity (9:2). 490 days is 16 months, and 490 weeks is 9 1/2 years, both too short to accommodate the events of the prophecy. Furthermore, weeks of days are so specified in 10:2-3, where the Hebrew adds “days.” 

This period of 490 years concerns “your people” (the Jews) “and your holy city” (Jerusalem), 

“to finish the transgression.” To end the apostasy of the Jews, 

“to make an end of sin.” May mean either to atone for sin or to seal up sin in the sense of judging it finally. 

“to make atonement for iniquity.” Refers to the death of Christ on the cross, which is the basis for Israel’s future forgiveness (Zech 12:10; Rom 11:26-27). 

“to bring in everlasting righteousness.” In the millennial kingdom of Messiah (Jer 23:5-6). 

“to seal up vision and prophecy.”  To set God’s seal of fulfillment on all the prophecies concerning the Jewish people and Jerusalem. 

“to anoint the most holy place.” This anointing of the Holy of Holies in the millennial Temple. 

9:25. The 70 sevens begin with “a decree to restore and rebuild Jerusalem,” the commandment of Artaxerxes Longimanus given in 445 B.C. (Neh 2:5). Earlier, Cyrus had authorized the rebuilding of the Temple (in 538 B.C.; 2 Chron 36:22-23; Ezra 1:1-4). “plaza and moat.” The public square and moat were rebuilt by the time the first seven weeks (49 years) were completed. 

9:26. Certain important events were to happen “after” the 62 weeks (plus the 7 weeks, or a total of 69 weeks): the crucifixion of “Messiah” and the destruction of Jerusalem in A.D. 70 by the Romans who are “the people of the prince who is to come.” Because these events were to occur after the 69 weeks had run their course and before the 70th week began, there must be a space of time between the conclusion of the 69th week and the beginning of the 70th. 

9:27. “he.” The prince of v 26, the Antichrist previously introduced in 7:8, 24-26, who will make a pact with “many” (of the Jewish people) at the beginning of the tribulation period. But “in the middle of the week” (i.e., 3 1/2 years later) Antichrist will break his covenant and desecrate the Temple by demanding worship of himself in it. See notes on Matt 24:15 and 2 Thes 2:4. At Christ’s second coming, Antichrist and his false prophet will be cast into the lake of fire (Rev 19:20).

VI. The end of the 69 weeks. 

A. Dr. John F. Walvoord (Th. B., Th. M., Th. D., 1910-2002) Daniel Commentary., p 280; ‘The dates for the 69 weeks of Daniel 9:25 extended from the first of Nisan (March 5) 444 B.C. to the tenth of Nisan (March 30) A. D. 33… p 279, 280; culminating on the very day of Christ’s triumphal entry into Jerusalem shortly before His crucifixion. The computation is based upon the prophetic years of 360 days totaling 173,880 days. This would be exactly 483 years according to biblical chronology. 

B. Dr. J. Dwight Pentecost (Th. B., Th. M., Th.,D., 1915-2014), The Bible Knowledge Commentary, p 1363. The first two segments of the important time period  – 7 weeks (49 years) and the 62 sevens (434 years) – ran consecutively, with no time between them. They totaled 483 years and extended from March 5, 444 B.C. to March 30 A.D. 33. Each year was 360 days. P 1364, In Jewish reckoning each month has 30 days, and each year 360 days.

C. Dr. C.I. Scofield (D. D.; 1843-1921) Scofield Study Bible (1909, 1917, 1937, 1945, Editor, C.I. Scofield. Though not month and day dated, this Scofield Study Bible shows the year of A.D. 33, as being the year of the triumphal entry of Christ into Jerusalem (John 12:12-19).

VII. My Bucket List shows the references, of people and documents, that I use when I write my articles.

Bucket List

VIII. My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

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