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Christian Chronicles, September 2005 - Volume 7, Issue 117

The Editor's Pen

Wiser men than me have said that if one is to undertake a study of prophecy, he would do well to begin by coming to an understanding of the prophecies of Daniel, as that book is the key that unlocks the doors to that which is yet to come. And so it is. The framework upon which is hung all the details of prophecy is found in Daniel’s writings. With an understanding of Daniel, a person can plumb the depths of The Revelation of Jesus Christ, and he can read the other prophets, knowing in what order their prophecies will come to pass, to whom they pertain, and why they are prophesied to occur.

Of course, one would not expect such a complex field as eschatology to be simple, or to be a thing that he might fully know with only a casual study. For the Dispensationalist, prophecy is not nearly as arcane or as convoluted as the theological liberals make it but, nevertheless, it is still a field that requires a great deal of study—more even than most preachers care to tackle. Usually, with great effort comes great reward. It is so with eschatology, or the study of things to come. Everywhere that hope is mentioned in the New Testament, it is in relation to the rapture of the Church and the resurrection of Church Age saints. Thus, it behooves every Christian to study prophecy, for therein is our hope enlarged and our joy magnified. As we learn the many and great blessings that await the children of God, we seek the rapture, not in order to escape earthly trials, but because we will at that time come face to face with our Lord, and share in His glory as He establishes His Kingdom over all the earth. We seek the rapture because we cannot serve Him perfectly in this life, but we will serve utterly sinlessly in that Day and forever thereafter. In this issue, we will take a look at the structure, the framework of things to come, as told by the prophet Daniel.

Perspectives

“Then I said, ‘My lord, what shall be the end of these things?’
And he said, ‘Go your way, Daniel,
for the words are closed up and sealed till the time of the end…

But you go your way till the end;
for you shall rest, and will arise to your inheritance
at the end of the days.’”
(Dan 12:8b-9, 13)

When Daniel was first taken captive into Babylon, he was about seventeen years old. By the time the above exchange between him and an angel took place, he had grown old, in his upper eighties. Daniel had seen His God’s faithfulness in many ways during his time serving in the Babylonian royal court. Beginning with his physical improvement upon the dietary change while still a young man in training to serve in Nebuchadnezzar’s court, continuing through the interpretation of Nebuchadnezzar’s dream, and the salvation of his three friends in their passage through the fiery furnace; through his own survival in the den of lions when he refused to honor the king’s demand that no god other than himself be petitioned, and in his interpretation of the handwriting on the wall in Belshazzar’s reign; through the revelations given him in visions — through all these and more, Daniel had seen God’s provision for and protection of His people. From his youth, Daniel had shown great faith in God and, though frozen in fear at the appearance of angels, he was strengthened by them, and he received and recorded the passage of great empires across the stage of time.

Here, speaking with an angel, and strengthened by him (10:18), Daniel wished to know when all the visions which he had seen, and the things which the angel had related to him, would occur. Very serious visions had he had, and surely, he was concerned that these things might unfold in his own time. But the angel told him that he would be long dead before those things took place, and that he would be raised upon the conclusion of them. Of course, the angel gave no clue concerning the Church Age, a break in the prophecies that would last for two thousand years. Seeing the fulfillment of the prophecies concerning the Babylonian Empire and the beginning of the empire of the Medes and Persians, Daniel very likely thought that the events that would occur would happen in a reasonably short period of time, as one empire followed another rapidly through time. In the last chapter of this most remarkable book of the Bible, that misconception was corrected when the angel told Daniel that the prophecies would not be fulfilled in his day, nor for a very long time.

Daniel had missed a significant clue when he was given the vision concerning the seventy weeks of years after he had prayed and confessed the sins of God’s people (9:3-19). It was the humble prayer of a man who understood something of the righteousness of God. In verses 24-27 of chapter nine, a period of four hundred ninety years is prophesied concerning Daniel’s people and the Holy City. Several things were prophesied to take place after four hundred eighty-three of those four hundred ninety years: the cutting off of the Jewish Messiah, the destruction of Jerusalem and the desolations of Israel. These things were to occur after the first four hundred eighty-three years of the prophecy, but before the beginning of the last seven years of the prophecy. That is, there was to be a gap in time between the four hundred eighty-third year and the four hundred eighty-fourth year. Whether Daniel perceived that there would be such a gap we are not told, or whether he perceived it but presumed it to be a very brief time, we do not know. But we do know that a period of time must intervene between the first four hundred eighty-three years and the last seven years of the prophecy for there were things that must be accomplished in the interim. For a thing to be called a mystery, there must be enough revealed for men to realize that there is something that they do not know. There has to be something mysterious about it, and there certainly was a mystery concerning that gap in the prophecies. Of course, Jesus told His disciples that this mystery was the mystery of the Church Age which was not revealed in the pages of the Old Testament (Mt 13:10-17). (see “Daniel’s Seventy Weeks of Years, pg 3)

Many of the prophets allude to the events of this final seven years of Gentile world dominion. Great detail is given in the Bible as to the geo-political stage during that period of time. The Church Age must end prior to the beginning of that period, but the world will surely be taking shape for the fulfillment of the prophecies as the Church Age draws near to its close. The saints of the Church Age will know the times and the seasons by the shifting of the world stage as it prepares for prophetic fulfillment. We will know that the rapture is near as we see the alignment of nations and peoples that the Bible describes, and as Israel seeks peace with her neighbors (9:27). Christians, the mystery age is almost at an end, for the world stage is already set for the fulfillment of Daniel’s prophecies. The rapture of the Church is near, we know, because the events described for Israel and the world are ready for their fulfillment today. Look up, for now is our redemption nearer than when we first believed!

Middle East Update

Once the decision was taken and the date was set, Israel moved swiftly to evacuate the settlements in the Gaza Strip. No sooner had the Israelites completed their evacuation than did the Palestinians begin the destruction of the Jewish synagogues in the region. The celebratory atmosphere that accompanied the razing of the buildings bespoke hearts that are not at all friendly toward Israel, or sympathetic to their neighbors sensibilities.

Egypt and the Palestine Authority agreed to seal the border between them, but delayed the closure for two days; days in which thousands of Palestinians made the border crossing to shop and to become reunited with friends and family members. It is in Israel’s interests that the border be sealed, in order to prevent the smuggling of weapons to the Islamic militants in Gaza.

There can be but little doubt that the world will acclaim Israel’s withdrawal as a major step toward peace in the Middle East. God must surely see it as a step backward from the faith He demands from Israel, and as a step toward, not peace, but the time of Jacob’s trouble.

There is a large element in Israel that has been resistant to the idea of giving up land for peace, but there is also another element that would surrender even East Jerusalem and the Temple Mount to the Palestinians. The Palestinians, understanding the division in Israel concerning Jerusalem, will continue to hold out in negotiations, playing upon the desires of liberals who would surrender more and not less of the Holy Land for the sake of a peace treaty which the Palestinians already know will not be a true peace. For such an impatient people, the Palestinians have demonstrated a willingness to take whatever time is necessary to gain all the they want from Israel. But they will not get all that they desire, for their desire is yet to push Israel into the Mediterranean Sea. They have successfully used the carrot and stick approach with Israel, and the world has successfully coerced Israel’s capitulation at every point thus far.

Fruit of the Vine

Unsaved people often resist any discussion of sin and its consequences. Mention heaven, or hell for that matter, and see how quickly they change the subject. The saved know that they are going to heaven, but the lost have an inner certainty that all is not good between themselves and God. They do not come to the light because their deeds are evil (Jn 3:19-21).

While unsaved people do not wish to discuss their eternal estate, they are often curious about things to come. If a Christian is knowledgeable about future events, and if he does not over-sensationalize current events, unsaved people will sometimes listen and ask questions. Of course, all prophecy leads to the revelation of Jesus Christ at the end of the tribulation. At most any point in the exposition of the structure of prophecy, the good news of God’s free grace can be presented logically and effectively. A Christian who understands the overall framework of things to come can frequently engage a lost person in a discussion of prophecy. The salvation message is appropriate at almost any point in the discussion of prophecy. Rather than becoming a “doomsday prophet,” as many view those who discuss end time events, a way of escape might be offered through an explanation of the cross. God can be shown to be merciful, even in the time of His judgment of the world. If, however, a Christian wishes to use prophecy as a witnessing tool, he must be sufficiently educated about it that he is comfortable and confident in answering any question, even if the answer is, “I don’t know; I’ll find out.”

Six By Two

There are twelve chapters in the Book of Daniel. The first six are primarily historical, although they have some prophetic content. Nebuchadnezzar’s prophetic dream is found in chapter two, for example. The last six chapters are primarily prophetic, although they contain some historical content. For example, Daniel’s prayer is found in verses 3-19 of chapter nine, and it is prefatory to the explanation of the seventy weeks of years by Gabriel to Daniel.

Most of the preaching heard today from the Book of Daniel concerns the historical events of the first six chapters, such as the Hebrew youths in the fiery furnace, or Daniel in the lions den, or the handwriting on the wall, or Daniel’s refusal to worship the golden image, or Daniel’s and his companions’ insistence concerning their dietary requirements. Very little is preached, however, in most churches concerning the six prophetic chapters. This is an omission of tremendous importance, for an understanding of prophecy gives one such scope of hope as to affect all that he thinks or says or does in service to God. We know, for example, that the events of 9:27 occur after the rapture of the Church. As we see those things beginning to take shape, our hope of the rapture is greatly enlarged and we become ever more diligent in our service to God. While one should not hesitate to preach on the first six chapters of Daniel, neither should he be reticent to preach and teach the last six chapters. To hesitate to preach the latter half of the book is to do great disservice to God, and to withhold much of the realization of the imminence of the rapture from those whom he teaches. The most widespread reason that preachers do not address the last six chapters is that they feel that they have neither the time nor the interest to become thoroughly knowledgeable about them. 2 Tim 2:15 is applicable.

The Angelic Conflict in Daniel
Rev. Gene Yancey

Many Biblical scholars fail to grasp the significance of the angelic conflict in their study of the Bible. Once believers are grounded in a thorough knowledge of the angelic conflict, they are less likely to fall for false teachings related to many basic doctrines. A good understanding of this subject helps one correctly interpret salvation, foreknowledge, predestination, election, and suffering, as well as the broader study of eschatology.

The angelic conflict can be found in every book of the Bible. Our study will only highlight a few passages in Daniel using the New King James Version unless otherwise noted. To save space, I will list the verses used and summarize the teaching, expecting the reader to view the text individually. Hopefully, enough insight will be provided in this brief study for the believer to make application throughout the Word.

When Shadrach, Meshach, and Abed-Nego were thrown into the fiery furnace, God’s angel showed up to rescue them. No man could have rescued them, someone superior to man had to do it. This was the angel of the Lord, the Son of God (Dan 3:28)

Nebuchadnezzar had a second dream which needed to be interpreted. Finally Daniel arrived and the dream was made known. In the dream the angels were described as watchers. These watchers (with God’s approval) designed, warned, and carried out Nebuchadnezzar’s judgment for his arrogance and disrespect for God (Dan. 4:13, 17, 23-31). Today the believer in the church age is being watched just like the believers in the Old Testament. (1 Cor 4:9, I Pet 1:12).

Nebuchadnezzar’s grandson decided to use the drinking glasses from the Temple in Jerusalem to toast the fallen angels. He was deposed that night (Dan 5:2-4, 23, 30. I Cor. 10:20).

Daniel had a vision concerning the end time and he desired to know the meaning of it. Gabriel’s commander instructed him to make Daniel understand the meaning. Daniel was so overwhelmed that he fell on his face and fear gripped him so that he suffered a “stunning effect of awe and dread,” according to the Hebrew and English Lexicon of Brown-Driver-Briggs. He could not get up until Gabriel touched him and stood him upright. (Dan 8:15-18).

Man was created as part of the appeal phase of the angelic trial. And the fallen angels have retained all of the power they had before their fall. From time to time great battles rage between the fallen and elect groups of angels, but when the top brass start sparring, the battles are very limited as to who can fight. The lesser ranks don’t get involved because they could easily be defeated. This could be compared with “Let the big dog eat.” The other dogs vacate the area when the big dog wants to eat.

We see an example of this when Daniel was looking for answers while mourning and praying. The messenger with the answers had been delayed 21 days, probably by Satan himself, until Michael came and entered the fight so that the message could be delivered and recorded in the Word of God (Dan 10:2, 12-14, 20, 21).

Michael’s battles and fighting are not over. Perhaps his biggest battles are still ahead of him: One major battle in the middle of the tribulation and one at the end of the tribulation (Dan 12:1, Rev 12:7-9, and 20:1-2).

How does this help explain the doctrines listed in paragraph one? The answer lies in understanding that there is an invisible but very real war taking place all around us, and we are a part of that war. It is not a war of our choosing, but it is a war we must realize and prepare for or we will be a casualty, unable to fulfill our destiny related to God’s will (Eph 6:10-18).

God has created two types of beings that will last forever. Both angels and mankind will exist after the current heavens and earth are destroyed. And both types of beings have one thing in common: That common denominator is volition. Another word for volition is free will, the ability to make a decision, the ability to choose.

Angels were God’s first creation. They are, as we have described above, vastly superior to mankind. The angels did not have disease, sickness, hunger, pain or death. Yet Satan and a third of the angels used their volition to revolt against God (Isa 14:12-14, Rev 12:3,4). The five “I wills” of Satan indicate volition. And the fact that one third of the angels followed him in the revolt indicates volition. Once volition and the angelic conflict are understood, many of the erroneous teachings from the Word of God are eliminated.

After Satan’s revolt was quelled, he and those with him were brought to trial, convicted and sentenced to the lake of fire. He appealed his conviction by attacking God’s essence. His argument must have been similar to what is often asked, “How can a loving God send His creatures to a lake of fire.” And Satan likely accused God of being unfair.

Some of this is deductive application of the Word and not direct revelation. John 16:11 informs us that Satan has been judged. This is where the NASB gives a better translation than the NKJV. It brings out the perfect tense which says the action of being judged has been completed in the past and the results will go on forever. In other words Satan has already been convicted, and his conviction will stand in spite of his appeal. Yet he is not in the lake of fire.

Also, the fact that Satan showed up in the garden to tempt Eve so that she would sin indicates how important mankind is related to his conviction. Here is this woman, insignificant compared to the one who had plans for ruling the universe. How low was this great creature willing to go.

This one who was one of the most beautiful, powerful, and brilliant individuals that ever came from God’s creative hands was willing to stoop to indwelling a lowly snake. He did this to position himself to trick and lie to the first woman. How important was this lying and deception. Let us say dogmatically, “Very important, for Satan.”

Every time a human uses volition to choose for God, then another nail is put in Satan’s coffin or, in this case, his conviction. Mankind, under the worst conditions of suffering, has believed in the Lord Jesus Christ for salvation. So Satan is without excuse.

Now for application. Could good works be a part of salvation? No, it violates volition. Could faith be a part of salvation? Yes, positive volition is necessary for faith. Faith is the absence of works, because the work is performed by the object of faith. One uses volition to choose faith which is not a work (Rom 4:5).

Some scholars teach that God in His sovereignty chooses some to be saved. This is referred to as predestination. Does this meet the volition criteria? Not for mankind. Of course we know that God has volition. But God determined that mankind would have volition as an extension of the angelic conflict.

So what would be the correct application? God in His sovereignty chooses all who use their volition to believe in the Lord Jesus Christ for their salvation. This is the correct doctrine of predestination. Once a person believes, then he is predestined. And God, in His omniscience, knew this in eternity past. This is known as foreknowledge.

The greatest creatures in the universe are interested in you. They want to know your every move and your every thought. Why? One day you will be physically greater than any angel, including Satan. Positionally, you are already greater than Satan and every other angel ever created. Some of these super creatures are cheering you on, and some are doing everything to see that your life is a failure in time.

However, you determine you own destiny. So, make your decisions based on the Word of God. The more we live in the Word of God, the more love we develop for the Great God of the universe, the Lord Jesus Christ.

Another interesting study found in the book of Daniel is when the Son of Man steps before the Ancient of Days and is crowned The King of Kings and The Lord of Lords just before His Second Advent. And God the Father will give Him dominion and glory and a kingdom, that all peoples, nations and languages will serve Him. His dominion is an everlasting dominion, which shall not pass away, And His kingdom the one which shall not be destroyed (Dan 7:8-14).

The Jews were aware of this, and were reminded that He was claiming to be the Messiah every time He referred to Himself as the Son of Man. Deity can’t die, but God who took on flesh can die. He did not come to die for Himself, but for you and me. And He will now spend eternity in the body of a Man. And we will have a body like His body which is seated at God the Father’s right hand (Eph 1:20). Positionally we are seated with Him at God the Father’s right hand. And some day we will be experientially seated with him in a resurrection body (Eph 2:6).

These verses relate to the Son of Man in Mat: 10:23; 11:19; 12:8, 32; 13:37, 41; 16:13,27; 17:9,12,22; 18:11; 19:28; 20:18,28; 24:27,30,37,39,44; 25:13,31; 26:2,24,45,64. They all refer back to Daniel chapter seven.

The Son of Man
OMM

I kept looking in the night visions,
and behold, with the clouds of heaven One like the Son of Man was coming.
And He came up to the Ancient of Days and was presented before Him.
And to Him was given dominion, glory and a kingdom,
that all peoples, nations and men of every language might serve Him.
His dominion is an everlasting dominion which will not pass away;
and His kingdom is one which will not be destroyed.
(Dan 7:13-14 NASB)

Daniel records the final vision in a series of end-time prophecies. The clouds of heaven speak of the divine glory of the majestic heavenly Messiah. The Messiah is described as the Son of Man. This title emphasizes the Messiah’s right to rule and to judge mankind. He comes up before the Ancient of Days, the eternal God. Only the Messiah earned the meritorious right to approach God and ask anything of Him. In His obedient perfection, the sanctified Messiah is presented before God. And to Him, the Son of Man, the Messiah, will be awarded dominion over the earth; His divine glory shining before men, throughout the millennial kingdom. All peoples (Israel), nations (Gentiles), and men of every language (the rest—even the Church) will serve Him. His Kingdom is the final Kingdom, and will translate into eternity once the 1,000 years end. Unlike the empires of men, the Messianic Kingdom is the only one that will not be destroyed.

This vision is interesting and encouraging, detailing the triumph of Christ. It is also the reason for His crucifixion. Fast forward over five hundred years to the trial of Jesus the Innocent: “But Jesus kept silent. And the high priest said to Him, ‘I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.’ Jesus said to Him, ‘You have said it yourself; nevertheless I tell you, hereafter you will see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven.’ Then the high priest tore his robes and said, ‘He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy; what do you think?’ They answered, ‘He deserves death!’” (Mt 26:63-66).

Having no witness to condemn Jesus, the high priest examines Him, asking Jesus under oath to declare whether He is the Messiah. Jesus says that, though the spiritual leader of His people has said the truth, they will not believe. These leaders were appointed to receive their King, but instead they plotted His assassination. That not withstanding, the Lord seals His death by declaring to His enemies that, though they will not bow to the King now, they will see Him when He returns to seize His Kingdom forcibly in the future.

“Hereafter you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven.” Hereafter is the future fulfillment in two parts. First we will deal with the second part. “Coming in the clouds of heaven…” He is declaring Himself to be endowed with the divine glory, that the Son of Man is the Son of God, the God-man, the Messiah. In Mark’s gospel this is even clearer by emphasizing the declaration of Deity in the “I am” answer (Mk 14:62). “I am” is the name by which Moses, the great leader of Israel, knew God. By applying Daniel’s vision to Himself, He shows that one day they will see Him in full glory, and they will have to declare, “You are the Christ, the Son of God.”

“...see the Son of Man at the right hand of power…” They will recognize this King who died for His nation, and then waited two thousand years to return to establish His rule. Before then, these same leaders were challenged to repent and receive His Holy Spirit. This too they failed to do, and rejected God completely. Stephen was stoned for his testimony to these same men: “But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; and he said, ‘Behold, I see the heavens opened up and the Son of Man standing at the right hand of God’” (Acts 7:55-56).

The Ruler of Israel and Lord over the Gentiles and Head of the Church is the Son of Man, who was the only perfect Man. He has a life that will not pass away, and gives life, and is able to raise the dead because He is the Son of God. This Christ did not defend Himself before His accusers, but graciously and courageously declared that they would see Him return the same way He ascended to heaven, in the clouds. He told the Jewish leaders that He is, in fact, God’s Son. This they would not accept, and declared Him a blasphemer, fit to die. John predicts the ever-nearer coming of the Lord: “Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen” (Rev 1:7).

The Lord’s confession caused His death. The fulfillment of His declaration is His glory. Those who scoff at His coming will one day see Him and face His judgment. Those who receive Him and obey Him will have an inheritance in His Kingdom. “Who do you say the Son of Man is?” Jesus asked this question, and one proper reply was accepted: “Simon Peter answered, ‘You are the Christ, the Son of the living God.’”

Who do you, Reader, say that Jesus is? Is He the coming Son of God? Will you stand with Daniel and Simon Peter and Stephen? Are you ready for His coming?

Daniel's Seventy Weeks of Years

“Seventy weeks are determined for your people and for your holy city,
to finish the transgression, to make an end of sins,
to make reconciliation for iniquity, to bring in everlasting righteousness,
to seal up vision and prophecy, and to anoint the Most Holy.
“Know therefore and understand, that from the going forth of the command
to restoreand build Jerusalem
until Messiah the Prince, there shall be seven weeks and sixty-two weeks;
the street shall be built again, and the wall, even in troublesome times.
“And after the sixty-two weeks Messiah shall be cut off, but not for Himself;
and the people of the prince who is to come shall destroy the city and the sanctuary.
The end of it shall be with a flood,
and till the end of the war desolations are determined.

“Then he shall confirm a covenant with many for one week;
but in the middle of the week he shall bring an end to sacrifice and offering.
And on the wing of abominations shall be one who makes desolate,
even until the consummation, which is determined,
is poured out on the desolate."
(Dan 9:24-27)

This passage is at the same time both simple and very complex. It is exceedingly important to an understanding of things prophetic, as it gives us the framework of all that Daniel writes about. It is very specific in certain ways about time, and purposely vague about time in other ways. Let us take it from the top.

First of all, it should be noted that these “weeks” are not weeks of days, in which a week is seven days. Rather, these are weeks of years, in which one week is seven years. The word that is translated “week” in this passage in the English Bible is more properly translated “sevens.” That is, there are seventy “sevens” that are determined for Daniel’s people, the Jews. Another place where this word (shabua) is used is in Gen 29:27-28 (cp. 29:18 for context) where Jacob had to work seven additional years in order to receive Rachel from Laban, her father. There, it is said, “Then Jacob did so, and fulfilled her week (shabua).” These seventy weeks of years are exclusively appointed for Daniel’s people, the Jews, and for his holy city, Jerusalem (Dan 9:24).

Notice that there are six purposes to be accomplished during these seventy weeks: 1.) to finish the transgression, 2.) to make an end of sins, 3.) to make reconciliation for iniquity, 4) to bring in everlasting righteousness, 5.) to seal up vision and prophecy and, 6.) to anoint the Most Holy. At Calvary, Jesus settled the sin issue and finished the transgression (by allowing man to crucify Him), and made reconciliation for iniquity through the sacrifice of His body. He fulfilled the Law by becoming its propitiation. With the Law fulfilled, he made an end of transgression, settling the sin issue forever. People do not go to hell today for being sinners, but for rejecting the record that God gave of His Son, Jesus. Our Lord accomplished the first three purposes in His First Advent. He will accomplish the last three at His Second Coming. He will usher in an age of righteousness, and complete all of the prophecies concerning Himself when He is anointed King of kings and Lord of lords. Between the first three purposes and the last three purposes of these seventy weeks of years is the entirety of the Church Age.

While Daniel was still praying (9:3-19), the angel Gabriel revealed to him that God was going to deal with Israel nationally for a period of four hundred ninety years, beginning with a command for the Jews to restore and rebuild the city and its wall. The Jews had been captive in Babylon for a period of some seventy years when Cyrus of Persia loosened the captivity. Three major expeditions were made by the Jews to the Holy Land: one in 538-537 B.C. under Zerubabbel, under Ezra in 458 B.C., and in 445 under Nehemiah. No command had been given to rebuild the city or its wall until 445 B.C., when Artaxerxes gave the command. Nehemiah is very specific in giving us the date of that command. It was given in “the month of Nisan, in the twentieth year of King Artaxerxes.” That date is confirmed in secular history and in the Scriptures. From this point in time, forward to “Messiah the Prince,” would be a period of seven weeks and sixty-two weeks, or a total of sixty-nine weeks of years, or four hundred eighty-three years.

These were years according to the Jewish calendar, each being three hundred sixty days. After the Messiah began His public ministry, He was “cut off,” but not for Himself (Dan 9:26). He was “cut off” for our sakes, at Calvary. After that—in fact, history shows it to have been seventy years after Christ’s birth—Jerusalem was destroyed by the Romans. After four hundred eighty-three years, the clock stopped, as it were, on God’s dealings with Israel as a nation. There were still seven years—one week— remaining of Daniel’s seventy weeks of years, however. Thus, we have a space of at least seventy years between the time the Jewish Messiah first appeared on earth and the time when Jerusalem was destroyed. The Jews have been dispersed throughout the whole planet ever since A.D. 70. At no point since A.D. 70 have the Jews been secure in the land. While there have been peace treaties with a few neighboring states, it can hardly be said that Israel has entered into a period of peace with “many,” as the Scriptures predict. When the treaty that Daniel wrote of (9:27) is ratified by the Israeli government, the clock will start again on God’s dealings with the Jews nationally. The last seven years of Daniel’s seventy weeks of years, coincide with Jeremiah’s “time of Jacob’s trouble” (Jer 30:7). Those seven years are the time of great tribulation that Jesus spoke of in Mt 24:21. The next event on the Church’s calendar is the rapture of the Church; the next thing on Israel’s calendar is the onset of the tribulation, sparked by a peace treaty in which Israel’s security in ensured.

The seventieth week of years in Daniel’s prophecy has not yet begun. It will coincide with the events recorded in Rev. 6-19: the opening of the seven-sealed scroll, the sounding of the seven trumpets, and the pouring out of the seven vials of God’s wrath. The seventieth week of Daniel is the tribulation period. It is that time which Jesus described: “...great tribulation, such as has not been seen since the beginning of the world until this time, no, nor ever shall be” (Mt 24:21). Sodom and Gomorrah will seem like a slap on the wrist. The Flood that killed all but Noah and his family will seem like a gentle shower when the wrath of God is next poured out upon the earth. There will be racial wars, civil wars, political wars, great natural catastrophes, earthquakes, famine and pestilences. The apostate church will unite around the false prophet, in worship of and then in rebellion against the great political leader, the Antichrist.

But Daniel’s aim was not to describe the climactic events that would mark the end of Gentile world dominion. Jesus would do that, and the Apostle John would provide many of the details. Daniel’s intent, his mission, his service to God, was to present the political framework in which all of prophecy would be fulfilled.

In his vision, as recorded in chapter seven, four empires would cross the stage of world history: Babylon, Medo-Persia, Greece and Rome. The last empire, which we now know to have been Rome, was not named by Daniel. This, because it was to arise in two distinct phases; one which would supplant Alexander’s Grecian empire, and another phase which was to coincide with the seventieth week of Daniel’s prophecy.

In about 1,600 A.D., the suggestion was put forth that the old Roman Empire would be resurrected, and its leader would be “the prince who is to come” of Dan 9:26. It was the people of this future prince who would destroy Jerusalem in 70 A.D., but the prince himself would not arise until the events of Rev 6-19. This prince who is to come is not the “Messiah the Prince” of Dan 9:25, but he is that dark character revealed in Rev 13:1-10, the character known to all the world as Antichrist. The interpretation of the prophecy that suggests the revival of the ancient Roman Empire seemed most reasonable in its day, for the Roman Empire did not fully collapse until about one hundred fifty years prior to the development of the interpretation, and much of the infrastructure was still in place. No other nation on earth seemed able to execute the fulfillment of the prophecies.

But Daniel did not name Rome as the fourth of the beasts he saw in his vision (Dan 7:19-27) because Rome itself would not be resurrected to form the final phase of the fourth beast. Rather, a kingdom would arise from the ashes of the old Empire, from the sands of Europe if you will, and become great, the greatest nation the earth has ever seen, and its leader during the last seven years of Daniel’s seventy weeks of years would be “the prince who is to come,” the Antichrist.

For many, many years, conservative theologians accepted the revival of the old Roman Empire. However, in more recent times, other scenarios have been suggested, and some have gained currency in the realm of theology. Some hold that the Antichrist will be from a Mediterranean state that rises to power. Others believe that it will be the United Nations. Some hold that it will be a ten-nation federation of states, probably European, possibly led by Rome. We cannot say dogmatically what nation the Antichrist will arise from (see Toes and Horns, next page), but at the time of the fulfillment of these prophecies, it will become clear, as is the case with all of predictive prophecy.

A more recent view is that Daniel did not name Rome because the final form of the fourth empire would be different, and that the latter empire did not yet exist at all, and might not for centuries. However, Daniel gives us something to watch for: The “prince who is to come” will broker a treaty between Israel and her neighbors (9:27), and will guarantee her security in an “unwalled” city (Ezek 38:11). As to when he might arise, the angel said to Daniel that it would be in a time when “many shall run to and fro, and knowledge shall increase” (Dan 12:4). Perhaps it is time for conservative theologians to take a look at the current geo-political stage and reassess their interpretations of Daniel’s prophecies. The scribes and Pharisees did not do so at the First Advent, and they were taken unawares. The bride of Christ ought to be aware of the times and the seasons (1 Thes 5:1-4).

The Ten Toes and Horns in Daniel 2 and 7

They are essentially the same prophecy, but given from two diametrically opposed perspectives. Both prophecies present the passage of empires across the stage of world history, but Nebuchadnezzar, in his dream, saw those empires as gloriously portraying the majesty of man, whereas Daniel, in his vision, saw those same empires as vicious and bloodthirsty beasts. Nebuchadnezzar saw them from a man’s perspective, but Daniel saw them from God’s perspective. One was glorious; another, blood-thirsty.

The head of gold in the statue in Nebuchadnezzar’s dream represented the Babylonian Empire (2:38). The first beast in Daniel’s vision, the lion with eagle’s wings, also represented the Babylonian Empire under Nebuchadnezzar (7:17). The chest and arms of silver in Nebuchadnezzar’s dream bespoke the second empire, that of the Medes and Persians (2:39). In Daniel’s imagery, it was a voracious bear, representing the avarice and violence of the Medo-Persian Empire. The belly and thighs of bronze in Nebuchadnezzar’s dream symbolized the empire of Greece under Alexander the Great (2:39). It corresponds to the third beast that Daniel saw in his vision, which history attests to be Greece. Thus, in the first three parts of the image in Nebuchadnezzar’s dream, as well as in the first three beasts in Daniel’s vision, we have the empires of Babylon, then Medo-Persia, and then Greece. Only the Babylonian Empire was in place when Daniel received these prophecies, so that the accuracy of his prophecy is borne out on the pages of world history. It really is not complicated. At least, not until we reach the fourth empire.

More is written about the fourth empire, both in the interpretation of Nebuchadnezzar’s dream by Daniel, and in the interpretation of Daniel’s vision by the angel, than about all the other empires put together. While Daniel’s writings identify Babylon, Medo-Persia and Greece by name, the fourth empire is left unnamed. We are not told why, but Daniel did not reveal the name of this most deadly empire. Taken together, the four empires span a period of time known as “the times of the Gentiles,” or that period of time during which Israel was under the thumb of a Gentile nation (Lk 21:24). It began with Nebuchadnezzar, and will end at the Second Coming of Christ, when He crushes Gentile world dominion and establishes His own Kingdom on the earth that will last for one thousand years (Dan 2:44-45; 7:19-27; cp. Rev13:1-10; 20:1-3).

Much confusion revolves around the ten toes of Nebuchadnezzar’s image and the ten horns of Daniel’s vision. This is where the commonly held theory of the ten-nation federation that is to exist in the end-times springs from. Taken from Nebuchadnezzar’s dream alone, one might suppose that, corresponding to the ten toes, it is this ten-nation federation from which the Antichrist will arise. After all, the stone cut out without hands (2:34-35; 41-43) is said to strike the image on its feet, crushing it. But additional detail is given in Daniel’s vision that negates that position. Let us look at the Scriptures to see what understanding we can glean from them. “After this I saw in the night visions, and behold, a fourth beast, dreadful and terrible, exceedingly strong. It had huge iron teeth; it was devouring, breaking in pieces, and trampling the residue with its feet. It was different from all the other beasts that were before it, and it had ten horns” (7:7). So far, it corresponds well with Nebuchadnezzar’s dream of the image. But it is at this point that additional information is provided: “I was considering the horns, and there was another horn, a little one, coming up among them, before whom three of the first horns were plucked out by the roots. And there, in this horn, were eyes like the eyes of a man, and a mouth speaking pompous words” (7:8). Ah, Christians, we need not interpret this vision. The Bible does it for us. Daniel asked the angel what these things meant, and the angel told him (7:15-18). But Daniel was not satisfied. He writes, “Then I wanted to know the truth about the fourth beast, which was different from all the others, exceedingly dreadful, with its teeth of iron and its nails of bronze, which devoured and trampled the residue with its feet; and the ten horns that were on its head, and the other horn which had eyes and a mouth which spoke pompous words, whose appearance was greater than his fellows” (7:19-20). The angel responds, “The ten horns are ten kings who shall arise from this kingdom (that is, from Rome). And another shall arise after them; He shall be different from the first ones (they were all monarchies; the little horn will not be). And he shall subdue three kings. He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change times and law. Then the saints shall be given into his hand for a time and times and half a time (three and one half years)” (7:24-25).

The ten horns arose from the ashes of the old Roman Empire. These are ten nations that occupied land that was formerly under the rule of Rome. These are not the nations from which the Antichrist arises, as many suppose, for there is another horn, a little one, an eleventh horn, that comes from among them, after them, that becomes great, and is exceedingly powerful. It is this little horn that is the nation from which Antichrist arises. His appearance is greater than his fellows, and he defeats three of the ten nations. This little horn springs from the sands of Europe, where the Roman Empire was centered. It is a nation that arose “after” the ten, which ten arose after the fall of the Roman Empire. It is not one of the ten, but another nation. We are not told where this nation sits geographically, and like Rome, it is not named. However, since the ten nations continue to exist as nations, the little horn has to exist elsewhere. He goes to war against three of the ten nations, whether at once or separately we are not told, and defeats three of them. He is the same as the first beast of Revelation 13. None of this detail of the nation of the beast is revealed in Nebuchadnezzar’s dream, but it is revealed to Daniel in his vision, and in the interpretation of the vision given by an angel to Daniel.

This little horn is the “prince who is to come” of Dan 9:26. It is he of whom the world asks, “Who is like the beast? Who is able to make war with him?” (Rev 13:4). The beast is the person who will lead the most powerful nation on earth, but who will be seen as a peacemaker, benevolent and kind, extending the hand of friendship to those who submit to his rule, but the hand of destruction to those who oppose him. This nation will also be a vast economic power, and he will lead a great coalition of nations (Rev 17:12-13), overthrowing the power of the consolidated apostate church. The beast and his cohorts will make war with Christ as He returns, but they will be crushed, and the world will see the fall of them, and weep and wail over the smoke of her burning and her sudden collapse (Rev 18:9-18). This great superpower will fall before the horsemen of God, and the kingdom of earth shall be wrested from it and taken by force by the Lord of lords and King of kings. This prince who is to come will commence his own judgment by coercing Israel into a treaty in which her God-given land is partitioned (Dan 9:27; cp. Joel 3:3). The armies who confront him will come from the north, the south and the east (Dan 11:40, 44). He will be one of the great western powers.