a study of the books of daniel & revelation

“LIGHT IN THE SHADOW OF THE APOCALYPSE”A STUDY OF THE BOOKS OFDANIEL AND REVELATION

C O N T E N T S

LESSON # SUBJECT PAGE

PREFACE…………….………….………………..………2

1. INTRODUCTION…………………………………………5

2. IT’S ALL ABOUT FAITH-FULNESS………….……….13

3. COMPARING and CONTRASTING……………….…...21

4. NUMBER OF WAYS TO NUMBER OUR DAYS..........31

5. ‘BITING’ THE ESCHATOLOGICAL ‘BULLET’………39

6. IN ALL THE DRAMA, WHERE’S THE CHURCH…......48

7. GATES OF WRATH: BEASTS, BATTLES…....................60

8. THE SOVEREIGN LORD – ULTIMATE FOCUS….........67

APPENDIX #I……………………………………………...76

APPENDIX #II……………………………………………..78

ANSWERS TO QUESTIONS………………………………81

REFERENCES ………………………………………….......99

© George R. Frederick, October 2009 1

PREFACE TO LIGHT IN THE SHADOW OF THE APOCALYPSE

“GETTING AN OBJECTIVE PERSPECTIVE”

Theology is more than a mere intellectual discipline; in fact, without prejudice, it is

perhaps the widest and most intriguing of all the disciplines. Of course, someone from

another field may lay claim to that same credit for theirs; and that is understandable.

However, since theology is a study that goes beyond the known sciences, and has to

‘pull’ from the unfamiliar realm of the ‘unknown’ in order to state and, at times,

substantiate its case, makes it a most unique endeavor. There are instances, and areas of

study that no human being, living or dead, was present to produce empirical evidence as

to their validity. As such, maybe the most profound aspect of all theology is the area of

God’s self-disclosure, which we call revelation; for had He not taken the initiative to

reveal certain things about Himself, we would not have had the faintest clue of his Being

“Eschatology – the Doctrine of Last Things – itself is the most recent division to

theology,” so says Millard J. Erickson, in his 1977 book Contemporary Options in

Eschatology (p12), quoting James Orr; but that does not exempt it from the same rigid

scrutiny as those that preceded it. An eschatologist, like all other theologians, must be

eternally vigilant in seeking to be objective in his approach to the subject.1

A persistent error has been observed, however. Many (Students and scholars alike)

seem unaware, that being ‘hooked’ unto a particular doctrine, or school of thought, or

even more specifically, having gravitated to a denominational position on an issue, the

assumption is made that every other aspect of that denomination or school of thought is

1 Millard J. Erickson, Contemporary Options in Eschatology, Baker Book House, USA, 1977, p. 12


equally ‘correct’. Quite frankly, it has been shown that that is not always the case. As a

result, many Christians’ approach to their personal faith often borders the subjective.

Maintaining an objective approach in the study of eschatology is never an easily

challenge. Agreeing with a position taken by a well-known or highly respected

theologian, does not necessarily mean that one is obligated to agree with every other

position he holds. To put it contrastingly, one can even find occasional virtue coming

from those we deem out-right heretics. So, bracing oneself not to simply allow others to

tag us along, but to prove all things and hold fast to that which is true, is the most

objective, and biblical stance to adopt.

Take for example, many proponents teaching on Last Things often segment their

doctrine into truncated slots, and attach tabs to those slots by which they identify

themselves and/or their teachings (Premillennialists, Amillennialists, Postmillennialists,

Post-tribulationists, Mid-tribulationists, Pre-tribulationists, Dispensationalists, etc). In

this study, every attempt is being made to avoid undue dogmatism, yet at the same time

try not to function is an aimless vacuum, with no semblance of meaningful direction.

What happens in reality is that a person holding either of these afore-mentioned

postures may not necessarily con-cur in every defining point with others like himself who

hold to the same view. Using as an instance, a person might hold himself to be a

Premillennialist (that, in un-technical terms, means he subscribes to the belief that the

Second Coming of Christ will take place before the special Millennium of peace and

prosperity kicks in); however, it is not to be assumed that he necessarily endorses the

views of the Pretribulationist (who holds that the Rapture of the Church will occur

before the Great Tribulation).

And those scenarios run randomly among the varying views, i.e. Posttribulationists

and Postmillennialists occasionally agree on matters though they hail from different

perspectives. Then you can have a Dispensationalist who flatly opposes the


Midtribulationalist. Hence the call for objectivity in the pursuit of understanding God’s

eschatological program for mankind and the world.

This study has the above situation in mind, as the compendium of Light in the Shadow

of the Apocalypse, along with Contemporary Options in Eschatology, is fleshed in the

class (or individual study) setting.

The Objectives are:

Students should have a practical, layman’s understanding of Eschatology.

Be able to simply define the various Eschatologists’ views.

Be able to have a clear grasp of the books of Daniel & Revelation.

Be able to present a written Paper on an Eschatological issue on the Study as it relates to a current affair.

Course Credits:

30% Credits will be given for Class Attendance

10% Credits will be given for Class Participation.

10% Credits will be given for Class Presentation.

50% Credits will be given for Final Paper

* Those in the Bachelors’ program will do a Research Paper – 5-6 pages in total.

* Those in the Masters’ program will do a Research Paper – 10-12 pages in total.

* The Choice of Topics will be given out during the Class sessions.

* Presentations should be doubled-spaced, with a clear, readable font.

* Attention should be paid to Grammar and Language style.

* Also noteworthy credit would be given to the extent of research done.


“LIGHT IN THE SHADOW OF THE APOCALYPSE”A STUDY OF THE BOOKS OF

DANIEL AND REVELATION

[THIS IS A STUDY OF THE TWO MOST GRAPHIC ACCOUNTS IN SCRIPTURE OF THINGS TO COME. IT LOOKS AT THEIR DIFFERENCES AND SIMILARITIES, THEIR CONTENT (WHAT THEY ACTUALLY SAY), INTENT (WHAT THEY ACTUALLY MEAN) AND EXTENT (WHAT IS THEIR LIKELY RELEVANCE), ALONG WITH THEIR THEOLOGICAL VALUE AND PHILOSOPHICAL VIRTUE. [All Scripture quotations, unless otherwise indicated, are from the

New International Version (NIV) of the Bible.]

I N T R O D U C T I O N

On the Daniel account, it would be of immense assistance if we take a peek into the existing

culture of his time, which would help us appreciate the reason behind certain areas of emphases

that today we pay comparatively little attention to; in that way we can deduce meaning from

ancient information and practice, to see what application they would have to our times and

cultures.

The name Daniel, for instance means “God is my Judge”, “Judgment of God”, “God is

judging” or “God will judge” – sustaining all the variants. And, if we were to dissect it

(Dan...i..El) into parts, we would notice that he himself very likely hailed from the tribe of Dan

(which means “justice”). Remembering that the name was given to the first son of Rachel’s maid

(Bilhah) whom she gave to Jacob when she became aware that she was unable to have children,

saying that “…God has vindicated me (intervened on my behalf); he has listened to my plea and given me a son”

(Genesis 30:6). The “i” is a suffix denoting a genitive relationship; and “El” = God. The fact that

he carried a name that reminded him that he virtually reflects God’s judgment was in itself an

awesome task. No wonder the Babylonian king, Nebuchadnezzar, was anxious to change the

young prophet’s name to Belteshazzar, which meant Bel’s Prince (a name after his god), along

with the other three Hebrew boys: Hananiah (to Shadrach), Mishael (to Meshach) and Azariah

(to Abednego) (Dan. 1:6-7).


So while Daniel per se did not deal with the immediate judgment that had befallen the Jewish

people, having been confined to Babylonian captivity because of their unrestrained idolatry and

apostasy brought about during the reign of Athaliah, Ahaz, and particularly Manasseh, which,

according to Dr. George W. Westlake, Jr. in his Textbook on Daniel and Revelation (Third

Edition 1999, p. 17), “including worship of planets, human sacrifice, and devil worship. He

(Manasseh, also) approved of astrology, divination, and occultism – all of these were practiced

regularly.”2 It is therefore not too early to learn from this that God’s judgment becomes

synonymous with apostasy, which is the spirit that characterizes our time.

Notable and highly respected Bible commentator, born almost 3 ½ centuries ago in Broad

Oak, Matthew Henry, in his well used One Volume Commentary on the Whole Bible, 1960

Edition, made an extensive exposition on the Book of Daniel in which he makes a pertinent

comparison to Ezekiel. In it he says: “Ezekiel told us what was seen, and what was foreseen, by

him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter

years of the captivity. And it was a comfort to the captives that they had first one prophet and

then another, to show them that God had not quite cast them off. ” Then his Commentary went

on to explain that: “1. Concerning this prophet…Ezekiel, his senior, speaks of him as an oracle

when he upbraids the king of Tyre with his conceit: Thou art wiser than Daniel, Ezek. xxviii. 3. Noah,

Daniel, and Job are reckoned as three men that had the greatest interest in heaven, Ezek. xiv. 14.

Some of the Jewish rabbin rank among the Hagiographa, not among the prophecies. One

reason is because he did not live such a mortified life as Jeremiah and other prophets (ch. vi),

and mortifying himself as other prophets did, when he ate no pleasant bread (ch. x. 3.), and

fainted and sick when he was under the power of the Spirit of prophecy, ch. viii. 27. Another

reason they suggest is because he wrote his book in a heathen country, and there had his visions,

and not in the land of Israel; but for the same reason, Ezekiel would also be expunged out of the

roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah’s

coming that the Jews did not care to hear of it. Josephus calls him one of the greatest of the

prophets. He lived an active life in the courts and councils of some of the greatest monarchs,

Nebuchadnezzar, Cyrus, Darius. The Spirit, as the wind, blows where it lists. And, if those that

2 George W. Westlake, Daniel and Revelation (Third Edition), ICI University Press, Mass. USA, 1999, p. 17


have much to do in the world plead that as an excuse for the slightness of their converse with

God, Daniel will condemn them.”3

Revelation, on the other hand, is the last canonical book of the NT, and the name also carries

several variants. Typically called The Revelation of John, it should, however, be more

appropriately called, as the book infers, The Revelation of Jesus Christ. For all good intent and

purposes, many renowned theologians have dubbed it The Apocalypse, due of course, to the

sheer nature of its content. Not that there is anything blasphemous about it being called the

Revelation of John; after all, it was to him the messages, visions, symbols, signs and their

interpretations were given. To him it was told to write what he had “seen (historical information), what is

now (current to his time) and what will take place later (future events)” (Revelation 1:19). It was he who was exiled

“on the island of Patmos because of the word of God and the testimony of Jesus” (1:9), and saw and heard

privileged things that many would wish to have been a part of. The very term Revelation means

“the act of revealing or disclosing, or making something obvious and clearly understood through

active or passive communication with the divine.” 4

One would find it surprising that Matthew Henry had comparatively little to say in his

introduction of the Revelation of John. He simply says that: “It ought to be no prejudice to the

credit and authority of this book that it has been rejected by men of corrupt minds. The church

of God has generally received it, and found good counsel and great comfort in it. Christ himself

prophesied of the destruction of Jerusalem; and, about the time in which that was accomplished,

he entrusted the apostle John with this book of revelation for the support of the faith of his

people and the direction of their hope.” 5

Concerning the Revelation though, Dr. Kenneth S. Wuest, in his Expanded Translation of the

Greek New Testament notes: “There are some important matters with reference to the translation

work (of the Book of Revelation) with which the reader should be acquainted (and would very

well serve for us to not just get a feel, but also get into the mental and spiritual state of the

author).3 Matthew Henry, One Volume Commentary on the Whole Bible, 1960 Edition, Eastern Press Ltd, London and Reading, Great Britain, OT p. 1083.4 En.wikipedia.org/wiki/Daniel&Revelation.5 Matthew Henry, NT p. 768.


John’s statement, ‘I was in the Spirit’ (1:10, A.V.), needs the clarification which the Greek

text and an expanded translation affords. The Greek word translated ‘was’ is not the verb of

being, but ginomai, which means ‘to become’. The verb is in the aorist tense; as to its

classification, ingressive aorist, signifying entrance into a different state or condition. The word

‘in’ is the translation of en, a preposition followed by a locative case, here the locative of

sphere. John writes literally, ‘I became in the sphere of the Spirit.’ The expanded translation

offers, ‘I entered into a different experience in the sphere of the Spirit [His absolute control].’

This is not the relative control of the Holy Spirit which He exercises over John in his usual day-

by-day experience…here the Spirit needed John’s perfect attention in order that he might receive

the revelations contained in this book. Thus the degree of control is increased from a relative to

an absolute one, one in which the control exercised by the Spirit superseded John’s free will for

the time being.” 6

The Purpose of Revelation

By virtue of the nature of the Book of Revelation that fills one with fascination and the lifting

of one’s expectations, among other things, it’s important for one to become cognizant of the

driving force that lay between its pages. Certainly God has far more important things to do than

to be merely engaged in stimulating our imagination and tickling our fantasy with images and

creatures and signs and symbols, if those objects mean nothing in themselves. Walvoord

attempts to simplify that for us:

“The purpose of the Book of Revelation is to reveal events which will take place immediately before,

during, and following the second coming of Christ. In keeping with this purpose the book devotes

most of its revelation to this subject in chapters 4 – 18. The Second Coming itself is given the most

graphic portrayal anywhere in the Bible in chapter 19, followed by the millennial reign of Christ

described in chapter 20. The eternal state is revealed in chapters 21 – 22. So the obvious purpose of

the book is to complete the prophetic theme presented earlier in the prophecies of the Old Testament

(e.g., Dan.) and the prophecies of Christ, especially in the Olivet Discourse (Matt. 24-25). Along with

the predictive character of the Book of Revelation is extensive revelation in almost every important

area of theology. In addition, many verses suggest practical applications of prophetic truths to a

6 Kenneth S. Wuest, Expanded Translation of the Greek New Testament, Wm. B. Eerdmans Pub. Co., Grand rapids, Michigan, USA, 1959, p. 225.


Christian life. Specific knowledge and anticipation of God’s future program is an incentive to holy

living and commitment to Christ. ”7

Dr. William Hendriksen, in his documentary, Survey on the Bible, is settled on Revelation’s

theme in his mind. He says:

“The theme of this book is: The Victory of Christ and of His Church over Satan and

His Helpers.

The Apocalypse intends to show us that things are not what they seem. The beast that

comes up out of the abyss seems to be victorious…”8

Later, he showed that that victory was only for a brief moment.

The Fusing of Visions

The character of both books suggests that they be studied together since they, in effect,

complement each other. Where Daniel for instance, paints future events with a broad brush,

showing ‘mountain peaks’ of the prophetic manifestation of things to come; Revelation fills in

the ‘gaps’ with pertinent details. Case in point: Daniel (12:2) predicts the resurrection of all

mankind (Righteous and Wicked alike) as one, big conglomerate event (“Multitudes who sleep in the

dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt.”), while Revelation

gives details (20:4-6) that explain not only a “first resurrection” (of the Righteous) and a later

resurrection (of the Unrighteous), but also infers that there may be interval resurrections during

the Tribulation period.

Also Daniel, when seeking clarification for some of the things he was seeing, was told in

what seemed like a blunt response to “Go your way…because the words are closed up and sealed until the time

of the end” (12:8-9). Whereas, in Revelation, John is seeing the seals being opened and disclosure

7 John F. Walvoord, The Bible Knowledge Commentary, Victor Books SP Publications, Inc., Wheaton, Illinois, USA, 1986, p. 927. 8 William Hendriksen, Survey of the Bible, Baker Book House, Grand Rapids, Michigan, USA, 1978, p. 436.


of dark things, hidden for eons, are being made available to him for the overall benefit of the

Church of Jesus Christ, in the first instance. There is undoubtedly a whole world of special

information contained in these two marvelous books. Information that excites the spirit,

stimulates the intellect, awakens the emotions and sends us down to the train station of

expectation and desire to see their fulfillment. But that’s where a word of caution is fitting.

For many have plunged headlong into the abyss of religious zeal, over-dogmatizing, pre-

maturely concluding that theirs is the ultimate and only interpretation to this reservoir of

prophetic utterances God has allowed to be written for our admonition and learning. A

prayerful, objective, honest and open approach is still by far the best way to go. Academic

satisfaction will no doubt be realized, but the ardent Student will find that that is neither the final

nor only aim as the books of Daniel and Revelation are being perused; ones faith and spirit

would be lifted to new dimensions and a greater appreciation that in the end Jesus Christ is the

Conquering Lion of the Tribe of Judah – and of all nations of people and language and cultures

and races.

LIGHT IN THE SHADOW OF THE APOCALYPSE

NAME__________________________


CLASS EXERCISE #1

(1) The meaning of the name Daniel has several variants; list at least two of them:

_____________________________

_____________________________

_____________________________

(2) The name Belteshazzar was given to Daniel by king Nebuchadnezzar, what did it

mean? _______________________________________________________________

(3) Give another ‘legitimate’ name for the Book of Revelation:

_________________________________________

(4) Daniel’s style of writing ‘paints future events with broad brush’; how does that

differ from the style of writing about the future in the Revelation?

____________________________________ ____________________________________

(5) As was seen resulting from Israel’s unrestrained idolatry, what has become synonymous with apostasy? ________________________________________

(6) In avoiding errors that result from excessive religious zeal, over-dogmatizing, etc., what approach in studying Daniel and Revelation is considered the best way to go?________________________________________________________________________

______________________________________________________________

(7) What was primarily responsible for Israel’s captivity in Babylon that eventually

led to all the drama in the Book of Daniel?


_________________________________________________________

(8) John was also in confinement, a type of captivity, on the Isle of Patmos; not for

disobedience or any other negative reason. What that reason?

__________________________________________________________

(9) Emerging from questions 7 & 8, and their respective answers, what lesson can one

learn from these two similar, yet contrasting scenarios?

_____________________________________________________________

(10) What in the character of both books, Daniel and Revelation, that suggests they be

studied together?

____________________________________________________________

L E S S O N 2

IT’S ALL ABOUT FAITH--FULNESS


Introduction

It is probably naive for anyone to question the fact that this is an age when more and more

people are willing and ready to flash their credentials at you. The ‘system’ tells them that not

only it is their badge of authority, but also it is that which gives them a feeling of authenticity.

So, “I have not only earned the right to speak, I also, by virtue of what I have acquired, earned

the right to occupy a space on the planet.” But, while credentials are understandably necessary

as a functional part of dispensing information and holding certain positions (and as such, we are

encouraged to pursue them), a greater question arises: from whom are we really earning our

rights as human beings? Who certifies our qualifications in character reference and tells us that

we are morally fit to address the vexing issues of life? We would hope that the one we see as

being ultimately capable of giving an altruistic reference on us is the One Who “knows (our)

down-sitting and (our) up-rising, and…understands (our) thoughts afar off” (Psalm 139:2 NKJV).

There is little doubt that Daniel and his Hebrew colleagues were professionally trained and

qualified, since they were able to hold positions of prominence in the administration of the then

most powerful kingdom of earth - Babylon. They were caught in the fray of Judah’s captivity by

Nebuchadnezzar after he had defeated Egypt whose control they were under. A chronological

review would show clearly that amid the taxing and, sometimes, traumatic experiences

encountered, it was their unflinching faith that motivated their unwavering faithfulness: Dr.

William Hendriksen in his Survey on the Bible, notes:

“Take…the Book of Daniel. The author is clearly telling us one, connected story. He himself gives us

the ‘links’ between the various parts of that story. We learn from the first chapter that as a reward

for his faithfulness Daniel received an ‘understanding in all visions and dreams. Hence, it does not

surprise us that in chapter 2 he is represented as interpreting a dream. Again, when, as a result of

this interpretation, honors are bestowed on him not only but also on his three friends (2:49), it does

not cause surprise that, through the envy of his enemies, these three friends are cast into a fiery

furnace (chapter 3).”9

The Geographical Setting of Babylon:

9 William Hendriksen, Survey of the Bible, Baker Book House, Grand Rapids, Michigan, USA, 1978, p. 46.


The hanging gardens of this magnificent city, according to the Grecian records, were

one of the seven wonders of the ancient world.

The city of Babylon lay between the two mighty Tigris and Euphrates Rivers – the area

commonly referred to as the Fertile Crescent. From these rivers which flowed from the

mountains of what is now called modern Turkey (then Armenia), earth sediments

traveled downstream toward the Persian Gulf. This fertile plain became the cradle of

ancient civilization, causing ancient writers to refer to it as the bread basket of the

world.

The Historical Setting:

There is an older Empire that rose to prominence in ancient Middle East, during the 2nd

millennium B.C. founded by Nimrod, according to Genesis 10:10.10 The New Empire

emerged about 626 B.C. under Nabopolassar after resisting Assyrian opposition. He

died 605 B.C. while his son, Nebuchadnezzar was involved in military campaigns.

Under Nebuchadnezzar, Babylon defeated the Egyptian army at the battle of

Carchemish in 605 B.C., gaining control of Judah which was under Egyptian rule for

the last four years. King Josiah was defeated at Megiddo in 609 B.C., and

Nebuchadnezzar had gone to Jerusalem and taken captives and all the treasures from

Jerusalem, and carried them off to Babylon.

In 597 B.C., he returned to reinforce his dominance over the Jews when he realized

that King Jehoikim had paid no tribute to the Babylonian Empire, ignored the rules and

had turned to Egypt for help. It was in that conflict Jehoikim died and was succeeded

by King Jehoichin who surrendered to Nebuchadnezzar (2 Kings 23:34 – 24:14).

After a long siege, Nebuchadnezzar destroyed the temple in Jerusalem, and by

extension, the entire city in 586 B.C., removed King Zedekiah whom he ‘escorted’ to

Babylon, and left the poorest of the people to take care of the land.

The Structure of the Book:

10 D. J. Wiseman, New Bible Dictionary, Second Edition, Inter Vasity Press, Leicester, England 1986, pp. 111-113


The first 6 chapters can be dubbed a history of moral conflicts, or, others might prefer

God’s providence versus Gentile paganism, while the next 6 chapters careen us down

the prophetic path:

Chapter One narrates the tenacity of the Hebrew boys’ faith, and by implication,

showing us that a Christian can live faithful to God even in the midst of a hostile

environment.

Chapter Two shows that God’s miraculous intervention in the powerful interpretation

of dreams is superior to man’s magical maneuvers.

Chapter Three tells perhaps one of history’s most dramatic stories of the Three

Hebrew Boys in the Fiery Furnace – Because we believe, we will not bow.

Chapter Four, with King Nebuchadnezzar’s dream, makes it clear that God’s

supremacy over-rules an earthly king’s nocturnal vanity – He who gives sleep to man can

also superintend the dreams of man.

Chapter Five, in King Belshazzar’s dilemma, teaches that God can disturb man’s

‘apple-cart’ at the height of his frivolity and mockery and debauchery.

Chapter Six closes the historical drama by showing that the power of God transcends

earthly governments, kingdoms and human jealousies and prejudices; for even in the

lions’ den God protects Daniel as He would protect us from the ferocious spirits that

would otherwise tear us apart.

The rest of Daniel, even the narratives, is intended to take us through an eschatological

path with visions and imagery that hold our attention in a spell-bound grip. Verse after

verse pulsates with historical and prophetic data that fascinate the casual reader, and send

the persistent Seeker on a road of in-depth research.


___________________________________________________

John, the divine, may not necessarily have had the same drama in his life as Daniel

did. And we say “may”, because he would have had the distinct honour of being

physically close to the Master; he would have heard His whispers and felt the vibrations

of His heart. Who else was more qualified to speak of Jesus with such moving language

when he said, “That which was from the beginning, which we have heard, which we have seen with our eyes,

which we have looked at and our hands have touched – this we proclaim concerning the Word of Life ” (1 John

1:1). Hendriksen was probably in a state of euphoria when he writes on the Revelation:

“Beautiful beyond description is the last book of the Bible. It is beautiful in form, in

symbolism, in purpose, and in meaning. Where in literature do we find anything that excels

the majestic description of the Son of Man walking in the midst of the golden lamp-stands

(1:12-20)? Where in Scripture do we find a more vivid and picturesque portrayal of the

Christ, Faithful and True, going forth unto victory, seated upon a white horse, arrayed with

a garment sprinkled with blood, followed by the armies of heaven (19:11-16)? Where, again,

do we find a sharper contrast than that between the doom of Babylon on the one hand and

the felicity of Jerusalem the Golden on the other (chps. 18, 19, 21, 22)? And where are the

throne in heaven and the blessedness of heavenly life depicted in a manner more simple, yet

beautiful in its simplicity (4:2 – 5:14; 7:13-17)? What a wealth of comfort; what an insight

into the future; above all, what an unveiling of the love of God is contained in words of the

prophecy of this book!”11

The Historical Conditions:

He would have had his own ‘lions’ den’ experience for he was exiled for his faith “…on

the island of Patmos because of the Word of God and the testimony of Jesus” (Rev. 1:9). So one can say

that he interfaced with both the Word of God (the Logos) and the Word of Life (the

Rhema); and he was made to suffer because of it. It was while he was in exile that, like

Daniel, he heard voices, saw visions, felt vulnerable, but was strengthened and given

hope.

11 Hendriksen, p. 435.


The Structure of the Book:

Ridley College’s principal from Melbourne, L. L. Morris, documents on the Book of

Revelation that “The last book of the Bible is, for most Christians, one of the least read

and most difficult. A few pages from it are well known and well loved (e.g. 7:9-17); but

for the most part modern readers find the book unintelligible. This is largely because it

abounds in symbolism of a type that we do not use and to which we no longer possess the

key. Yet this kind of imagery was readily comprehensible to the men of the day. Indeed,

this partly accounts for our difficulties. The author could assume that his readers would

detect his allusions, and therefore he felt no need to make explanations.”12 Of course, if

one stays at Morris’ documentation, one can easily come away with the erroneous idea

that parts of the Bible are not only illogical, but also irrelevant; that God spoke things that

the people of that time could comprehend, but that such comprehension today is without a

“key”. So, while not denying the difficulty that one has to encounter in an attempt to

unravel the Revelation, this Book, like the other books of the Bible, was inspired, and

therefore, in addition to the Law of Grammatical Interpretation, it requires the Law of the

Spirit to engage our hearts and minds in the process.

John was given seven messages for the seven angels of seven actual churches (these

were local assemblies that existed in certain geographic locations). The nature of the

seven messages however, depicted attitudes, circumstances and conditions that could all

prevail simultaneously in any one assembly and/or in any individual Christian. Yet, true

to the character of the Book itself, the seven messages are representative of different

periods of the Church age, displaying these various dominant characteristics in

chronological sequence.

Not to be ignored in John’s case of writing is the fact of his character that would have

emerged from his faith-base. Jesus considered him a faithful person, because while on

12 L. L. Morris, New Bible Dictionary, pp. 1027-1029


the cross, when He made those famous sayings, He told His mother, Mary, that she would

be committed to the care of John. When a dying man could commit his closest family

member to the care of someone, speaks volumes of the character of that person so

entrusted with the responsibility. Also, noteworthy is the record in Acts when the people

saw John, among the other disciples, they took knowledge that (he) had been with Jesus

(Acts 4:13). The Third Epistles written by him say unquestionably, that he was an apostle

of love.

__________________________________________________________

Conclusion

Yes there has been no end of drama in these Biblical accounts – stories that go way

beyond fascination of the mind. But what is most important is that the people God used,

were men who were reliable; their character could have sustained them, even when their

reputation was being put on public display and made to look like the jester clowns. In

short, they were men of faith and that motivated them to be in hall of fame of the faithful.


NAME__________________________

CLASS EXERCISE # II


(1) False as it may be, in this day and age, what gives people a feeling of

authenticity? ________________________________________

(2) The structure of the Book of Daniel is dubbed by some as a history of moral

conflicts; from the text, give another view others might prefer to see it as:

__________________________________________________________

(3) In the Revelation, how many messages, and to whom was John given to deliver

them? _________________________________________________

________________________________________________________

(4) State at least one fact about the geographical Babylon of Daniel’s time?

____________________________________________________________

(5) State one historical fact about Babylon of Daniel’s time?

___________________________________

(6) State another historical fact about the said Babylon?

____________________________________

(7) The 12 Chapters of the Book of Daniel could be divided into two main parts; the

first part (1 – 6) being filled with dramatic incidents that reflect a history of moral

drama. What does the second part (7 – 12) show us?

_______________________________________________


(8) Though it borders opinion somewhat, in what way would you say that John the

apostle was more privileged than Daniel the prophet, in the context of their

writing?

________________________________________________________

(9) What was the primary ingredient (or the base) of the character of both authors of

Daniel and Revelation that virtually ‘qualified’ them to be assigned the task of

writing Scripture? __________________________

(10) ‘Last Days’ or no Last Days, what does that say about the type of person I ought to

be (This answer is rather personal; and as such, has no right or wrong component to

it)?

____________________________________________________________________

____________________________________________________________________

____________________________________________________________________

____________________________________________________________________

____________________________________________________________________

L E S S O N 3

COMPARING and CONTRASTING


Introduction

As has already been alluded to, Daniel and John had this in common, among their

other giftings, they were men consistent in character; hence the credibility of their

writings can be trusted. And while John would have written after Jesus would have

ascended back to heaven, Jesus quoted from the writings of Daniel (Matthew 24:15), giving

authenticity to the Book. There are however, some distinct characteristics about both

books that are so strikingly similar and others that are so distinctly different, that for a

true appreciation of the study, those distinctive must be noted and compared.

So the uniqueness to both books could be dissected as follows:

They plunge into events that apply to the end times.

They surface the personalities that would play a pivotal role in the closing drama on

the world stage.

They both saw visions.

They were given signs; and their language is very symbolic.

What they both saw and heard had serious disabling effects on them.

They both had encounters of a celestial kind.

Their message carries with it a sense of urgency.

The Seal is closed

Daniel was given explanation and vivid details of the vision which he saw that caused

him much trauma; but he was told to “close (it) up and seal the words of the scroll to the

time of the end” (12:4). He even prodded to ascertain a definite time slot (12:6): “when will

all this be fulfilled?” Again, he was told the duration (12:7). But when he insisted on their

specific fulfillment (12:8), he received what seemed like a partial scolding; because that

was privileged information, and not for his time; it was “sealed till the time of the end”

(12:9).


The Seal is opened

John, in the Revelation (5:1-6), said he saw “…a scroll with writing on both side and,

sealed with seven seals”. And the question arises: might this have relation to the words

that were sealed in Daniel? John was also traumatized when a “mighty angel proclaiming

in a loud voice” whom he saw asked, “Who is worthy to break the seals and open the

scroll?” and no one in either heaven, or earth or even under the earth, “was found who

was worthy to open the scroll or look inside.” He wept much. That was until the Lion of

the tribe of Judah…triumphed. He is able to open the scroll and its seven seals”. So what

was closed in Daniel is seemingly being opened in Revelation.

Keeping in mind that the whole issue of the time slots is the crunch point of the two

books; and no doubt, that could very well be the most salient factor that “marries” both

Books together. As a matter of fact, Dr. Westlake, Jr. pieced that time element of both

books in a simple, but effective matrix shown below:13

RECURRENT TIME SEGMENT IN DANIEL AND

REVELATION

TIME LOCATION

Time, times and half a time Daniel 7:25; 12:7; Revelation

12:14

42 months Revelation 11:2; 13:5

1260 days Revelation 11:3; 12:6

Dr. George W. Westlake, Jr. (For this study)

Figure 2.1

One on-line Bible Study ministries made the observation, that:

13 George W. Westlake, Jr., p. 41


“…for two plus millennia, all who have read Daniel’s words have

understood them and have understood his vision. But neither

scholars nor prophecy pundits have understood the sealed and

secret prophecy about a great conflict that will occur during

the three and half years preceding the kingdom of the world

becoming the kingdom of the Most High and of His Christ”

(Rev. 11:15). The prophecy would not have been sealed if it had

been understood earlier than the end of the age.”

Homer Kizer Ministries, January 19, 200914

We have been always advised to avoid as much dogmatism as possible especially

when dealing with material of a prophetic nature. That is not to suggest that we must see

ourselves swimming in a vast ocean of prophetic uncertainty. There are areas where we

know that, as 2 Peter 1:19 says, “…we have the word of the prophets made more certain,

and you will do well to pay attention to it, as to a light shining in a dark place, until the

day dawns…” (Emphasis added). So what has been made certain, we pay attention to; but in

those ‘grey’ areas (grey to us), we must bring to bear as much prayerful, objective and

unbiased views as is humanly possible; cashing in on the advice of the Wise man, that “in

the multitude of counselors, there is safety” (Proverbs 11:14 KJV).

Take for instance, how do we view the very renowned, long standing radio and

television Bible teacher of the Shepherd’s Chapel Broad-Telecast for over some fifty

years, Dr. Arnold Murray’s interpretation of the Seals and the trumpets? He insists that

the seals both in Daniel and Revelation are “secured secrets in the mind (of man); and

that those seals secrets will be open with the blasts of the trumpets to signal what is going

to happen” (Emphasis added).15 He further stated that the Anti-Christ comes first should be

sealed in our minds, so that we would know who this personality is when he makes his

entrance on the world stage.

Shepherd’s Chapel Hour, SVG Television, October 26, 2009

Do we agree with Dr. Murray? Certainly not casually; and very likely, not even after

careful, comparative analysis of the Word of God. So why then bother to even quote his

14 Danielandrevelation.org/ Homer Kizer Ministries, January 19, 200915 Arnold Murray, Shepherd’s Chapel Hour, SVG Television, October 26, 2009


statement? That the objective researcher can examine the views of others whose

opinions, though we may not endorse, could cause us to look at shades of interpretations

that we may not have otherwise considered; thus strengthening a clearer perception. On

the surface, why do we disagree with Dr. Murray? Simply because Revelation says

(quoted earlier) that no one was found worthy to look into the book and open the seals –

not even the writer of the Revelation. He could only weep with regret.

A COMPARATIVE LOOK AT THE ‘CREATURES’

Apart from the seals and trumpets, there are other components that carry vivid

comparisons in the documenting of the books, namely, the creatures (alias the beasts) and

the Celestial Personage; and even while looking at one Book over against another, there

are also cases where the different “visions” of the same Book need comparative

understanding. Case in point, in Chapter Two of Daniel, Nebuchadnezzar’s dream (often

called the “image vision”), runs parallel to the dream (or vision – since both terms are

used interchangeably) that Daniel himself had in Chapter 7, which, because of its nature, is

usually called the “beast vision”.

The significance of the former vision was that God revealed a particular Course of

future history: showing that from King Nebuchadnezzar’s reign, of which his kingdom

(Babylon) was the head of gold, to the end of Gentile dominance on the earth. A period

we would later learn from Jesus Himself (Luke 21:24) called “The Times of the Gentiles”.

The latter vision, belonging to Daniel, in which he saw images of “four great beasts,”

that “came up from the sea, diverse one from another” (7:3 KJV), as was interpreted by

“one of those standing” at the worship center, which, in effect co-related with the

former, showing that the “the four great beasts are four kingdoms that will rise from the

earth”. The theology that is derived from this is that God speaks to people and through

people in their own peculiar contexts. Nebuchadnezzar, as a heathen king who put a lot of

emphasis on the economic systems that govern kingdoms, hence his dream projected his

kingly disposition; while Daniel virtually dreamed the same dream, but through his


prophetic disposition, where certain animals are symbolic of represented kingdoms or

nations.

Our study will later take us into a wider examination of the relevance of these images

and beasts. For the sake of comparison however, there is probably no more compelling

evidence than the Celestial Personage in both books. It’s no secret that most theologians

have concluded that the supernatural being described in the vision of Daniel 10:5-6,

corresponds to John’s vision of Jesus Christ in Revelation 1. In Lesson 4, we’ll later revisit.

One does not have to get too emotional; but, admittedly, the description of this

heavenly Visitor does leave the reader spell-bound as we engage, with the writers, an

image (as man is best able to capture in words) of the Only Eternal Potentate. This does

nothing but raises expectations of redeemed mankind where each one of us will behold

Him with our own eyes and being enthralled by His awesome presence. There is no God

like Jehovah! And there is no necessity at attempting to re-invent the wheel, since Dr.

Westlake, Jr. ably captured the comparison of both prophets in the following figure (p

51):

Item Daniel Revelation Meaning

Clothing “dressed in linen”

(v.5)

“robe reaching to

his feet” (v.13)

Dignity

Belt “gold” (v.5) “golden” (v.13) Very Valuable

Eyes “like flaming

torches” (v.6)

“like blazing fire”

(v.14)

All-seeing

Lower

Body

“legs like…

burnished

bronze” (v.6)

“feet…like bronze

glowing” (v.15)

Steadfast

Voice “like the sound of

a multitude” (v.

6)

“like the sound of

rushing waters”

(v.15)

Strength and

Authority

(For this study) Figure 2.2 16

16 Westlake, Jr., p.51


BY WAY OF CONTRAST

In our modern day jargon, we often talk of comparing apples with oranges implying

that the variables are not compatible. However, the Books of Daniel and Revelation are

so intertwined, that both their similarities and their contrasts complement each other. For

example, a look at their literary structure tells that while Daniel captures the vicissitudes

of real life story-telling – even when it deals with the prophetic -, Revelation goes straight

to the apocalyptic method of thinking; forcing the reader immediately into the world of

interpretation.

As the Introduction to the Revelation in the Zondervan NIV Study Bible (Fully

Revised, 2002) says concerning the Literary Form:

“For an adequate understanding of Revelation, the reader must recognize that it is a distinct kind of

literature. Revelation is apocalyptic; a kind of writing that is highly symbolic. Although its visions often

seem bizarre to the Western reader, fortunately the book provides a number of clues to its own

interpretation (e.g., stars are angels, lamp-stands are churches, 1:20; “the great prostitute,” 17:1, is

“Babylon” [Rome?], 17:5, 18; and the heavenly Jerusalem is the wife of the Lamb, 21:9-10).”17

Daniel was a little less tedious, though equally interpretational.

Both books engaged a degree of numbers, but Revelation was particularly distinctive

in the numbers feature. The number seven is mentioned 52 times. And while Daniel was

given nearly all the interpretations of the images and visions, the Revelation lends itself

to the reader doing a series of speculations. It is often felt that interpretations of

Revelation carry at least one of four dispositions or viewpoints:

1. The Preterist, which views the prophecies of the book as having been fulfilled in

the early history of the church (therefore, we might as well not bother with

“things to come”).

2. The Historical, which understands the book as portraying a panorama of the

history of the church from the days of John to the end of time.

17 Zondervan, NIV Study Bible (Fully Revised), Grand Rapids, Michigan, USA, 2002


3. The Idealist, which consider the book a pictorial unfolding of great principles in

constant conflict, without reference to actual events (which needless to say, while

some virtue lies here, will leave a very sorry void that begs to be filled).

4. The Futurist, which views most of the book (chaps, 4 – 22) as prophecy yet to

be fulfilled.

Walvoord did his own analysis and response to these four aforementioned approaches.

In his Commentary he says:

“Because of its unusual character, Revelation has been approached from a number of

interpretive principles, some of which raise serious questions concerning its value as divine

authoritative revelation.

The allegorical or nonliteral approach. This form of interpretation was offered by the

Alexandrian school of theology in the third and fourth centuries. It regards the entire Bible as an

extensive allegory to be interpreted in a nonliteral sense. The allegorical interpretation of the

Bible was later restricted largely to prophecy about the Millennium by Augustine (354-430), who

interpreted Revelation as a chronicle of the spiritual conflict between God and Satan being

fulfilled in the present Church age. A liberal variation of this in modern times considers

Revelation simply as a symbolic presentation of the concept of God’s ultimate victory.

The preterist approach. A more respected approach is known as the preterist view which

regards Revelation as a symbolic picture of early church conflicts which have been fulfilled. This

view denies the future predictive quality of most of the Revelation. In varying degrees this view

combines the allegorical and symbolic interpretation with the concept that Revelation does not

deal with specific future events. Still another variation of the preterist view regards Revelation as

setting forth principles of divine dealings with man, without presenting specific events.

The historical approach. A popular view stemming from the Middle Ages is the historical

approach which views Revelation as a symbolic picture of the total church history of the present

Age between Christ’s first and second comings. This view was advance by Luther, Isaac Newton,

Elliott, and many expositors of the postmillennial school of interpretation and has attained

respectability in recent centuries. Its principal problem is that seldom do two interpreters

interpret a given passage as referring to the same event. Each interpreter tends to find its

fulfillment in his generation. Many have combined the historical interpretation with aspects of

other forms of interpretation in order to bring out a devotional or spiritual teaching from the

book. The preceding methods of interpretation tend to deny a literal future Millennium and also

literal future events in the Book of Revelation.

The futuristic approach. The futuristic approach has been adopted by conservative scholars,

usually premillenarians, who state that chapters 4-22 deal with events that are yet future today.


The content of Revelation 4-18 describes the last seven years preceding the second coming of

Christ and particularly emphasizes the Great Tribulation, occurring in the last three and one-

half years before His coming.

Objections to this view usually stem from theological positions opposed to premillennialism.

The charge is often made that the Book of revelation would not have been a comfort to early

Christians or understood by them if it were largely futuristic. Adherents of the futuristic school

of interpretation insist, on the contrary, that future events described in Revelation bring comfort

and reassurance to Christians who in the nature of their faith regard the ultimate victory as

future. The futuristic interpretation, however, is demanding of the expositor as it requires him to

reduce to tangible prophetic events the symbolic presentations which characterizes the book. ”18

Conclusion

When all is said, and the various comparisons are made and the contrasts done, one

cannot help but be awed at the God of the Book, who shifts things and events to fit His

divine plan. However, while the futurist seems to be the one closest to the Biblical

intention, it behooves us to keep the dogmatic-avoidance approach in mind. As someone

rightly observed that these interpretations are certainly not the factors that determine a

person’s eternal destiny. ainly not the premise


NAME__________________________

CLASS EXERCISE # III

18 John F. Walvoord, The Bible Knowledge Commentary, NT, Victor Books a division of SP Publications, Inc., Wheaton, Illinois, USA, 1986, p. 926.


(1) When Daniel sought understanding of the detailed outcome of the vision in Chapter

12, what response did he receive?

_____________________________________________________________

(2) In relation to the seals, why did John do so much weeping?

_______________________________________________________________

(3) In the Book of Daniel, King Nebuchadnezzar’s “image vision” was virtually the

same as Prophet Daniel’s ___________________________________________

(4) A derived theology from that is: the king’s vision emphasized the economic systems

that govern kingdoms, while the prophet’s vision depicts what?

________________________________________________________________

(5) When dealing with matters of a prophetic nature, what are we advised to avoid?

________________________________________________________________

(6) As a safety catch to be guarded against individuals and/or entities that would want

to run off with selective interpretations on matters of an eschatological nature, what

Scripture quoted in the Book of Proverbs guides us in this regard?

_________________________________________________________________

________________________________________________________________ (7) What value is there to be derived by ‘listening’ to those whose views on ‘Last

Things’ are usually extreme?

_____________________________________________________________


_____________________________________________________________

(8) Regarding the heavenly visitations recorded in both books, and the effects they

had on the writers who encountered them, what raises the expectations of

redeemed mankind in looking to the future fulfillment of all these things?

_______________________________________________________________

(9) What did the heathen King Nebuchadnezzar and the godly Prophet Daniel have in

common concerning activities in the night?

________________________________________________________

(10) Name the four dispositions different theologians might interpret from the

Revelation regarding time-fulfillment?

______________________________________________________________

______________________________________________________________

______________________________________________________________

______________________________________________________________

______________________________________________________________

L E S S O N 4

THE NUMBER OF WAYS TO NUMBER OUR DAYS

Introduction


It is a fragile theology to rely heavily on numbers to determine one’s course of action

where the kingdom of God is concerned, or doing the will of God for that matter, far less

to determine the molding of one’s character in matters of faith and holiness. At the same

token to ignore the glaring reality of the significant inclusion of numbers, not necessary

scattered arbitrarily, but strategically placed throughout the whole of Scripture; and

particularly in the Books of Daniel and Revelation, would be doing a disservice to the

wisdom and literary value of the Biblical text.

Having said that one cannot help but make some pertinent observations from the

general reading of Scripture that have caused many to conclude that God has some

‘hidden’ agenda in numbers. As such, they insist that:

1 (one) is used to convey the concept of unity, as there is but one God.

2 (two) can be a figure both of unity and of division; Good & Evil...

3 (three) is the No. of divinity…since it speaks of the Trinity.

4 (four) is the No. of the earth…encompassing North, S., E. & W.

5 (five) is the No. of wisdom/folly; considering wise & foolish virgins.

6 (six) is the No. of man… including the anti-Christ.

7 (seven) has an eminent place in Scripture… completion/perfection.

Dr. Westlake, Jr. came up with his own matrix (p 79) that of combining animals and

colors, along with numbers, to form part of the study of Daniel/Revelation, as shown

below.19

Type of Symbol Symbol Meaning

Numbers

One

Two

Three

Four

Six

Seven

Ten

God

Confirmation

Trinity

Earth

Man, evil

Divine fullness, (occurs 54 times)

Political completion

19 Westlake, Jr., p. 79


Twelve Final completion

Animals

Lamb

Horses

Wild beasts

Frogs

Lion

Jesus

Military might

Antichrist and False Prophet

Demons

Jesus

Colors

White

Pale

Red

Purple

Emerald green

Black

Purity, ancientness

Death

Bloodshed, war

Imperial luxury

Rest, refreshment

Calamity, distress

(For this Study) Figure 3.1

Among other stated principles, Westlake, Jr. says that, as a principle, we aught to

“Understand the use of signs and symbols. Many signs and symbols such as animals,

colors, numbers, and objects appear throughout the book of Revelation. They are used to

express certain meanings. According to one writer, J. B. Smith, there are forty-six

symbols the book itself interprets…” Numbers per se have not been given a clear

interpretation; and so, the reader is often left to depend on the Holy Spirit and do

comparative analysis.

It seems that every theologian has his own theological bias at some point on certain

issues, and notable eschatologist J. Dwight Pentecost in his well used book, Things to

Come, is part of the ‘culture’. In it he drafted in Walter Scott’s stance on the numbers

issue from his treatise on Exposition of the Revelation, p.122. He notes:

“The number of these elders (in Revelation 4:4) is not without its significance. Scott

comments:

But why “twenty-four”? The significance of the numeral must be sought for in the first book of Chronicles 24, 25. David divided the priesthood into twenty-four orders or courses, each course serving in turn (Luke 1:5, 8, 9). The respective elders or chiefs of these courses would represent the whole of the Levitical priesthood. There would thus be twenty-four chief priests and one high priest. Their varied service corresponded to that of the elders in heaven, for the temple (no less than the tabernacle), in structure, vessels, and services, was framed according to things in the heavens. God’s people are termed “an holy” priesthood (1Pet. 2:5) and “a royal”


priesthood (v. 9), and in both characters they are here seen in action. (So Pentecost concludes :)

Thus they seem to be representatives of the entire heavenly priesthood, associated with

Christ, the Great High Priest, in the unfolding of the consummation of the age.”20 The

point here is not to arbitrarily deduct or make light of what Pentecost, through Scott, is

projecting. But, as he rightly concluded in his usual responsible manner, that “they (the

24 elders) seem to be representatives”; suggesting the absence of certainty; which is what

we are being asked to observe as we handle numbers.

However, in addition to Pentecost and Scott, if one were to notice anything that would

lend teeth to the 7-completion concept, is the fact that as Dr. K. Philipose in his book, The

Imminent Return of Jesus Christ (p 73),21 quotes from George G. Beemer that the seven

churches in the Book of Revelation were selected from all the churches “to accomplish

the following purpose:

The contemporary purpose: That Christ had a direct message to seven

literal churches existing at that time.

The composite purpose: That these messages are meant to be applied by

all churches existing in all ages.

The chronological purpose: That the characteristics of these churches

serve as a prophetical purview of the seven great period of Christendom

from Pentecost to the rapture.

He also quotes from J B Phillips’ The Book of Revelation, whom he says “has

suggested the following outline regarding the seven churches in their chronological

purpose:

1. Ephesus – name means ‘desirable’. The Apostolic Church (A.D. 30 -

100).

2. Smyrna – name means ‘myrah’. The Martyr Church (A.D. 101 – 313).

3. Pergamum – name means ‘marriage’. The Compromising Church

(A.D. 314-590).

20 J. Dwight Pentecost, Things To Come, Zondervan Publishing House, Grand Rapids, Michigan, 1977, pp. 252-3 21 K.M. Philipose, The Imminent Return of Jesus Christ, OM-Authentic Books, India, 2007, p.73


4. Thyatira – name means ‘continued sacrifice’. The R C Church (A.D.

591 – 1517).

5. Sardis – name means ‘the remnant’. The Reformation Church (A.D.

1518 – 1700).

6. Philadelphia – name means ‘brotherly love’. The Revival Church

(A.D. 1701 - 1900).

7. Laodicea – name means ‘peoples right’. The Worldly Church (A.D.

1900 – rapture). 22

Does God have something special in mind when He structures the events of things to come in

the framework of numbers? What is this admonition to count – whether it’s the numbering of

our days aright (Psalm 90:12) to gain a heart of wisdom? Or, as David asked, to “show me, O LORD, my

life’s end and the number of my days; let me know how fleeting is my life” (Psalm 39:4)? Or, the counting of the

number of the beast’s name; or the number of the beast himself (which is the number of a man)

(Rev. 13:17-18)?

We can put in a ‘demystifier’ and simply explain that numbers are mere practical and realistic

symbols created to put logic and order in the affairs of life, existence, and, perhaps even survival.

They virtually propel the dynamics of life. Without them, the complete cosmic disorientation

that would exist is inconceivable. So, God in His wisdom gave us these invaluable symbols. Or,

as one Math specialist contributed on Wikipedia – the World Encyclopedia, that: “A number is a

mathematical object used in counting and measuring. A notational symbol which represents a

number is called a numeral, but in common usage the word number is used for both the abstract

abject and the symbol, as well as for the word for the number. The study of numerical operation

is called Arithmetic.”23

THE WORD OF CAUTION

22 J. B. Phillips, The Book of Revelation, Fontana Books, 196023 Wikipedia – the World Encyclopedia


Numbers at best is still loaded with problems that the Student of Scripture is advised not to

simply ignore. For example, most of the Hebrew numbers in the OT text were written in words,

as in the main figures in the Gk. Text of the NT. Numbers are also written in word form on the

Moabite Stone and the Siloam Inscription.

Tyndale’s New Bible Dictionary (Second Edition, 1986) documents:

“The large numbers recorded in certain parts of the OT have occasioned considerable difficulties. These are

concerns chiefly with the chronology of the early periods of OT history, where the problem is further

complicated by the presence of differing figures in various texts and versions, with the numbers of the

Israelites at the time of the Exodus, and the number of the warriors in various armies, and especially of the

numbers of the slain of enemy forces. With regard to the first problem one may instance that the Heb. Text

gives 1,656 years as the time between the creation and the Flood, the LXX 2,262 years and the Samaritan

1,307. Or for the age of Methuselah the Heb. Text gives 969 and the Samaritan 720. (*GENEALOGY; *

CHRONOLOGY OF THE OLD TESTAMENT.) A similar problem exists in the NT regarding the number

of persons on board the ship on which Paul traveled to Rome. Some MSS give 276 and others 76 (Acts

27:37). Again the number of the beast (Rev. 13:18) is given variously as 666 and 616.

“An indication that numbers might suffer textual corruption in transmission is provided by differing

numbers in parallel texts, e.g. the age of Jehoiachin at the beginning of his reign as 18 in 2 Kings 24:8 and

8 in 2 Ch. 36:9.

“Archaeological discoveries have contributed considerable background information to the age of

Exodus and the conquest of Palestine, and the contemporary population. Given that the Israelites were less

in number than the Canaanites, as may be inferred from Ex.23:29 and Dt. 7:7, 17, 22, the census numbers

of Nu. 1 and 26 which imply a population of 2-3 million require investigation.” (pp 841- 844) 24

The caution therefore is necessary, for the simple reason that a person can unwittingly

formulate a doctrine based on conviction derived from certain numbers in a particular texts or

series of texts, only to discover, after careful textual analysis is done, the numbers can discover

to be faulty, or, not having the level of theological significance as was originally thought.

24 Tyndale, New Bible Dictionary (Second Edition), Tyndale House Pub., USA,1986, pp.841-844


Conclusion

Bearing in mind, the above is not intending to throw a damper on one’s enthusiasm for

pursuing a theology that is projected through numbers; for as one scholar says, and there is great

merit in his statement, that God has spoken extensively but He has not spoken exhaustively. An

open and honest approach is necessary so that no attempt is made to stifle spontaneous and lively

research and to offer the opportunity to view God for Who He is – a God of infinite variety. So

the God of numbers says that He is so involved with us at such an intimate level that according

to Matt. 10:30, “…even the very hairs of your head are all numbered.” Then in the very next verse,

He affirms the value He has put on His children by telling them not to be afraid because we are

more valuable than sparrows.


NAME__________________________

CLASS EXERCISE # IV

(1) What would be considered “fragile theology” in anyone attempting to do God’s

will, or in the molding of one’s character?

__________________________________________________________

(2) The admonition to ‘count the number’ is intended for more than just Arithmetic;

what do the following Scripture verses expect us to derive from the counting exercise:


Psalm 90:12? _______________________________________________

39:4? ________________________________________________

Rev. 13:17-18? ______________________________________________

(3) We have to admit, since God is a God of infinite variety, and we are cautioned not to

either build doctrine based on numbers alone on the one hand, or stifle spontaneity on

the other hand; what should our approach be?

_______________________________________________________

(4) Numbers, no doubt, have systematic value; do you see any significant ‘value’ in

the numbering of the 5 wise, visa vise, the 5 foolish virgins in Matthew Chapter 25?

(This is a personal answer) _____________________________________________

___________________________________________________________________

___________________________________________________________________

___________________________________________________________________

George Beemer feels that the seven churches in Revelation were selected to

accomplish specific purposes; what were they? Write out your corresponding answer

to the next three prompted questions:

(5) The contemporary purpose: ______________________________________________

____________________________________________________________________

(6) The composite purpose: ____________________________________________

_____________________________________________________________________

(7) The chronological purpose: ____________________________________________

____________________________________________________________________

(8) Among the commendations and rebukes the church at Ephesus received in its letter,

what was the main command given to it (Rev. Chapter 2), if it were to ‘redeem’

itself?


____________________________________________________

(9) What of the church in Philadelphia (Rev. Chapter 3)?

___________________________________________________

________________________________________________

(10) What of the church in Laodicea (Rev. Chapter 3)?

_______________________________________________________________

_____________________________________________________________

L E S S O N 5

‘BITING’ THE ESCHATOLOGICAL ‘BULLET’

Introduction

The Books that presently engage our attention, like the wider study of Eschatology – The

Doctrine of Last Things – from which they find their most associated identity, plunge us into a

vast sea of what might seem like a theological milieu, where at times we can find ourselves

seemingly gasping for the air of clarity. And that’s not just trying to be very colourful in

language; that is the stark reality as we seek to embrace the great theological divide on this

delicate area of Biblical teaching. We have already alluded to the difficulty highlighted by


Morris in Lesson II, but that would come about if we refuse to explore the depth of the

implications involved these fascinated books.

For instance, just the very mention that eschatology, and its study, engages one in a type of

literature that is apocalyptic in nature; and a great number of persons have not yet distinguish it

from the near sounding apocrypha. The former, which is our present concern, as articulated by

R. J. Bauckham, University of Manchester’s lecturer, that: “the word designates both a genre of

literature (the Jewish and Christian apocalypses) and also the characteristic ideas of this

literature. Within the Canon apocalyptic is represented especially by the books *Daniel and

*Revelation, but there are many other apocalypses from the intertestamental and early Christian

periods.”25

On the other hand, the latter, has been defined by textual criticism specialist, J. N. Birdsall,

professor of New Testament of the University of Birmingham, as: “The term ‘apocrypha’

(neuter plural of the Gk. adjective apokryphos, ‘hidden’) is a technical term concerning the

relation of certain books to the OT Canon, signifying that, while they are not approved for public

lection, they are nevertheless valued for private study and edification. The term covers a number

of additions to canonical books in their LXX form.”26 That, of course, is a study in itself; because,

generally, in evangelical circles, the idea of apocryphal writings does not have a positive ring. So

an id-depth study will put one on a balanced, conceptual footing.

One case in point is where both Daniel and John had experiences with celestial beings (Dan.

7:9-10; 8:15-16; 10:5-12; cf. Rev. 1:10-19; 21:3 – 22:7; 22:8-10). There is no doubt that some

of these encounters were with God Himself (the Ancient of Days), the Pre-Incarnate Christ, and

the Glorified Lord of the Church. However, both prophets, at some point were not able to

distinguish between a manifestation of God in His glory and a visitation from an angelic

messenger. At one time Daniel was so overwhelmed by the presence of an angel (Dan. 10:10-

12), having just encountered the awesome presence of deity (v 5-6); he described the effects by

saying “A hand touched me and set me trembling on my hands and knees…I stood up trembling.”

25 R. J. Bauckham, New Bible Dictionary, pp. 54-56.26 J. N. Birdsall, New Bible Dictionary, pp. 56-58.


John, in similar fashion (Rev. 22:8-9), was about to succumb to the worship of a visitor, who

had to instantly rebuke him and put in a disclaimer to deity. As a matter of fact, it was not even

an angel as he had thought; for the visitor said that he was of the “brethren the prophets, and of

them which kept the sayings of this book: worship God” (KJV). The lesson emerging here is that

even the Biblical prophets could be wrong in their identity of persons.

Let’s go back to Daniel’s (10:10-12) encounter, and almost immediately, many scholars

parallel that to John’s in Rev. 1: 10-19 and conclude that Christ is the Person in both visits:

The silence of Charles C. Ryrie on the issue is very noticeable.

J Dwight Pentecost holds a view that the mentioned personalities in Chapter 10:5-

12 of Daniel are one and the same “Gabriel” who “previously had been sent by God

to reveal truth to Daniel (8:16), probably Gabriel was also the visitor on this

occasion.” He further feels that “angels who dwell in the presence of God who is

light, are themselves clothed with light, and Daniel saw something of heaven’s

glory reflected in this one who visited him” (10:5-6). He argues:

“Some Bible Students say that the man was the pre-incarnate Christ because of

(a) the similarity of the description here of that of Christ in Revelation 1: 13 –

16; (b) the response of Daniel and his friends (Dan. 10:7-8), and (c) the fact that

this ‘Man’ may be the same as the ‘Son of Man’ in 7:13 and the ‘Man’ in 8:16.

On the other hand, in favor of this messenger being an angel is the improbability

of Christ being hindered by a prince (demon) of Persia (10:13) and needing the

help of the angel Michael, and the fact that the person is giving a message from

heaven.” (The Bible Knowledge Commentary, Victor Books 1978, USA, pp 1365

- 66)27

Let’s not lose objectivity here, but while Dr. Pentecost is, by reputation, a very

thorough scholar, could he be missing something? Are we not dealing with two distinct

individuals: one in 5-6 (deity), and another in 10-12 (a messenger)? It simply served as a

27 Dwight J. Pentecost, Bible Knowledge Commentary, OT, Victor Books, USA, 1978, pp.1365-66


reminder of how fragile (or delicate) is the matter of Last Things we are dealing with. It

may be tough, but someone has to bite the bullet; and by that we mean, look at the issue

at hand and definitively address the difficulties without going off on a limb; and yet be

faithful to Scripture.

DISTINGUISHING THE CATEGORIES

God does not speak in ambiguities; neither is He the author of confusion (1 Cor.

14:33). Even though He may choose different vehicles of communication, the message

must be consistent. He is the Father of Lights (James 1:17). We may have difficulty

unraveling the symbols, parables, types, forms, shadows, imagery, etc; but that’s for us to

prayerfully and patiently ‘wait’ for His illumination and guidance.

There is a part we can all play besides being a passive by-stander. A good admonition

to follow is that similar to Gideon’s. When he tried to ask about the plight of Israel under

Moab’s oppression, seeing he was in his own sight, an insignificant pawn on this seeming

cosmic chess-board of rebellion and retribution; and hoping that repentance would bring

a restoration, he was told: “…go in the strength you have…and save Israel” (Judges

6:14). So, let’s go in the “strength” we have – separating certainty from uncertainty,

from that which is totally off-key. We can for all intents and purposes call them the Solid,

the Soft and the Subtle.

THE “SOLID”, THE”SOFT” and the “SUBTLE”

1. There are areas that are Solid, Settled and Sealed: - There are passages in both

Daniel and Revelation that interpret themselves – right in the said passage – so there

is no need for guessing. We know that the lion-image in Daniel’s dream in chapter

7:4 is one of four kings (v 17), who unmistakably correspondents to Nebuchadnezzar,

king of Babylon. He however, has nothing to do with the Lion of Judah (in Rev. 5:5),

Who is none other than Jesus Christ Himself, the prevailing Son of God, worthy to

open the scrolls and look into the seals - though they are both lion-like.


That both authors were dealing with issues and events that related both to their

time and more-so to the future – beyond their time. In Daniel’s case, he was clearly

told that the visions and visitation were intended to show matters that were yet to take

place. The very construction of his grammar is seasoned with Future Tense Verbs:

“…kingdoms that will rise…” (Dan. 7:17), “Then I heard a holy one speaking and

another holy one said to him, ‘How long will it take for the vision to be

fulfilled…?’..’It will take 2,300 evenings and mornings; then the sanctuary will be

re-consecrated’ ” (Dan. 8:13-14); “…there will be seven ‘sevens,’ and sixty-two

‘sevens’. It will be rebuilt with streets and a trench, but in times of trouble…the

Anointed One will be cut off and will have nothing. The people of the ruler who will

come will destroy the city and the sanctuary” (Dan. 9:25-26); “Now I have come to

explain to you what will happen to your people in the future” (Dan. 10:14), etc. etc.

The Revelation is no less saturated with Future Tenses. Right from the inception

(Rev. 1:8) Jesus Christ is being revealed with his signature: “I am the Alpha and the

Omega, says the Lord God, ‘who is, and who was, and who is to come, the

Almighty.” Then John was given his written assignment in capsule: “…what you have

seen, what is now and what will take place later.” So, there are issues that are

settled and their understanding sealed and placed in the archives of things to be

unchanged and un-tampered with.

2. There are some areas that, to us, are “Soft”, “Slender” and “Slippery”: -

These Adjectives are designated to particular aspects of apocalyptic writings for the

simple reason, that unlike those that are “solid, settled and sealed”, some prophecies

carry ‘dual interpretations’ – where some pivotal personage are pre-figured in other

“lesser” important characters. For example, the person of the Antichrist, who, by all

evidence, is predicted to ‘tarnish’ the eschatological landscape, is believed by most to

have been prefigured in the Grecian character, Antiochus Epiphanes, in Daniel

11:21-35. However, like the Book of Ezekiel (Chapters 27-28), where the writer

speaks of the natural king (ruler) of Tyre, who seemed to have possessed certain

characteristics similar to that of Satan – the spiritual ruler of Tyre, then begin to talk


about things that could apply to either the king or Satan, to be followed by things

that could only have applied to Satan, but, at times could leave the reader wondering

when does the information on the king ends and Satan’s picks up. In the same way,

one at times is left to wonder when does the Grecian leader ends, and Antichrist

begins (Dan. 11:36-45)? Hence, understandably, it is easier for a Student of the

Word to ‘slip’ overboard because of the ‘slender’ nature of these prophecies.

That of course, is not intended to give license to indulge in theological skydiving.

It’s just that one has to be more guarded when dealing with teachings that are not as

definitive in their statements. From Revelation 7, John said he saw four angels,

poised at the four corners of the earth, while they were holding the four winds from

creating havoc until the 144,000 servants of God – 12,000 from the 12 tribes of

Israel – are sealed (v 1-8). Then in V 9, he says he saw “a great multitude that no one

could count…standing before the throne and in front of the Lamb.” There are many

who state, categorically, that this innumerable “multitude is composed of many racial

and geographic groups who will be redeemed during the Tribulation period” (The

Ryrie Study Bible, p 1729), using V 14’s explanation as to who “these” are: “they

come out of the great tribulation; they have washed their robes…” That seems

reasonable enough. But are we dealing with semantics here? We note that the KJV

does not carry the definitive article “the” in V 14 as found in the NIV, which would

most definitely affect the likely understanding as to who the “these” really are. What

puts that in the group of the “soft, slender and slippery” is if that interpretation is

correct (and it probably is), it begs further explanations: Among them, is it a correct

Biblical concept that during the great Tribulation, countless Gentiles are going to be

saved? No mischief is intended here, but if Gentiles who are being saved now can be

counted, and this is the “Era of Grace”, how come countless will be saved outside of

Grace?

3. Then there are areas that are “Subtle”, “Seductive” and “Synthetic”: - The

language is strong - and that’s not by accident; for it is from the Word of God comes

these serious indictments in relation to events of the last days:


Jesus said, “For false Christs and false prophets will appear and perform

signs and miracles to deceive even the elect – if that were possible” (Matt.

24:24).

Paul also says, “The Spirit clearly says that in the later times some will

abandon the faith and follow deceiving spirits and things taught by demons”

(1 Tim. 4:1).

Peter is no less firm: “But there were also false prophets among the people,

just as there will be false teachers among you. They will secretly introduce

destructive heresies, even denying the sovereign Lord who bought them -

bringing swift destruction on themselves” (2 Peter 2:1).

John added his bit: “Beloved, believe not every spirit, but try the spirits

whether they are of God: because many false prophets are gone out into the

world” (1 John 4:1 KJV).

It would help if we understand what we are up against; that there are spirits let loose,

whose intent, in addition to widespread fear, is to create an environment of whole scale

deception, and consequently mistrust, so that people would not be able to easily discern

truth. Though vaguely put, Daniel portrays a bizarre picture that shows “…even to the

time of the end: many shall run to and fro, and knowledge shall increase” (Dan. 12:4

KJV).

As an ironic twist of fate, though knowledge shall increase, Paul says, men will be

“ever learning, and never able to come to the knowledge of the truth” (2 Tim. 3:7 KJV).

Hence the ground is ripe for all types of “synthetic” messages – messages that could

carry a form of Godliness, yet deny God’s power (2 Tim 3:5). Then running “to and fro”

pictures an age of gross instability; and in unstable conditions, people are very vulnerable

to any teaching – particularly teaching that is “seductive” in nature and preys on people’s

emotions. The admonition therefore, is for us to be able to distinguish the message of

“Messiah the Prince (with a capital “P”)” (Dan. 9: 25 KJV - Who is Prince Jesus), from

“…the prince (common “p”) that shall come…” (V 26 – who is, the Antichrist).


Conclusion

It is so interesting to note, that in that same last noted verse, both “princes” (KJV) are

cited. Could one deduct from that the reality that truth and error walk so close together?

That light is just a flick-of-a-switch away from darkness? That right is a split-second

decision away from wrong? That the “solid” doctrine has but a “slender” margin of

interpretation from the “subtle” heresies? One would therefore have to be always sober

and exercise eternal vigilance when seeking to establish sound doctrine.


NAME__________________________

CLASS EXERCISE # V

(1) In relation to the ‘heavenly visitations’, what problem both prophets (Daniel and

John) experienced at some point?

________________________________________________________________________

________________________________________________________________________


(2) God does not speak in ambiguities, and, also, according to 1 Corinthians 14:33,

what else? _______________________________________________________

(3) Some things in the study of Eschatology are certain; some uncertain; and some

are way-off; how has this study otherwise classified them as?

_____________________________________________________________

(4) Give a short and simple example of:

A “Solid” view: ___________________________________________

A “Soft” view: ________________________________________

A “Subtle” view___________________________________________

Continuing the Solid, Soft, and Subtle approach, in the following statements, please

identify at the end of each which category the particular statement falls under, and

why:

(5) God is the eternal, everlasting and unchanging Sovereign Lord of the universe:

__________________________________________

(6) Because God is a holy God, He does not hear when sinners pray:

__________________________________________________

(7) Jesus is due to return when all start walking in full righteousness, and there is

absolutely no sin in their lives.

______________________________________________________________


(8) Christ is coming for the Church, but Michael, the archangel, who protects the Jews,

according to the messenger in the Book of Daniel, is coming to take the Jews to their

eternal home:

____________________________________________________________________

(9) The 144,000 servants of God mentioned in Revelation 7 are the only righteous people

who will get save during the Great Tribulation; doing so by their own blood.

_____________________________________________________________________

____________________________________________________________________

(10) Unto those who look for Him (that’s Jesus), He will appear a second time – but

this time not for dying for their sin, but to deliver them from the Wrath to come.

_____________________________________________________________________

_____________________________________________________________________

____________________________________________________________________

L E S S O N 6

IN ALL THE DRAMA, WHERE IS THE CHURCH?

Introduction

Over three decades ago, a then popular preacher, prophet and writer, David Wilkerson,

stated in his book, Racing Toward Judgment: Our Future is Now: “There is a new flood of

visions, dreams, predictions, dire warnings, and prophecies. Ministers and mystics alike are now jumping on

the apocalyptic bandwagon, and the result is an avalanche of fear mongering and false hope.

Through all true visions, prophecies, or warnings, this message must come through clear and certain:

“God has everything under control, and His people have nothing to fear.” Those who know where they

stand with the Lord can rejoice with every trumpet sounding. And as the events begin to unfold as

prophesied, they look up and rejoice, because they are already redeemed by faith” (Racing Toward


Judgment, Spire Books, 1976, New Jersey, USA, p 140).28 Though many are of the view

that Wilkerson has not always been consistent in his own utterances in the subsequent

decades, his statement then still has some value to which the modern eschatologist should

take heed; especially against the backdrop of a barrage of conflicting information,

parading itself on the theological stage – each vying for more than mere recognition -,

which we will now examine.

One such person is another “visioneer”, Rick Joyner. A man known for his eccentric

style of writing from the often visions he claims to receive. In his 1999 book, A Prophetic

Vision FOR THE 21ST CENTURY (p 26), He says the mark of the beast “is an economic

mark” and to “worship the beast” is when we “put our trust in” money. Joyner thinks, too,

that it “is a clear indication that we (the church) may be taking on the mark of the

beast.”29 The main reason he projects this is that the church itself is part and a heavy

reflection of “financial debt”. While the debt aspect, regrettably, cannot be denied, to

equate that situation with the church taking the mark of the beast is more than just

bordering heresy.

One must, at all cost, seek to avoid an approach to the Scriptures that borders

paranoia. Yet, in all fairness, even the most objective thinkers would find it a serious

challenge to stay focused on the area of the Church and last day events. To say, on the

one hand, that all the varying views forwarded by the pre-tribulationists, mid-

tribulationists, post-tribulationists, and one can apply the same prefixes to the

millennialists, throwing in dispensationalism in the mix, are downright unacceptable,

since the Bible cannot possible be saying different things at the same time, could give off

an air of arrogance. Yet, to hold to a particular view so exclusively, without hearing what

is said in the other camps, could sound like bigotry. So it is as if one is virtually saying

that, not to appear to be an extremist on the issue, one should embrace an eschatology

that is relativistic in nature.

28 David Wilkerson, Racing Towards Judgment, Spire Books, New Jersey, USA, 1976, p. 140.29 Rick Joyner, A Prophetic Vision for the 21st Century, Nelson Pub., Nashville, USA 1999, p.26


The matter is so far-reaching, that much widely but balanced reading is recommended

on the issue, so that at the end of the day, the Student doesn’t find himself locked in a

narrow cage of denominational ‘exclusivism’. Among the recommended books that

would not necessarily compromise a person’s view, but serve to widen it is Millard J.

Erickson’s Contemporary Options in Eschatology - A Study of the Millennium, 1977,

Baker Book House, USA.30 In it he notes James Orr, 19-Century scholar and educator as

saying that “the peculiar interest of the modern age is eschatology, the one remaining

undeveloped topic of theology” (p 11, quoting from The Progress of Dogma, 1901 pp. 29-30).31

And even as Orr refers to it as a theology that is “undeveloped”, we are compelled to

recall the words of 2 Peter 1:16, 19 “We did not follow cleverly invented stories when we

told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses

of his majesty. And we have the word of the prophets made more certain” (Emphasis

added). So the “undeveloped” may be in our theology, but certainly not in the Word of

God.

In attempting to unravel this seeming colossal jigsaw puzzle, we should keep in mind

that Daniel was told clearly that he was being given understanding as to what will happen

in the future to his people (the Jews) (Dan. 9:24; 10:14). Then by extension, he was given a

panoramic sweep of Gentile domain. John, who was himself a Jew, would have spent

time with the Master learning about the kingdom of God; yet as a Jew, he, and the other

apostles, were so obsessed with Jewish eschatology , that at the time when Jesus was

about to ascend to the Father, the question that occupied them was when would the

restoration of “the kingdom to Israel” take place (Acts 1:6).

Erickson in his comparative analysis work, when he examines the Pre-tribulation

tenet quotes:

“Gordon Lewis took the argument one step further and contended that the

passages we have just considered (Matthew 24:31; Mark 13:27) actually support a

pretribulational rapture of the church; they refer, he pointed out, only to the Jews.

30 Millard J. Ericksons, Contemporary Options in Eschatology, Baker Book House, Grand Rapids, Mich. USA, 1977, p.11. 31 James Orr, The Progress of Dogma, Hodder and Stoughton, London, 1901, pp. 29-30.


Note the context of Matthew 24. The disciples had asked the Lord for a sign of His

coming and of the end of the age. The question, like the one in Acts 1:6 (“Lord, will

you at this time restore the kingdom to Israel?”) was asked within the frame of

reference of Jewish concerns, and Christ’s answer was in terms of the Jews’ future.

It is Jews who are pictured as present during the tribulation. To take the passage

out of its context and apply it to all believers is to do violence to Scripture. When

seen in this light, the interpretation of the passage becomes easier. After the initial

signs the Jews will see in the temple the desolation sacrilege spoken of by Daniel the

prophet. The time of Jacob’s trouble will be shortened for the sake of the elect

(Israelites). Following the tribulation the Son of man of whom Daniel spoke will

come in the clouds of heaven and gather His elect. Jesus’ statement that this

generation would not pass away until all of these signs were fulfilled was a promise

that the Jewish race would not disappear until all of these events pertaining to its

restoration occurred.”32

All of that is pointing to a serious aspect of theology – the theology of the Church. We

should remember that to Israel, the Church is a virtual unknown. No offence to the

apostles, but while they walked with Jesus, they were so steeped into Judaism, that when

Jesus made statements to the effect that there are many sheep that are not of this fold;

them I must also bring (John 10:16), and that they’ll come from the east and west and south

and flock the kingdom of God, but many of those whose see themselves as having a right

to it will be cast out (Luke 13:29), didn’t quite reach home to them. So it’s not bias, but

safe to say that a lot of what Jesus said to His trainees at that time concerning the last

days would have more application to people of Israel than to the Gentile/Jew Church. The

Church has been God’s mystery hidden throughout the ages (Eph. 3:1-6).

Unless the connection between Israel (the natural branch – Romans 11:21) and the Church

is not clearly defined, one can see why it is easy for some to think that the Church will be

part and parcel of the Great Tribulation. Notable theologians, like Professor George Ladd

(The Blessed Hope p. 11)33, are of that persuasion. Then, in a seeming ambivalent sense,

Erickson advises that “It is important first to observe the relationship between this

32 Erickson, p.13533 George E. Ladd, The Blessed Hope, Wm. B. Erdmans Pub. Co., Michigan, USA


eschatological position and the general theological system known as dispensationalism. In

practice they are almost invariably wedded to one another, yet logically they are somewhat

independent. All dispensationalists are pretribulationalists – for pretribulationism is a part

of the full system of dispensationalism – but not all pretribulationalists are

dispensationalists. The pretribulational rapture may be based upon independent exegetical

grounds, rather than inferred from dispensational premises” (p 125).34

There is really no end to this theological battle, and the intent of this study is certainly

not just to add to the ‘fray’. However, as was stated earlier concerning the “multitude of

counsellers” where one finds “safety” (Prov. 11:14 KJV), it would be helpful to get into

the ‘department of analysis’, where some of the highly respected and keenest minds meet

on the subject. Ladd is regarded as an authority in his field and one of the most prolific

proponents of the Church-going-through-the-Tribulation teaching. Professor John

F.Walvoord, did, what I consider, a deep, yet gentle respectful and responsible critique on

Ladd’s Blessed Hope. One wishes that the entire work could have been quoted here, but

that’s neither practical nor realistic; so here is a segment of Walvoord’s review:

“Dr. George E. Ladd, Professor of New Testament History and Biblical Theology at Fuller

Theological Seminary, in this his second book in the field of eschatology, ably presents a spirited

defense of posttribulationism. According to Dr. Ladd himself, ‘The central thesis of this book is that

the Blessed Hope is the second coming of Jesus Christ and not a pretribulation raptures’…

A number of important assumptions are basic to the point of view presented. While Dr. Ladd

plainly champions posttribulationism, he explicitly assumes the premillennial interpretation of

Scripture. This is clear from this volume (cf. p. 13), as well as from his earlier work, Crucial

Questions about the Kingdom of God. The principal appeal is made to the Scriptures themselves

which are everywhere considered infallible and authoritative. Dr. Ladd stands with the

conservative theology of orthodoxy, and it would be most unfair to charge him with theological

liberalism. It should be obvious that liberal scholars do not debate pretribulationism versus

posttribulationism. Though the premillennial point of view is assumed, the dispensational

interpretation of Scripture is rejected. The view is advanced that the promises given to Israel in the

Old Testament have a dual fulfillment, i.e., both in the church and in Israel. In this regard, his point

of view is similar to covenant theology in its definition of the kingdom of God and the church. In

contrast to covenant theology, however, the futuristic interpretation of the Book of Revelation is

34 Ericksons, p. 125


held which, Dr. Ladd states, was promoted by Darby and his Plymouth Brethren associates after

centuries of neglect. His rejection of a clear distinction between Israel and the church as well as

opposition to other dispensational teachings undoubtedly is a major causal factor in his rejection

of pretribulationism. This is recognized by the fact that the author spends an entire chapter

refuting dispensationalism as a step in his argument against pretribulationism.

The arguments for posttribulationism are presented on a high level of courtesy to opponents. This

is quite in contrast to Alexander Reese’s The Approaching Advent of Christ, and some other

posttribulational books, which heap invectives upon pretribulationists. Dr. Ladd almost overdoes

his courtesy to opponents, going so far as to omit references to persons and works with which he

disagrees, thereby making impossible any tracing of quotations or allusions. A few unfortunate

quotations fall below this standard of courtesy. Though less comprehensive than some older

works and tracts, this volume, nevertheless, provides a solid basis for examination of the

posttribulational view. It is evident that the author is concerned with the charge sometimes made

by pretribulationists that posttribulationism is a departure from true Biblical interpretation. He

endeavors to demonstrate instead that posttribulationism is a time-honored doctrine dating from

the early fathers and held by men of God through the centuries. His point is that pretribulationism

is an unproved innovation based upon inference alone.

The author states as his purpose in writing the book: …this book is sent forth with the earnest

prayer that it may be used by the Holy Spirit to bring a better understanding to a difficult subject

and to promote Christian liberty in the interpretation of prophetic truth” (pp. 13-14).

The first third of the book is devoted to the historical argument for posttribulationism, somewhat of

an anomaly for a work featured as a “Biblical study.” He endeavors to prove that a posttribulational

return of Christ was the historic hope of the church from the beginning. An extended chapter

devoted to “The Rise and Spread of Pretribulationism” traces pretribulationism to the Plymouth

Brethren movement in the early nineteenth century. The argument is designed to prove (1) that

pretribulationism was unknown until the nineteenth century; (2) that honored men of God have

been posttribulationists; (3) that pretribulationism started as a heresy and not through sound

Biblical studies. The familiar point is made, with thorough documentation from eight of the early

fathers or writings, that pretribulationism was unknown in the early church and never appeared in

any form until it was made known in a special revelation given to an erratic individual, Edward

Irving, about 1826. Dr. Ladd claims that it was immediately accepted by Darby and his associates

and widely proclaimed.”35

35 A Review of ‘The Blessed Hope’ by George E. Ladd, by J. F. Walvoord, bible.org/article/review-itheblessed-hopei-george-e-ladd, Dallas, Texas, USA. Posted with permission of Galaxie Software.


Extensive, yes! And the motive behind it is so that we can get a ‘feel’ of the enormity

of the controversy that exists on the subject. And that the varying opinions are not just

flirting, willy-nilly, among those perceived as un-schooled on the subject. It requires

prayerful, in-depth study and analysis. However, in fairness to Walvoord who did the

review, some space should be given for his personal input, and that’s what is now

submitted:

“It is the reviewer’s opinion that the main reasons for pretribulationism are practically untouched

by this volume, but it is nevertheless the best posttribulational book to appear for some time. Dr.

Ladd is to be especially commended for the high standard of courtesy which characterizes the

volume. The reviewer continues to believe that “the blessed hope” is the imminent return of Christ

for His church, not the hope of resurrection after martyrdom in the great tribulation. The daily

expectation of the Lord’s return for His church is a precious hope for those who “love his

appearing.”36

This may require a ‘biting of the bullet’; for it is evident that neither God nor His

Word, not even logical thinking would give us the okay to sit on a theological fence and

merely observe the unfolding drama without us understanding where we are positioned.

To intelligently respond to those who say that the Church will be in the great tribulation,

is first to know and understand the nature of the great tribulation – a time and event that

is unequalled and unparalleled in all of earth’s history. That while tribulation in general, is

the ‘language’ the Church has been acquainted with (Matt. 13:21; John 16:33; Acts 14:22; Rom.

5:3; 12:12; 2Cor. 1:4; 7:4; Eph. 3:13; 2 Thess. 1:4; Rev. 1:9) throughout its existence, that should

never be confused with what Daniel 9:25-27; 11:36-45 predicted and Jesus in Matthew

24 re-affirmed that has been assigned a specific time period in the future as is pictorially

displayed in Revelation 4 -20. Dr. Pentecost distinguishes the tribulations by referring to

the former (general) as “in the non-technical and non-eschatological sense”; whereas

when used in the “technical and eschatological sense” it is used “in reference to the whole

period of the seven years of tribulation” (p 170).37

36 Ditto37 Pentecost p. 170


He insists, and rightly so, “that the characterization of that period, according to

Scripture, is described by such words as wrath, judgment, indignation, trial, trouble,

destruction. This essential characterization (would have to) be denied by (those who)

adhere to (a different) position.” When the pretribulationalist affirms with Paul (in 1 Thess.

1:10) that we should wait for God’s Son from heaven, whom he raised from the dead –

Jesus, who rescues us from the coming wrath, George Ladd says that we are indulging in

“inferences” when we associate that wrath with the Tribulation. It may be inference,

admittedly, when we observe that Revelation 1-3 deals with the church while it is on the

earth. After that, it is seen “before the throne and before the Lamb” (4); is it unreasonable

to think that that is because it would have been removed from the earth – that being before

the untold woes begin poured out?

Pentecost, who is a proponent of the church being raptured before the Tribulation, was

refuting a view that purports that the elders in heaven represent the whole heavenly priest-

hood – that is, all the redeemed who have died in the past, or shall be living at the Lord’

return. He says:

“While this view is less objectionable than the first view, there seem to be

reasons for rejecting the interpretation that Israel is a part of the scene here. In

the first place, this view is based on the assumption that Israel and the church are

both resurrected at the time of the rapture and translated together into the

heavenlies…certain Scriptures (Dan. 12:1-2; Isa. 26:19; John 11:24) indicate

that Israel’s resurrection is to be connected with the advent of Messiah on the

earth. Thus Israel could not be translated. In the second place, the rapture is the

program for the church that brings the church into her eternal blessing. The

program with Israel is entirely distinct, taking place with different subjects at a

different time. Israel could not be resurrected and rewarded until the close of her

age… ”38

As earlier implied, the church’s entry on the bigger landscape of the kingdom of God

was a mystery as is borne out in Eph. 3:1-11. Its existence is a mystery – at least to Israel in

38 Pentecost, pp. 254-5


whom “blindness in part is happened…until the fullness of the Gentiles be come in” (Rom.

11:25 KJV). And, in true fashion, its exit from this earth’s scene will equally be a mystery,

as is so clearly articulated by Paul: “Behold, I shew you a mystery; we shall not all sleep,

but we shall all be changed, In a moment, in the twinkling of an eye…” (1 Cor. 15:51-52).

This point is far too essential to miss; because herein lies the bone of contention: The

Church is not the general consideration of “natural theology”.

Natural theology, in this context, is the theology that deals primarily with borders and

boundary lines, geographic landmarks, territorial landscapes, physical and material

possessions, time-frames, natural wars, battles and battle-zones, practical, tangible

promises, sages, earthly kings and kingdoms, etc. Now, that is not to suggest by any

stretch of the mind, that the Church is not to be the recipient of physical blessings. On the

contrary, the Church can also embrace those natural blessings. However, its focus is by

far a higher possession. We seek a city that has foundations, whose builder and maker is

God (Heb. 11:10).

We must also consider the theology of the imminent return of the Lord Jesus. How

can one come away from Scripture and not sense that there is an event that will take place,

that no man, not even the angels, or the humanity of Jesus, knows the “day nor the hour”

(Matt. 24:36 ) when it will happen? That there is “a moment”, “a twinkling of an eye” (1 Cor.

15:52) when we who “are alive and remain shall be caught up (literally snatched) together

with them (those of the first resurrection) in the clouds to meet the Lord in the air” (1 Thess.

4:17).

That imminent return should not be confused with His glorious coming where “every

eye shall see him and (those also who) pierced him” (Rev. 1:7). “For as the lightning

(comes) out of the east, and (shines) even unto the west; so shall also the coming of the

Son of man be” (Matt. 24:27). That would be panoramic indeed; and there is no secrecy in

that appearance. That glorious coming, which Daniel said comparatively little about, will

be preceded by certain predicted events.


He (Daniel) was given the future insight by the angel Gabriel (Daniel 9:20-27), specifying

what has become the proverbial “Seventy Weeks” – That would be weeks of years; thus

totaling 490 years”, sub-divided into “seven weeks and sixty and two weeks” (leaving the

final 70th week separate and distinct from the 69 weeks or 483 years). What is significant

to note is that that distinction of the 483 years would be up to the time when the Anointed

One (the Messiah) shall come…and shall be cut off (a euphemistic expression of the

crucifixion of Christ). That leaves the last “Week”, or seven years that became the focal

point spoken of in both Daniel and Revelation and referred to as the period of the Great

Tribulation. It is at the end of the period that culminates in the Battle of Armageddon, the

Lord Jesus Christ would return in all His glory, and we shall be like him (1John 3:2).

Conclusion

Many writers unwittingly embrace, what someone has termed, an illusion of

knowledge (I humbly trust that this writer is not adding to the numbers), thinking that

what they purport is the only frame of reference through which an issue must be seen;

hence we call it “an illusion”. We acknowledge the presence of certain difficulties, even

in the Hermeneutics of certain passages. But we must step back and see the bigger

picture: God cannot be saying several conflicting things. The problem has to do with our

interpretation of the body of evidence that is put before us. To suggest that people who

say that the Church will be removed before the great tribulation are simply hoping for an

easy way out is an unfair accusation.

The Revelation portrays little about the Church – at least not much after the Laodicean

church in chapter 3. It probably would not be an over-statement to say that there is little

theology of the Church in the body of Revelation; not ignoring the fact in the final

chapter (22:17) the “bride” (the Church) joins the Holy Spirit in the eternal appeal to the

non-believer (by deduction) to “come!” Is it surprising? It shouldn’t be, if we understand

that the Church is mystery – mystery at entrance, existence and exit levels.



NAME__________________________

CLASS EXERCISE # VI

(1) Rick Joyner says that “we (the church) may be taking the mark of the beast…”

Given that a statement should be taken in its stated context; are there any Biblical

grounds for anyone to make such a statement? If so, what are they?

__________________________________________________________________

_________________________________________________________________


(2) Still the church’s position/location in what is often called “the last days” is not one

that is easily identified, even from the sharpest minds and those we perceive as

authority on the subject, so an attitude – not of theological ambivalence but of –

Christian tolerance is needed to be deployed. In a short statement, and in your own

words, why is this so?

_____________________________________________________________________

_____________________________________________________________________

_____________________________________________________________________

(3) What is there to suggest that, according to Acts 1:6, even the Jewish believers

had/have missed the God’s purpose for the church?

_____________________________________________________________________

____________________________________________________________________

(4) In relation to the Church’s entry on the physical and spiritual landscape, Jesus

gives the geographic picture from the areas where its’ people will come. Where

are those areas (Luke 13:29)? _________________________________________

(5) In relation to the Church’s existence, some are temporarily blind, according to

Romans Chapter 11; to whom is this existence a mystery? ____________

___________________________________________________________________


(6) When the Church makes its exit from this world’s scene, how did Paul describe it

in the resurrection passage in 1 Corinthians 15? _________________________

__________________________________________________________________

(7) According to the historic Christian hymn by Samuel John Stone, what is the

Church’s One Foundation? __________________________________________

(8) At the blast of God’s trump of the archangels, who will comprise the Church?

_____________________________________________________________________

(9) What is the intimate or marital terminology used in Scripture to describe the

Church?

___________________________________________________________________

(10) The theology of the church would lend itself to a simple statement that

would indicate that it has been, and continues to be surrounded in mystery. That

mystery is the main bone of contention in Jewish Eschatology. On one sheet,

write a response to this statement (Specify the Scriptural passages to uphold your

response).

L E S S O N 7

GATES OF WRATH: BEASTS, BATTLES & BURNINGS

Introduction

There is a level of fascination that captures the minds of Believers and Non-Believers

alike when terms such as Tribulation, Armageddon, and Antichrist etc. are being used;

but there is a ‘culture’ of descriptions that depicts both Daniel and Revelation, and more


so the latter. While “angels” “images”, “visions” and “beasts” are heavily reflected in

both, “living creatures”, “dragon” “serpent” “locusts” “frogs” and “Lamb” are the unique

addition to the Revelation. These are representations or symbols of either beings or

spirits. In very picturesque language, author, J. Narver Gortner, in a 1948 sequel to his

Studies in Daniel, Studies in Revelation (GOSPEL PUBLISHING HOUSE, Missouri,

USA, p122),39 says:

“The last three of the seven trumpets (Rev. 9:1-12) are the ‘woe’

trumpets. This, as we have seen, is indicated by the thrice pronounced

‘woe’ of the eagle of verse 13 of the preceding chapter. The fifth trumpet,

the first woe, consists of the Demon Locusts, the Infernal Cherubim; the

sixth trumpet, the second woe, of the Infernal Cavalry; and the seventh

trumpet, the third woe, of the seven vials filled with the seven last plagues

in which ‘ is filled up the wrath of God’ (15:1) (emphasis added).”

The Pivotal Picture

Perhaps the most relevant symbolism that brings to bear on the issue, putting Daniel,

Jesus, Paul and John on the same eschatological ‘page’, would be the Seventieth Week (of

seven years) (Dan. 9:24-27; Matt. 24:15; 2 Thess. 2:3-4; Rev. 13) that is considered

pivotal. And then in true eschatological perspective, the Book of Revelation should

likely be the one to have the ‘final’ say, since it covers the picture historically and in the

future.

Westlake, Jr. paints the chart of Revelation chapters 4 - 22 with a broad brush.40

Instantly one would see that he subscribes to the (Church being raptured before the

Tribulation) pre-tribulationist’s position, with other theological dynamics included:

RAPTURE MIDTRIBULATION THE SECOND COMING SATAN’S RAPTURE OF TRIBULATION SAINTS ARMAGEDDON REVOLT

3 ½ YEARS 3 ½ YEARS 1000 YEARS ETERNITY

42 MONTHS NEW HEAVEN

39 J. Narver Gortner, Studies in Revelation, Gospel Publishing House, Mss., USA, 1948 40 Westlake, Jr., p. 192


TIME, TIMES AND AND DIVIDING OF TIME NEW EARTH

1ST 6 SEALS 7 TRUMPETS 7 BOWLS MILLENNIUM _______________________________________________________________________________________________________ __________________________________________________ __________ ________________

MIDDLE OF 7 YEARS GREAT WHITE THRONE SCROLL OPENED 144, OOO SEALED JUDGMENT ANTI-CHRIST KILLED ABOMINATION OF ANTI-CHRIST DESOLATION SET UP THE LAKE OF FIRE RESURRECTED RAPTURE OF THOSE 2 WINESSES KILLED SAVED IN 1ST 3 ½ YEARS

Figure 6.1

It is very difficult, though not impossible, to make a simple, one-line statement to

describe the Book of Revelation; and that’s because it is so saturated with strange,

interpretational material – material that inundates us with wonder, amazement, curiosity

and dread, all at the same time. The theological ‘giants’ of the Doctrine of

Dispensationalism, such as H. A. Ironside, J. N. Darby, C.H. Mackintosh, C. I. Scofield,

C. C. Ryrie, who are serious proponents of the literal interpretation of the Bible (a

teaching to which this writer subscribes),41 had to approach Revelation with ‘caution’; for

the stated reason that much of it is symbolic in nature. And if one were to stick to that

hard-line position, one would have to believe that creatures, several times the size of

“Godzilla”, will emerge out of either the Atlantic or Pacific Ocean. After the dealings

with the churches in the first three chapters, including the awesome, manifested

presence of the eternal Alpha and Omega, in chapter one, the scene in chapter four of

the One seated on the throne, surrounded with the finest minerals imaginable, taking the

breath of the twenty-four elders away, is indescribable.

The fifth chapter seems intended to show up man’s moral limitations as being unable

open up and look into eternal matters all on his own; then presents the Lion of the tribe of

Judah, yea, the Lamb that was slain, to whom all the nations, races, languages and

peoples burst into spontaneous praise and worship. Then as though all hell breaks loose

in chapter six as the first six of the seven seals are being open and the tale of the world’s

woes begin to unravel with the symbolic horse-and-riders, in the colours that depict their

destiny. Westlake, in explaining the scene of Christ the lamb as He opens those first six

seals, says: “As He does so, one of the four living creatures says ‘Come.’ The word

41 Erickson, , p 113-115


translated come in verses 1, 3, 5, and 7 can also be translated go. It appears that go is used

here because go shows more clearly that nothing can move in heaven without

permission.”42 The identity of the rider on the white horse has also been a subject of

interpretation. The pretribulationist (generally) believe it is Christ Jesus, while the

posttribulationist would generally see him as the Antichrist.

The sealed ones in chapter seven are protected from the four angels of destruction,

preceding the opening of the seventh seal in chapter eight that heralds the sounding of

the seven trumpets. Each trumpet announcing the unleashing of untold wrath and

suffering of mankind for their un-repented behaviour.

Some are of the view that when one seeks to expound on the Revelation, that a

measure of flirting with the human imagination takes place. But in defense of literary

integrity, we need to bring to bear the wide spectrum of documented writings; pulling

history, literature, language, even science, sacred writings, myths and fantasies, and, at

the end of the day, come up with a literary skill as to how we decipher fact from fiction,

myth from reality, and truth from error. There is no ‘fossil’ evidence to bring certitude on

future predictions. But what we have is a body of material which, in addition to

instructions on how to live, contains some of the most ‘bizarre’ incidents – like the

resurrection of Jesus Christ - that were not only witnessed by many and varied

contemporaries (including those who would wish they could have hidden or explain them

away), but are found in the historical documents of different cultures. This then leads to

the conclusion that creatures living in the dark “Abyss” in chapter nine, with all their

foreboding descriptions, and firing their woes of excruciating pain on people carrying the

mark of the beast, believable.

As these creatures and the woe that they bring pass, making way for the “two other

woes (that) are yet to come” (V 12), and mankind is struck by “plagues of fire, smoke and

sulfur” (V 18), yet he does “not repent of the work of (his) his hands; (nor) did not stop

worshipping demons…” (V20). That, in conjunction with chapter 16:9, 21, is the true

42 Westlake, p. 180.


reflection of the attitude of un-regenerated mankind during the Tribulation. It is for this

reason we are implored upon to avoid treating this period that Jesus said (in Matt. 24:21)

there was never a time, and there never will be time like it, lightly. By lightly, we mean,

punctuating our theology with religious inferences, innuendoes and sweeping statements

that suggest that after the Church is raptured, which we understand theologically, that

that would mark the full number of the Gentiles (as having) come in (Rom. 11:25), that

Gentile nations and individuals will be saved in countless numbers. And bearing in mind,

one is not ruling out the possibility that such could very well be the case; but, if being

preached or taught should be done so with a ‘temperate’ spirit.

From the seals came the trumpets; and following the trumpets are the bowls or vials of

wrath. While scholars differ as to the full time-frame, they are almost unanimous that this

period of wrath is that epochal, strategic segment of eschatology the OT writers called the

Day of the Lord. And per chance illusions are being secretly cherished, it would be

noteworthy that the picture painted by those writers is generally not a fanciful. Amos in

particular, lays it on with brutal frankness: “Woe to you who long for the day of the

LORD! Why do you long for the day of the LORD?” (Amos 5:18) Then he went on to

describe it by saying “That day will be darkness, not light” (V 19), and filled with

insecurity everywhere. So the bowls contain painful sores (Rev. 16:2), it poisoned sea (V

3) that reached the rivers (V 4), followed by the sun (being) given power to scorch people

(V 8), then darkness (V 10), drought (V 12) and widespread destruction (17-21).

Pentecost was unambiguous in his treatment on the subject. In reference to the

numerous OT quotes on the issue, he says:

“These passages reveal that the idea of judgment is paramount in all of them.

This is so clearly brought out in Zephaniah 1:14-18. This judgment includes not

only the specific judgments upon Israel and the nations at the end of the

tribulation that are associated with the Second Advent, but, from a consideration

of the passages themselves, includes judgments that extend over a period of time


prior to the Second Advent. Thus, it is concluded that the Day of the Lord will

include the time of the tribulation” (Things to Come, p 230).43

Conclusion

So, in fairness to the ardent seeker for that vein of consistency concerning these

‘gates’ of wrath that surround the tribulation, its infamous character, the Antichrist (also

known as the beast) and his accomplice, the false prophet (called, on occasions, the

second or another beast), and that ‘mystical’ time-slot in which a man thinks he is God,

and mankind tries to defy God, while a nation experiences its wake-up call as to its true

God, we purposefully behold the light at the end of the tunnel. The tribulation is Israel’s

acid test (and punishment) for rejecting God’s Messiah. Jeremiah describes it as a time of

trouble for Jacob (30:7). Undoubtedly, this is both an unparallel and an unenviable

period for all of humanity.


NAME__________________________

CLASS EXERCISE # VII

(1) On the relevance of symbolism contained in the whole thrust of Eschatology, what

is that single symbol that puts the prophet Daniel, Jesus Christ, Paul the apostle, and

John the divine on the ‘same page’?

_________________________________________________

43 Pentecost, p. 230


(2) Though as a rule of the thumb, the Word of God should be approached with a literal

interpretation, why should one employ an approach of caution when dealing

particularly with the Book of Revelation?

____________________________________________________

(3) What in the Fifth Chapter of the Revelation would trigger off a burst of

spontaneous praise and worship of all the nations, races, languages, and peoples?

________________________________________________________________

_________________________________________________________________

(4) “The Book of Revelation is one that allows the reader to flirt with imaginings,

fantasies, and every mental idiosyncrasy”; how do you respond?

_________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

(5) Taking to consideration all the Greek syntax in Chapter 6: 1, 3, 5 & 7 where the

word come can also be translated go, what does go then show more clearly?

____________________________________________________________________ (6) There are two distinct interpretations of the rider on the white horse (Chapter 6)

that emerge from two schools of thought. What are those ‘schools’ and who do they say

the rider is? _________________________________________________________

_______________________________________________________________________

_______________________________________________________________________

(7) There are two distinct sets of people in the Revelation: one is sealed (Chap.7), the other is marked (Chap. 13); what is the fate of each?

___________________________________________________________________


(8) What makes the “bizarre’ creatures (Chap. 9) coming out of the dark Abyss,

almost defying description, and inflicting excruciating pain on those carrying the mark of

the beast, believable? _________________________________________________

________________________________________________________________________

________________________________________________________________________

(9) Many assume that these foreboding creatures will spell so much dread on mankind

that they will automatically force men to repent and turn from their wicked ways.

What is there in Chapter 9 to indicate otherwise?

(10) While scholars differ on the time-frame of certain Tribulation events, they are

almost unanimous that the Day of the Lord is that very strategic segment of Last Days

that will signal unparallel dread for the dwellers on the earth at that time. What does

Amos 5:18-19 say about that? ____________________________________________

_____________________________________________________________________

L E S S O N 8

THE SOVEREIGN LORD - THE ULTIMATE FOCUS

Introduction

Much can be said about the literary style of the books of Daniel and Revelation. As

hinted earlier, Daniel himself brings to bear on his account the idiosyncrasies of the

Hebrew Language: grammatical structure, story-telling, parallelism (4:3; 9:27), among

others. He punctuates his writing with his own prophetic uniqueness and decorates the

chapters with an ambassadorial flare, reflective of the privileged positions he would have


held in the various kingdoms. Though, of course, there are those who are convinced that

Daniel, the prophet, was not himself the penman of the book that bears his name. One of

the reasons forwarded is the presence of several Third Person pronouns when referring to

Daniel himself. Dr. Hendriksen is one such person.44 Even Dr. Westlake, in his

compendium remains uncommitted. He says: “Very little is known about the author of this

remarkable book.” He did insist though, that emerging from the Mark 13:14 passage which

focused on Daniel 9:27, “Our Lord thus confirmed the book as prophecy and the author as a

prophet.”45

While there is unquestionable virtue in those projections, we must not be side-tracked

by the ‘secondary’ arguments that textual criticism of offer. There is too much at stake in

coming to grips with God’s plans for the present and the future for one to get lost in

details. The prophet presents a picture of unassailable victory for the cause of God and

for the people of God.

John the Divine, on the other hand, while a functional prophet, colours his writing with

apostolic tenderness. Though his authorship did come up for some scrutiny, where some

compare his style in the previous writings is contrastingly different. Hendriksen says:

“The author tells us his name is John (1:1, 4. 9; 22:8). The question is: Which John? The

apostle or another? Some deny that John, the beloved disciple, wrote the Apocalypse. They point out

a striking difference between the grammar, the style, and the general tone of John’s Gospel and the

Epistles on the one hand and Revelation on the other. These differences must be admitted. But does

this mean that John the Apostle did not write the Apocalypse? In our opinion, it does not…”46 (I

particularly underscored the word “our” in the quote, because Dr. Hendriksen did not, in

his book, indicate if he was writing the opinion of his and other contributors, or that of

Calvin Seminary of which he was a professor of New Testament. So, it remains unsure

who else’s opinion he was forwarded – but his most definitely.

The style of Revelation however, does differ different from his Epistles and the Gospel

that bear his name. The fact that what was written would have come from a vision he

44 Hendriksen, p. 307.45 Westlake, pp. 22-2346 Hendriksen, p. 438.


would have received, and him being confined to the Isle of Patmos as a prisoner. The

letters to the churches were written with deep care, yet they embody the prophetic

seriousness and authority (Chapters 2 - 3). So, I, too, would credit him as the penman.

However, above and beyond the peripherals and styles and genre, is the compulsion of

the books to point their readers to the God of the Universe Who not only created but

controls and “sustains all things - geographically, astronomically and historically – by his

powerful word” (Hebrews 1:3). The Books directly and indirectly call attention to the

One who orchestrates the affairs of humanity – seemingly from behind the scenes. He

manipulates the laws of nature so that they unflinchingly obey his command.

So while the books’ initial purpose was not necessarily to establish the fact that God

efficiently superintendents and, for His glory, manipulates the dynamics of all things –

living and non-living -, they nevertheless present a comforting picture that tells us we are

in safe hands.

THE SOVEREIGN BIO-NUTRITIONIST

The case for instance, that Daniel and his other three Hebrew friends were so confident

in their God to show up for them that they gave the guard (“Eunuch”, Chapter 1) the

assurance to feed them only with vegetables and water for ten days and then compare their

‘physique’ with those of the other king’s table-eating candidates, and see who best fit the

bill. The results: “At the end of the ten days they looked healthier and better nourished

than… (the others)” (Dan. 1:15). God sovereignly worked through the metabolism of the

Hebrew Boy’s bodies to effect those outcomes; and that has nothing to do with fanaticism.

THE LORD OF THE CONSCIOUS AND THE SUB-CONSCIOUS

Look at the outcome of the fiasco with Nebuchadnezzar’s dream and his group of

magicians, astrologers and soothsayers. Whether their performance generally fell within

the ambits of illusions, spurious miracles or deception is debatable. What was clear is that


the methods in which they trusted and depended on for their career sustenance and

reputation had reached the level of their incompetence. They were unable to decipher

what the king’s dream was all about, far less try to interpret it. Nevertheless, Daniel’s

God came to the rescue and saved the day. At this point, our ‘prejudice’ goes towards the

KJV of Daniel 2:28: “…there is a God in heaven that revealeth secrets, and maketh

known… what shall be…”

WHETHER CELSIUS OR FAHRENHEIT, GOD IS A CONSUMING FIRE

If the first two were personal or private, this third incident is perhaps the crème de la

crème; for it stunned all and sundry. The rage of an angry, egotistical dictator, consumed

in his own vanity, defying anyone who dared not to bow down to his monumental, self-

projecting image, which was un-nerving to say the least, was on display (Chapter 3).

Nebuchadnezzar’s image was only a façade of his deeper, twisted self-perception, where

he thought himself a god. But the horror of his fiery furnace, with an applied heat so

intense that the soldiers manning it were instantly exterminated; yet the only true God

shows up in the hellish furnace to protect His children. No fire is too hot for God, Who

Himself is a “Consuming fire” (Deut.4:24); for Him to get into to deliver those who are

His. That’s the Yahweh of Judah; and the focus is all about Him.

HE WILL BE PROVEN LORD OF ALL

When that said heathen king could conclude from his various, bizarre encounters,

including humiliation of the worst sort, that “the Most High is sovereign over the

kingdoms of men and gives them to anyone he wishes” (Dan. 4:32), indicates that at some

point, the One true God will be recognized. He further added, “I praised the Most High; I

honored and glorified him who lives forever…” (V. 34).


HE IS THE ULTIMATE KING OF THE PARTY

As fickle and unreliable as dreams can be, or as erratic and unstable as the human

emotion of anger can get, everything eventually will focus back to God. And that was

further seen even at the height of debauchery and frivolity; when a hedonistic King

Belshazzar, who seemed to show little care for laws, rules or regulation, and would turn

the kingdom into a bacchanal and liquor party, as man is forced to focus on God’s

inscription on the wall, fore-telling his fate (Chapter 5).

HE CONTROLS THE ANIMAL KINGDOM AND OVER-RULES

THE ANIMAL IN MAN

The magnificent deliverance in the lions’ den (Chapter 6) only serves to sharpen our

focus on the Mighty Deliverer. This was when human envy and jealousy of the

personality and success of Daniel and his Hebrew friends by the other diplomats had

surfaced. They more or less tricked the king into saying no one should pray to any god but

him. One therefore can deduct that the God Who divinely superintend the outcome of

earthly drama uses these “known” to prepare and transport us into the realm of the

“unknown”. The unknown of course, is only to us, because the Omniscient God, on

Whom all creation focuses, says that He makes “known the end from the beginning, from

ancient times, what is still to come” (Isaiah 46:10).

So when Daniel sailed into the world of visions, and symbols and images (Chapters 7

- 12), he understood that the revelations and prophetic utterances that were given to him

were not intended to pamper his vanity; rather, that God was taking him into his trust;

disclosing to him what the program of the ages would be.

The writer of the Revelation too, would have had his personal one-on-one training

experience. From the reputation of a ‘son of thunder’ (Mark 3:17) and the urgings of a


mother who sought exalted positions (Matt. 20:21), to a disciple who experienced the

Mount of Transfiguration (Mk. 9:2) and shared in the privileged knowledge of his Master

(Jn. 13:21 - 26), John was groomed for the task. He was very prepared to receive the

vision (Rev. 1:13) of One “like a son of man” dressed in His High Priestly robe and the

paraphernalia of the Judge of all the earth.

Particularly referring to the Revelation, Hendriksen, in comment on the short-lived

jubilation of the Wicked in Rev. 11:7b – 10, he points out and further shows who the real

victors of the End-Times are, when he says:

“But this rejoicing is premature. In reality it is the believer who triumphs:

But after the three days and a half a breath of life from God entered them, and they

stood upon their feet; and great fear fell upon those who saw them…the dominion over

the world has become the dominion of our Lord and of his Christ; and he shall reign

forever and ever (11:11, 15b).

Throughout the prophecies of this wonderful book the Christ is ever pictured as

the Victor, the Conqueror (1:18; 2:8; 5:9ff.; 6:2; 11:15; 12:9ff.; 14:1, 15:2ff.; 19:16;

20:4; 22:3). He conquerors death, Hades, the dragon, the beast, the false prophet, the

men who worship the beast, etc. H is victorious; hence, so are we – even when we seem

to be hopelessly defeated!”47

These two men were well ‘schooled’ for their assigned tasks. They knew to whom the

focus belonged – that God does not share His glory with another (Isaiah 42:8). That

means, whether it be a Babylonian, Medo-Persian, Grecian or Roman or Modern

Confederacy, He is the only King eternal, immortal, (and) invisible (1 Tim. 1:17) Who

rules over nations and kingdoms.

Whether it be Nebopolazzar, Nebuchadnezzar, Belshazzar, Cyrus, Artaxerses,

Alexander the Great, Antiochus Epiphanies or Anti-Christ, every knee shall bow…and

every tongue will confess that Jesus Christ is Lord (Phil. 2:10 – 11) to the glory of Glory

of God the Father.

47 Hendriksen, p. 436-7.


Whether the event be narrative, descriptive, argumentative, factual or ‘opinionistic’,

historical, current or futuristic, God “sits enthroned above the circle of the earth, and its

people are like grasshoppers” (Isaiah 40:22). There is no department in life that is

foreign to God. He dispenses knowledge as liberally as He gives grace (Titus 2:11) and

wisdom (James 1:5) to anyone who is willing to seek Him for it.

CONCLUSION: BRINGING IT ALL TOGETHER

Taking all the prophetic projections and declarations concerning the ultimate and only

sovereign Lord together; that means taking the “enormous, dazzling statue, awesome in

appearance” (Daniel 2:31) that Nebuchadnezzar saw in his dream that collapsed after it

was struck by “a rock” that “was cut out, but not by human hands” (v 34) that later

“became a huge mountain and filled the whole earth” (v 35), merging it with the falling

of the “great dragon…,that ancient serpent called the devil, or Satan”(Rev. 12:8-9)

…”was hurled to the earth”, making way for coming of “the salvation and the power and

the kingdom of our God and the authority of his Christ”(v 10), and one cannot but

conclude what was prophesied by Paul in Eph. 1:10, That all God has purposed “in

Christ…to bring all things in heaven and on earth together under one head, even Christ”

fulfilled.



NAME__________________________

CLASS EXERCISE # VIII

(1) How would the writings of Daniel be charged with prophetic urgency and at the

same time, colored with ambassadorial flare?

______________________________________________________________

(2) Though a rather serious book indeed, how did John in the Revelation differ in his

style from that of Daniel?

___________________________________________________________________

(3) The Books of Daniel and Revelations both have a primary and ultimate thrust. It’s

not about us simply trying to know the future, or attempting to establish whether the


Pre-tribulationist or the Post-millennialist, or those in between, have the ‘correct’

view. The focus is wholly and ultimately about…?

____________________________________________________

(4) Daniel and his friends went of a ten-day vegetable diet in obedience to God and, very

likely, in defiance of the king’s wishes. What were the results of that action?

_________________________________________________________________

(5) What, according to Daniel 1:20, was the added value to that act of obedience?

_____________________________________________________________________

(6) When Nebuchadnezzar’s dream was being unraveled by Daniel, what did the wise

men and magicians and others had to settle for (Dan. 2:28)?

_________________________________________________________________

(7) Revelation’s pictures were more than scary, to say the least; but what in the final

analysis is there to suggest that Jesus Christ, ultimately, is the Champion (Rev.

11:15)?

__________________________________________________________________

_________________________________________________________________

(8) What is earmarked to happen to the devil at the end of the apocalyptic era as that

1000 years of Millennium peace is about to usher itself in (Rev. 20)?

________________________________________________________________________

________________________________________________________________________


(9) From the same chapter, what would eventually happen to Satan at the end of those

1000 years? _______________________________________________________

(10) In your own words, in what way, if any, has this study affected or influenced

your perception of things relating to present and future events? __________________

_____________________________________________________________________

_____________________________________________________________________

APPENDIX IADDITIONAL RESEARCH

INTRODUCTION TOTHE BOOK OF DANIEL

(Extracted from the Charles Ryrie Study Bible)AUTHOR: Daniel DATE: 537 B.C.

The Prophet Daniel, whose name means “God is my judge,” was a statesman in the court

of heathen monarchs. Taken captive as a youth to Babylon by Nebuchadnezzar in 605, he

spent the rest of his long life there as a government official and as a prophet of the true God.

He claimed to have written the book (12:4), and Jesus Christ identified him as a prophet

(Matt. 24:15; Mark 13:14). Since he did not occupy the prophetic office, the book is found in

the third division of the Hebrew Bible, the “Writings,” rather than in the second, the Prophets.

Throughout his life he was uncompromising and faithful to his God.

Date The first attack on the traditional sixth century B, C. date for the composition of the

book came from Porphyry (A. D. 232-302), a vigorous opponent of Christianity, who

maintained that the book was written by an unknown Jew who lived at the time of Antiochus

Epiphanes (175-163 B. C.). This view was widely promoted by scholars of the eighteenth and

nineteenth centuries for the following reasons: it is alleged that Daniel could not have made

these predictions, since they were accurately fulfilled and could therefore have been written


only after the events occurred; Persian and Greek words used in the book would have been

unknown to a sixth century Jewish author; the Aramaic used in 2:4-7:28 belongs to a time

after that of Daniel; and certain alleged historical inaccuracies. In answer we observe that

predictive prophecy is not only possible but expected from a true prophet of God. Since Daniel

lived unto the Persian period he would have known Persian words. The presence of Greek

words is easily accounted for, since one hundred years before Daniel, Greek mercenaries

served in the Assyrian army under Esarhaddon (683) and in the Babylonian army under

Nebuchadnezzar. Recent discoveries of fifth century B. C. Aramaic documents have shown

that Daniel was written in a form of Imperial Aramaic, an official dialect known in all parts of

the Near East at that time. Alleged historical inaccuracies are fast disappearing, with the

information provided by the Nabonidus Chronicle as to the identity of Belshazzar (5:1) and

with evidence that identifies Darius the Mede with a governor named Gubaru (5:31).

In addition, how can the use of relatively few Greek words be explained if the book was

written around 170 B. C., when a Greek-speaking government had controlled Palestine for

160 years? One would expect the presence of many Greek terms. Also, the Qumran

documents (Dead Sea Scrolls), dated only a few decades before the alleged second-century

writing of Daniel, show grammatical differences that indicate they were written centuries, not

decades, after Daniel. Further, the scrolls of Daniel found at Qumran are copies, indicating

that the original was written before the Maccabean era.

The Times In 605 Nebuchadnezzar took Daniel and others as captives to Babylon (see

Introduction to Jeremiah). Because of the events recorded in chapter 2 of the book, Daniel

was given a place of prominence and responsibility in Nebuchadnezzar’s kingdom. After the

king’s death, Daniel apparently fell from favor, but was recalled to interpret the writing that

appeared at Belshazzar’s feast (5:13). He was made one of three presidents under Darius

(6:1) and lived until the third year of Cyrus (536). His ministry was to testify, in his personal

life and in his prophecies, to the power of God. Though in exile, the people of Israel were not

deserted by God, and Daniel revealed many details about his plan for their future. He also

traced the course of Gentile world powers from his own day to the second coming of Christ.


Contents Important prophecies in the book include: the course of Gentile kingdoms (the

future of Babylon, Persia, Greece, and Rome, chaps. 2 and 7), details concerning Medo-Persia

and Greece (chap. 8), more details concerning Greece (chap. 11), the prophecy of the seventy

weeks of years (9:24-27), and the activities of Antichrist (11:36-45). Among the doctrines

mentioned in the book are: personal separation (1:8; 3:12; 6:10; 9:2-3; 10:2-3); angels (8:16;

9:21; 10:13, 20-21; 11:1); resurrection (12:2); Antichrist (7:24-25; 9:27; 11:36). Favorite

stories include those of Shadrach, Meshach, and Abednego (chap. 3), and the lions’ den

(chap. 6).

APPENDIX II

Notes on Millard J. Erickson’s ( 1977 BAKER HOUSE) “ CONTEMPORARY OPTIONS in ESCHATOLOGY ”

He quotes James Orr whom he said, at the end of the 19 th C., made the observation that Christian doctrine received special attention, and developed at different periods in the history of the Church. Case in point: 2nd C. the emphasis was APOLOGETICS; 3rd & 4th C. it was DOCTRINE of GOD; early 5th C., MAN and SIN; 5th – 7th C., The PERSON of CHRIST; 11th C., The ATONEMENT; 16th

C., Application of REDEMPTION (JUSTIFICATION etc.); Modern Age, ESCHATOLOGY- The one remaining undeveloped topic of theology. Consider the plethora of Church fathers, thinkers, writers, theologians, scientists, philosophers and historians who, in the past, would have both impacted and influenced us (some to our development; others to our detriment) one way or another, we should consider the survival of the Church nothing short of a miracle. Some made Christianity largely of ethics; others (like Friedrich

Schleiermacher) made it primarily a matter of feeling (p 18). From one department we received the element of Consistent Eschatology (Johannes Weiss & Albert Schweitzer), which infers that Jesus, in His teaching, was purely futuristic. While from another (Charles H. Dodd) we got Realized Eschatology, a teaching that lends itself to the preterist view out of which the New Age Movement was born.

There was (Rudolph Bultmann’s) Existential Eschatology that thrust us in the “three-story universe” – the top (heaven) has God and angels, the middle (earth) has men and animals, and the bottom (hell) has the devil and demonic spirits (p 35). That simplistic concept of up and down was split open by the Copernican revolution, which also revealed that diseases are not caused by demons, but by bacteria, viruses and other organisms. Bultmann had problems with the history of the Gospel recordings: bottom-line, he inferred that they were lacking in literary integrity, because they were written by men who (simply) wanted people to become committed Christians like themselves. He said that “we cannot determine whether Jesus actually was crucified or resurrected” (p 38). (That’s the nature of Existentialism – author’s inference).


A “Theology of Hope” entered the scene (with the arrival of Jurgen Moltmann) (p 44) and with sound, Biblical exposition, ‘put back some sense into Christian Thinking’ – author’s opinion. “Christ is the anticipation of the future of God” (Eschatology in a single statement) (p 48).

POSTMILLENNIALISM (In Essence)1. The kingdom of God is primarily a present reality – not future.

2. All the nations will be converted prior to Christ’s return (p 55).

3. The millennium is expected to be a long period of earthly peace. They are not literalistic about the length of the millennium, and therefore, not necessarily one thousand years (p 56).

4. It will be gradual and the M. is qualitative – not quantitative (p 57).

5. At the end…there will be apostasy

6. Its culmination is with the bodily return of Christ. (Tyconius, Augustine & Lutherans

subscribe.)

AMILLENNIALISM

1. They affirm that there will be no earthly 1000-year reign of Christ (p 73).

2. This posture is difficult to distinguish from Postmillennialism – thus blurring occurs.

3. With P., they share the same feature that the 1000 years in Rev. are symbolic.

4. All A’s are not unified in their views of the 2 resurrections with the intervening 1,000-

year.

PREMILLENNIALISM

1. A rather popular view in conservative circles, with 2 distinct varieties (p 91).

2. Both: an earthly reign of Christ…where the will of God is done on earth.

3. One: the literal 1,000 years will b exact; other: less literal- an extended period of time.

4. Both: The M. will arrive dramatically & cataclysmically ushered by Christ 2nd Coming.

DISPENSATIONALISM

1. This became the virtual official theology of fundamentalism – which some have made a test of orthodoxy; regarding those who fail to fail to hold it as denying Scripture (p 109). 2. A literal interpretation of Scripture. A slogan D. would gladly endorse is: “When the plain sense makes good sense, seek no other sense” (p 115).


3. D’s. distinguish 2 kingdoms: the kingdom of heaven (Matt.13), & the kingdom of God (p 121).

PRETRIBULATIONISM 1. This is almost ‘married’ to Dispensationalism. However, while “all dispensationalists are pretribulationists – for the latter is a part of the full system of the former -, “not all pretribulationists are dispensationalists. 2. The Pre-T rapture may be based upon independent exegetical grounds, rather than

inferred (p 126).

3. The church will be taken out of this world before the Great Tribulation begins.

4. John F. Walvoord puts the argument this way: “Why should a child of God’s grace – who is saved by grace, who is kept by grace, who has all the wonderful promises of God – be forced to go through a period which according to Scripture is expressly designed as a time of judgment upon a Christ-rejecting world?” (p 153 - 154).

POSTTRIBULATIONISM 1. The church will be spared from the wrath of God but not from the tribulation (p 152).

2. Greek words were used to explain concepts that would otherwise have escaped us.

3. It is indistinguishable from Amillennialism (p 161).

4. Gorge E. Ladd, an ardent ‘propounder’ of this view has given much explanation on it (p 151-158).

MIDTRIBULATIONISM

1. In practical terms, this position seeks to ‘mediate’ between Pre and Post-T. Church will be present on earth during, and a portion of the tribulation, but will be removed before the worse occurs (p 163-165). 2. Partial-rapture view sees one segment of the church being raptured before the tribulation and another segment remaining on earth throughout. Thus the rapture is Pre-T. for some and Post-T. for others.

3. Tribulation should not be confused with the wrath of God (Matt. 24: 29; Mk. 13:24-25; Luke. 21:25-26)



ANSWERS TO QUESTIONS ON LESSONS

LESSON #1

(1) The meaning of the name Daniel has several variants; list at least two of them:

A, “ God is my Judge”

B, “God is Judging”

C, “ Judgment of God ”

(2) The name Belteshazzar was given to Daniel by king Nebuchadnezzar, what did it

mean? “It meant Bel’s Prince -_ a name after a Babylonian god”

(3) Give another ‘legitimate’ name for the Book of Revelation:

“ The Revelation of Jesus Christ ” or “ The Revelation of John ”

(4) Daniel’s style of writing ‘paints future events with broad brush’; how does that

differ from the style of writing about the future in the Revelation?

A, It deals with details and fills ‘gaps’ that were previously created


B, It tends to open ‘seals’ that were previously sealed

(5) As was seen resulting from Israel’s unrestrained idolatry, what has become

synonymous with apostasy? “God’s Judgment"

(6) In avoiding errors that result from excessive religious zeal, over-dogmatizing, etc.,

what approach in studying Daniel and Revelation is considered the best way to go? “A

prayerful, objective, honest and open approach

(7) What was primarily responsible for Israel’s captivity in Babylon that eventually

led to all the drama in the Book of Daniel?

“It was primarily their idolatry and apostasy”

(8) John was also in confinement, a type of captivity, on the Isle of Patmos; not for

disobedience or any other negative reason. What that reason?

“He was in confinement because of the Word of God

and the testimony of Jesus Christ”

(9) Emerging from questions 7 & 8, and their respective answers, what lesson can one

learn from these two similar, yet contrasting scenarios?

“That ‘calamities’ that appear similar in nature can happen to both the disobedient,

who walk after their own way (Israel), and the obedient, who seek to please God in

their daily walk (John).”

(10) What in the character of both books, Daniel and Revelation, that suggests they be

studied together?


“By virtue of the fact that they both complement each other.”



LESSON #1I

(1) False as it may be, in this day and age, what gives people a feeling of authenticity?

Their Credentials

(2) The structure of the Book of Daniel is dubbed by some as a history of moral

conflicts; from the text, give another view others might prefer to see it as:

“God’s Providence verses Gentile paganism”

(3) In the Revelation, how many messages and to whom was John given them to

deliver? “To the seven angels of the seven actual (local) churches”

(4) State at least one fact about the geographical Babylon of Daniel’s time?

“Its hanging gardens made it one of the 7 Wonders of the ancient world.”

(5) State one historical fact about Babylon of Daniel’s time?


“It was an empire that emerged about 626 B.C. under Nabopolassar.”

(6) State another historical fact about the said Babylon?

“Babylon defeated Egypt in the battle of Carchemish in 605 B.C.”

(7) The 12 Chapters of the Book of Daniel could be divided into two main parts; the

first part (1 – 6) being filled with dramatic incidents that reflect a history of moral

drama. What does the second part (7 – 12) show us?

“The second part shows us the ‘prophetic path’.”

(8) Though it borders opinion somewhat, in what way would you say that John the

apostle was more privileged than Daniel the prophet, in the context of their

writing?

“That during his tenure on earth, he had the distinct honor of seeing, hearing and

touching the very Word of Life – Jesus Christ. Also being so close to the Master, he

would have learned things first-hand – what a privilege!”

(9) What was the primary ingredient (or the base) of the character of both authors of

Daniel and Revelation that virtually ‘qualified’ them to be assigned the task of

writing Scripture? Their Faith (in God) or Their Faithfulness (to God)

(10) ‘Last Days’ or no Last Days, what does that say about the type of person I aught

to be (This answer is rather personal; and as such, has no right or wrong

component to it)? Example: My life, as a child of God, is motivated by the

unconditional love He has first extended to me, which was ultimately

demonstrated in the sacrificial death of Christ on Calvary. Living for Him in

total obedience is my highest aim and ambition. The fact of His return for His

people – and to judge the world – serves as added benefits. I want to be a person

whose life reflects values that are anchored in God’s Word.




LESSON #1II

(1) When Daniel sought understanding of the detailed outcome of the vision in Chapter

12, what response did he receive?

“What seemed like a partial scolding: ‘Go your way, Daniel, because the

Words are closed up and sealed until the time of the end” v. 9

(2) In relation to the seals, why did John do so much weeping?

“Because no one , except the Lion of the tribe of Judah

(Jesus), was found worthy to open the seals

(3) In the Book of Daniel, King Nebuchadnezzar’s “image vision” was virtually the

same as Prophet Daniel’s… “Beast vision”

(4) A derived theology from that is: the king’s vision emphasized the economic systems

that govern kingdoms, while the prophet’s vision depicts what?


“Depicted by certain animals that is symbolic of represented kingdoms”

(5) When dealing with matters of a prophetic nature, what are we advised to avoid?

“We are advised to avoid too much dogmatism”

(6) As a safety catch to be guarded against individuals and/or entities that would want

to run off with selective interpretations on matters of an eschatological nature, what

Scripture quoted in the Book of Proverbs guides us in this regard?

“Proverbs 11:14, ‘Where no counsel is, the people fall: but in the multitude of

counsellers there is safety’ (KJV).”

(7) What value is there to be derived by ‘listening’ to those whose views on ‘Last

Things’ are usually extreme, and even sometimes seemingly way-off?

“So that the objective researcher can examine the views of others, whose opinions

could cause us to look at other shades of interpretations.”

(8) Regarding the heavenly visitations recorded in both books, and the effects they

had on the writers who encountered them, what raises the expectations of

redeemed mankind in looking to the future fulfillment of all these things?

“The expectation that our eyes shall behold Him (the Lord) and be enthralled by His

awesome presence.”

(9) What did the heathen King Nebuchadnezzar and the godly Prophet Daniel have in

common concerning activities in the night?

“They both had dreams of eschatological significance”


(10) Name the four dispositions different theologians might interpret from the

Revelation regarding time-fulfillment?

(1) The Preterist – believing that all have already been fulfilled

(2) The Historical–taking a panoramic view of the church from John to the end of time.

(3) The Idealist – sees all things as merely the unfolding of great principles in conflict;

and as such, there are no real or actual events to be considered.

(4) The Futurist - sees Chapters 4 – 22 as yet to be fulfilled.



LESSON # IV

(1) What would be considered “fragile theology” in anyone attempting to do God’s

will, or in the molding of one’s character?

“It would be considered fragile theology to rely heavily on numbers”

(2) The admonition to ‘count the number’ is intended for more than just Arithmetic;

what do the following Scripture verses expect us to derive from the counting exercise:

Psalm 90:12? ____ “To gain a heart of wisdom”______

39:4? _____ “To know how fleeting life is”_____

Rev. 13:17-18? ___ “To know the number of the beast-man”______

(3) We have to admit, since God is a God of infinite variety, and we are cautioned not to

either build doctrine based on numbers alone on the one hand, or stifle spontaneity on the

other hand; what should our approach be?

____________ “An open and honest approach”__________


(4) Numbers, no doubt, have systematic value; do you see any significant ‘value’ in the

numbering of the 5 wise, visa vise, the 5 foolish virgins in Matthew Chapter 25? (This is

a personal answer) _____________________________________________

___________________________________________________________________

___________________________________________________________________

___________________________________________________________________

George Beemer feels that the seven churches in Revelation were selected to

accomplish specific purposes; what were they? Write out your corresponding answer

to the next three prompted questions:

(5) The contemporary purpose: “That Christ had a direct message to seven literal

churches existing at that time”

(6) The composite purpose: “That these messages are meant to be applied by all

churches existing in all ages”

(7) The chronological purpose: “That the characteristics of these churches serve as a political purview of the seven great periods of Christendom to the rapture.”

(8) Among the commendations and rebukes the church at Ephesus received in its letter,

what was the main command given to it (Rev. Chapter 2), if it were to ‘redeem’ itself?

“Repent and do your first works.”

(9) What of the church in Philadelphia (Rev. Chapter 3)?

“No rebuke; but admonished to ‘hold on to what you have, so that no one will take

your crown.”


(10) What of the church in Laodicea (Rev. Chapter 3)?

“Only rebukes; plus warnings; plus threats”



LESSON # V

(1) In relation to the ‘heavenly visitations’, what problem both prophets (Daniel and

John) experienced at some point?

“They both, at some point, confused the person and

the presence of the one in the ‘visitation’.”

(2) God does not speak in ambiguities, and, also, according to 1 Corinthians 14:33,

what else? ______ “That God is not the author of confusion”___________

(3) Some things in the study of Eschatology are certain; some uncertain; and some

are way-off; how has this study otherwise classified them as?

“The Solid, the Soft, and the Subtle”

(4) Give a short and simple example of:


A “Solid” view: __ “ Christ Jesus is Coming a Second Time ”_____

A “Soft” view: “His Coming is for only those who are really ready”

A “Subtle” view “The Church alone can usher in the coming of Christ”

Continuing the Solid, Soft, and Subtle approach, in the following statements, please

identify at the end of each which category the particular statement falls under, and

why:

(5) God is the eternal, everlasting and unchanging Sovereign Lord of the universe:

“SOLID: All Scripture accords to that truth”

(6) Because God is a holy God, He does not hear when sinners pray:

“SOFT –‘give or take’– For God to respond to a Sinner’s cry, He must first hear him.”

(7) Jesus is due to return when all Christians start walking in full righteousness, and there

is absolutely no sin in their lives.

“SUBTLE: To subscribe to that would be living in denial, because Christians live

in the presence of sin daily; and that would be until we are glorified.”

(8) Christ is coming for the Church, but Michael, the archangel, who protects the Jews,

according to the messenger in the Book of Daniel, is coming to take the Jews to their

eternal home:

“SUBTLE: The Church is ‘one new man’ of Jews and Gentiles saints; there is no

tribe or race separation when Christ returns.

(9) The 144,000 servants of God mentioned in Revelation 7 are the only righteous people

who will get save during the Great Tribulation; doing so by their own blood.

“SOFT: There are indications in Scripture that, depending on one’s interpretation,

others, apart from the 144,000 will also be saved. However, one should thread softly

with the numbers.”


(10) Unto those who look for Him (that’s Jesus), He will appear a second time – but this

time not for dying for their sin, but to deliver them from the Wrath to come.

“SOLID: There is absolutely no doubt in Jesus’ statement: ‘…if I go… I will come

again, and receive you unto myself; that where I am, there you may be also”

(Jn.14:3 KJV).



LESSON # VI

(1) Rick Joyner says that “we (the church) may be taking the mark of the beast…”

Given that a statement should be taken in its stated context; are there any Biblical

grounds for anyone to make such a statement? If so, what are they? “I’m sorry,

but there are no Biblical grounds for anyone to make such a statement, simple

because all who take the mark of the beast would have sealed their eternal doom.”

(2) Still the church’s position/location in what is often called “the last days” is not one

that is easily identified, even from the sharpest minds and those we perceive as authority

on the subject, so an attitude – not of theological ambivalence but of – Christian tolerance

is needed to be deployed. In a short statement, and in your own words, why is this so?

“That’s because some things in Scripture are not so easily unraveled; and a person

can genuinely, without ill-intent, come away with an inaccurate interpretation on


an event of the Last Days – though if we search carefully, and prayerfully, we’ll

find it”

(3) What is there to suggest that, according to Acts 1:6, even the Jewish believers

had/have missed the God’s purpose for the church?

“Because, even after the crucifixion and the resurrection, they still didn’t get it. At

that crucial point, they asked if the kingdom was going be restored to Israel!

(4) In relation to the Church’s entry on the physical and spiritual landscape, Jesus

gives the geographic picture from the areas where its’ people will come. Where are those

areas (Luke 13:29)? ___________________________________________________

(5) In relation to the Church’s existence, some are temporarily blind, according to

Romans Chapter 11; to whom is this existence a mystery? _________________

___________________________________________________________________

(6) When the Church makes its exit from this world’s scene, how did Paul describe it

in the resurrection passage in 1 Corinthians 15? _______________________________

_____________________________________________________________________

(7) According to the historic Christian hymn by Samuel John Stone, what is the

Church’s One Foundation? ______________________________________________

(8) At the blast of God’s trump of the archangels, who will comprise the Church?

_____________________________________________________________________


(9) What is the intimate or marital terminology used in Scripture to describe the

Church?

___________________________________________________________________

(10) The theology of the church would lend itself to a simple statement that would

indicate that it has been, and continues to be surrounded in mystery. That mystery is the

main bone of contention in Jewish Eschatology. On one sheet, write a response to this

statement (Specify the Scriptural passages to uphold your response)



LESSON # VII

(1) On the relevance of symbolism contained in the whole thrust of Eschatology, what

is that single symbol that puts the prophet Daniel, Jesus Christ, Paul the apostle, and

John the divine on the ‘same page’?

_________ “The symbol of the ‘Seventieth Week’”_________

(2) Though as a rule of the thumb, the Word of God should be approached with a literal

interpretation, why should one employ an approach of caution when dealing

particularly with the Book of Revelation?

“For the single reason it is so filled with symbols and other figures of speech”

(3) What in the Fifth Chapter of the Revelation would trigger off a burst of

spontaneous praise and worship of all the nations, races, languages, and peoples?

“When the realization that no man was found worthy to open the seals and look into them except the ‘Lion of the tribe of Judah – the Lamb that was slain”


(4) The Book of Revelation is one that allows the reader to flirt with imaginings,

fantasies, and every mental idiosyncrasy; how do you respond?

The answer to this would emerge from the Student’s grasp that the literary structure of the Revelation is filled with images, symbolic language, personifications and many other picture-forming means of communication. So while, per se, it does lend itself to one’s imagination,

that is not one that would lead the reader to a path or ignorance and error. After all, our ability to imagine is a gift from God to enhance, not destroy our lives.

(5) Taking to consideration all the Greek syntax in Chapter 6: 1, 3, 5 & 7 where the

word come can also be translated go, what does go then show more clearly?

“It shows that nothing can move in heaven without permission.”

(6) There are two distinct interpretations of the rider on the white horse (Chapter 6)

that emerge from two schools of thought. What are those ‘schools’ and who do they say

the rider is? “The pretribulationists, they generally believe the rider to be Christ;

while the posttribulationist generally believe him to be the Antichrist.”

(7) There are two distinct sets of people in the Revelation: one is sealed (Chap.7),

the other is marked (Chap. 13); what is the fate of each?

“The sealed ones are divinely protected, while the marked ones are destined for doom.”

(8) What makes the “bizarre’ creatures (Chap. 9) coming out of the dark Abyss,

almost defying description, and inflicting excruciating pain on those carrying the mark of

the beast, believable? “Because we have body of information that has been

historically proven and validated, including the resurrection of Jesus Christ from the

dead.”

(9) Many assume that these foreboding creatures will spell so much dread on mankind

that they will automatically force men to repent and turn from their wicked ways.

What is there in Chapter 9 to indicate otherwise?


“The people that were not killed by these creatures, according to verses 20 and 21,

behaved in grossed rebellion and were un-repented.”

(10) While scholars differ on the time-frame of certain Tribulation events, they are

almost unanimous that the Day of the Lord is that very strategic segment of Last Days

that will signal unparallel dread for the dwellers on the earth at that time. What does

Amos 5:18-19 say about that? “Woe to you who long for the day of the LORD! Why

do you long for the day of the LORD? That day will be a day of darkness, not light…”



LESSON # VIII

(1) How would the writings of Daniel be charged with prophetic urgency and at the

same time, colored with ambassadorial flare?

“ Because he functioned as a prophet while being a top-ranking ambassador”

(2) Though a rather serious book indeed, how did John in the Revelation differ in his

style from that of Daniel?

“ His writings, while equally prophetic, had an apostolic care to it”

(3) The Books of Daniel and Revelations both have a primary and ultimate thrust. It’s

not about us simply trying to know the future, or attempting to establish whether the

Pre-tribulationist or the Post-millennialist, or those in between, have the ‘correct’

view. The focus is wholly and ultimately about…?

“…The Sovereign Lord of the universe and His plan for it”


(4) Daniel and his friends went on a ten-day vegetable diet in obedience to God and, very

likely, in defiance of the king’s wishes. What were the results of that action?

“At the end of the ten days they looked healthier and better nourished…”

(5) What, according to Daniel 1:20, was the added value to that act of obedience?

“ The king found that the Hebrew boys were also 10 times better than all the magicians”

(6) When Nebuchadnezzar’s dream was being unraveled by Daniel, what did the wise

men and magicians and others had to settle for (Dan. 2:28)?

“That there is a God in heaven that revealeth secrets” (KJV).

(7) Revelation’s pictures were more than scary, to say the least; but what in the final

analysis is there to suggest that Jesus Christ, ultimately, is the Champion (Rev.

11:15)?

“When ‘the kingdom of the world has become the kingdom of our Lord and of

his Christ, and he will reign for ever and ever.’”

(8) What is earmarked to happen to the devil at the end of the apocalyptic era as that

1000 years of Millennium peace is about to usher itself in (Rev. 20)?

“He would be apprehended by an angel from heaven, bound, and cast into the Abyss,

otherwise known as the Bottomless Pit” (vv. 2-3).

(9) From the same chapter, what would eventually happen to Satan at the end of those

1000 years? “He will ultimately be thrown the lake of burning sulfur” (v. 10)


(10) In your own words, in what way, if any, has this study affected or influenced

your perception of things relating to present and future events?

( This response is very personal )__________________________________________

_____________________________________________________________________

____________________________________________________________________


5-MINUTE CLASS PRESENTATION

Select any one of the listed topics and prepare a response to be orally presented. Also

prepare for class interaction on your presentation:

Eschatology is purely an academic component of Christian theology and has nothing to do with one’s moral character.

Since my great grand-mother was a child they told her that Jesus is coming again; what’s the big deal with us today?

Someone says to you: “I’m convinced that the present Pope is the Anti-Christ.” What do you say to that person?

Haiti’s recent devastating earthquake is a definite sign that the end is near. How do you respond to that?

A preacher shouts: “Jesus can’t come now because Armageddon has not yet taken place!” Did you say “Amen!” to that? If so, why? Or, why not?

“Dragons!” How is Satan referred to as a dragon when there is no fossil evidence to suggest that there were actual dragons on the face of the earth?


What is the fundamental difference (if any) between the individual who clings to the Pre-tribulationist view as against another who holds the Post-tribulationist view?


FINAL EXAM - RESEARCH PAPER

[Those in the Bachelor’s Program are required to complete a 5 to 6 page, double-spaced paper.

Those in the Master’s will complete a 10 to 12 page double-spaced paper. In either case, those

numbers include both your cover page and Bibliography.]

Option 1. You are permitted to use your Class Presentation material in an expanded version.

Or, put another way, your Class Presentation could more or less be a condensed version of your

research paper. That means therefore, that you stick with the same topic you would have chosen.

Or,

Option 2. Select any one of the following topics:

“Wars and rumors of wars…” How does a Christian get beyond the mere cliché and present the true-to-life picture of the end times?

If Jesus is soon to return, why am I even bothering to study Eschatology, or any study for that matter; shouldn’t I be more involved in something more ‘productive’?

Most Christians believe that there will be a rapture of the church from the earth, some say before the Tribulation, some say after the Tribulation. But the anti-rapture theory says that the word rapture is not even in the Bible. How do you settle this tension?


Pre-millennialists insist that the Bible makes it clear that it is “through much tribulation we shall enter the kingdom;” so why are Christians still insisting that they would not be experiencing great tribulation? How do you respond?

BIBLIOGRAPHY

(1.) Bauckham, R. J., New Bible Dictionary, Second Edition, Inter Vasity Press, Leicester,

England, 1986. _______________ A Lecturer in the

History of Christian Thought at the reputable University of Manchester. Held in very

high regard.

(2.) Birdsall, J. N., New Bible Dictionary, Second Edition, Inter Vasity Press, Leicester,

England, 1986. __________________ A Professor of

New Testament and Textual criticism at the renowned University of Birmingham. He’s

among those as a point of reference.

(3.) Ericksons, Millard J., Contemporary Options in Eschatology, Baker Book House,

Grand Rapids, Michigan, USA, 1977. ___________________ A most

prolific and accomplished writer, known for his analytical proficiency, and is un-

intimidated with the varying schools of thought.

(4.) Gortner, J. Narver, Studies in Revelation, Gospel Publishing House, Mss., USA, 1948.

- ___________________ Though he

may not be among the contemporary writers of the day, his careful, deep and responsible


approach to the study and teaching of God’s Word still helps and blesses many

seminaries today.

(5.) Hendriksen, William, Survey of the Bible, Baker Book House, Grand Rapids,

Michigan, USA, (Fourth Revised Edition, Second Printing) 1978.

_ ___________________Dr.

Hendriksen has been characterized this way: “A conservative theologian who is open-

minded and fair, yet who never departs even by a hair-breadth from the position of

absolute fidelity to Scripture as God’s infallible Word.

(6.) Homer Kizer Ministries, On-line Bible Study, 2009

___ ________________ This source

comes via the “information highway”. Its reliability has to be treated with that context,

and therefore cannot be vouched for.

(7.) Henry, Matthew, One Volume Commentary on the Whole Bible, 1960 Edition, Eastern

Press Ltd., London and Reading, Great Britain, OT and NT.

_ __________________ to many in

the Christian arena, he represents that of an icon in the department of Bible Commentary.

Matthew Henry is one of those must read. Admittedly though, with advancing

knowledge, and a wide panel of Expositors on the Christian Landscape, with so much

insight, one would be hard pressed to hug around him alone.

(8.) Joyner, Rick, A prophetic Vision For the 21st Century, Nelson, Nashville, USA, 1999.

_ _________________ One is

not doubting the genuineness of Rick’s experiences and visions, but one has to be very


careful to keep in mind that God’s Word, including prophecies and visions, and dreams,

is never of any private (or selective) interpretation, regardless to how distinct the prophet

might think himself to be. Prophecies need confirmation – perhaps even before they are

uttered.

(9.)Ladd, George E., Blessed Hope, Wm. B. Eerdmans Pub. Co., Michigan, USA, 1956

________________ This is a writer, teacher, professor of deep conviction – he believes

what he propounds. As such, one can rely on his responsible approach to God’s Word.

Keeping in mind, that deep conviction, however, does not exempt us from our own bias.

So, like anyone else, his work must be also read prayerfully and analytically.

(10.) Morris, L. L., New Bible Dictionary, Second Edition, Inter Vasity Press,

Leicester, England, 1986.

____ _________________ This former

Principal and Lecturer of Ridley College in Melbourne, Australia, and also the Canon of

the Melbourne Cathedral, has been engaged with the study and teaching of God’s Word

for many years.

(11.) Murray, Arnold, Shepherd’s Chapel, SVG Television, October 26, 2009.

_____ ____________________ This contributor

has with him over half-a-century of Radio and Television teaching and several more

years as a seminarian; however, his views seem not opened to scrutiny. So, he teaches

just about whatever comes to his head, or his denomination’s stand, opening up himself

for a barrage of unsubstantiated dogma.

(12.) Orr, James, The Progress of Dogma, Hodder and Stoughton, London, 1901.

_____ ___________________ A keen scholar of


great repute and respect. Much of his books may not be around now. But many

theological books would constantly refer to his works.

(13.) Pentecost, J. Dwight, Bible Knowledge Commentary, Victor Books, USA, 1978.

____ ___________________ the author has

contributed to one of the finest Commentaries available today. And

, as one will observe, he is very well read; and therefore should be read.

(14.) Pentecost, J. Dwight, Things to Come, Zondervan Pub. House, USA, 1977.

____ ______________ this book is in

the category of the crème de la crème of works done in the field of eschatology. He’s

deep, balanced and practical.

(15) Philipose, K., The Imminent Return of Jesus Christ, OM-Authentic Books, India,

2007. ________________ Since the

subject of eschatology is a dynamic one, and information is constantly being viewed in light

of current affairs, one should always seek to keep abreast with the varying perspectives; not

for any new revelation, of course, but to see what we might have missed in the process, and

Philipose book facilitates that process.

(16.) Phillips, J. B., The Book of Revelation, Fontana Books, London, England, 1957.

__ _________________ What is there to

be said of John Bertram Phillips that is not already known? This outstanding scholar, writer,

and, perhaps for what he is best known, a Bible Translator, when home to meet His Lord in

July of 1982. However, the spiritual and intellectual legacy he has left behind, including the

mentioned book, still continues to be a source of guidance to churches, colleges and

seminaries today.


(17.) Ryrie, Charles C., N. I. V. Study Bible, Moody Press, Chicago, USA, 1986.

__ _________________ When someone

assumes a responsibility to complete a Study Bible, is a clear indication of the spiritual depth

of such an individual. Countless thousands have been helped in ways more than one by this

dear servant of God. Having said that, he too, does not escape the grid of the analyst in the

views he projects.

(18.) Tyndale’s New Bible Dictionary, Second Edition, Tyndale House Pub. (1962), Carol

Stream, Illinois, USA, 1986. _____________ This

work of Dr. Kenneth N. Taylor, which he founded in 1962, has been an extremely helpful aid

to many a researcher. He has been able to harness a long list of Christian intellectuals in the

documentation of his work.

(19.) Westlake, Jr., George W., Text book on Daniel & Revelation, ICI University,

Colombia, USA, 1999. _________________ Coming

from a background of many years of pasturing, Bible College teaching – that’s several places

across the Continents, in addition to 14 years in radio and television ministry, his work is

perhaps most easily readable on the matter of Daniel and Revelation.

(20.) Wilkerson, David, Racing Toward Judgment, Spire Books, New Jersey, USA, 1976.

_ ________________ Wilkerson

was the ‘hero’ of a different era. But since Christianity is not a popularity contest, we can

gracefully surrender the ‘things’ when we were young. Some invaluable insights can be

gleaned from the book, but, for the author’s sake, he needs to ‘tone down’ some of his

religious rhetoric.


(21.) Wiseman, D. J., New Bible Dictionary, Second Edition, Inter Vasity Press, Leicester,

England, 1986. __________________ Wiseman

hails from a network of prestigious academics who have committed themselves to the

maintenance and integrity of Biblical data; and in that network, iron sharpens iron. As such,

the information is usually reliable and credible.

(22.) Wuest, Kenneth S., Expanded Translation of the Greek New Testament, Wm. B.

Eerdmans Publishing Co., Grand Rapids, Michigan, USA, 1959.

__ ____________________ Wuest is a breath

of fresh air for one attempting to correlate the Language of today’s Scripture with the

original Greek; and he does it both with simplicity yet with full authority. Any serious

Student of the Word should ensure his works on the NT is on their shelf.

(23.) Zondervan, NIV Study Bible (Fully Revised)), Zondervan Publishing Co., Grand

Rapids, USA, 2002. ____________________ The Zondervan

Publishing House is probably the perceived encyclopedia in Christian intellectual material of

any written form. One is made richer by far if one has been available to their works.

(24.) En.wikipedia.org/wiki/Daniel&Revelation. __________________ Gratitude is

expressed for the availability of a world of information via the internet and super highway.

All Scriptural quotations are from the New International Version of the Bible, or otherwise the King James Version, when so indicated.


a study of the books of daniel & revelation

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