James Chapter 5 Part 1

James Chapter 5 Part 1

Warning to the Rich

Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Jas 5:1

for your miseries... Greek: talaiporia, bodily hardships; misery. Here; Rom. 3:16. See talaiporos, wretched (Rom. 7:25; Rev. 3:17)

shall come upon... The 1st and last prophecy in James (Jas. 4 & 5:1-8, unfulfilled). Six predictions concerning evil rich men:

1. Miseries will come upon them (Jas. 5:1)

2. Riches will become corrupted (Jas. 5:2)

3. Garments to become moth-eaten (Jas. 5:2)

4. Gold and silver to canker (Jas. 5:3)

5. The rust or poison of their riches will witness or testify of their many sins (Jas. 5:3)

6. The rust or poison of their riches will eat their flesh as it were fire (Jas. 5:3)

Those with more than they need to live. James condemns them not for being wealthy, but for misusing their resources. Unlike the unbelieving rich in Timothy’s congregation (1Tim. 6:17-19), these are the wicked wealthy who profess Christian faith and have associated themselves with the church, but whose real god is money.

For prostituting the goodness and generosity of God, they can anticipate only divine punishment (verse 5).

The rich man spoken of here, is the rich man who has no regard for others. This would be a rich man that would be cruel to his employees. This would be also, a man who would push any of his fellowmen down to acquire his riches.

The only problem this man has is not just that he is rich, but is the fact of what he is doing with his wealth. The miseries that will come upon him are for the way he has treated his fellowman.

Share with Concern

James continued his attack on self-centered merchants who seem to succeed in their business plans and not only turn a profit but are considered rich with their hoarded wealth. Such wealth James declared waste. Spiritual access is found in sharing, not hoarding, possessions. To those who may have been the victims of the heartless conduct of the rich, or who may have been tempted to turn to similar shortsighted goals, James recommended patience. Finally, to all believers, whether blessed, burdened, or backslidden, James appealed for praise, prayer, and persuasion.

James’ concluding remarks center on sharing — sharing one’s possessions, sharing with patience, and sharing in prayer.

Share in possessions

The attack begun in the concluding section of Jas. 4:1-17 is carried into Jas. 5:1-20 but with greater concentration and condemnation. The rich are denounced. James appears to have included all rich people, both believers (cf. Jas. 1:10) and unbelievers (cf. Jas. 2:6). There is no plea for reform, only a grim warning that hoarded wealth brings consternation, ends up in corrosion, and results in condemnation.

Consternation From Wealth

The same exclamatory interjection used in Jas. 4:13 introduces this section: Now listen (lit., “Go now”). The rich people, so often the object of envy, were the object of James’ scorn and condemnation. He put down those who placed their arrogant trust in things which were doomed to decay. Weep and wail, could be elaborated as “burst into tears” (klausate; also in Jas. 4:9) and “howl with grief” (ololyzontes, an onomatopoeic verb used only here in the NT). Money brings merriment only temporarily; wealth eventually results in misery (talaipōriais, from talaō, “to undergo, endure,” and pōros, “a callus” or “hardened concretion”).

Your riches are corrupted, and your garments are motheaten. Jas 5:2

riches are corrupted,... These riches are corrupted instead of cankered as gold and silver. They refer to crops, flocks, stores of grain, wine, oil, and many changes of clothing in the wardrobes.

are corrupted, and... Greek: sepo, to make rotten; putrid; to fester or mortify. Only used here.

We know that the rich man here, must have attained the riches in a corrupt manner. This would be a man who put his wealth ahead of everyone and everything. It is not the riches that are evil, but the use of the riches by this corrupt man.

Corrosion Of Wealth

Riches rot, and fine clothes may be chewed up by moths.

Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Jas 5:3

is cankered, and... Greek: katioo, rusted over. Only here.

rust of them... Greek: ios, rust (Jas. 5:3) and poison (Jas. 3:8; Rom. 3:13). Your putrefied stores, your moth-eaten garments, and your tarnished coins are proof of your covetousness and your love of money. See, Luke 12:15.

eat your flesh... This pictures the corroding or rusting of hoarded money as testifying so strongly against the wicked it will burn like flesh diseased with canker.

Ye have heaped... Seven sins of wicked rich men:

1. Heaping together treasures on earth (Jas. 5:3; Mat. 6:19-21; Luke 12:15-21)

2. Defrauding laborers (Jas. 5:4; Lev. 19:13; Deut. 24:14-15; Jer. 22:13; Mal. 3:5)

3. Living in pleasure at the expense of those defrauded (Jas. 5:5; Mat. 23:14)

4. Living in wantonness or sensual appetites to the uttermost (Jas. 5:5; Rom. 13:13; 1Tim. 5:11; 2Pet. 2:18)

5. Nourishing the heart, or living in luxury and pride (Jas. 5:5)

6. Condemning the just, or perverting the judgment of the poor (Jas. 5:6; 2:1-10)

7. Killing the just to multiply their own riches (Jas. 5:6; 1Ki. 21:1-29)

the last days... The period between Christ’s first and second comings. James rebukes the rich for living as if Jesus were never coming back.

Ironically, they have stored up treasure for their “last days” (retirement), which God will use against them in the last days.

Look with me at the following Scriptures, and see what Jesus had to say about this very thing.

Mat. 6:19-21 “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:” “But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:” “For where your treasure is, there will your heart be also.”

We do know that there is nothing wrong with silver and gold in their selves. God established them as blessings from God, back in Genesis. He established gold, silver, and cattle as true value. Even the fact that silver means redemption and gold symbolizes the purity of God, tells us that the metal is not bad. It is our use, or rather misuse, that is bad.

We see (in verse 3 above), that this rich man, spoken of here, is putting his faith in the gold and silver, rather than in God. All of the gold and silver in the world will not save a person from the wrath of God. It is not wrong, however, to own silver and gold. In fact, they are the only true money.

Corrosion Of Wealth

The story is not from “rags to riches” but from “riches to rags.” Gold and silver are the most sought-after metals and have long been considered the material standards for the world. Though they do not rust, they do become corroded. Gold can darken and silver tarnishes. Their corrosion (ios, or “poison,” as in Jas. 3:8 and Rom. 3:13) is a testimony to the rich man’s folly and will consume his flesh like fire. As metals lose their luster, the poison of greed eats up people. The corrosion of wealth is testimony to this sickness of the wealthy. Hoarding for the last days only gives more fuel for the fire that will consume the lost.

Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. Jas 5:4

the hire of… The rich had gained some of their wealth by oppressing and defrauding their day laborers, a practice strictly forbidden in the Old Testament (Lev. 19:13; Deut. 24:14-15).

Lord of sabaoth... This term is often used in the Old Testament of God who is Lord of hosts, or Lord of armies, who has infinite power to rule the nations and punish the wicked (1Sam. 1:3, 1:11; 4:4; 15:2; etc.). The meaning the Lord of Hosts (i.e. of armies), describes the omnipotent, avenging character of the God. The One who hears the cries of the defrauded laborers, James warns, is the Lord of hosts (a name for God used frequently in the Old Testament), the commander of the armies of heaven (angels). The Bible teaches that angels will be involved in the judgment of unbelievers (Mat. 13:39-41, 49; 16:27).

Now, we see where the sin comes in. This man is so greedy that he has not even paid the wages to the people who harvested his fields. God will not let this go unnoticed. In our society today, this is the first thing a person must pay.

Condemnation In Wealth

It is not the wealth itself that is condemned, but the greedy attitude toward it and the grisly actions with which it was obtained. God is not deaf to the cries of injustice that rise both from wages withheld in fraud and from the laborers who have been oppressed by the rich. The Jewish converts were well aware of God’s Law forbidding holding back on wages (Lev. 19:13; Deut. 24:15) and oppressing the poor (Prov. 3:27-28; Amos 8:4-6; Mal. 3:5).

Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Jas 5:5

lived in pleasure... Greek: truphao, to live softly or delicately; fare sumptuously; live in luxury; to be effeminate; to be licentious; to revel. Only here, but the noun truphe occurs in Luke 7:25; 2Pet. 2:13. This leads to vice when a person becomes consumed with the pursuit of pleasure, since a life without self-denial soon becomes out of control in every area. After robbing their workers to accumulate their wealth, the rich indulged themselves in an extravagant lifestyle.

and been wanton... Greek: spatalao, to live riotously and in pleasure (Jas. 5:5; 1Tim. 5:6).

ye have nourished... Greek: trepho. Translated nourish (Jas. 5:5; Acts 12:20; Rev. 12:14); feed (Mat. 6:26; 25:37; Luke 12:24; Rev. 12:6); and bring up (Luke 4:16). Here it has the idea of feasting and surfeiting as men do at the time of the slaughter of many sacrifices at religious feasts.

a day of... Like fattened cattle ready to be slaughtered, the rich that James condemns had indulged themselves to the limit. This is a vivid depiction of divine judgment, in keeping with the metaphor likening the overindulgent rich to fattened cattle.

We see the character of this rich man is under attack here. “Wanton” means to live in pleasure. You can see that this is extreme, because it is expressed twice in the verse above. This means that this man throws extravagant parties and lives extravagantly, as well. He has no regard for the feeling of others. His earthly pleasure is all that interests him.

This day of slaughter, reminds us of the Scripture speaking of the days of Noah. They were eating, and drinking, not having any regard for God. This seems to be the life style here as well. This is a very fleshly man who pleases only his own flesh.

The life of luxury (etryphēsate, “to lead a soft life,” used only here in the NT) and self-indulgence (espatalēsate, “to live voluptuously or wantonly,” used only here and in 1Tim. 5:6), is like so much fat for the slaughter. The sarcastic illustration was vivid for Jewish believers who had seen many fattened sheep and oxen meet their fates in sacrifice.

Ye have condemned and killed the just; and he doth not resist you. Jas 5:6

Ye have condemned... This describes the next step in the sinful progression of the rich. Hoarding led to fraud, which led to self-indulgence. Finally, that overindulgence has consumed the rich to the point that they will do anything to sustain their lifestyle. This comes from a word meaning “to sentence.” The implication is that the rich were using the courts to commit judicial murder (2:8).

This is just how bad this man’s sin has become. Of course, this could be not only saying that this man killed to get his money, but also, he helped nail Jesus to the cross for his sin. In the case of Jesus (the Just One), we all nailed him to the cross with our sin.

In the scramble for more wealth, the rich used their influence in courts of justice, and in the process were guilty of bringing condemnation and even death to innocent men who offered no resistance (“innocent men” is lit., “the righteous one” though it probably refers to a class of people rather than to one individual). What began as an interest in money ended as an insensitivity to murder.

A believer who seeks spiritual growth dare not become caught up in the accumulation of wealth for himself. He should share his possessions for God’s glory and the good of others.

Patience in Suffering

Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Jas 5:7

Be patient therefore,... The word emphasizes patience with people (1Tim. 5:14), not trials or circumstances (as in 1:3). Specifically, James has in mind patience with the oppressive rich.

coming of the... This refers to the rapture (not the second coming) when the Lord will come in the air to receive the saints to Himself (Jas. 5:7-8; John 14:1-3; Luke 21:34-36; 1Cor. 15:23, 15:51-58; 2Cor. 5:1-8; Eph. 5:27; Phlp. 3:11, 3:20-21; 1Thes. 2:19; 3:13; 4:13-17; 5:9, 5:23; 2Thes. 2:1, 2:7-8; Col. 3:4; 1Jhn. 2:28; 3:2; 1Pet. 5:4). The second coming of Christ (Mathew 24:3). Realizing the glory that awaits them at Christ’s return should motivate believers to patiently endure mistreatment (Rom. 8:18).

early and latter... The early and latter rains in Israel, the early rain at seed-time and the latter rain at harvest time (Deut. 11:14), are used here to picture the fruit of the harvest of souls. The early spiritual rain fell at the founding of the church (Acts 2:1-16) and the latter rain will be poured out at the end of this age when the complete harvest of this church age will be gathered (Acts 2:16-21; cp. Hos. 6:3; Zec. 10:1). The “early” rain falls in Israel during October and November softens the ground for planting. The “late” rain falls in March and April, immediately before the spring harvest. Just as the farmer waits patiently from the early rain to the latter for his crop to ripen, so must Christians patiently wait for the Lord’s return (Gal. 6:9; 2 Tim. 4:8; Titus 2:13).

We see from this an encouragement to wait patiently on the coming of the Lord. It seems in this part of the world that James is writing to, the rain came early in planting time and then the rains came again at harvest time. Many believe the early and latter rain, spoken of here, is speaking of the outpouring of the Holy Spirit of God.

In the Spiritual sense, this could certainly be. The fruit of the Spirit goes along with the outpouring of the Spirit of God. It is the rain (Spirit), which makes the beautiful fruit. We also know, that those you win to Christ, many times are spoken of as the fruit of the harvest.

We should not get impatient, when we plant the seed (Word of God), it takes time for it to take hold and produce fruit.

Share in patience

From the rich, James turned to the restless. For these he again used the friendly address, “brothers.” The tone turns from stark condemnation to sensitive consolation. James excoriated the rich but encouraged the receptive. He appealed to his brethren to be patient. He defined the essence of patience, gave some examples of patience, and indicated an evidence of patience.

Essence Of Patience

Be patient, then (lit., “therefore”), said James as a direct corollary to the coming judgment on the wicked rich. “Be patient” (makrothymēsate) comes from a compound of “long” (makros) and “temper” (thymos). The idea is to set the timer of one’s temper for a long run. Think long. Focus on the final lap in the race of life. Have a long fuse. Look ahead to the Lord’s coming. The essence of patience is furthermore seen in the farmer who waits patiently (makrothymōn) for the needed rains and the ultimate valuable (lit., “precious”) crop.

Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. Jas 5:8

stablish your hearts... A call for resolute, firm courage and commitment. James exhorts those about to collapse under the weight of persecution to shore up their hearts with the hope of the second coming, rapture as above.

Lord draweth nigh... The immanency of Christ’s return is a frequent theme in the New Testament (Heb. 10:25).

James, as many other of the penmen, realizes that the great work of salvation takes place in the heart. It is the heart that must be stayed upon God.

2Thes. 3:5 “And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.”

The application is clear. Just like the farmer, every believer should be patient and stand firm, because the Lord’s coming is near. The Lord’s return (parousia) should stimulate every believer to patience and persistence.

Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. Jas 5:9

Grudge not one... Greek: stenazo, groan (see, Rom. 8:23). In the verse above, means to murmur. God does not like murmuring. He does not like anyone holding a grudge either. He says, when you come to the altar, forgive others first, and then come to the altar.

James pictured Christ as a judge about to open the doors to the courtroom and convene His court. Knowing that the strain of persecution could lead to grumbling, James cautioned his readers against the sin (Phil. 2:14), lest they forfeit their full reward (2Jhn. 8).

Judge not, that ye be not judged. Whatever judgment you make on others, is the same judgment God will use on you. The Lord Jesus is the Judge that standeth at the door. He is the True Judge.

James called for the believers to stop groaning lest they be judged, because Jesus the Judge is standing at the door! In view of the hope of Christ’s soon return, believers should cease the petty conflicts to which James alluded in Jas. 4:1-17. As children in a school classroom look out for their teacher’s soon return, God’s children should be on guard for Christ’s return. In so doing, good behavior and mutual harmony are essential.

Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Jas 5:10

an example of... Seven examples of suffering and patience:

1. Joseph (Gen. 37:8-36; 39:1-41:44)

2. Moses (Num. 12:1; 16:2-4; etc.)

3. David (1Sam. 18:1-26:25; 2Sam. 15:1-37)

4. Elijah (1Kgs. 17:1-19:18)

5. Jeremiah (Jer. 11:21; 37:15)

6. Job (Job 5:11; Job 1-2)

7. Many others (Heb. 11:32-40)

Job is the best example I can think of for patience and enduring suffering. He kept the faith in terrible suffering in the loss of his children, and even unto the pain and suffering in his own body. His suffering was not in vain. God rewarded him greatly for keeping the faith.

Most of the prophets were martyred for their belief. The historians tell us that Isaiah was sawed in two. All of the prophets before us are examples to us that we can wait with patience. The following is what Jesus said about this very thing.

Mat. 5:11-12 “Blessed are ye, when [men] shall revile you, and persecute [you], and shall say all manner of evil against you falsely, for my sake.” “Rejoice, and be exceeding glad: for great [is] your reward in heaven: for so persecuted they the prophets which were before you.” 

Hebrews Chapter 5 Part 1

 

Hebrews Chapter 5 Part 1

God’s Priest-Son

For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Heb 5:1

taken from among... he that is the high priest among his brethren Lev. 21:10.

Six Commands—High Priest Laws

1. The high priest shall not uncover his head or rend his clothes in mourning.

2. He shall not defile himself by going in to any dead body (to attend the funeral), or defile himself for his father or mother (Lev. 21:11).

3. He shall not go out from the sanctuary for the sickness or death of any of his near kin (Lev. 21:12).

4. He shall marry only a virgin (Lev. 21:13), not a widow, divorcee, profane woman, or a harlot (Lev. 21:14).

5. His virgin wife shall be of his own people, not a foreigner.

6. He shall not profane his seed among his people (Lev. 21:15).

Anointing with oil by pouring it on the head was the distinguishing mark between the high priest and others as far as consecration was concerned (Lev. 21:10; 8:12; Psm. 133:1-3). He also wore different clothes than the other priests (Exo. 28:1-43). The high priest was chief ruler—a sort of king and representative for God among the people. By his anointing he represented God as chief prophet; by his office he was typical and representative of Christ in His sacrificial character; and by his holy crown he represented the ruling authority of God on earth.

In the East the first sign of mourning was uncovering the head, disheveling the hair, throwing dust on it, and ripping the clothes. This behavior was forbidden to the high priest.

he may offer... Greek: prosphero, to offer (Heb. 5:1, 5:3, 5:7; 8:3-4; 9:7-28; 10:1-12; 11:4, 11:17); deal with (Heb. 12:7); put to (John 19:29); present unto (Mat. 2:11); do (John 16:2); and bring to (Mat. 4:24; 5:23; 8:16; 9:2, 9:32; 12:22; 14:35; 17:16; 18:24; 19:13; 22:19; 25:20; Mark 10:13; Luke 12:11; 18:15; 23:14).

gifts and sacrifices... The first term might refer especially to the grain offerings under the Old Covenant, which were for thanksgiving or dedication. That would leave the second term to refer to blood offerings for the expiation of sins (see Lev. 1-5).

However, “gifts” is used (in 8:4), to refer to all the various sacrifices (8:3). The 3 occurrences of the phrase in the New Testament (8:3; 9:9), employ a Greek construction which expresses a closer relationship between the two terms than is normally indicated by the word “and.” This could indicate that no distinction should be made between the terms, and the “for sins”, should be taken with both.

We know that the high priest in the temple was the only one to go into the most holy place. He was not to go in unworthily, and he must carry the blood with him into the most holy place. This blood was not only for the people, but for his sins, as well.

The high priest was the representative of the people to God. God spoke to the people through the Urim and Thummim which was behind the breastplate worn by the high priest. This was symbolic of God speaking to the people through the heart of the high priest. The people had no direct contact with God at this time, but were represented by the high priest.

In the first major movement of the epistle (1:5-4:16), the author set forth two major truths: (1) the exalted position and destiny of Him who is uniquely God’s King-Son and (2) the salvation-inheritance of those who cleave to Him by faith. Included in the consideration of these themes have been solemn warnings not to neglect or forfeit the inheritance that His exalted station makes so attainable. The Son’s future kingship has been at the center of all this discussion.

At the same time, it has been made clear that the King-Son is also a High Priest. The importance of this reality has already been briefly pointed out. Now, however, the Son’s priestly role would be considered in detail. In doing so the writer as usual interspersed sections of exposition with passages of exhortation and warning.

Introduction: the qualified Priest

Before enlarging on the ramifications of the priesthood of Christ, the writer took the logical step of showing Christ’s qualifications for that role. Though His priesthood has already been assumed, its validity must now be asserted if the admonitions based on it are to carry full weight.

The General Requirements For A High Priest

If it be asked what a high priest really is, the answer is easily drawn from the Old Testament institution with which the readers were familiar as we have seen above. Such a person is one of mankind’s own number: he is selected from among men and he is also their representative in matters related to God. These “matters” include the offering of both gifts (dōra) and sacrifices (thysias) for sins (cf. Heb. 8:3; 9:9).

Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. Heb 5:2

can have compassion... Greek: metriopatheo, to be moderate or merciful toward. It means not merely to have compassion, but to act with moderation; to bear with each person according to his ignorance, weakness, and circumstances; to pity, feel for, and excuse as far as possible; to be ready to pardon and when punishment is required, to administer it with gentleness (Heb. 5:2-3). This verb occurs only here in the New Testament. It carries the idea of maintaining a controlled but gentle attitude in the treatment of those who are spiritually ignorant and wayward. Impatience, loathing, and indignation have no part in priestly ministry. Such moderation and gentleness comes from realizing one’s own human frailty. The priest would be reminded of his own sinful humanity every time he offered sacrifices for his own sins (verse 3).

on the ignorant... If anyone sinned in ignorance against God’s commandments, a sin offering had to be brought and atonement made (Lev. 4:2-3, 4:13, 4:22, 4:27; Num. 15:28).

Four classes of sinners:

1. Priests (Lev. 4:3)

2. Congregation (Lev. 4:13)

3. Rulers (Lev. 4:22)

4. Common people (Lev. 4:27)

out of the way... if a soul sin, and hear the voice of swearing, and is a witness See Lev. 5:1-6:7.

Three Trespasses Requiring Atonement

1. Failing to speak and reveal the truth when under oath (Lev. 5:1; cp. Num. 5:21)

2. Failing to purify oneself when one is unclean (Lev. 5:2-3)

3. Speaking and swearing rashly and quickly forgetting what was said, or shirking responsibility for it (Lev. 5:4)

Sin is transgression of the law (1Jhn. 3:4); breaking any commandment was sin and incurred the penalty of the broken law. This applied to all—priests or laymen (Lev. 4:2-3). Sin is sin regardless of who commits it or when it is committed, and God deals with all on the same basis.

The reason given for pardon and slow punishment is that the high priest himself also struggles with weakness (Heb. 5:2-3).

The high priest was not a perfect man, but was chosen of God to represent the people. Aaron was a good example of the weakness of the high priests. He was the first high priest. Even though he was chosen of God for this job, and had actually heard the voice of God, he still built the golden calf which God had forbidden.

Moses was gone to the top of the mountain to receive the 10 commandments from God. Aaron and the people decided that he was not coming back, and they did this terrible thing. We find that Aaron's 2 oldest sons were no better than he was. God killed them for their sin.

Lev. 10:1 "And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not."

Num. 3:4 "And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest's office in the sight of Aaron their father."

Most people believe this strange fire, that they offered was that they were drunk when they made the offering. This is not in the Bible, however. Some of the other sons of high priests sinned and were killed, but we have already covered that here. It is enough to say these were not perfect men.

The high priest must also be a man of compassion as the word metriopathein, which underlies the phrase deal gently, implies. This is the capacity to moderate one’s feelings to avoid the extremes of cold indifference and uncontrolled sadness. For an ordinary high priest of the Old Testament, this sympathy grew out of an awareness that he himself was subject to weakness, prone to failures of his own. Hence in his sacrificial activities he must make the necessary offerings for his own and the peoples’ sins.

And by reason hereof he ought, as for the people, so also for himself, to offer for sins. Heb 5:3

This Scripture should cover this fact that even the high priest was many times guilty of sin.

Lev. 4:3 "If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering."

Hence in his sacrificial activities he must make the necessary offerings for his own and the peoples’ sins. In this respect alone, as the author will show later (cf. Heb. 7:27), Christ did not exactly correspond to the characteristics described here, since He “was without sin” (Heb. 4:15). But it is also possible that the writer thought of the compassion of the Son-Priest as being far richer than the moderate gentleness he ascribed to other high priests.

And no man taketh this honour unto himself, but he that is called of God, as was Aaron. Heb 5:4

called of God... A High-Priest was selected and called by God into service (Exo. 28; Num. 16:1-40; 1 Sam. 16:1-3).

Ministry, for the priest, or for preachers today, should not be undertaken as a profession. Those who minister must be called of God. To go into the ministry without God calling you to that job, would be a sin.

2 Chr. 26:18 "And they withstood Uzziah the king, and said unto him, [It appertaineth] not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither [shall it be] for thine honor from the LORD God."

This Old Testament Scripture shows that not even a king could take it upon himself to minister in the temple; God is the only one who can ordain someone to minister. I will give one New Testament Scripture on this and then go on.

John 3:27 "John answered and said, A man can receive nothing, except it be given him from heaven." Amen! Amen.

We see that even the Christians must be called to be God's children.

1Thes. 2:12 "That ye would walk worthy of God, who hath called you unto his kingdom and glory."

But one thing is certain. The high-priestly office was a divine appointment and could not simply be entered because one aspired to that honor. Just as Aaron was, this High Priest must also be called by God.

So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. Heb 5:5

Thou art my... The 14th Old Testament prophecy in Hebrews (Heb. 5:5; Psm. 2:7, fulfilled). Next, Heb. 5:6. See, Acts 13:33.

There are so many Scriptures that pertain to this, that it is difficult to choose just one or two. Jesus Christ (for His stay on earth), was the Son of God. In heaven, He is the Word of God. We know that the birth of Jesus was not a natural birth. Jesus was born of a virgin. The Holy Spirit hovered over Mary and she conceived of the Spirit of God.

It was planned by the Father, Word, and Holy Ghost from the foundation of the world for Jesus to die for the sin of the people. In fact, not only did Jesus not glorify Himself, but all 3 of the Godhead glorified Him. The people were the Word's creation, so it was only proper for Him to save them.

John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God." "The same was in the beginning with God.” "All things were made by him; and without him was not any thing made that was made."

John 1:14 "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."

We can easily see from this that not only are we all, the creation of the Word of God, but that Word took on the form of flesh and dwelt among us as Jesus Christ, The Son of God. He took the name of Jesus, for His stay on the earth, because Jesus means Savior.

The Son’s Call To Priesthood

No one is to suppose, the author insisted, that Christ began His priestly functions without the appropriate call from God. On the contrary, the same One who declared Christ to be the King-Son, declared Him also to be a Priest forever, in the order of Melchizedek. In uniting as the author did here the text of Psm. 2:7, which he had quoted before (Heb. 1:5), and the text of Psm. 110:4, he skillfully joined the two great truths about the Messiah which lie at the heart of this epistle. The declaration of Psm. 2:1-12 had proclaimed Him the Davidic Heir whose destiny was to rule the nations (cf. Psm. 2:8). But Psm. 110:1-7 had also been earlier quoted to much the same effect (cf. Heb. 1:13).

As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. Heb 5:6

Thou art a... The 15th Old Testament prophecy in Hebrews (Heb. 5:6; Psm. 110:4, fulfilled). Next, Heb. 6:14.

for ever after... Christ is an eternal priest, proving there will be eternal worship and eternal duties of priesthood (Heb. 5:6; 6:20; 7:3, 7:17, 7:21).

the order of... Greek: taxis, order, arrangement, rank, position (Heb. 5:6, 5:10; 6:20; 7:11, 7:17, 7:21; Luke 1:8; 1Cor. 14:40; Col. 2:5). If He is priest forever, there can be no priestly succession. As long as men have access to God, there is no need for human mediators between God and man.

Order of Melchisedec... Ten Facts about Melchizedek Heb. 7:1.

1. King of Salem, ancient Jerusalem (Heb. 7:1; Gen. 14:18).

2. Priest of God in Abraham’s day (Heb. 7:1; Gen. 14:18).

3. He met Abraham returning from his military victory (Heb. 7:1; Gen. 14:16-18).

4. Abraham gave him one-tenth of the spoils (Heb. 7:2; Gen. 14:16-24).

5. Melchizedek was called King of righteousness (Heb. 7:2).

6. He was called King of Salem, or King of Peace (Heb. 7:2; Gen. 14:18).

7. He had no descent (Greek: agenealogetos, without genealogy); without recorded father or mother; and without recorded beginning of days or end of life (Heb. 7:3, 7:6). He had a father, mother, birth, and death, but these were not recorded, so that he could be a type of Christ who was an eternal being really without beginning and ending (Mic. 5:2; Isa. 9:6-7; John 1:1-2; Heb. 1:8; Rev. 1:8-11).

8. He made a type of Christ, so that Christ could be made a priest after his order (Heb. 7:3; 5:6, 5:10; 6:15-20; 7:1-10, 7:15-21). As God Christ was not begotten, was not God’s Son, and had no birth or death. Only as man did the second person of the Divine Trinity have a begetting, a father, a mother, a birth and a death (see, Acts 13:33).

9. He was an ordinary man (Heb. 7:4).

10. He was greater than Abraham (Heb. 7:4-7).

Twofold Purpose of Paul:

1. To show that Jesus Christ was the Person prophesied of in Psm. 110:1-7, which psalm the Jews uniformly held to refer to the coming Messiah

2. To answer the objections of the Jews against Christ’s priesthood on the grounds that He did not come from priestly stock and could not be the anti-type of Aaron or fulfill Lev. 21:10-15. From the Jewish viewpoint Christ would be further disqualified because:

(1) No proselyte could be a priest

(2) No slave could be a priest

(3) No bastard could be a priest (Jews accused Him of being illegitimate)

(4) No son of a Nethinim (temple servant of the priest) could be one

(5) No man whose father exercised a base trade such as the carpenter trade. Many Jews considered Him unfit to be a priest because of this.

Here Paul shows that it was not necessary for the priest to come from a particular stock, for Melchizedek was a priest of the most high God and not from Abraham or Aaron: He was a Canaanite. Jews considered any person not in the regular genealogies of Israel to be without father and without descent or genealogy. Then, too, Jews considered Melchizedek to be without father and without mother because he was a righteous man and should not be classed with the heathen. This special phraseology was not uncommon when a person was unknown or obscure. Such was their way of signifying that the parents were unknown.

(Quoted from Psm. 110:4), from which this whole section is expounded.

This Melchizedec is the same as Melchizedek in the Old Testament. The name is different, because the Old and New Testaments are translated from different languages. This Melchizedek has been a mystery for thousands of years.

Gen. 14:18 "And Melchizedek king of Salem brought forth bread and wine: and he [was] the priest of the most high God."

This Melchizedek appeared to only one man that we know of, and that man was Abraham; the father of all the believers. For us to be a spiritual son or daughter of Abraham, he would have to believe the same thing we do.

If this Melchizedec is an appearance of our Lord, then he would believe the same as believers do. This Melchizedec appeared approximately 2000 years after the birth of Adam. Jesus the Christ Child appears approximately 2000 years after this happening. The King of kings and Lord of lords will appear about 2000 years after the birth of Jesus.

Abraham paid tithes to this High Priest. This High Priest served Abraham the same elements that Jesus served the disciples at the Last Supper, bread and wine.

The Melchizedekan priesthood is discussed in detail (in chapter 7) as seen above.

Now, however, a further statement of this latter psalm was cited to show that the future Conqueror is also a Priest of a special order. In this way the author united in the person of Christ the dual offices of Priest and King. In doing so the author was perhaps conscious of countering a sectarian position like that evidently current at Qumran, where both a lay, or kingly, Messiah and a priestly Messiah seem to have been anticipated. In any case the two quotations given here from Psm. 2:7 and Psm. 110:4 furnish the concentrated essence of the author’s thought about the Lord Jesus Christ. It is likely enough that the writer assigned the proclamations of both psalms to the moment when the Son “sat down at the right hand of the Majesty in heaven” (Heb. 1:3).

Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Heb 5:7

Who in the... Eight Facts about Christ:

1. His sufferings were in the days of His flesh on earth (Heb. 5:7).

2. He prayed with supplications, strong crying and tears to God (Heb. 5:7).

3. He prayed to be saved from death, not from death on the cross, for He was not saved from this.

4. He was heard and saved from death at the hands of satanic powers which tried to kill Him in the garden of Gethsemane before He could get to the cross where He was to fulfill prophecy and complete atonement (see, Mat. 26:39; Luke 22:43-44; 1Pet. 2:24; Gal. 3:13).

5. He learned obedience by His sufferings.

6. He was made perfect by His sufferings.

7. He was perfected by means of suffering He made atonement and became the author of eternal salvation to all who will obey Him.

8. He was called by God to be an high priest after the order of Melchizedek.

when he had... The subsequent context makes it clear that this refers back to Christ, the main subject (in verse 5). In Gethsemane, Jesus agonized and wept, but committed Himself to do the Father’s will in accepting the cup of suffering which would bring His death (Mat. 26:38-46; Luke 22:44-45).

Anticipating bearing the burden of judgment for sin, Jesus felt its fullest pain and grief (Isa. 52:14; 53:3-5, 10). Though He bore the penalty in silence and did not seek to deliver Himself from it (Isa. 53:7), He did cry out from the agony of the fury of God’s wrath poured on His perfectly holy and obedient person (Mat. 27:46; 2Cor. 5:21). Jesus asked to be saved from remaining in death, i.e., to be resurrected (Psm. 16:9-10).

This is speaking of Jesus, who took on the form of flesh for His stay here on the earth. It was necessary that He be in the flesh of man, that He could be our substitute on the cross. The flesh of Jesus was from His mother Mary, and was normal flesh as you and I have. The Spirit within the flesh was the Spirit of God.

The Holy Spirit had hovered over Mary (who was a virgin), and she conceived of the Holy Spirit of God. This Scripture above is speaking of the time when Jesus went to the garden of Gethsemane with Peter, James, and John and prayed to His Father to let the cup pass from Him.

Gethsemane means an oil press. The garden is full of olive trees. This press is used to make olive oil. Olive oil is symbolic of the Holy Spirit. I believe that Jesus' Spirit was strong and ready to face this horrible death of the cross, but His body (flesh), was weak, and He came to the garden to pray to strengthen His body for this suffering.

Let us read a few Scriptures pertaining to this and see if that might be the case.

Mat. 26:39-42 "And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt]." "And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?" "Watch and pray, that ye enter not into temptation: the spirit indeed [is] willing, but the flesh [is] weak." "He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done."

We see from this, that the flesh of Jesus was not looking forward to this death. Here are two more Scriptures where Jesus accepts God's will in this.

John 12:27-28 "Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour." "Father, glorify thy name. Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again."

But also in other respects Jesus is qualified for His priesthood. If it is a question of offerings (cf. Heb. 5:1), it can be pointed out that when Jesus was on earth He offered up prayers and petitions. In the expression “offered up” the writer employed the same verb (prospherō) he had used in Heb. 5:1. The added description, with loud cries and tears to the One who could save Him from death, has often been thought to refer to the experience of Gethsemane. But the Greek here seems to reflect the Septuagint rendering of Psm. 22:24. Since that psalm is messianic for this author (cf. Heb. 2:12), it is probable that he actually has the sufferings of the Cross in mind, as does the psalm. This would be appropriate since the cries of the Savior would then be linked directly with His sacrificial work.

That these “cries and tears” were accepted by God is evidenced by the observation, He was heard because of His reverent submission (eulabeias). To this also Psm. 22:1-31 bears reference in that its latter half are the words of One who has emerged from suffering in triumph and praises God for that (cf. Psm. 22:22-31). In fact the psalm’s first note of triumph has already been quoted (i.e., Psm. 22:22 in Heb. 2:12). Thus the “reverent” Sufferer was indeed saved from death, and this by means of rising from the dead. Hence too the Resurrection furnishes the decisive proof of God’s acceptance of Jesus’ sacrificial activity.

Romans Chapter 9 Vs. 11

 

God's Sovereign Choice

(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) Rom 9:11

This business of election is sometimes hard to explain. We find that all through the Bible there are people who have been chosen out and called to do a certain thing for God. A very good example of that is John the Baptist who seemed to live for one purpose (to tell of the coming Messiah). God has elected that certain things will happen to get the job done that He wants done.

We see in the verse above, that He has chosen Abraham, Isaac, and Jacob to funnel the spiritual blessings to all the believers in the world.

1Pet. 1:2 “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”

(In the case of Abraham’s sons, God chose the child of one woman over the child of another woman.) In addition, in the case of Rebecca’s children God’s choice was indicated before the twins were born or had done anything good or bad. This demonstrated that God’s sovereign choice was not by works, even foreseen works, but by Him who calls (cf. “called” in Rom. 1:6; 8:28, 8:30). God’s plan (Rom. 8:28; 9:11), and not man’s works (Rom. 4:2-6), is the basis of His election.

Daniel Chapter 11 Vs. 37

 The King of the North

Daniel 11:37 "Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all."

Seven Facts: Antichrist and Deities

1. He will disregard the God of his fathers, the true God (Dan. 11:37; John 5:43).

2. He will reject the gods that women desire.

3. He will reject every idol god (Dan. 11:37).

4. He will exalt himself above every idol god, and even the true God (Dan. 11:36-37; 2Thes. 2:4; Rev. 13:1-18).

5. He will honor the god of forces (Dan. 11:38).

6. He will honor a god whom his fathers knew not (Dan. 11:38).

7. He will honor a strange god (Dan. 11:38-39; see 2Thes. 2:4; Rev. 13:1-18).

The fact that the God of his father’s is mentioned, leads me to believe he is of Hebrew descent. He is either a eunuch, or a homosexual, or just a woman hater. The woman symbolizes the church throughout the Bible. This could, also, mean he does not regard Christianity. He is centered on self. He has no regard for any god.

He proclaims himself god.

2Thes. 2:4 "Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God."

He is not God. He just wants to be God. He is antichrist. He is opposed to Christ.

1Jhn. 2:22 "Who is a liar but he that denieth that Jesus is the Christ? He is antichrist that denieth the Father and the Son."





Because of the reference to the gods (or God, ’ĕlōhı̂m) of his fathers, some have concluded that this ruler will be a Jew, since the Old Testament frequently uses the phrase “the God of your fathers” to refer to the God of Abraham, Isaac, and Jacob (e.g., Exo. 3:15). However, since this individual will be the final ruler in the Roman world, the little horn of the fourth beast (Dan. 7:8, 7:24), he must be a Gentile. His showing no regard for the gods of his fathers means that in order to gain absolute power in the religious realm, this king will have no respect for his religious heritage. He will set aside all organized religion (nor will he regard any god) and will set himself up (exalt himself) as the sole object of worship. Instead of depending on gods, he will depend on his own power (received from Satan, Rev. 13:2) and by that power he will demand worship of himself.

The fact that he has no regard for the one desired by women suggests he repudiates the messianic hope of Israel. Perhaps many an Israelite woman had longingly wondered if she would become the mother of the coming Messiah, the nation’s Savior and King.

Romans Chapter 9 Vs. 10

 

God's Sovereign Choice

And not only this; but when Rebecca also had conceived by one, even by our father Isaac; Rom 9:10

Rebecca also had 2 sons; one of the flesh (Esau) and a son who the promises of God would flow through (Jacob), whose name would be changed to Israel.

Jacob over Esau

The second Old Testament illustration of God’s sovereign choice is drawn from the second generation of Jewish ancestry. Apparently God purposed to establish this principle clearly at the beginning of His relationship with His Chosen People. This illustration emphasizes God’s sovereignty even more than the first since it involves God’s choice of one twin over another. (In the case of Abraham’s sons, God chose the child of one woman over the child of another woman.)

Daniel Chapter 11 Vs. 36

 The King of  the North

Daniel 11:36 "And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done."



And the king... From here to the end of the book the future Antichrist and events connected with the last Syrian king before the second coming of Christ are predicted. Tenfold Purpose of Daniel 10-12:

1. To give further information of what will befall Israel in the last days (Dan. 10:14)

2. Complete the revelation as to where the Antichrist comes from (Dan. 11:2-45)

3. Complete the revelation of the book of Daniel of Gentile world powers that will oppress Israel before the second coming of Christ (Dan. 2:37-45; 7:17-27; 8:20-25)

4. Give further information of the little horn or Antichrist (Dan. 11:36-12:7)

5. Identify Antichrist as the king of the north (Dan. 11:36-45)

6. Complete the revelation of the Revised Roman and Revised Grecian empires (Dan. 2:40-43; 7:23-24)

7. Narrow down the coming of the Antichrist geographically, from the 10 kingdoms of Dan. 2:1-49 and Dan. 7:1-28 and the 4 kingdoms of Dan. 8:1-27 to one of these kingdoms—Syria (Dan. 7:23-24; 8:9-14, 8:20-25; 11:36-45)

8. Explain more fully when, why, and how the Antichrist will come (Dan. 7:23-24; 8:9-14, 8:20-25; 9:27; 11:36-45)

9. Complete the revelation of the last day wars (Dan. 2:40-45; 7:23-24; 8:9-14, 8:20-25; 11:40-45)

10. Show the operation of satanic powers over the kingdoms of this world (Dan. 10:12-21; 11:1; 12:1)

The last Syrian king of the last days, the Antichrist.


Antichrist, the King of the North


Dan. 11:36-12:13 definitely identifies the Antichrist as the king of the north (Syria) at the time of the end. The whole purpose of this vision was to show "what shall befall thy people (Israel) in the latter days" (Dan. 10:14) under the last Syrian king who is foreshadowed by Antiochus Epiphanes (Dan. 11:21-34), and to narrow down the coming of Antichrist geographically, from the 4 divisions of Grecia to one—the Syrian division.

The visions of Dan. 2:1-49 and Dan. 7:1-28 were given to show the formation of 10 kingdoms inside the old Roman Empire and reveal that the Antichrist would come out of one of these 10 kingdoms and lead these nations against Christ at His second coming. The purpose of Dan. 8:1-27 was to give additional information to that of Dan. 2:1-49 and Dan. 7:1-28—to narrow down the coming of Antichrist geographically, from the 10 kingdoms to the 4 divisions of the Grecian Empire which will make up 4 of the 10 kingdoms of the Revised Roman Empire before Antichrist comes. The purpose of the last vision (Dan. 10:1-12:13) was to narrow down the coming of Antichrist geographically, from the 4 divisions of the Grecian Empire to one of these divisions, the Syrian, and complete the visions of Daniel concerning the last days and the reign of the Messiah. Dan. 11:35-12:13 gives the third and last description of the Antichrist in Daniel.

The Little Horn, King of the North, the Man of Sin, and the Beast of Revelation Are the Same—The Future Antichrist:

1. All do according to their will (Dan. 11:36 with Dan. 7:25; 8:24; 2Thes. 2:10-12; Rev. 13:5-7).

2. All exalt themselves "above every god" (Dan. 11:36, 11:37 with 7:25; 8:25; 2Thes. 2:4; Rev. 13:1-18).

3. All "speak marvelous things against the God of gods" (Dan. 11:36 with Dan. 7:8, 7:11, 7:20, 7:25; Rev. 13:1-7; 2Thes. 2:4).

4. All prosper UNTIL indignation (tribulation, Dan. 8:19; Rev. 6-19) is accomplished (Dan. 11:36 with Dan. 8:9-11, 8:21, 8:22, 8:25-27; 2Thes. 2:8; Rev. 19:11-21).

5. All refuse to regard the God of their fathers (Dan. 11:37 with Dan. 7:25; 8:25; Rev. 13:1-7; 2Thes. 2:4; John 5:43).

6. All honor a god whom their "fathers knew not" (Dan. 11:38-39 with Dan. 8:24; 2Thes. 2:8; Rev. 13:1-4).

7. All exist "at the time of the end" and will be successful in conquests in the same territories (Dan. 11:40-42 with Dan. 7:8, 7:11-12, 7:20-26; 11:23-25; 2Thes. 2:8; Rev. 13:1-10; 17:8-17).

8. All reign from Jerusalem "in the glorious holy mountain" and have their thrones in the temple (Dan. 11:45 with Dan. 9:27; 2Thes. 2:4; Rev. 11:1-2; 12:1-17; 13:1-18).

9. All cause the greatest "time of trouble" ever on the earth (Dan. 12:1 with Dan. 7:21-27; 8:19, 8:24-25; 9:27; Mat. 24:15-23; 2Thes. 2:8-12; Rev. 13:1-18; 15:2-4; 20:1-6).

10. All wage war on Israel during the same time and length (Dan. 12:7 with Dan. 7:21-22, 7:25-26; 8:24; Rev. 13:1-18; Mat. 24:15-23).

11. All take away the daily sacrifices and cause the abomination of desolation (Dan. 12:11 with Dan. 7:25; 8:24-25; Mat. 24:15; 2Thes. 2:4; Rev. 13:1-18).

12. All come to an end (Dan. 11:45 with Dan. 7:8-11, 7:21-22, 7:25-27; 8:25; 2Thes. 2:8; Rev. 19:11-21; 20:10).


From Where Does Antichrist Come?


Daniel saw the little horn coming out of one of the four divisions of the Grecian Empire (Dan. 8:8-9, 8:21-23). This was to be "in the latter time of their kingdom" and so it must yet be in the future, for these kingdoms still exist (Dan. 8:23). These four divisions are known today as Greece, Turkey, Syria, and Egypt. In Dan. 7:1-28 we have the Antichrist coming from ten kingdoms inside the Roman Empire and if we did not have the vision of Dan. 8:1-27 we could believe that he could come from England, Holland, Belgium, France, Switzerland, Spain, Portugal, Italy, Austria, Hungary, Yugoslavia, Albania, or some other part of the old Roman Empire territory outside the four divisions of the Grecian Empire. But since we have in Dan. 8:1-27 the narrowing down of Antichrist’s coming from ten kingdoms to four of the ten and definitely limiting his coming as from Greece, Turkey, Syria, or Egypt, then we must limit his coming to one of these four countries.

If the Antichrist is coming from Greece Turkey, Syria, or Egypt, then it is certain that he cannot come from Italy, the Vatican, England, America, Germany, Russia, or any country of the world other than one of these four. See The Angelic Interpretation for proof that Antichrist will come from Syria.

according to his... Antichrist will do "according to his will" until the second coming, then he will do what he will not want to do (Dan. 7:11; 8:25; 9:27; 11:45; 2Thes. 2:8; Rev. 19:20; 20:10).

and he shall... Compare Dan. 7:25; 8:25; 1Thes. 2:4; Rev. 13:1-18.

shall speak marvellous... Compare Dan. 7:8, 7:11, 7:20, 7:25; 2Thes. 2:4; Rev. 13:1-18.

shall prosper till... He will prosper until the indignation (Hebrew: za‛am, froth at the mouth; rage; fury, especially, God’s displeasure at sin) is accomplished, for it shall be finished in due time. This refers to the tribulation wrath of God in the seals, trumpets, vials, and woes that will come upon men for their sins during Daniel’s 70th week (Rev. 6:17; 15:1). It no doubt also refers to the end of sins for Israel and all men in general when Christ comes to rid the earth of all rebellion and sin (1Cor. 15:24-28; Eph. 1:10; Rev. 21:3-7). This is proof that this king is yet future and that he will be the last one before God puts down sin on the earth. He could be none other than the beast of 2Thes. 2:8; Rev. 13:18; 17:12-17; 19:11-21; Dan. 7:25-27; 8:25; 9:27; 11:36-45. Compare Jehovah’s indignation (Dan. 8:19; 9:16; Isa. 10:23, 10:25).

This is speaking of that evil ruler, we call the antichrist. He will obtain power for a very short 7 years. He will proclaim himself god, and demand all to bow down and worship him. He is in rebellion against God and all of God's followers.

God determines all things. God allows him to do all of this for a short period. It is part of God's plan. The great tribulation is divided into two 3 1/2 year periods. The first 3 1/2 years are tribulation, and the last 3 1/2 years are spoken of as the wrath of God.

Christians are saved from the wrath.

The Prophetic History of the 70th Seven



The king described


All the events described thus far in Dan. 11:1-45 are past. The intricate details of the conflicts between the Seleucids and the Ptolemies were fulfilled literally, exactly as Daniel had predicted. So detailed are the facts that skeptics have denied that the book was written by Daniel in the sixth century b.c. They conclude that the book must have been written during the time of the Maccabees (168-134 b.c.) after the events took place. However, the God who knows the end from the beginning, was able to reveal details of forthcoming history to Daniel.

In Dan. 11:36-45 a leader is described who is introduced simply as “the king.” Some suggest that this is Antiochus IV Epiphanes and that the verses describe additional incursions of his into Israel. However, the details given in these verses were not fulfilled by Antiochus. True, Antiochus was a foreshadowing of a king who will come (cf. See Dan. 8:25). But the two are not the same. One is past and the other is future. The coming king (the little “horn” of Dan. 7:8 and “the ruler” of Dan. 9:26) will be the final ruler in the Roman world. His rise to prominence by satanic power is described in Rev. 13:1-8 where he is called a “beast.” According to John (Rev. 17:12-13), he will gain authority not by military conquest but by the consent of the 10 kings who will submit to him. Starting with Dan. 11:36 the prophecy moves from the “near” to the “far.” The events recorded in Dan. 11:36-45 will occur during the final seven years of the 70 sevens (Dan. 9:24).

This coming king will be independent of any authority apart from himself (he will do as he pleases). Midway during his seven-year reign he will exercise the political power given him by the 10 kings who will have elected him (Rev. 17:12-13). He will also take to himself absolute power in the religious realm, magnifying himself above all gods and defying and speaking blasphemously against the God of gods. “He opposes and exalts himself over everything that is called God or is worshiped, and even sets himself up in God’s temple, proclaiming himself to be God” (2Thes. 2:4). “He will speak against the Most High” (Dan. 7:25). The world will be persuaded to worship him as god by the miracles the false prophet will perform in his name (Rev. 13:11-15). He will succeed in spreading his influence around the world, both politically and religiously (Rev. 13:7-8).

The duration of this king’s rule has been determined by God. He will be successful as the world ruler during the time of wrath, the three and one-half years of the Great Tribulation, but at the end of that period the judgment determined by God will be meted out to him (cf. Dan. 7:11, 7:26; 9:27; Rev. 19:19-20).