Serious Study

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Resurrection of the Just and Unjust

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(EXCERPT)

The unjust will be resurrected, some object to this truth. The article we've been studying is vindicating the truth of the resurrection of the unjust- scripturally, logically. Pray for enlightenment through our Savior, by the Holy Spirit.

A Vindication of the Doctrine of the Resurrection of the Unjust By J.H. Waggoner 

CONCLUDING STUDY….Dan 12:2  And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

But a few expressions in the New Testament, often quoted, remain to be noticed. I will introduce them by the following quotation: 

"Add to this the positive testimony, 'He that believeth not shall not see life, but the wrath of God abideth on him,' John 3:36, and we think we are fully justified in saying the resurrection of evil-doers does not embrace being made alive, and is used (John 5:29), in a sense not literal, i. e., the wicked have no life by their resurrection, whatever that term here imports." Life from the Dead, p. 41. 

Why may we not affirm that John 3:36, is not literal, and it therefore cannot contradict the positive statement of chap. 5:28, 29? or does the decision of such points belong to our opponents exclusively? Hitherto they have talked as though that were the case. But I shall claim that we have the advantage on these texts in this respect: that the words in John 5:28, 29, are literal and unqualified, as every expression in them and their connection proves, while those in chap. 3:36, not

only admit of, but, taken in connection with other passages, absolutely demand, qualification. Compare that text with chap. 7:53: "Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you." Were they therefore dead at that time? Oh, no! replies our opponent, it means they have not eternal life. A very important explanation; and now suppose we read John 3:36, in the same manner: He that believeth not shall not see eternal life; and this is doubtless correct; for the same verse says, "He that believeth on the Son hath everlasting life." So everlasting or eternal life is the life which they have not, and shall not see. I accept the explanation; it expresses my faith on both these texts, and leaves them both in harmony with the plain testimony of chap. 5:28, 29, and other texts of like import.

Again, let us look at chap. 8:51: "Verily, verily, I say unto you, If a man keep my saying he shall never see death." Does this mean that the followers of Jesus shall not die-that they never have died? Oh, no! this too must have its explanation. I use their own words, as I heard them from one of the ablest speakers of that faith: "Shall never see death, that is, so as to be retained thereby, or past recovery; they shall not die so as to remain dead." Your other explanation I admitted; the context and the sense of the text itself demand it. But I do not admit this construction; for I do not think it is just. I do not believe the Saviour referred to that death which the saints do see, or "taste of," verse 52. Has not Abel tasted death, or seen death, as actually as any person can? Or is not six thousand

years in the grave long enough to taste of death? But there is a death-the second death-of which Jesus' followers shall never taste, and to this alone our probation relates, and to this alone this scripture refers; for it is a death the seeing of which is contingent on a certain course of action, which is not the case with present or Adamic death. But as this is fatal to the non-resurrection theory, we will not be so ungenerous as to take it utterly from them if by any possibility they can claim it; only if they persist in claiming such a method of interpretation as just, we shall insist on the privilege of using it also. Then when it says of a certain class, they shall never see death, it means, so as to remain dead. And so also, when it says of another class, they shall never see life, it means, so as to remain alive! They shall not live again so as to continue to live, or not be subject to the second death. But this is equally fatal to their theory, and they lose on either side, unless they claim that this method of interpretation belongs exclusively to them! I admit that it belongs to them by invention, for I should never have thought of it if they had not adopted it. And now I repudiate it, as not giving the true sense of the Scriptures. But, if it is not just, they should not use it; if they still claim that it is just, we are entitled to its use. And the sum of it is this: If they renounce the

interpretation, then John 8:51, must of necessity be referred to the second death, which is fatal to their whole theory; but if they insist on the interpretation, then we shall apply it to their proof texts, and so deprive them of even the appearance of evidence on those texts. So far as the argument is concerned, I care not which side they choose-they lose all. But so far as the truth is concerned, I choose to use the Scriptures in their obvious sense, and yet preserve the harmony of the whole. And I shall therefore treat these texts as not referring to temporal or Adamic death, or to life in the resurrection of damnation; but the second death and to life everlasting. 

It is further objected to the literality of the resurrection in John 5:28, 29, that the original of graves is not hades, or the word usually translated grave in the New Testament. This objection was certainly raised by somebody who knew the difference of the two Greek words; and I have heard it urged with all assurance, as though it were a most important fact in this controversy. The original word in John 5:28, is mnemeiois; and now in respect to the bearing of this fact on the question:

1. The words grave, tomb, and sepulcher, unitedly occur 48 times in the English Version, according to Cruden. Thus, grave 8 times; tomb 8 times; sepulchre 32 times.

2. The Greek word hades is translated grave just once. It is never translated tomb or sepulcher. So much for the use of that word. Its proper signification is not grave. 3. The word sepulcher is translated five times from the Greek taphos; and this word is never translated tomb or grave. 4. All the other occurrences of these three words are from the same Greek word that is used in John 5:28; thus, sepulcher 27 times; tomb 8 times; and grave 7 times; making the use of the Greek for grave, tomb, and sepulcher, as translated in our version, mnema 42 times; taphos 5 times; and hades once. "I wot that through ignorance ye did it;" but ignorance is not always an excuse for persistently affirming that to be true which you cannot know is true. For the use of mnema look at such texts as Matt. 27:52, 53: "And the graves [mnema] were opened, and many bodies of the saints which slept arose, and came out of the graves [mnemeion]. Acts 2:29: "David is both dead and buried, and his sepulcher [mnema] is with us unto this day." And so John 5:28: "All that are in the graves

[mnemeiois] shall hear his voice and come forth." While speaking of the use of the Greek, it may be well to notice a change of translation to accommodate the theory in question, which, I think, is a perversion. I refer to the rendering of krimatos in Acts 24:25, and krinein in chap. 7:31, rule

instead of judge. The definition of these words is "judge" or "judgment." Greenfield says they are tropically used for rule, "since in the East the king is judge." So that, even then, these words are associated with ruling, only as ruling is associated with judgment. The common English Version is strictly correct. And in this change will be noticed the tendency of that theory, to which I have before called attention, to follow the old beaten track of Universalism in its efforts to obliterate

from the Scriptures all ideas of a future judgment.

Again, it is said that the term "sleep" is never used "in the New Testament" in reference to the wicked in death. This is a mere catch; the same spirit that dictated the New Testament, dictated also the Old. Jer. 51:39, and Dan. 12:2, are correct translations of the original, and both refer to the state of the wicked in death. The former is much used as a non-resurrection text, in which the LXX have hupnos which is also used in the New Testament. A literal rendering from the Septuagint would be, "Sleep a sleep eternal." Dan. 12:2, embraces both classes, righteous and wicked, in death, and calls it sleep. Here the LXX have katheudo, which is also used in the New Testament; for example, see 1 Thess. 5:10, "Whether we wake or sleep, we should live together with him." A distinction is not only claimed on the word "sleep," but also on the word "death." We have seen that no such distinction exists in regard to "sleep;" let us examine the claim on the word "death." I quote: "Death is either extinction of life, or a suspension of the functions of life. Death as a penalty, i. e., as 'the wages of sin,' is extinction of life. Such a death none but the unpardoned die; it is the death of those who 'die in their sins,' and hence 'are perished.' See 1 Cor. 15:17, 18, and also John 8:21, 24. Such a death all impenitent and unbelieving men do die; their life is extinct, and they 'find it' no more.

"Death, which is a suspension of life, the pardoned believer may die: but his life is not extinct, for it 'is hid with Christ in God,' Col. 3:3, and 'when Christ who is' their 'life shall appear, then shall' they 'also appear with him in glory.' Their life was not extinct, though for a time its functions were suspended, so as not to appear to themselves or others; but they were not dead under the penalty of the law; for that penalty was remitted in their case." Life from the Dead, p. 40. 

And again:

"The bread of Heaven does not preserve, in all cases, from a temporary suspension of life; but it does preserve from that death which the wicked die, and from which there is no revival into life. In that sense believers shall 'not die.' Their life may be, and is, suspended in its active operation, for a time, but is never extinct." Id., p. 32.

Several points may be made against these statements:

1. They are directly contradicted in the same work by the author's theory of the "blood life" as a forfeit to the law. He says: "Thus the claim of the law is not given up, nor relaxed, but the blood or animal life is eternally lost by every sinner, and never recovered." Id., p. 93.

That these remarks are intended to hold good in regard to all who have incurred condemnation by sin, saints as others, is evident from what follows: "The blood life never is restored; the forfeiture of that is final; justice claims and holds it; but a new life-element is given by virtue of union with Christ. . . .Man's natural life is forfeited or lost by sin. That life perishes forever, and justice holds it as 'the wages of sin;' but another life-element is introduced for 'the dead,' by means of one who took his place." Now if that theory be correct, the only death the righteous can suffer is the loss of this "animal or blood life;" but this is exactly the life the wicked lose. How is it, then, that the saints "do not die that death which the wicked die?" And how is it that their life is only "suspended," and "never extinct," if it be also true that the only life they can lose "perishes forever," is "eternally lost," and "never recovered?" The whole theory is inconsistent and self-contradictory.

2. The reference to Col. 3:3, is a misapplication, for it is spoken to those yet in possession of natural life, whose death consisted in "putting off the body of the sins of the flesh," not natural death; this is further proved by their "being buried with Him in baptism," not in the grave. Chap. 2:11, 12. 3. It represents the wicked as perishing in death, in distinction from the righteous, whose vital functions are only suspended. But this distinction is contrary to the plain averments of the Scriptures. See the following passages: Eccl. 7:15: "There is a just man that perishes in his righteousness." Isa. 57:1: "The righteous perisheth, and no man layeth it to heart." Luke 11:50, 51: "That the blood of all the prophets . . . from the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple," etc. Chap. 13:33: "For it cannot be that a prophet perish out of Jerusalem." This suspension theory is utterly irreconcilable with the Scriptures, as it is with

their own statements. Why not put in a plea for Cain against the charge of murder, on the ground that Abel has not died; his life is not extinct; that it is only a case of "suspended animation?" Surely the plea is a just one if the sentiments of  the foregoing extracts be true. And again, can the righteous ever have a resurrection "from the dead," if they have never been dead? Can they ever "live again" who have never entirely ceased to live? For if death does not extinguish life, a resurrection cannot be to restore it. And once more, is there not a strong savor of the old-fashioned "immortalsoul" doctrine in these extracts? I think the author of the memorable "Six Sermons" made a future life contingent on the resurrection of the dead. But the foregoing extracts clearly make future life contingent upon not becoming entirely dead. If life is once extinguished, it is "lost forever!" This is following Prof. Bush in the denial of any resurrection: the wicked will not be raised, and the righteous cannot be, for they never fully die! A few words on the order of the judgment may be necessary in this connection. It is clearly revealed in the word of God that the saints are raised immortal, incorruptible. They are not raised and immortalized afterwards; but

"raised in incorruption," "raised in glory;" "raised in power;" "raised a spiritual body;" "the dead shall be raised incorruptible." 1 Cor. 15:42, 43, 44, 52. And as immortality, or eternal life, is the gift of God in the gospel, the reward of the righteous, it is evident their judgment precedes their resurrection, as it would be absurd to suppose that they receive their reward before their judgment. And this gives us to understand that there is a difference between the judgment, either for or against a party, and the execution of its decisions. From this it has been argued that there will be no  judgment of determination or investigation after the resurrection of the saints. But that is deciding the case on a part of the testimony. Paul says the saints shall judge the world, and they shall judge angels; and this judgment is beyond "this life." 1 Cor. 6:2, 3. The same also is proved by chap.

4:5: "Judge nothing before the time, until the Lord come." But Peter and Jude both say that the unjust and the fallen angels are reserved to the judgment of the great day. In that day the saints sit in judgment on them; and therefore they judge the world of the ungodly and the fallen angels after their own judgment is past. That is, the judgment of the wicked takes place during the thousand years between the two resurrections; and the execution of the judgment is after the thousand years. All the Scripture declarations of these solemn truths; all their descriptions of the events connected with "the judgment of the great day," are but a mere farce, idle words, if the theory of the nonresurrection of the wicked be true. The dead, according to their view, are not condemned to die, but to not live again. But Job says of the wicked that God "rewardeth him and he shall know it. His eyes shall see his destruction, and he shall drink of the wrath of the Almighty." Is it consistent to apply this to natural death, to that which occurs before the Judgment of the great day? and to affirm

that he shall neither see nor know anything about his destiny after the decision is rendered? He shall see and know of that decision and his destruction, because he shall be brought forth to the day of wrath. This day is definitely located in the New Testament, and to this day the ungodly are reserved to be punished.  Much stress is laid on Rom. 5, on the ground that it speaks of  justification to life," only of the righteous. Were that proved, or admitted, I cannot see that it

warrants their inferences; as it does not contradict what is elsewhere said of the resurrection of the unjust and the second death. As before remarked, the silence of any one passage on a doctrine is no evidence against it while there are other passages that speak of it. They infer much from Rom. 5, but an inference which is contradicted by the plain testimony of other passages, should not be entertained for a moment. Many other points might be noticed; but I think I have now examined those most directly bearing on the question, and presented sufficient evidence to guide the inquiring into the way of truth. I have tried to examine this subject with care in all its bearings. I have read and heard all I possibly could on that side of the question. I know that I have no prejudice against their writers and speakers. No individual connected with the cause and doctrines of the second advent of the Lord has been more highly esteemed by me than Elder George Storrs. And I esteem him highly still; I believe him to be an honest, earnest advocate of what he considers sacred truth. But on this subject I think he is in error; and with that error I consider it my duty to deal faithfully. And the same I may say of Elder Rufus Wendell, of Salem, Mass., with whom I have formed a very happy acquaintance. And so I might speak of others. Nor do I think my feelings have been those of prejudice against the doctrine. I have too long occupied unpopular ground to be frightened with names or appearances. But I have both read and heard with a strong and constantly increasing conviction that they were in error; and I now appeal to what I have written, as proof that my convictions were well grounded. When I read the plain, positive testimony of Christ and his apostles in regard to the resurrection of the unjust to condemnation and the second death, of the great day of wrath to which they are reserved to be punished, I considered it both a right and duty to regard everything conflicting with their statements as error, and to put it closely to the proof. I think that the advocates of the doctrine in question have entirely failed to prove their position, and I am obliged to reject their faith as dangerous in its tendency and results. I am well aware also that the controversy on this subject is but just begun. Very little has yet been written by Second Adventists in favor of the resurrection of the wicked. Some of its opponents have therefore regarded themselves as entitled to the ground; and I have seen too much of their zeal and energy to

expect them to yield it without a struggle. But I have no fear for the result. I am satisfied that the more thoroughly the ground is canvassed-the more closely it is contested, the more clearly will the truth shine out. I have done no more than my duty in writing these pages. I deeply regret that

I have done it no better. Much of this has been written under a pressure of other business, in traveling, preaching, etc. I have done what I could under my circumstances, and prayerfully send it forth, hoping it may do some good to God's dear people and the cause of Bible truth. 

Study Concluded.

http://www.centrowhite.org.br/files/ebooks/apl/all/JHWaggoner/A%20Vindication%20of%20the%20Doctrine%20of%20the%20Resurrection%20of%20the%20Unjust.pdf

Truth or Lies- You Need to Decide Which You'll Believe.

 God would have us know His truth. He won't force feed truth to us. He's given us His word and has left it up to us to read, to study, to live its truth. Some of these truths are more complex than others, but there is nothing we can't comprehend that our Lord won't help us to know if we need to know it. To discard hard truths because they are just too confusing to us, without a diligent effort to study to know truth, is something we are accountable for. This study here has been and continues to be a long one. Why is it important? Because we need to comprehend what happens after we die- and to understand what happens we need to know Biblical facts. 1. The dead know nothing-they sleep death's sleep. 2. When Christ returns the dead in Christ will rise. 3. The dead who are not in Christ will live again after 1000 years (during that time the Dead in Christ will have become immortal and live in heaven with Christ). 4. After the 1000 years the dead not in Christ will rise and these are the unjust. 5. At their resurrection they will receive their sentence, then their punishment, and their ultimate second death which is when they are in existence no more in any form, never to be again.  All these are just bullet points that can be backed by extensive Biblical proofs if someone is willing to study. In knowing all this we cannot be deceived by Satan to believe in the immortality of the soul, that there is immediate life after death, that most people go to heaven, that we need not be concerned with facing any real punishment. When we consent to believe in immediately life after death we are in league with Satan who told our first parents they would not die if they ate from the tree of knowledge of good and evil. Once we consent knowingly to believe that there is no true death where we no longer know anything at all, we aren't guiltless, we are liable and accountable to perpetuating lies. You see, our Savior needn't have died for us if we never die. Our Savior died so we could live again one day in the mansions He is preparing. He died knowing He would one day return for us, not so we could just live in heaven right after we die our first death. The Bible is so clear on this,God tells us that Abraham, Jacob, Moses, David, none of those well-known Biblical figures are in heaven right now, none have received the promise as of yet and won't, not without all those who are going to be God's, and this takes place when our Savior returns!  So many people choose to turn a blind eye to this, thinking it just doesn't matter. They are deceived! 

God help us to keep studying for truth and only truth no matter how much it destroys our cherished beliefs!

All through Jesus Christ our Lord and Savior now and forever! Amen!!!!!!!

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Resurrection of the Just and Unjust

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(EXCERPT)

The unjust will be resurrected, some object to this truth. The article we've been studying is vindicating the truth of the resurrection of the unjust- scripturally, logically. Pray for enlightenment through our Savior, by the Holy Spirit.

A Vindication of the Doctrine of the Resurrection of the Unjust By J.H. Waggoner 

CONTINUING STUDY….Dan 12:2  And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

*******  (Note- the following excerpt shows so clearly that people can pervert scripture to mean what they desire it to mean without taking all scripture into consideration. People used by Satan will twist any Bible verse they can to meet their own ends which mean the everlasting destruction of any and all who fall under their delusions. Pray that you may perceive only truth, study deeply, let the Holy Spirit guide you in your search for nothing but God's truth, God's will, God's love. All through our Savior, Jesus Christ.)

Isa. 26:13, 14: "O Lord our God, other lords beside thee have had dominion over us; but by thee only will we make mention of thy name. They are dead, they shall not live; they are deceased, they shall not rise; therefore hast thou visited and destroyed them, and made all their memory to perish." 

There are at least two evident reasons why the claim put forth on this text is not warranted. It is not certain that it refers to the resurrection or non-resurrection of the dead at all; but that it only states that the "lords" who had dominion over them should not rise to exercise dominion over them any more. And, were it proved or admitted that it refers to the subject in question, it is yet far from appearing that it is already fulfilled. The same prophet, speaking of the destiny of the wicked, says: "The inhabitants of the earth are burned." Chap. 24:6. This is as definite, and the same in tense, as the text in question; but it remains to be fulfilled. See verses 1-5. The text says, "Thou hast visited and destroyed them." Chap. 24:22, says they shall be gathered as prisoners are gathered in the pit, and "visited after many days." Their visitation and destruction will be in the great day of wrath.

Many texts speak of the destruction of the wicked as already past, if we remove them from the page of prophecy and make history of them; but by so doing, they are perverted, and put in direct conflict with the plainest statements of the New Testament. If we take them as they are, as prophecies, they will harmonize with the words of the Saviour and his apostles, and with all the Scriptures on the subject of "the day of judgment and perdition of ungodly men." Isa. 43:16, 17: "Thus saith the Lord, . . . which bringeth forth the chariot and horse, the army and power; they shall lie down together, they shall not rise; they are extinct, they are quenched as tow." 

Were the passages in John 5; Acts 24, etc., no more intimately related to the subject than this, we should no more be surprised that our opponents should set them aside as figurative or irrelevant. The chariot, the horse, the army, the power, lie down together, they shall not rise; therefore there will be no resurrection of the unjust! (((Lies!))))

Words cannot express our astonishment that such a text as this should be quoted as a plain, literal denial of the resurrection of evil-doers, and John 5:28, 29; Rev. 20:5, 6, and others, should be set aside as "figurative," as having no bearing on the subject of the resurrection! 

The power of an army, and the army itself, as an army, may be destroyed without destroying half the individuals composing it. Were they all cut off, so that the army could never again appear, they might all be raised "to the judgment of the great day" without conflicting with that fact. I pray that I may never be found advocating a doctrine which needs to be sustained by such a use of the Scriptures.

Jer. 51:39: "In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, saith the Lord." Does this text forbid the idea, so plainly revealed in the Bible, of the "wicked suffering the second death?" or coming "forth from the graves to the resurrection of damnation," and to utter destruction? Does it even seem to contradict the plain testimonies of the word of God in favor of the resurrection of the unjust? If it does, I have not the ability to perceive it.

Hos. 8:14: "They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall and never rise up again." Do the words "fall" and "rise up" refer to death and the resurrection? It certainly does not appear in the text or context. Or if the words do so refer, may it not refer to the second death in the lake of fire, from which there is no rising? And this is quoted to prove that the evildoers will not come forth from the graves, to a resurrection to judgment and the second death, by the very ones who affirm that John 5:28, 29, do not refer to the resurrection at all! Strange consistency, indeed! And these are the "positive proofs" on that side of the question. (((Such delusion, God preserve us from all untruth!))))

To be continued…

The Book of Daniel Chapter 2 Pt 2

 

The Book of Daniel Chapter 2 Pt. 1

 The following is our continuing study of the Books of Daniel and Revelation - we are seeking only truth in prophecy, and a better understanding of the heavenly Sanctuary and its continued importance for all of us today. May God bless us richly and the Holy Spirit guide us only to truth!  *For those who don't have time (or desire) to search for the answers to filling in the blanks - the answers are at the end of this page.

READ Daniel 2:1 -- And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, wherewith his spirit was (1)_________, and his sleep brake from him.

As we studied in chapter one, Daniel was taken into captivity in the first year of the reign of Nebuchadnezzar. For three years he along with his three friends were schooled extensively on things concerning Babylonian life, things that pleased Nebuchadnezzaer to realize when he tested them that they’d learned better than all those native to his realm.

A question comes to mind that if Daniel was being schooled those three years and didn’t see the king until the end of them, how he could go to the king in the second year stated here and help him. The answer lies in the fact for two year Nebuchanezzar reigned alongside his father Nabopolassar. By the second year of his reign without his father at his side it was a year after Daniel completed his studies.

Having clarified that it’s understandable Daniel at this point would be accounted among his people and not a boy studying to show himself worthy to the king.

READ Daniel 2:2 -- Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to (2)____ the king his dreams. So they came and stood before the king.

Men throughout the ages have pretended to foretell the future through the stars and it was no different then, and no surprise a king would have magicians, astrologers and sorcerers and the Chaldeans, at his beck and call.

Sorcerers feigned communication with the dead to guide the living, just something to show how long spiritualism has been alive and flourishing. The Chaldeans were a group of philosophers very much like the others who claimed extraordinary abilities to deal with the unknown. All these groups flourished in Babylon. 

Having his own group of these men the King having had his troublesome dream wanted them to help him out. What a dream it had to have been to weigh so heavily upon his mind.

READ Daniel 2:3,4 -- And the king said unto them, I have dreamed a dream, and my spirit was troubled to (3)____ the dream. Then spake the Chaldeans to the king in Syriac, O king, live forever; tell thy servants the dream, and we will show the interpretation.

Obviously these men weren’t used to such a request. They wanted at least enough information so they could make a great show of pretending to know what it was all about and what it all meant, it was in fact how they’d always done their so called magic.

And Syriac was a learned language of intellectuals so addressing the king in that language was once more a show trying to impress the king with their intellectual prowess as they had in the past.

READ Daniel 2:5-13 – ‘he king answered and said to the Chaldeans, The thing is (4)___ from me; if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honor; therefore show me the dream, and the interpretation thereof. They answered again and said, Let the king tell his servants the dream, and we will show the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you; for ye have prepared lying and corrupt words to speak before me, till the time be changed; therefore tell me the dream, and I shall know that ye can show me the interpretation thereof. The Chaldeans answered before the king, and said, There is (5) ___ a man upon the earth that can show the king's matter; therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be (6)_____; and they sought Daniel and his fellows to be slain.’

Obviously the soothsayers and such are stalling and trying to convince the king what he asks for is impossible. Does the king just accept this? Does he let himself be convinced that no one in his realm of the brightest in all the land could help him with this troublesome dream? He wasn’t asking for just an interpretation, he was asking to be told what the dream was first. How could anyone give an interpretation without being told what they’re supposed to be interpreting? Even today we would call someone crazy if they came up to us and said, ‘Hey, what’d I dream last night?’ This is the impossible the king wanted surely he had to see reason.

Yes, Nebuchadnezzar is so bothered by this dream eluding him that he can’t accept the impossibility of what he’s asking. He refuses to believe that none of his supposed wise men can help him, if they can’t help him they’re useless to him. He was furious. Not just a little upset, he was furious and gave a command that all the wise men be killed. 

READ Daniel 2:14-18 -- Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the (7)____ men of Babylon. He answered and said to Arioch the king's captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Then Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation. Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions; That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.

God’s hand is seen here so vividly. This dream given to the king and yet withheld from his memory is something powerful as we’ve seen. This dream is exposing the falsity of those normally held in high esteem, the magicians, the sorcerers, the astrologers and the Chaldeans, all of them were being exposed as charlatans. They are unable to do that which they’ve claimed over and over the ability to do.

Just a short while before Daniel and his companions had been found by the king to be ten times better than all the other wise men and yet the king hadn’t asked to see them which proved to be even more valuable to exposing the false sects for what they were. God wanted to expose the false, He wanted the king himself to see their ineffectiveness so his divine purpose could be seen.

Being considered as one among the wise men- Daniel is going to be put to death and what does he do? He asks for an audience with the king. The king is furious with all wise men and he grants Daniel this request. God’s hand surely guiding matters. After Daniel went into the king he then went to his companions. He didn’t stay by himself, he went to those he knew could help him, to join with him in supplication to God. We know that were two or more are gathered God is there.

READ Matthew 18:19, 20 -- Again I say unto you, That if (8)___ of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.’

This was no less true back in Daniel’s day. He knew there was spiritual strength in numbers.

READ Daniel 2:19-23 -- ‘Then was the (9) ______ revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever; for wisdom and might are his; And he changeth the times and the seasons; he removeth kings, and setteth up kings; he giveth wisdom unto the wise, and knowledge to them that know understanding; He revealeth the deep and secret things; he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee; for thou hast now made known unto us the king's (10)_____.’

Whether God revealed the dream to Daniel while he was asleep or awake is unknown. Night vision could have meant a dream of his own, or it could have been a vision given him while he was awake and his companions and he were praying. God did answer their prayers and Daniel immediately praised and thanked Him. How important is it that we acknowledge the source of all good and praise God. God is honored when we praise him and thank him for what He’s done in our lives. We need to use Daniel’s recorded behavior as an example to us. No blessing of God’s to us should go without acknowledgement. 

READ Luke 17:11-19 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: And they lifted up [their] voices, and said, Jesus, Master, have mercy on us. And when he saw [them,] he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, and with a loud voice GLORIFIED God, And fell down on [his] face at his feet, giving him THANKS: and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but where [are] the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way: thy faith hath made thee whole.

The one who returned to give thanks to Him, pleased Jesus. The man’s faith made him whole. We need to give thanks and remember to give thanks for God’s blessings in our lives.

Daniel didn’t receive an answer to their prayers and run off to tell the king what he wanted to know, the first thing he did was thank and praise God. He wasn’t going to take honor onto himself at all, he knew where the honor and glory belonged and that was to God. Including those praying with him, he didn’t even presume to give thanks in his own name, but as a group who offered up prayers to God, who desired of Him an answer of those prayers, he praised and thanked God who answered them.

To be continued…

(1) troubled Daniel 2:1

(2) shew Daniel 2:2

(3) know Daniel 2:3

(4) gone Daniel 2:5

(5) not Daniel 2:10

(6) slain Daniel 2:13

(7) wise Daniel 2:14

(8) two Matthew 18:19

(9) secret Daniel 2:19

(10) matter Daniel 2:23

Rightly Dividing the Word of Truth.

 

The Book of Daniel - Chapter 1 Pt 2

 We need this background on Daniel in order to comprehend the situation Daniel and his companions were in. Taken captive into a foreign society, forced from family and the lives they knew and planned on having. Told they were to learn of this foreign land, customs, language they were far out of their element. Just take a moment to imagine yourself in the situation they found themselves in. That they were able to conduct themselves in a way that pleased God is amazing! They prospered because of their steadfast faith in God. We need to know these were young men devoted to God even as they were held captive against their wills and forced to live a life contrary to most things they knew. Daniel was chosen to be a prophet of God, and he wasn't to prophesize from the comfort of his own land but where God needed Him to prophesize from. 

May God bless us as we study His word, may the Holy Spirit guide us to all truth, helping us to truly learn all we need to. All through Jesus Christ our Lord and Savior! Now and forever!!!!!!! Amen!

Daniel Chapter One Continued 

Daniel Chapter 1 Pt 1  (Answers to fill in the blanks from yesterday)

1. Daniel Ezekiel 14:19, 20

2. Daniel Ezekiel 28:3

3. Daniel the prophet Matthew 24:15, 16

4. Desolation Jeremiah 25:11 

5. Jerusalem Daniel 1: 1

6. Hearken Jeremiah 17:24

7. Sabbath Jeremiah 17:24

8. Hallow Jeremiah 17:24

9. LORD Jeremiah 17:24

Continued…

The Hebrews captive in Babylon -- During those days of distress in Jerusalem, Daniel and his companions were fed well and taught in the palace of the king of Babylon; and, though they were captive in a strange land, they were in some respects more favorably treated than they would have been in their native country.

READ Daniel 1:3-5 -- And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes; 4 children in whom was no blemish, but well favored, and skillful in all wisdom, and cunning in (1)___________, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might (2)______ the learning and the tongue of the Chaldeans. 5 And the king appointed them a daily provision of the king's meat, and of the wine which he drank; so nourishing them (3)______ years, that at the end thereof they might stand before the king.

Fulfilled prophecy by Isaiah --

READ 2 Kings 20:14-18 – ‘Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? And from whence came they unto thee? And Hezekiah said, They are come from a far country, even from (4)_________. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the LORD. Behold, the days come, that all that is in thine house,and that which thy fathers have laid up in store unto this day, shall be carried into (5)________: nothing shall be left, saith the LORD. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.’

We read that these children (Dan.1:4) were already skillful in all wisdom, cunning in knowledge, and understanding science, and had ability in them to stand in the king's palace. Obviously they weren’t children as we think of them today. They were youth, thought to be between 18 and 20 years old.

There are a few facts that make King Nebuchadnezzar rather unique. He didn’t choose those men and women to fulfil his lusts, he chose young men to educate and help in administrative duties. He wanted to make good use of the captives, those that showed themselves to be exceptionally smart. Nebuchadnezzar didn’t give them substandard food either, but fed them from his own food. For three years these youth were treated not as captives but as favored youth.

READ Daniel 1:6,7-- Now among these were the children of Judah, Daniel, Hananiah, Mishael, and Azariah: 7 unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.

Let’s look at the meanings of their names before and after- Hebrew and Babylonian.

Daniel - God is my judge

Hananiah, gift of the Lord

Mishael, he that is a strong God

Azariah, help of the Lord.

Daniel renamed to Belteshazzar - keeper of the hid treasures of Bel

Hananiah rename to Shadrach- inspiration of the sun --which the Chaldeans worshipped

Mishael renamed to Meshach- of the goddess Shaca --Venus was worshiped using that name

Azariah renamed to Abed-nego- servant of the shining fire—something else they worshipped, fire itself.

So while they were being taught, and treated wonderfully they were also being indoctrinated towards the gods worshipped by the Babylonians. Indoctrinated, but not forced to worship the Babylonian gods, another boon by the benevolent Nebuchadnezzar.

READ Daniel 1:8-16 -- But Daniel purposed in his (6)_____ that he would not defile himself with the portion of the king's meat, nor with the wine which he drank; therefore he requested of the prince of the eunuchs that he might not defile himself. 9 Now God had brought Daniel into favour and tender love with the prince of the eunuchs. 10 And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink; for why should he see your faces worse liking than the children which are of your sort? Then shall ye make me (7) _________ my head to the king. 11 Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, 12 prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 13 Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat; and as thou seest, deal with thy servants. 14 So he consented to them in this matter, and proved them ten days. 15 And at the end of ten days their countenances appeared (8)_______ and(9) _______ in flesh than all the children which did eat the portion of the king's meat. 16 Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.

Why didn’t Daniel want to eat the kings meat? Probably because as most meat fed to the kings at that time it was first used as an offering and sacrifice to their idols, as well as being unclean by Jewish law. Daniel in all good conscience could not eat of this food so he asked that he and his companions be allowed to eat something else.

Asking this wasn’t something easy either. Here they are being treated like royalty, fed from the same food the king himself partook of, and he was trying to decline. The eunuch too had an obligation to his king to make sure the captives were fed well, how could he risk them failing in health by letting them eat what amounted to vegetables, legumes and little else?

Yet the eunuch agreed to the test, probably realizing that ten days wouldn’t do too much harm to the captives and then they could return to the food that would really do them justice. That’s not what happened though. After the ten days the captives were healthier than ever before, healthier than those on the diet consisting of the kings meat and drink. Daniel and his friends past the test with flying colors.

The Lord intervened for Daniel and his companions, showing them to be healthier after only ten days which kept them from defiling themselves, how glorious is our Lord.

READ Daniel 1:7-21 -- ‘As for these four children, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all (10)______ and (11)______. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah; therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them (12)___ times better than all the magicians and astrologers that were in all his realm. And Daniel continued unto the first year of king Cyrus.’

After Three Years Daniel was the only one that had an understanding in visions and dreams. But the Lord's dealing with Daniel like this doesn’t indicate the others were any less favored in his sight. Allowed to live in the midst of the fiery furnace (something you’ll read about later) was enough evidence of their divine favor. Daniel probably had some natural qualifications that peculiarly fitted him for this special work of understanding visions and dreams.

When three years were up, the king having not forgotten them calls them in to talk with them. During their meeting it’s obvious that the very learned king was testing them and in the end he found them ten times better than any others in his entire kingdom, how amazing is that.

The last verse mentions Daniel continuing on…a long, long time, far to the reign of another king.

This concludes our study of Daniel Chapter One

(1) knowledge Daniel 1:4

(2) teach Daniel 1:4

(3) three Daniel 1:5

(4) Babylon 2 Kings 20:14

(5) Babylon 2 Kings 20:17

(6) heart Daniel 1:8

(7) endanger Daniel 1:10

(8) fairer Daniel 1:15

(9) fatter Daniel 1:15

(10) visions Daniel 1:17

(11) dreams Daniel 1:17

(12) ten Daniel 1:20

The Book of Daniel Chapter 1 Pt 1

 I went to a series of Prophecy Lectures that were being given at a nearby church in 1982.  I don't have access to the actual material given back then, but there are other studies with a lot of the same information.  The study we are going to go through is more in-depth. We are living now, 42 years after the last known end time prophecy was fulfilled. There are more end time prophecies that have to be fulfilled and the majority of those it appears will happen very rapidly extremely close to our Lord returning. You read those words and what do you think about them? I hope they arouse your curiosity and don't dissuade you from seeking truth. The above facts can be proven, pray for God's guidance, God's grace, God's mercy, pray for the Holy Spirit to be your guide through all of these studies.  Please, open your Bible - whether an actual book of paper, or an online Bible, it doesn't matter- open your Bible and with a prayerful heart begin to study. 

Remember there are going to be blanks for you to fill in by reading from your Bibles- this is to reinforce what you are studying, giving you a real opportunity to look for yourself upon God's word, and not just read something I've put here for you to read.

Daniel Chapter 1

Let’s begin with a bit of historical background on the book of Daniel. The book of Daniel was written by Daniel Himself that cannot be disputed. Ezekiel, a prophet and a contemporary of Daniels has this to say--

READ Ezekiel 14:19, 20. "… though Noah, 1______, and Job were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness."

Daniel is ranked up there with who? Noah and Job, two very important Biblical figures.

Ezekiel also has this to say of Daniel--

READ Ezekiel 28:3 "Behold, thou art wiser than 2______; there is no secret that they can hide from thee."

And even Jesus recognized Daniel and did so recognizing him as a prophet of God. 

READ Matthew 24:15, 16. "When ye therefore shall see the abomination of desolation, spoken of by 3_______ ___ ________, stand in the holy place (whoso readeth, let him understand), then let them which be in Judea flee into the mountains."

(The following may read as if you are a Bible scholar, or serious student who knows Biblical history- dates and whatnot. If you do not have this education, I don't, then you may have to pause and look up some facts if you don't want to just accept them as truth. Don't hesitate to do so now, or any time in the future of this study, research.) 

What we know of Daniel begins when he is taken captive in the first year of the reign of Nebuchadnezzer (Babylonian King). The first year that began the seventy years of enslavement, 606 BC when Habakkuk and Jeremiah were giving their prophecies. A short while after that Ezekiel began his prophesizing and then Obadiah, both finishing their prophetic work long before the end of Daniel’s prophesizing.

Three prophets went after Daniel—Haggai, Zechariah and Malachi. Both Haggai and Zechariah briefly prophesized in 520-518 BC and then Malachi for a short while in 397 BC. All Biblical history, documented well.

Jeremiah wrote the following prediction--

READ Jeremiah 25:11 -And this whole land shall be a 4___________, and an astonishment; and these nations shall serve the king of Babylon seventy years.

70 years of captivity was predicted and 70 years of captivity there were.

Daniel was taken captive during that time and at his peak he saw the kingdom decline and even go into other hands. Daniel was given by God knowledge which surpasses any man could have given him. He was honored and loved of God and his words are available to us today to study and learn much from.

He reveals history many centuries into the future to the end of all time. He offers us an account of the timeline of the coming of the Messiah as well. The prophecies of Daniel are amazing as you’ll soon discover.

Historical data tells us that Daniel is supposed to have died at Susa in Persia (today’s Iran), about the year 530 BC, at about 94 years old.

Let us begin--CHAPTER -- I

READ Daniel 1: 1 - In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto 5__________, and besieged it. 2. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure-house of his god.

Starting with an historical background, he states that Jehoiakim was the king of Judah at the time, that Nebuchadnezzer was king of Babylon and that Nebuchadnezzer besieged Jehoiakim’s reign. He also tells us that it was 3 years into the reign of Jehoiakim and that Jehoiakim was given into Nebuchadnezzar’s hands. Nebuchanezzer took some of the sacred vessels from the house of God into Shinar, the country of Babylon.

READ Genesis 10:10 ‘And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.’

Jerusalem’s capture was predicted by Jeremiah, and accomplished, in 606 BC.

READ Jeremiah 25:8-11-- Therefore thus saith the LORD of hosts; Because ye have not heard my words, Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years.

Jeremiah places this captivity in the fourth year of Jehoiakim, Daniel is in the third. This seeming discrepancy is explained by the fact that Nebuchadnezzar set out on his expedition near the close of the third year of Jehoiakim, from which point Daniel reckons. But he did not fully capture Jerusalem till about the ninth month of the year following; and from this year Jeremiah reckons. (Prideaux, Vol. I, pp. 99, 100 -https://www.google.com/books/edition/The_Old_and_New_Testament_Connected_in_t/dvKBrDj1bnAC?hl=en&gbpv=1&bsq=%22fourth%20year%20of%20Jehoiakim%22)

Jehoiakim humbled himself and was allowed to remain as ruler in Jerusalem, tributary to the king of Babylon. This was the first time Jerusalem was taken by Nebuchadnezzar. 

Twice after that because the people revolted, it had to be recaptured by the same king, being dealt with more harshly each succeeding time. Of these subsequent overthrows, the first was under Jehoiachin, son of Jehoiakim in 599 BC when all the sacred vessels were either taken or destroyed and the best of the people along with the king were led into captivity. The second was under Zedekiah, when the city fought the most formidable fight for control except that by Titus, in 70 AD. During the two year siege the city dwellers had to endure the horrors of extreme famine. The king attempting to escape from the city along with his garrison, were captured by the Chaldeans. The sons of the king were slain before him. His eyes were put out, and he was taken to Babylon; and fulfilled was the prediction of Ezekiel who declared that he should be carried to Babylon, and die there, but yet should not see the place.

READ Ezekiel 12:13 - ‘My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.’

The city and temple were at this time completely destroyed, the entire population of the city and country, with the exception of few, were carried captive to Babylon, 588 BC.

Had the Israelites been faithful to God and kept his Sabbath, Jerusalem would have stood forever. READ Jeremiah 17:24-27 And it shall come to pass, if ye diligently 6_______ unto me, saith the LORD, to bring in no burden through the gates of this city on the 7________ day, but 8_______ the sabbath day, to do no work therein; Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain forever. And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the 9 _____.  But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.

TO BE CONTINUED…