Colin Badger - The Continuity of Babylon - Class 3 - Daniel and Revelation

Automatically transcribed. Accuracy is good but not perfect, and words are sometimes wrong. Trust the audio over the text.

1. 0:00

   Class on the theme, the continuity of Babylon, past and present. And our third study is Revelation. Links with Daniel and Revelation. Brother Collins and sisters, I would like to build a little further on some of the links that we began to see with the Old Testament and the Man of Sin prophecy. We’ve made so far.

2. 0:24

   A basic overview of Second Thessalonians, Chapter 2. Trying to take from that description in the second chapter some of the basic clues as to the man’s nature and identity, or at least the man and the system he represents. We’ve noted the key terms such as apostasy, terms such as Son of Perdition, terms such as lies and delusion which used elsewhere in the New Testament, linked with a system of apostasy, A system that is not associated with simply an autocrat that might be atheistic or humanistic have, some have suggested in our community of late, but rather an identity that is very much linked with a figure somewhat like a Judas.

3. 1:14

   One who had some connection with the truth, One who had some semblance of being a follower of Christ, but who has finally proven to be false, to be a betrayer. But even in the condition of being a betrayer, still seems to have some claim to the truth, has some appearance of being God, like rather than atheistic or humanistic.

4. 1:40

   He sits in what he calls the temple of God, or what appears to be the temple of God. He sits in that position and he presides as though he is God. In other words, He is the false imitating the truth. There is a temple, There is a seat of authority. There are claims that are made.

5. 2:04

   There is an appearance that seems to be God like and true, when in fact He is counterfeit. We’ve noticed from our overview in the last class, the timing in 2nd Thessalonians 2 has some very definite clues. That’s critical to identification of who this man or system is. Being restrained at the time of the Apostle Paul means that there at least was something there in its dormancy in a stage of beginning, but it was held down at the time, the apostle writes. It wasn’t manifested.

6. 2:41

   There again is another link with revelation when it says that the Son of Man, the man of sin, rather must be revealed. It’s the word apocalypse. The man of sin is to be apocalypse or revealed automatically throwing out an important word link with the apocalypse itself. No doubt Paul does not give us all the information about this man of sin and therefore it’s not surprising when we come into Revelation and find a number of links with that man of sin and get additional information therefore about that man of sin where there is further apocalypse, further revelation and information. What we’d like to do now is analyze with the help of our Bible margins, especially the RV margin, analyze the links this man of sin has with the past with important Old Testament figures.

7. 3:34

   We haven’t time to explore all the context of these passages. I hope just to whet your appetite and with your own study you can pursue it further and then to see and build how this links in with the New Testament Book of Revelation. So first of all, brothers and sisters, let us note what is one of the major concepts related to this man of sin.

8. 3:56

   On page 15 of your notes, we are looking for a figure who is an imitation of the truth. He is in fact an imitation of Christ. We should be looking for this kind of identity when we go back into the Old Testament and Daniel, and we should be looking for this kind of characteristic when we further go on into Revelation.

9. 4:25

   Notice the word links in our notes. We have the titles The False Versus the True, The Apocalypse of the Men of Sin, a word used right in Chapter 2 as opposed to the Apocalypse of the Son of Man. One of the major purposes of the Book of Revelation. Notice the comparisons and contrasts.

10. 4:46

    In Thessalonians 2 he’s called the man of sin or the Son of perdition. Christ is termed the Son of Man. In Revelation chapter one, he poses as though he is as God. Christ by one of the titles in Isaiah 9. Verse six is called the Mighty God.

11. 5:06

    The man of sin is worshipped in verse four of Second Thessalonians 2 However, by way of contrast, in Revelation 22 and verse 9, the inhabitants and those roundabout are called upon to worship God. Verse four, he sitteth the Greek word Kafizo in his temple, Greek word Naos. Now notice in Revelation chapter 4, verse two, a throne was set in heaven and one sat on the throne.

12. 5:36

    Jesus Kafizo on the throne sat on the throne and furthermore the Lamb is in the temple. Revelation 21 verse 22. Also Revelation 3. The Greek word for temple, Naos, same word is used for where the man of sin claims to be sitting, he is revealed or apocalypse as we’ve already pointed out. Likewise the word apocalypse is used of the man Jesus Christ, it talks about him being revealed or apocalypse in his time.

13. 6:10

    And Revelation 22 verse 10 words hold that the time then is at hand. He is associated with mystery. It is interesting that Jesus Christ in his coming the first time and the explanations given to the gospel was an explanation of the mystery. It was revealed. It was then manifested verse seven of Second Thessalonians. 2 The man of sin is associated with iniquity.

14. 6:37

    Greek word is lawlessness and nomia. Nomia means law and nomia lawlessness against law. But Jesus Christ has nothing to do with iniquity. He’s the exact opposite. He says in Matthew 5. Think not that I am come to destroy the law that Noma, but to fulfill. He is not lawless, he is the fulfiller of the law. In contrast, the man of sins coming is described with the Greek word perusia.

15. 7:06

    It’s interesting, exactly the same Greek word is used to describe the coming of the Lord. There’s something described as the working of Satan. Whereas in Ephesians other places in the New Testament we have phrases such as the working same word, the working of Christ’s mighty power. The man of sin is described with these credentials.

16. 7:30

    Well, they are false. He has power Dunamis. He portrays signs, some a on. He exercises wonders before those who behold Taras. And you know, every single one of those words is used to describe the work of the master during the ministry as part of his credentials. For example, even in Revelation 5 and 12, worthy is the lamb to receive power. Dunamis.

17. 7:58

    John, Chapter 2. These were the beginning of the miracles. Greek word is same on same as what is used to describe the signs of the man of sin. The man of sin portrays wonders. Terrace Same word used in John 4 and 48, except you see signs and wonders which Christ did. The man of sin is associated with a line with strong delusion. In contrast, the Son of man, when he is apocalypse, will be one that is called faithful and true. The exact opposite, the man of sin is described with the Greek term Adikia, which means unrighteousness. However, in Revelation 1911, by way of contrast, the Son of Man is in righteousness on the basis of his judgment, not unrighteousness.

18. 8:51

    You see that on every turn the man of sin in some way mimics the man Jesus Christ, But in fact for the true and faithful they know that he is not He, in fact is the exact opposite. He is a counterfeit when correctly understood. But the point is the false is imitating the true although it is not the true, and only the discerning and the wise will know how to make the difference between those two.

19. 9:21

    What the man of sin ascribes to himself is always meant to be an imitation of Christ, when in fact it is the opposite. When correctly understood, he claims to be righteous. He claims to be working with power and signs and wonders, but in fact they are descriptions of activity that is satanic.

20. 9:41

    When we take a close look under the microscope of the word at the wording used in verse three and four of Second Thessalonians chapter 2, there are more clues than just be as to the man’s identity and the system he represents.

21. 10:00

    A good Bible margin such as the RV will point out that many of these key phrases here are drawn from Old Testament contexts. I’d like to look at some of those with you. I have blown up for you the margin of the RV trying to point out to you what possible Old Testament sources we should consider when we deal with this section.

22. 10:23

    Here the man of sin be revealed, the son of tradition that opposeth and exalteth himself. The RV margin says that we should take a good look at Daniel 7 verse 25. He points out a link with Daniel 8 verse 25. It makes a link with Daniel 11 verse 36, and it also tells us to compare Revelation 19, then further down, sitting setting himself forth as God. That section we are told to look at Isaiah 14, verse 11 and consider Ezekiel 28 verse two.

23. 10:57

    Now those are the key links. You know, I have a pamphlet with me written by the Knights of Columbus on behalf of the Catholic Church that deals with the Book of Revelation, and when it deals with the beast system, it refers to every one of those passages that are in the RV margin.

24. 11:13

    In other words, what the Catholic expositor is saying is to correctly understand the beast system in Revelation, you have to be aware of Ezekiel 28. Take a good look at Isaiah 14. Take a good look at Daniel 7 and Daniel 11. All of those are references in the Catholic Temple. Even Roman Catholic expositors have seen, unwittingly perhaps, that there are links with the beast system in Revelation, and these very passages that the man has been is linked with.

25. 11:41

    Of course, as we’ve said, even those expositors in our community today that have begged to differ with the exposition of Brother Thomas and the continuous historical approach have themselves at least agreed on one point, and that is that whoever the man of sin is, he is undoubtedly linked with the beef system in both Revelation and Damien.

26. 11:59

    Once again, we return to our key point if this is the easiest passage to look at. To start with, if we can identify clearly who this man of sin is, we have automatically given for ourselves a master key in interpretation. If you know who he is, and he’s linked with the B system in Daniel, and he’s also linked with the B system in Revelation, then you are working with an identity that helps to identify those 2B systems. So therefore, starting with the easier to know passage, easier to understand passage, and working out from there is a logical progression.

27. 12:39

    And it’s the easiest one to work with, rather than diving into Daniel first or diving into Revelation. And in looking at the modern interpretations in our community, if we beg to differ with them, the most important place to start with surely is that context which is easiest to deal with the man of sin. It’s much easier to deal with that work from there expositionally rather than starting with Revelation or Daniel in that kind of a dialogue. Now let’s pursue these contexts and we can’t do them justice. Just bring to your attention the relevance they have to the man of sin prophecy.

28. 13:17

    First, Isaiah 14. Let’s go by order. Why does the margin suggest in the RV that we take a look at Isaiah 14? Well, let’s take a look at Isaiah 14 very briefly. I know we’re familiar with this passage because it’s one that’s used by those who believe in the fallen devil. However, the language used to describe Lucifer that is appropriated to part of the man of sin prophecy is as follows, verse 13 of Isaiah 14.

29. 14:02

    For thou hast said in thine heart, Speaking of the king of Babylon, I will ascend into heaven. I will exalt my throne above the stars of God. I will sit also upon the mount of the congregation in the sides of the north. I will ascend above the heights of the clouds. I will be like the Most High, exactly the perspective of the man of sin.

30. 14:25

    The man of sin claims to be sitting. He claims to have a throne. He wishes to be like the Most High, as if he is God, as is God. Second, Thessalonians Chapter 2. Significantly, this is a doubly important link because we’ve already seen that some of the language used to describe the man of sin has a bearing and a connection with Daniel and with Revelation.

31. 14:52

    And those two sections of Scripture, Daniel and Revelation, deal with the subject of Babylon at the same time as they deal with the beast system. Here’s the man of sin prophecy, drawing partly from Isaiah 14 to describe the man of sin. And who’s the subject of Isaiah 14? The king of Babylon. Interesting. Highly appropriate given the links with Babylon and the beast system in Daniel.

32. 15:21

    Given the links with Babylon and the beast system in Revelation. But more than that, let’s look at the phrases carefully. I will sit also upon the mount of a congregation in the sides of the north. Where is that? Where is in Scripture the mount of the congregation and reference in that, in that connection with the sides of the north? That’s scriptural language for Zion. That is scriptural language for Zion. Who does Lucifer think he is?

33. 15:56

    He is so pompous, so proud and arrogant that he believes that there will come a time when he will be able to set his feet in Jerusalem, that he will be able to set up his throne, as it were, in the very position of the God of Zion. It’s exactly what Babylon wished to do.

34. 16:12

    It’s exactly, in fact, what Babylon virtually did do historically, once they came down and took Jerusalem. Those are key phrases relating to Zion. You see the appropriateness of a of a man of sin. Prophecy drawing from this kind of a context in the Old Testament, A babylonish figure, a male figure, a man who arrogates to himself great pomp and authority, who claims to sit in a certain area that is designed to be God’s residence.

35. 16:48

    He will sit there as if he is the God of Israel, but of course he isn’t. He will appropriate to himself the very throne of God, and he will pose to be like the Most High, like the God of Israel. But he isn’t the God of Israel, the False, the man of sin as it were, appropriating him to himself, things that belong only to the God of Israel.

36. 17:11

    Highly appropriate context. Another one that the margin points out is Ezekiel 28. This is dealing with the Prince of Tyre, and we can see fairly quickly why the margin would suggest that this is one of the Old Testament sources for the language of 2nd Thessalonians. 2 The word of the Lord came unto me, saying, Son of man, say unto the Prince of Tyrus.

37. 17:44

    Thus sayeth the Lord God, because thine heart is lifted up, and thou hast said, I am a God. I sit in the seat of God in the midst of the Seas. Yet thou art a man and not God, though thou set thine heart as the heart of God. What’s that language in 2nd Thessalonians 2 I’ll just overlay this for you.

38. 18:12

    You can see where the language comes from, who opposeth and exalteth himself above all that is called God, or that is worship, so that he as God, sitteth in the temple of God, showing himself that he is God. I sit in the seat of God in the midst of the Seas. Yes, thou art a man, and what’s the point of 2nd Thessalonians 2 This is the man of sin, even though he poses to be like God and takes these certain honors and privileges to himself. Now there’s another connection that we ought to note here, brothers and sisters jumping ahead. These first 2 Old Testament sources have come from Babylon and Tyre.

39. 18:57

    Now if you were to take a colored pencil and go through Revelation chapter 17 and 18, going down through your margin and color coding, every reference that takes you back to Babylon prophecies like Jeremiah 51, Jeremiah 50, and also color code all the references that would take you back to the tire prophecies, do you know what you would find if you added them up?

40. 19:20

    There are more references to Tire in Revelation 17 and 18 than there are to Babylon. There are more references to tire more connections than there are in fact to Babylon between Revelation 17 and 18. Now, one particular work that’s very helpful to save you some of the spade work on this is an article that was done in the Testimony some years ago by Arthur Gibson. He did an article called 701 Quotations in The Apocalypse, 701 Quotations in the Apocalypse. He went through Revelation verse by verse, trying to ferret out the Old Testament quotations and illusions and parallels. And when you scan down through his list in Revelation 17 and 18, you constantly see Tyre Babylon. Tyre Babylon, Tyre Babylon.

41. 20:10

    But then, after a certain point, the number of connections to Tyre takes over by far at a certain breaking point in those chapters. Now it’s highly interesting that the man of sin. Has, as we’ve said, connections with Daniel, connections with Revelation. The margin brings us back first to Isaiah 14, secondly to Ezekiel 28, Tyre and Babylon. The man of sin has connections with these two prophecies in some way.

42. 20:40

    Revelation describes the beast system in the whore in terms of Old Testament connections to Babylon and Tyre. Interesting. Obviously there is a common thread running through these connections. The margin also directs our attention to Daniel 11 Again by keeping in mind the language of Second Thessalonians, Chapter 2. You can see why this too would be pointed to as a source.

43. 21:09

    The king shall do according to his will. This is the King of fierce countenance, and he shall exalt himself and magnify himself above every God, and shall speak marvelous things against the God of gods. You take a close look at the language in 2nd Thessalonians 2, verse four, and you can see why the margin would direct your attention to that prophecy. The context of Daniel 11 brothers and sisters also helps to reinforce, as we’ll see very shortly, helps to reinforce the appropriateness of having a connection with a man of sin prophecy.

44. 21:49

    Now, would you turn in your notes and we’ll just explore that a little further. This takes a bit of a digression to develop, but it’s well worth it, I believe. I’d like you to take a look at page 8A in your notes.

45. 22:14

    Page 8A In your notes on this page we have quoted for you some important statements made by Jesus in Matthew, Luke and Mark, all from the Olivet prophecy, but worded slightly different in each context. In dealing with the onslaught of the Roman armies coming against Jerusalem and destroying the Temple so that not one stone would be left upon another.

46. 22:45

    The wording of Jesus in Matthew 24 and 15 reads in part the abomination of desolation. When you see the abomination of desolation stand in the holy place, and then he goes on, let them which be in Judea and so on. The wording in Luke in Mark. Let’s skip over to Mark. The wording in Mark 13 verse four is when you see the abomination of desolation stand where it ought not, then let them which be in Judea in Luke 21.

47. 23:14

    The reference is slightly different in Luke 21 verse 20, just before the section that says let them which be in Judea, flee, he says. Instead, according to the Luke account, or as well as when you see Jerusalem compassed with armies, know that the desolation thereof is nigh. Now, by comparing Matthew and Luke and Mark with your Bible open at each section, and noting what is said immediately after, let them which be in Judea, you know you’re in exactly the same section. The wording in Luke 21 is extremely helpful. It is telling us that the desolator is none other than the Roman armies.

48. 23:59

    The desolator is none other than the Roman armies. The domination of desolation in Matthew 24, that stands in the Holy Place or in Mark standing where it ought not, is another reference to the same identity. It is the link with Ruke that both that best rather helps us to see who the desolator is.

49. 24:21

    It’s Rome now. There’s more than that in these passages. In Matthew and Mark we’re told to go back to Daniel. Jesus says go back to Daniel and read and understand. Now there’s only three possible places he could be quoting from in Daniel. One is from chapter 81, from Chapter 9 and one from Chapter 11. Keep in mind we were just there in Daniel Chapter 11. Now as you analyze the wording in the Gospels according to Jesus reference, you have to cancel out Daniel chapter 8 and you end up by canceling out Daniel Chapter 9. When you look for the closest wording, the closest wording to the Lord’s words as put together from Matthew, Mark and Luke is none other than Daniel 11.

50. 25:06

    Daniel Chapter 11, verse 31. They shall pollute the sanctuary of strength, shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And under that we’ve got a box with three key points which show that this undoubtedly is the Lord’s source. Now So what? The point is that this section that deals with the abomination of desolation, and then goes on to mention the King of Fierce Countenance in verse 36 here it’s all part of the same prophecy, is telling us, by the Lord’s inspired interpretation, that this section of Daniel 11 is referring to Rome. Now, when a Man of sin prophecy takes some of its descriptions from this very context and applies it to the man of sin, do we not have, by the Lord’s own use of this context, a very important interpretive key?

51. 26:04

    There is a connection with Rome. There is a connection with Rome, whatever that might be. Now we know that that’s reinforced because the 4th beast has iron and brass, and he’s destroyed when Christ returns, and he has the little horn that speaks great things and sounds very much like the man of sin, as we’ll see shortly. We know, furthermore, that the beasts in Revelation are tied in with those beasts in Daniel, and they too must have some kind of a link with the Rome and the with the iron and the brass that is present to be destroyed at the return of Christ, and that beast system connected with this big mouth that speaks great things against God.

52. 26:49

    But the Luke 11, Excuse me? The Daniel 11 passage is perhaps one of the most fascinating in the series of connections because of what Jesus has drawn from this context for another purpose and tie it down to an identification with Rome. So we’re doing more, I believe, brothers and sisters, than simply second guessing when we see these connections between the Old Testament, especially Daniel and the man of sin prophecy. Now let’s take a look.

53. 27:22

    Brothers and sisters in our notes start to put some of this together. I’d like to look at page 8. We have not looked at every passage. I’m going to just hold back the last one for final comments at the end here before we go on to another part of our study. So far we have seen the following allusions to Isaiah 14, which refers to a man, Ezekiel 28, which refers to a man bringing in both Babylon and Tyre.

54. 28:01

    There is a link with Daniel Chapter 7. How do we know there’s a link with Daniel Chapter 7 and a man of sin prophecy? Well, the RV margin draws it to your attention. But more than that, if you were to take a look, if you have an Oxford AD, you go to Daniel Chapter 11 with the King of Fierce Countenance prophecy and it’ll refer you to Daniel 7 as well as the Man of Sin prophecy.

55. 28:24

    That’s in the margin of Daniel 11 in the Oxford King James in the area of the King of Fierce Countenance. In that section it’ll refer you back to Daniel 7 and over to 2nd Thessalonians 2, showing that Daniel 11 is used or is described in terms that not only linked with a man of sin, but Daniel 11. That section about the King of Fierce Countenance also is seen to have links with Daniel 7 as well. So that too has language that links with a man of sin, and it’s a he, the mouth that speaks great things. It’s a he in Daniel Chapter 11.

56. 29:01

    So far they’ve been male figures drawing as they are a kind of a common pool of illusions to describe this man of sin. We’ve seen that Daniel Chapter 11 point to a connection with Rome. Possibly. Now there is one other connection and that is Zechariah chapter 5. We’ve already been there once before. That was the passage that had the last reference to Shinar in the Old Testament, connected with this woman in this measuring container.

57. 29:31

    The effect I’d like just now for you to turn your notes. This will help to make it a little speedier. Over to It’s a woman figure, not a man figure.

58. 29:47

    For example, Zechariah chapter 5. This is their iniquity in all the land. The word for iniquity in the Greek Septuagint, the Greek edition of Zachariah 5, which was commonly circulated at the time of Paul. A number of his epistles seem to use the same language as the Septuagint on many occasions. Brother Carter spent a lot of time drawing connections with the Septuagint and many of his epistle studies.

59. 30:15

    The Greek word iniquity in a Septuagint is the same Greek word Paul uses in 2nd Thessalonians 2. The mystery of Iniquity doth already work. Furthermore, a woman that sitteth in the midst of the ephah, the man of sin, sitteth in the temple. He cast her down into the midst of the Ephah, and cast the weight of lead upon the mouth thereof.

60. 30:39

    In other words, she was constrained, the lid is forced down, and she’s kept bottled there and she can’t move. And it’s interesting that in the man of sin prophecy during the time of the Apostle Paul, he says that this iniquitous system or this man of sin is now being restrained using the language of the RSB. He who now lacketh or he who now restrains, will continue to let or restrain until he be taken out of the way, says Paul. Furthermore, the word used to describe the woman wickedness is the same Greek word used also to describe the man of sin. So we conclude in the box at the bottom of the page four times in 2nd Thessalonians 2 Paul employs the same Greek word to describe the man of sin as is used in a Septuagint Greek to describe the wicked woman in the ephah who flees to Shinar or Babylon. Isn’t that interesting?

61. 31:40

    And is it not, brothers and sisters, our most appropriate compliment that thus far the Old Testament sources has have dwelt upon a man figure? But Zechariah 5 introduces us to a woman figure, a wicked, iniquitous woman who, after Babylon’s literal fall, is transported somewhere to set up her base in another place called Shinar or Babylon.

62. 32:08

    Most interesting, we might wonder why there would be male and female figures combined. Now here, brothers and sisters, I believe is where a concept we’ve been developing as we’ve gone along is extremely useful. Here we have said that the false imitates the true. We just went down a whole list in our chart there showing the extent to which the Man of sin appropriates to himself language that is used for the Man, the Son of Man, and how he is, in fact not really the Son of Man.

63. 32:41

    He is in fact the very opposite, although he looks like he’s the same. The false imitates the truth. If these links concerning the man of sin from the Old Testament are describing, as we suggested, a false system, a system that appropriates to itself descriptions that only really belong to God, but they try nevertheless to imitate that God in a temple that looks like His sitting, as though he is God, doing miracles, signs and wonders, just like Christ did, and using the very same Greek words, One who is nevertheless a son of tradition, A betrayer but appears to be part of the truth, one who nevertheless is apostate In the language of the Apostle Paul, then it would not seem unlikely that in this false system we should have a body and a headship, the body being the individuals that support that system, and the head being the one who gives it authority and directs it.

64. 33:51

    In the body of Christ Jesus is the head and the ecclesia is the woman, and in the false system there is a man called the man of sin who is the head of that body or system and the remaining members that support it are the woman figure of the body. So a male and woman figure combined to make a false system that imitates the true should be expected to have those parallels. Given all the other parallels that we’ve seen so far, here is a truly devious system with a male head who sits in the temple is the focal point of power who is like a mouth speaking great things.

65. 34:36

    And then presiding, presiding over a body of followers who themselves represent like the true a woman body like figure. Now more than that, brothers and sisters, as we see in Daniel Chapter 7 momentarily. And we analyzed the little horn in Daniel 7, we’ll be amazed to see how there are even more connections with this figure of the man of sin.

66. 35:04

    There’s a lot more study that I’m sure you could pursue on that, brothers and sisters. But perhaps right now we could begin to come to a tentative conclusion about the identity of the man of sin. We began with these questions. We now come full circle to them. What is the nature of this man?

67. 35:24

    Well, from the Old Testament connections, from the parallels that we’ve seen so far with a false imitating the true. I think it’s fair to say that essentially we are dealing with the religious system. It’s not to say there aren’t political elements that are associated with the man of sin. There’s no doubt there are political elements in that system. We have clues of that from Daniel and Revelation. But essentially the man of sin is portrayed primarily as a religious figure, being apostate, being a son of perdition, imitating Christ in his works and wonders. Furthermore, what’s the timing?

68. 36:08

    Well, relative to the Apostle Paul, we couldn’t say that it was just immediate to Paul’s time because it’s going to be destroyed by Christ. We couldn’t say that it was just in the future because Paul says it was then being restrained and held down. Rather, the most appropriate term to describe the timing of the man of sin would be continuous, present at the time of Paul in a germ like form, restrained and held down later to become full blown, and later to finally be destroyed by the return of Jesus Christ.

69. 36:43

    Destroyed in terms that are very similar to the destruction of the little horn and the 4th beast as we’ll see in Daniel 7. Not only that, but in terms similar to destruction of the whore and the destruction of Babylon in Revelation, where they are destroyed with fire and burning at the judgment of Christ, just like the man of sin.

70. 37:04

    Just like the little horn and the 4th beast of Daniel. Seven turn our attention now, brothers and sisters, to Daniel Chapter 7 in greater detail. We keep coming back, stepping forward, and then going back once we have certain concepts laid down. Daniel chapter seven, Brothers and sisters, let’s have our Bibles open there first.

71. 38:15

    So many things on the overhead here. Let’s place their notes I will pursue. Anyways, Daniel Chapter 7. Let’s just take a look at how this little horn is presented in relationship to the 4th beast. What is interesting to notice first of all is that in verse 8, when Daniel beholds this beast, this little horn comes up from the 4th beast after the other 10 horns.

72. 38:50

    For he says in verse 8, doesn’t he? I consider the horns and behold there came up among them another little horn. Before whom there were three of the first horns plucked up by the roots, and behold, in this horn were the eyes, like the eyes of a man and a mouth speaking great things. Then the Angel gives further information about this, and we’ve noticed part of this explanation already. Let’s go down now to verse 20 and the 10 horns that were in his head, and of the other which came up, and before whom three fell even of that little horn that had eyes and a mouth that spake very great things, whose look was more stoked than his fellows I beheld in the same horn, made war with the Saints, and prevailed against them.

73. 39:46

    So here’s a little horn. It has the eyes like the eyes of a man. Attention is given to its mouth. It speaks great things. It has eyes. It has a mouth. It is more stout than its fellows, but you’ll notice when it comes up in verse 11, Excuse me, verse eight. It starts off by being a little horn. A little horn In verse 8, by the time we get down to the angel’s description of its later stage, it is not a little horn, but it is a stout horn.

74. 40:22

    In verse 20, it becomes a stout horn. In other words, it grows, starts off being very insignificant. It doesn’t catch the eye. It doesn’t look much like a horn at all, perhaps, but as it begins to come to Daniel’s attention, he sees it has man like qualities. He wants us to see This horn, therefore, as being quite different than the other horns. They didn’t have eyes in the same way, they didn’t speak with a great mouth.

75. 40:53

    They aren’t described as having man like qualities, but this horn that comes up last is described with these men like qualities. And it’s a man that speaks great things in fact against God. And furthermore in verse 20 the eyes are mentioned and finally it becomes stout and then it prevails and fights against the Saints.

76. 41:20

    And furthermore, verse 24 And the 10 horns, Out of this Kingdom are 10 kings that shall arise, and another shall rise after them. And he shall be diverse from the 1st. And he shall subdue 3 kings. And he shall speak great words against the most High, and shall wear out the Saints of the most High, and sink to change times and laws. And they shall be given into his hand until a time, times, and the dividing of time.

77. 41:54

    Now notice his end. But the judgment shall sit, and they shall take away his dominion to consume and to destroy it unto the end. So the little horn is going to be destroyed by Christ. His Kingdom will be taken away when Christ returns. Question. The 4th beast is described right at the very beginning as being diverse. Verse 7.

78. 42:23

    Soon as the 4th beast emerges to Daniel’s view out of the water at the end of verse 7, he’s described as being diverse. Now how is this 4th beast diverse? Well, Daniel saw first this bear like figure come out and then he saw, excuse me, the lion come out first. Then he saw the bear. Then he saw this leopard divided into 4. Then he saw the 4th beast.

79. 42:56

    Now, how is this 4th beast diverse? Well, he’s a beast. He has vicious teeth. He has vicious claws. What’s diverse about him? Well, for one thing, we’ve already noticed he has two metals in his body. That makes them different. He has iron and he has brass. The iron is in his mouth, the brass are in his claws. That beast then seems to be drawing with the link in Daniel 4.

80. 43:25

    The stump. And of course the link with the image. It seems to be drawing from the leopard power or the brass, and from the other figure, partly the lion, but most importantly the iron that goes to the legs of Daniel’s image. So it links with the brass, the leopard, and it links with the iron, which is part of the 4th beast. But there’s more than that.

81. 43:52

    If we look carefully at the angel’s words, the Angel gives us a very important clue as to what makes him mostly diverse. Back to verse 24. What makes this beast most diverse is the little horn. Notice how that reads in verse 24. The 10 horns out of this Kingdom are 10 kings that shall arise, and another shall arise after them, and he shall be diverse from the first.

82. 44:27

    So the uniqueness of the 4th beast lies especially in the nature and the behavior of this little horn. He becomes the focus of the attention.

83. 44:44

    The Angel tells Daniel it’s him that is diverse, especially relative to the other ones. Now the Angel tells Daniel, brothers and sisters, that these 10 kings, these 10 horns, are 10 kings. All right, this is another king, says the Angel. All right, what makes them so diverse? It must be in his behavior.

84. 45:10

    It must be in his claims. He says things and does things that focus on this idea of him being a man with eyes, with a mother, speaking arrogant things against God. It’s that which makes this whole beast so different. There are elements in this beast that are not in the other beasts. What are the other beasts?

85. 45:37

    They are essentially political powers. That’s true. What are these other horns? They are essentially kings that will arise. What is there about this horn, then that is so different? It must be brothers and sisters that there’s something about this horn that is atypical. These were simply political powers or kings, but this one is diverse, so he must not essentially be a political entity.

86. 46:08

    There must be something else about his characteristics that is other than just political. If that’s not so, then he’d be the same as all the rest. If he’s just another king, just another power that has arisen. All these kings no doubt were pompous. All these kings, no doubt, were men who were ungodly. They certainly weren’t pictures of of the kings of Judah. No doubt, then, this individual is what makes the unique characteristic of the four feasts and gives us a dimension that is more than just political. In other words, there must be something about this individual that is more religious, somewhat perhaps of an apostate figure that’s really no other choice, brothers and sisters, If he’s just another political power, he’s not diverse. He has to have characteristics that are other than the normal portrayal of power by ungodly kings. And when we see the words used to describe this figure and the timing, just notice what it draws our attention to. He is the eyes of a man, as we’ve said, mouth speaking great things.

87. 47:24

    He plucks up 3 horns, and he divers from them. He’s greater than the 10 in the end. He comes later than the 10. He supersedes the 10. He wars against the Saints. He prevails until the Kingdom. He speaks against God. He thinks to change times and laws, and the Saints are given into his hand for times, times and half a time. Do you know brothers and sisters? The man of sin is described specifically as being anomia. That means lawless, very important link with a little horn.

88. 48:04

    He is anomia lawless. What does that mean? If he’s lawless, it means he pays no attention to the established laws. If he’s lawless, he ignores God’s law. If he ignores God’s law, no doubt he makes up his own. That’s a natural crawler for someone who’s lawless. He lives by his own laws. He belonged to himself, we say. A common expression.

89. 48:27

    The man of sin is a law to himself. He is anomia. And significantly, this little horn is described especially as being one who changes laws and times. He is lawless. He’s a law to himself, totally a very important and very appropriate link with the man of Sin prophecy. Now, given the fact that our margin points out to us that there are links by language with Daniel Chapter 7 and the Man of sin prophecy, as well as the other links with Tyre and Isaiah 14 and Zechariah 5, the link with lawlessness and the little horn is therefore even more reinforced.

90. 49:10

    Furthermore, he’s a persecuting power. Furthermore, he speaks and talks in a way that is God like, and yet he’s going to be present to be destroyed by the fiery presence of the Lord Jesus Christ. How is the Son of? How is the man of sin destroyed? He’s destroyed by the return of Christ, by the brightness of his coming. And as we see that links into Thessalonians chapter one. By brightness Paul means the flaming fire of Christ’s judgment on those who are wicked. So the language used to describe this individual’s demise is the same as that used to describe the end of the man of sin and his characteristics being man like, that’s the key stress. He wants us to know that he’s like a man. He has the eyes of a man.

91. 50:02

    He has the most of a man. He speaks like a man and yet he acts like God, the man of sin. He acts like God. He is a man, but he claims to have God like qualities. It’s remarkable to see those links, brothers and sisters, all of which reinforce, we believe, the key concept of the false imitating the true and the importance of seeing those links in Daniel. Now brothers and sisters in Daniel itself, if you turn in your notes, there are other places in Daniel which established this concept that we’ve seen in 2nd Thessalonians 2 that the false is an imitation of the truth. Would you turn to page 11 A?

92. 50:51

    Because when we look at the man, the little horn in Daniel 7 and we suggest that he is the false imitating the truth, we are not suggesting something about Daniel seven. That is in a vacuum. In Daniel itself, this concept has been established very subtly. We draw your attention to some of the possible links you might be able to think of more. It’s interesting, isn’t it, that Nebuchadnezzar is described or describes himself as the King of Kings. That phrase occurs only one other place in the Bible, That’s of Jesus Christ in Revelation, and here is the head of that system.

93. 51:34

    Here is Nebuchadnezzar. Thou art this head of gold, giving himself a description that is only appropriate to you use of the Lord Jesus Christ. In Daniel chapter 2, he’s described as having power, glory, strength, and a Kingdom. In Revelation 5, look at the links Power, Glory and Strength and he has a Kingdom. And 20 beasts around the throne say. That Daniel, chapter two, he breaketh in pieces and subdueth. That’s.

94. 52:06

    Speaking of Nebuchadnezzar in verse. 40 but of Jesus. Christ the Stone. In verse 44 it says he will break in pieces and consume Jesus Christ the man of Babylon, both given the same kind of descriptions.

95. 52:25

    Daniel, Chapter 4. The tree grows. The fowls of heaven dwell in it, and it speaks of thy dominion. Speaking of Nebuchadnezzar, interestingly in the Gospels some of that language is drawn from in Luke 13 there is a great tree says Jesus in the parable and the fowls of the Air Lodge in it. Links are with Jesus.

96. 52:47

    Descriptions of the Groves of the Kingdom and Daniel Daniel Chapter 7. He thinks to change times and laws. The little horn. Now notice this one our most remarkable link in Daniel chapter 2, verse 21. It specifically says God changes the times and seasons. God does that. No other man can do that. Only God changes the times and seasons. But on the little horn it says that he changes the times and seasons.

97. 53:22

    Who does he think he is? Who does he think he is? He thinks he’s God. That’s who he thinks he is. Who does the man of sin think he is? He thinks he’s God. Who did the Prince of Tyre think he was? He thought he was God. Who did Lucifer think he is or think he was?

98. 53:40

    He thought he was God, and he even appropriated to himself the sides of the north with a congregation presided in Zion. See Brothers and Sisters, before you come to Daniel Chapter 7, and consider the little born prophecy. There is laid down in those passages and Daniel a concept that the false man imitates the true man, and it’s centered in Daniel. In Nebuchadnezzar in particular, he is the man that he is representative of, John Thomas, said as the kingdoms of men. He represents as a man the kingdoms of men with all their apostasy.

99. 54:26

    In the words of John Thomas they are tyranny and idolatry. And in Daniel you have this false kind of ascription to a false figure in a language that is only appropriate to describe the king of Kings. So when we come back to Daniel 7, now once again we can be sure that the concept of the false as an imitator of the truth is in fact well established in Daniel in the descriptions given to Nebuchadnezzar or in the descriptions he gives to himself the false and imitation of the truth. Now, brothers and sisters, would you turn in your notes? To page 17.

100. 55:24

     Just quickly go through this we’re. Going to stop at 3:00. Three o’clock. OK, just go through this very quickly. Once again, we come back. To the man of sin prophecy we have been. In Daniel, we’ve. Looked at the beast in Daniel 7, we’ve realized that. There’s a fourth. Beast that is diverse and his diversity is centered especially in the nature of that little horn that speaks great things. We’ve seen the links with him, the language used to describe his activity, and his characteristics. With a man of sin.

101. 56:07

     Then it would be a fair question to ask if the man of sin is linked that closely with the beast system and Daniel. Ought we not to see some links with the man of sin and the beast system in Revelation? That would be a natural corollary, if our thesis is correct, that the man of sin is tightly connected with both beast systems and the fact that they are one and the same. And we do find that, brothers and sisters, on page 17 we’ve catalogued for you the many links that are used to describe the man of sin and the system related to the beasts. In Revelation, for example, the man of sin emphasis on the word man in the false system as it’s unfolded. In Revelation, beginning at chapter 12, immediately there is attention given to the man figure, the man child of Revelation 12.

102. 57:09

     Verse five, we’re told. The end. Of Revelation. 13 verse 18 After being given the number that it is the number of a man, he wants us to know that it’s the number of a man. What was stressed in the little horn prophecy? Eyes of a man, mouth of a man, a man speaking great things. That’s what we were supposed to know about that little horn. Furthermore, in 2nd Thessalonians 2 verse three he has an apocalypse.

103. 57:40

     Well we noticed in Revelation one verse one that Jesus is Apocalypse and he is Apocalypse. For the purpose of showing how he is going to come and return to reveal himself and destroy the bee system, the man of sin must be revealed first, says Paul. Before obviously the Son of man can return, Who will destroy him?

104. 58:05

     The son of perdition. Revelation 17 and 11, the only other place where perdition is used in the New Testament pertains to the beast system. Very significantly, the beast that goeth into perdition. Only other New Testament reference the man of sin is. Associated with mystery. In Revelation 17 and five, the woman comes out on a scarlet colored beast and across the word mystery.

105. 58:35

     Same thing associated with the man of sin. The man of sin is described as being Satan. Revelation 12 and verse 9 the dragon is described as Satan. The man of sin is. Described as having. Power. Greek word dunamis. The dragon gave his dunamis David’s power to the sea beast behind the scenes revelation. Excuse me.

106. 58:58

     Second Thessalonians chapter 2, verse 9. The man of sin portrays signs Greek word Saman. Same word used to describe the Saman, the wonders of the earth beast. The man of sin is. Described as having a working. Of Satan the dragon described as that old serpent Satan. He works with deceivableness in verse 10. The earth beast deceives them that dwell on the earth. He works the lies and lying wonders the man of sin.