Class 1 from this series was used in GCT Episode 281.<\/p>\n
2
\n00:00:05,080 –> 00:00:07,480
\npresent.
\nAnd our third study is <\/p>\n
3
\n00:00:07,520 –> 00:00:10,120
\nRevelation.
\nLinks with Daniel and <\/p>\n
4
\n00:00:10,120 –> 00:00:12,880
\nRevelation.
\nBrother Collins and sisters, I <\/p>\n
5
\n00:00:12,880 –> 00:00:17,120
\nwould like to build a little
\nfurther on some of the links <\/p>\n
6
\n00:00:17,120 –> 00:00:20,720
\nthat we began to see with the
\nOld Testament and the Man of Sin<\/p>\n
7
\n00:00:20,720 –> 00:00:24,720
\nprophecy.
\nWe’ve made so far. <\/p>\n
8
\n00:00:24,720 –> 00:00:28,040
\nA basic overview of Second
\nThessalonians, Chapter 2. <\/p>\n
9
\n00:00:28,840 –> 00:00:32,560
\nTrying to take from that
\ndescription in the second <\/p>\n
10
\n00:00:32,560 –> 00:00:36,960
\nchapter some of the basic clues
\nas to the man’s nature and <\/p>\n
11
\n00:00:36,960 –> 00:00:40,280
\nidentity, or at least the man
\nand the system he represents. <\/p>\n
12
\n00:00:41,360 –> 00:00:46,080
\nWe’ve noted the key terms such
\nas apostasy, terms such as Son <\/p>\n
13
\n00:00:46,080 –> 00:00:52,080
\nof Perdition, terms such as lies
\nand delusion which used <\/p>\n
14
\n00:00:52,080 –> 00:00:56,760
\nelsewhere in the New Testament,
\nlinked with a system of <\/p>\n
15
\n00:00:57,280 –> 00:01:01,360
\napostasy, A system that is not
\nassociated with simply an <\/p>\n
16
\n00:01:01,360 –> 00:01:05,400
\nautocrat that might be atheistic
\nor humanistic have, some have <\/p>\n
17
\n00:01:05,400 –> 00:01:09,920
\nsuggested in our community of
\nlate, but rather an identity <\/p>\n
18
\n00:01:09,920 –> 00:01:13,600
\nthat is very much linked with a
\nfigure somewhat like a Judas. <\/p>\n
19
\n00:01:14,440 –> 00:01:19,680
\nOne who had some connection with
\nthe truth, One who had some <\/p>\n
20
\n00:01:19,680 –> 00:01:24,360
\nsemblance of being a follower of
\nChrist, but who has finally <\/p>\n
21
\n00:01:24,360 –> 00:01:27,200
\nproven to be false, to be a
\nbetrayer. <\/p>\n
22
\n00:01:28,120 –> 00:01:31,640
\nBut even in the condition of
\nbeing a betrayer, still seems to<\/p>\n
23
\n00:01:31,640 –> 00:01:37,160
\nhave some claim to the truth,
\nhas some appearance of being <\/p>\n
24
\n00:01:37,160 –> 00:01:40,120
\nGod, like rather than atheistic
\nor humanistic. <\/p>\n
25
\n00:01:40,920 –> 00:01:45,360
\nHe sits in what he calls the
\ntemple of God, or what appears <\/p>\n
26
\n00:01:45,360 –> 00:01:50,280
\nto be the temple of God.
\nHe sits in that position and he <\/p>\n
27
\n00:01:50,280 –> 00:01:56,080
\npresides as though he is God.
\nIn other words, He is the false <\/p>\n
28
\n00:01:56,920 –> 00:02:00,840
\nimitating the truth.
\nThere is a temple, There is a <\/p>\n
29
\n00:02:00,840 –> 00:02:04,240
\nseat of authority.
\nThere are claims that are made. <\/p>\n
30
\n00:02:04,240 –> 00:02:08,800
\nThere is an appearance that
\nseems to be God like and true, <\/p>\n
31
\n00:02:09,240 –> 00:02:14,360
\nwhen in fact He is counterfeit.
\nWe’ve noticed from our overview <\/p>\n
32
\n00:02:14,440 –> 00:02:19,080
\nin the last class, the timing in
\n2nd Thessalonians 2 has some <\/p>\n
33
\n00:02:19,080 –> 00:02:21,680
\nvery definite clues.
\nThat’s critical to <\/p>\n
34
\n00:02:21,680 –> 00:02:24,240
\nidentification of who this man
\nor system is. <\/p>\n
35
\n00:02:25,360 –> 00:02:29,520
\nBeing restrained at the time of
\nthe Apostle Paul means that <\/p>\n
36
\n00:02:29,520 –> 00:02:33,800
\nthere at least was something
\nthere in its dormancy in a stage<\/p>\n
37
\n00:02:33,800 –> 00:02:37,960
\nof beginning, but it was held
\ndown at the time, the apostle <\/p>\n
38
\n00:02:37,960 –> 00:02:40,080
\nwrites.
\nIt wasn’t manifested. <\/p>\n
39
\n00:02:41,000 –> 00:02:45,240
\nThere again is another link with
\nrevelation when it says that the<\/p>\n
40
\n00:02:45,240 –> 00:02:48,320
\nSon of Man, the man of sin,
\nrather must be revealed. <\/p>\n
41
\n00:02:48,320 –> 00:02:51,840
\nIt’s the word apocalypse.
\nThe man of sin is to be <\/p>\n
42
\n00:02:51,840 –> 00:02:55,640
\napocalypse or revealed
\nautomatically throwing out an <\/p>\n
43
\n00:02:55,640 –> 00:02:58,640
\nimportant word link with the
\napocalypse itself. <\/p>\n
44
\n00:03:00,120 –> 00:03:03,200
\nNo doubt Paul does not give us
\nall the information about this <\/p>\n
45
\n00:03:03,200 –> 00:03:06,840
\nman of sin and therefore it’s
\nnot surprising when we come into<\/p>\n
46
\n00:03:06,840 –> 00:03:11,040
\nRevelation and find a number of
\nlinks with that man of sin and <\/p>\n
47
\n00:03:11,040 –> 00:03:14,720
\nget additional information
\ntherefore about that man of sin <\/p>\n
48
\n00:03:15,160 –> 00:03:18,280
\nwhere there is further
\napocalypse, further revelation <\/p>\n
49
\n00:03:18,320 –> 00:03:21,960
\nand information.
\nWhat we’d like to do now is <\/p>\n
50
\n00:03:21,960 –> 00:03:26,680
\nanalyze with the help of our
\nBible margins, especially the RV<\/p>\n
51
\n00:03:26,680 –> 00:03:31,400
\nmargin, analyze the links this
\nman of sin has with the past <\/p>\n
52
\n00:03:32,000 –> 00:03:34,240
\nwith important Old Testament
\nfigures. <\/p>\n
53
\n00:03:34,840 –> 00:03:38,400
\nWe haven’t time to explore all
\nthe context of these passages. <\/p>\n
54
\n00:03:38,880 –> 00:03:41,320
\nI hope just to whet your
\nappetite and with your own study<\/p>\n
55
\n00:03:41,320 –> 00:03:45,040
\nyou can pursue it further and
\nthen to see and build how this <\/p>\n
56
\n00:03:45,040 –> 00:03:48,280
\nlinks in with the New Testament
\nBook of Revelation. <\/p>\n
57
\n00:03:48,840 –> 00:03:53,000
\nSo first of all, brothers and
\nsisters, let us note what is one<\/p>\n
58
\n00:03:53,000 –> 00:03:56,000
\nof the major concepts related to
\nthis man of sin. <\/p>\n
59
\n00:03:56,360 –> 00:04:06,840
\nOn page 15 of your notes, we are
\nlooking for a figure who is an <\/p>\n
60
\n00:04:06,840 –> 00:04:12,840
\nimitation of the truth.
\nHe is in fact an imitation of <\/p>\n
61
\n00:04:12,840 –> 00:04:15,960
\nChrist.
\nWe should be looking for this <\/p>\n
62
\n00:04:15,960 –> 00:04:18,720
\nkind of identity when we go back
\ninto the Old Testament and <\/p>\n
63
\n00:04:18,720 –> 00:04:22,000
\nDaniel, and we should be looking
\nfor this kind of characteristic <\/p>\n
64
\n00:04:22,000 –> 00:04:24,240
\nwhen we further go on into
\nRevelation. <\/p>\n
65
\n00:04:25,200 –> 00:04:27,960
\nNotice the word links in our
\nnotes. <\/p>\n
66
\n00:04:27,960 –> 00:04:32,360
\nWe have the titles The False
\nVersus the True, The Apocalypse <\/p>\n
67
\n00:04:32,360 –> 00:04:37,640
\nof the Men of Sin, a word used
\nright in Chapter 2 as opposed to<\/p>\n
68
\n00:04:37,640 –> 00:04:39,760
\nthe Apocalypse of the Son of
\nMan. <\/p>\n
69
\n00:04:39,800 –> 00:04:42,200
\nOne of the major purposes of the
\nBook of Revelation. <\/p>\n
70
\n00:04:43,320 –> 00:04:46,000
\nNotice the comparisons and
\ncontrasts. <\/p>\n
71
\n00:04:46,720 –> 00:04:49,560
\nIn Thessalonians 2 he’s called
\nthe man of sin or the Son of <\/p>\n
72
\n00:04:49,560 –> 00:04:53,400
\nperdition.
\nChrist is termed the Son of Man.<\/p>\n
73
\n00:04:53,640 –> 00:04:59,240
\nIn Revelation chapter one, he
\nposes as though he is as God. <\/p>\n
74
\n00:04:59,960 –> 00:05:02,600
\nChrist by one of the titles in
\nIsaiah 9. <\/p>\n
75
\n00:05:02,600 –> 00:05:04,520
\nVerse six is called the Mighty
\nGod. <\/p>\n
76
\n00:05:06,560 –> 00:05:09,200
\nThe man of sin is worshipped in
\nverse four of Second <\/p>\n
77
\n00:05:09,200 –> 00:05:14,400
\nThessalonians 2 However, by way
\nof contrast, in Revelation 22 <\/p>\n
78
\n00:05:14,400 –> 00:05:19,360
\nand verse 9, the inhabitants and
\nthose roundabout are called upon<\/p>\n
79
\n00:05:19,360 –> 00:05:25,160
\nto worship God.
\nVerse four, he sitteth the Greek<\/p>\n
80
\n00:05:25,160 –> 00:05:29,080
\nword Kafizo in his temple, Greek
\nword Naos. <\/p>\n
81
\n00:05:29,840 –> 00:05:34,640
\nNow notice in Revelation chapter
\n4, verse two, a throne was set <\/p>\n
82
\n00:05:34,640 –> 00:05:36,520
\nin heaven and one sat on the
\nthrone. <\/p>\n
83
\n00:05:36,800 –> 00:05:42,080
\nJesus Kafizo on the throne sat
\non the throne and furthermore <\/p>\n
84
\n00:05:42,720 –> 00:05:47,520
\nthe Lamb is in the temple.
\nRevelation 21 verse 22. <\/p>\n
85
\n00:05:47,800 –> 00:05:51,760
\nAlso Revelation 3.
\nThe Greek word for temple, Naos,<\/p>\n
86
\n00:05:52,280 –> 00:05:56,320
\nsame word is used for where the
\nman of sin claims to be sitting,<\/p>\n
87
\n00:05:57,880 –> 00:06:01,200
\nhe is revealed or apocalypse as
\nwe’ve already pointed out. <\/p>\n
88
\n00:06:01,480 –> 00:06:06,600
\nLikewise the word apocalypse is
\nused of the man Jesus Christ, it<\/p>\n
89
\n00:06:06,600 –> 00:06:09,960
\ntalks about him being revealed
\nor apocalypse in his time. <\/p>\n
90
\n00:06:10,600 –> 00:06:15,080
\nAnd Revelation 22 verse 10 words
\nhold that the time then is at <\/p>\n
91
\n00:06:15,080 –> 00:06:18,480
\nhand.
\nHe is associated with mystery. <\/p>\n
92
\n00:06:19,320 –> 00:06:23,120
\nIt is interesting that Jesus
\nChrist in his coming the first <\/p>\n
93
\n00:06:23,120 –> 00:06:27,840
\ntime and the explanations given
\nto the gospel was an explanation<\/p>\n
94
\n00:06:27,840 –> 00:06:29,640
\nof the mystery.
\nIt was revealed. <\/p>\n
95
\n00:06:29,640 –> 00:06:34,840
\nIt was then manifested verse
\nseven of Second Thessalonians. 2<\/p>\n
96
\n00:06:35,520 –> 00:06:37,720
\nThe man of sin is associated
\nwith iniquity. <\/p>\n
97
\n00:06:37,800 –> 00:06:40,320
\nGreek word is lawlessness and
\nnomia. <\/p>\n
98
\n00:06:40,720 –> 00:06:44,800
\nNomia means law and nomia
\nlawlessness against law. <\/p>\n
99
\n00:06:45,880 –> 00:06:48,840
\nBut Jesus Christ has nothing to
\ndo with iniquity. <\/p>\n
100
\n00:06:48,880 –> 00:06:52,280
\nHe’s the exact opposite.
\nHe says in Matthew 5. <\/p>\n
101
\n00:06:52,280 –> 00:06:56,080
\nThink not that I am come to
\ndestroy the law that Noma, but <\/p>\n
102
\n00:06:56,080 –> 00:06:59,280
\nto fulfill.
\nHe is not lawless, he is the <\/p>\n
103
\n00:06:59,280 –> 00:07:03,280
\nfulfiller of the law.
\nIn contrast, the man of sins <\/p>\n
104
\n00:07:03,280 –> 00:07:05,600
\ncoming is described with the
\nGreek word perusia. <\/p>\n
105
\n00:07:06,760 –> 00:07:09,360
\nIt’s interesting, exactly the
\nsame Greek word is used to <\/p>\n
106
\n00:07:09,360 –> 00:07:13,560
\ndescribe the coming of the Lord.
\nThere’s something described as <\/p>\n
107
\n00:07:13,560 –> 00:07:17,720
\nthe working of Satan.
\nWhereas in Ephesians other <\/p>\n
108
\n00:07:17,720 –> 00:07:21,480
\nplaces in the New Testament we
\nhave phrases such as the working<\/p>\n
109
\n00:07:21,840 –> 00:07:25,520
\nsame word, the working of
\nChrist’s mighty power. <\/p>\n
110
\n00:07:27,280 –> 00:07:30,160
\nThe man of sin is described with
\nthese credentials. <\/p>\n
111
\n00:07:30,960 –> 00:07:34,240
\nWell, they are false.
\nHe has power Dunamis. <\/p>\n
112
\n00:07:34,880 –> 00:07:40,080
\nHe portrays signs, some a on.
\nHe exercises wonders before <\/p>\n
113
\n00:07:40,080 –> 00:07:44,120
\nthose who behold Taras.
\nAnd you know, every single one <\/p>\n
114
\n00:07:44,120 –> 00:07:47,080
\nof those words is used to
\ndescribe the work of the master <\/p>\n
115
\n00:07:47,080 –> 00:07:49,760
\nduring the ministry as part of
\nhis credentials. <\/p>\n
116
\n00:07:51,080 –> 00:07:54,560
\nFor example, even in Revelation
\n5 and 12, worthy is the lamb to <\/p>\n
117
\n00:07:54,560 –> 00:07:57,520
\nreceive power.
\nDunamis. <\/p>\n
118
\n00:07:58,520 –> 00:08:01,920
\nJohn, Chapter 2.
\nThese were the beginning of the <\/p>\n
119
\n00:08:01,920 –> 00:08:05,680
\nmiracles.
\nGreek word is same on same as <\/p>\n
120
\n00:08:05,680 –> 00:08:09,000
\nwhat is used to describe the
\nsigns of the man of sin. <\/p>\n
121
\n00:08:09,960 –> 00:08:14,360
\nThe man of sin portrays wonders.
\nTerrace Same word used in John 4<\/p>\n
122
\n00:08:14,360 –> 00:08:19,000
\nand 48, except you see signs and
\nwonders which Christ did. <\/p>\n
123
\n00:08:20,800 –> 00:08:23,480
\nThe man of sin is associated
\nwith a line with strong <\/p>\n
124
\n00:08:23,480 –> 00:08:26,600
\ndelusion.
\nIn contrast, the Son of man, <\/p>\n
125
\n00:08:26,680 –> 00:08:31,000
\nwhen he is apocalypse, will be
\none that is called faithful and <\/p>\n
126
\n00:08:31,000 –> 00:08:35,039
\ntrue.
\nThe exact opposite, the man of <\/p>\n
127
\n00:08:35,039 –> 00:08:38,799
\nsin is described with the Greek
\nterm Adikia, which means <\/p>\n
128
\n00:08:38,799 –> 00:08:42,919
\nunrighteousness.
\nHowever, in Revelation 1911, by <\/p>\n
129
\n00:08:42,919 –> 00:08:49,040
\nway of contrast, the Son of Man
\nis in righteousness on the basis<\/p>\n
130
\n00:08:49,040 –> 00:08:51,080
\nof his judgment, not
\nunrighteousness. <\/p>\n
131
\n00:08:51,960 –> 00:08:56,720
\nYou see that on every turn the
\nman of sin in some way mimics <\/p>\n
132
\n00:08:57,560 –> 00:09:01,520
\nthe man Jesus Christ, But in
\nfact for the true and faithful <\/p>\n
133
\n00:09:01,840 –> 00:09:06,240
\nthey know that he is not He, in
\nfact is the exact opposite. <\/p>\n
134
\n00:09:06,240 –> 00:09:09,040
\nHe is a counterfeit when
\ncorrectly understood. <\/p>\n
135
\n00:09:09,480 –> 00:09:14,600
\nBut the point is the false is
\nimitating the true although it <\/p>\n
136
\n00:09:14,600 –> 00:09:17,680
\nis not the true, and only the
\ndiscerning and the wise will <\/p>\n
137
\n00:09:17,680 –> 00:09:19,800
\nknow how to make the difference
\nbetween those two. <\/p>\n
138
\n00:09:21,080 –> 00:09:25,200
\nWhat the man of sin ascribes to
\nhimself is always meant to be an<\/p>\n
139
\n00:09:25,200 –> 00:09:28,560
\nimitation of Christ, when in
\nfact it is the opposite. <\/p>\n
140
\n00:09:28,560 –> 00:09:31,880
\nWhen correctly understood, he
\nclaims to be righteous. <\/p>\n
141
\n00:09:32,440 –> 00:09:35,920
\nHe claims to be working with
\npower and signs and wonders, but<\/p>\n
142
\n00:09:35,920 –> 00:09:39,600
\nin fact they are descriptions of
\nactivity that is satanic. <\/p>\n
143
\n00:09:41,720 –> 00:09:46,920
\nWhen we take a close look under
\nthe microscope of the word at <\/p>\n
144
\n00:09:46,920 –> 00:09:50,160
\nthe wording used in verse three
\nand four of Second Thessalonians<\/p>\n
145
\n00:09:50,160 –> 00:09:55,720
\nchapter 2, there are more clues
\nthan just be as to the man’s <\/p>\n
146
\n00:09:55,720 –> 00:09:58,160
\nidentity and the system he
\nrepresents. <\/p>\n
147
\n00:10:00,440 –> 00:10:04,440
\nA good Bible margin such as the
\nRV will point out that many of <\/p>\n
148
\n00:10:04,440 –> 00:10:08,360
\nthese key phrases here are drawn
\nfrom Old Testament contexts. <\/p>\n
149
\n00:10:09,800 –> 00:10:11,400
\nI’d like to look at some of
\nthose with you. <\/p>\n
150
\n00:10:11,880 –> 00:10:17,200
\nI have blown up for you the
\nmargin of the RV trying to point<\/p>\n
151
\n00:10:17,200 –> 00:10:20,560
\nout to you what possible Old
\nTestament sources we should <\/p>\n
152
\n00:10:20,560 –> 00:10:23,560
\nconsider when we deal with this
\nsection. <\/p>\n
153
\n00:10:23,560 –> 00:10:26,160
\nHere the man of sin be revealed,
\nthe son of tradition that <\/p>\n
154
\n00:10:26,160 –> 00:10:29,720
\nopposeth and exalteth himself.
\nThe RV margin says that we <\/p>\n
155
\n00:10:29,720 –> 00:10:32,880
\nshould take a good look at
\nDaniel 7 verse 25. <\/p>\n
156
\n00:10:32,880 –> 00:10:36,600
\nHe points out a link with Daniel
\n8 verse 25. <\/p>\n
157
\n00:10:37,200 –> 00:10:41,520
\nIt makes a link with Daniel 11
\nverse 36, and it also tells us <\/p>\n
158
\n00:10:41,520 –> 00:10:46,600
\nto compare Revelation 19, then
\nfurther down, sitting setting <\/p>\n
159
\n00:10:46,600 –> 00:10:50,600
\nhimself forth as God.
\nThat section we are told to look<\/p>\n
160
\n00:10:50,600 –> 00:10:56,160
\nat Isaiah 14, verse 11 and
\nconsider Ezekiel 28 verse two. <\/p>\n
161
\n00:10:57,120 –> 00:11:00,680
\nNow those are the key links.
\nYou know, I have a pamphlet with<\/p>\n
162
\n00:11:00,680 –> 00:11:03,600
\nme written by the Knights of
\nColumbus on behalf of the <\/p>\n
163
\n00:11:03,600 –> 00:11:07,360
\nCatholic Church that deals with
\nthe Book of Revelation, and when<\/p>\n
164
\n00:11:07,360 –> 00:11:11,160
\nit deals with the beast system,
\nit refers to every one of those <\/p>\n
165
\n00:11:11,160 –> 00:11:13,120
\npassages that are in the RV
\nmargin. <\/p>\n
166
\n00:11:13,840 –> 00:11:16,760
\nIn other words, what the
\nCatholic expositor is saying is <\/p>\n
167
\n00:11:16,920 –> 00:11:19,760
\nto correctly understand the
\nbeast system in Revelation, you <\/p>\n
168
\n00:11:19,760 –> 00:11:23,280
\nhave to be aware of Ezekiel 28.
\nTake a good look at Isaiah 14. <\/p>\n
169
\n00:11:23,440 –> 00:11:25,840
\nTake a good look at Daniel 7 and
\nDaniel 11. <\/p>\n
170
\n00:11:26,080 –> 00:11:28,280
\nAll of those are references in
\nthe Catholic Temple. <\/p>\n
171
\n00:11:29,480 –> 00:11:33,600
\nEven Roman Catholic expositors
\nhave seen, unwittingly perhaps, <\/p>\n
172
\n00:11:33,600 –> 00:11:37,080
\nthat there are links with the
\nbeast system in Revelation, and <\/p>\n
173
\n00:11:37,080 –> 00:11:40,320
\nthese very passages that the man
\nhas been is linked with. <\/p>\n
174
\n00:11:41,640 –> 00:11:44,080
\nOf course, as we’ve said, even
\nthose expositors in our <\/p>\n
175
\n00:11:44,080 –> 00:11:47,560
\ncommunity today that have begged
\nto differ with the exposition of<\/p>\n
176
\n00:11:47,560 –> 00:11:50,440
\nBrother Thomas and the
\ncontinuous historical approach <\/p>\n
177
\n00:11:50,680 –> 00:11:54,280
\nhave themselves at least agreed
\non one point, and that is that <\/p>\n
178
\n00:11:54,400 –> 00:11:57,200
\nwhoever the man of sin is, he is
\nundoubtedly linked with the beef<\/p>\n
179
\n00:11:57,200 –> 00:11:59,000
\nsystem in both Revelation and
\nDamien. <\/p>\n
180
\n00:11:59,560 –> 00:12:04,640
\nOnce again, we return to our key
\npoint if this is the easiest <\/p>\n
181
\n00:12:04,640 –> 00:12:07,800
\npassage to look at.
\nTo start with, if we can <\/p>\n
182
\n00:12:07,800 –> 00:12:12,360
\nidentify clearly who this man of
\nsin is, we have automatically <\/p>\n
183
\n00:12:12,360 –> 00:12:15,600
\ngiven for ourselves a master key
\nin interpretation. <\/p>\n
184
\n00:12:16,400 –> 00:12:19,600
\nIf you know who he is, and he’s
\nlinked with the B system in <\/p>\n
185
\n00:12:19,600 –> 00:12:23,000
\nDaniel, and he’s also linked
\nwith the B system in Revelation,<\/p>\n
186
\n00:12:23,480 –> 00:12:27,040
\nthen you are working with an
\nidentity that helps to identify <\/p>\n
187
\n00:12:27,040 –> 00:12:31,400
\nthose 2B systems.
\nSo therefore, starting with the <\/p>\n
188
\n00:12:31,840 –> 00:12:36,200
\neasier to know passage, easier
\nto understand passage, and <\/p>\n
189
\n00:12:36,200 –> 00:12:38,960
\nworking out from there is a
\nlogical progression. <\/p>\n
190
\n00:12:39,480 –> 00:12:43,560
\nAnd it’s the easiest one to work
\nwith, rather than diving into <\/p>\n
191
\n00:12:43,560 –> 00:12:45,800
\nDaniel first or diving into
\nRevelation. <\/p>\n
192
\n00:12:46,600 –> 00:12:48,840
\nAnd in looking at the modern
\ninterpretations in our <\/p>\n
193
\n00:12:48,840 –> 00:12:52,680
\ncommunity, if we beg to differ
\nwith them, the most important <\/p>\n
194
\n00:12:52,680 –> 00:12:57,000
\nplace to start with surely is
\nthat context which is easiest to<\/p>\n
195
\n00:12:57,000 –> 00:13:01,000
\ndeal with the man of sin.
\nIt’s much easier to deal with <\/p>\n
196
\n00:13:01,000 –> 00:13:04,440
\nthat work from there
\nexpositionally rather than <\/p>\n
197
\n00:13:04,440 –> 00:13:06,480
\nstarting with Revelation or
\nDaniel in that kind of a <\/p>\n
198
\n00:13:06,480 –> 00:13:09,800
\ndialogue.
\nNow let’s pursue these contexts <\/p>\n
199
\n00:13:09,800 –> 00:13:13,280
\nand we can’t do them justice.
\nJust bring to your attention the<\/p>\n
200
\n00:13:13,280 –> 00:13:15,800
\nrelevance they have to the man
\nof sin prophecy. <\/p>\n
201
\n00:13:17,720 –> 00:13:20,160
\nFirst, Isaiah 14.
\nLet’s go by order. <\/p>\n
202
\n00:13:21,480 –> 00:13:24,640
\nWhy does the margin suggest in
\nthe RV that we take a look at <\/p>\n
203
\n00:13:24,640 –> 00:13:37,540
\nIsaiah 14?
\nWell, let’s take a look at <\/p>\n
204
\n00:13:37,540 –> 00:13:40,220
\nIsaiah 14 very briefly.
\nI know we’re familiar with this <\/p>\n
205
\n00:13:40,220 –> 00:13:43,980
\npassage because it’s one that’s
\nused by those who believe in the<\/p>\n
206
\n00:13:43,980 –> 00:13:48,800
\nfallen devil.
\nHowever, the language used to <\/p>\n
207
\n00:13:48,800 –> 00:13:54,240
\ndescribe Lucifer that is
\nappropriated to part of the man <\/p>\n
208
\n00:13:54,240 –> 00:13:59,320
\nof sin prophecy is as follows,
\nverse 13 of Isaiah 14. <\/p>\n
209
\n00:14:02,520 –> 00:14:05,320
\nFor thou hast said in thine
\nheart, Speaking of the king of <\/p>\n
210
\n00:14:05,320 –> 00:14:07,920
\nBabylon, I will ascend into
\nheaven. <\/p>\n
211
\n00:14:07,960 –> 00:14:10,960
\nI will exalt my throne above the
\nstars of God. <\/p>\n
212
\n00:14:12,000 –> 00:14:16,040
\nI will sit also upon the mount
\nof the congregation in the sides<\/p>\n
213
\n00:14:16,040 –> 00:14:19,040
\nof the north.
\nI will ascend above the heights <\/p>\n
214
\n00:14:19,040 –> 00:14:22,160
\nof the clouds.
\nI will be like the Most High, <\/p>\n
215
\n00:14:22,960 –> 00:14:25,320
\nexactly the perspective of the
\nman of sin. <\/p>\n
216
\n00:14:25,960 –> 00:14:28,040
\nThe man of sin claims to be
\nsitting. <\/p>\n
217
\n00:14:28,640 –> 00:14:33,600
\nHe claims to have a throne.
\nHe wishes to be like the Most <\/p>\n
218
\n00:14:33,720 –> 00:14:37,160
\nHigh, as if he is God, as is
\nGod. <\/p>\n
219
\n00:14:37,440 –> 00:14:43,120
\nSecond, Thessalonians Chapter 2.
\nSignificantly, this is a doubly <\/p>\n
220
\n00:14:43,120 –> 00:14:45,960
\nimportant link because we’ve
\nalready seen that some of the <\/p>\n
221
\n00:14:45,960 –> 00:14:49,880
\nlanguage used to describe the
\nman of sin has a bearing and a <\/p>\n
222
\n00:14:49,880 –> 00:14:52,360
\nconnection with Daniel and with
\nRevelation. <\/p>\n
223
\n00:14:52,760 –> 00:14:55,600
\nAnd those two sections of
\nScripture, Daniel and <\/p>\n
224
\n00:14:55,600 –> 00:14:59,640
\nRevelation, deal with the
\nsubject of Babylon at the same <\/p>\n
225
\n00:14:59,640 –> 00:15:01,680
\ntime as they deal with the beast
\nsystem. <\/p>\n
226
\n00:15:02,480 –> 00:15:07,640
\nHere’s the man of sin prophecy,
\ndrawing partly from Isaiah 14 to<\/p>\n
227
\n00:15:08,080 –> 00:15:11,640
\ndescribe the man of sin.
\nAnd who’s the subject of Isaiah <\/p>\n
228
\n00:15:11,640 –> 00:15:13,960
\n14?
\nThe king of Babylon. <\/p>\n
229
\n00:15:14,880 –> 00:15:18,000
\nInteresting.
\nHighly appropriate given the <\/p>\n
230
\n00:15:18,000 –> 00:15:20,800
\nlinks with Babylon and the beast
\nsystem in Daniel. <\/p>\n
231
\n00:15:21,040 –> 00:15:24,000
\nGiven the links with Babylon and
\nthe beast system in Revelation. <\/p>\n
232
\n00:15:24,840 –> 00:15:27,480
\nBut more than that, let’s look
\nat the phrases carefully. <\/p>\n
233
\n00:15:27,880 –> 00:15:31,720
\nI will sit also upon the mount
\nof a congregation in the sides <\/p>\n
234
\n00:15:31,720 –> 00:15:35,880
\nof the north.
\nWhere is that? <\/p>\n
235
\n00:15:37,600 –> 00:15:41,960
\nWhere is in Scripture the mount
\nof the congregation and <\/p>\n
236
\n00:15:41,960 –> 00:15:45,000
\nreference in that, in that
\nconnection with the sides of the<\/p>\n
237
\n00:15:45,000 –> 00:15:49,080
\nnorth?
\nThat’s scriptural language for <\/p>\n
238
\n00:15:49,080 –> 00:15:52,520
\nZion.
\nThat is scriptural language for <\/p>\n
239
\n00:15:52,520 –> 00:15:55,840
\nZion.
\nWho does Lucifer think he is? <\/p>\n
240
\n00:15:56,280 –> 00:16:01,120
\nHe is so pompous, so proud and
\narrogant that he believes that <\/p>\n
241
\n00:16:01,120 –> 00:16:03,640
\nthere will come a time when he
\nwill be able to set his feet in <\/p>\n
242
\n00:16:03,640 –> 00:16:07,920
\nJerusalem, that he will be able
\nto set up his throne, as it <\/p>\n
243
\n00:16:07,920 –> 00:16:10,120
\nwere, in the very position of
\nthe God of Zion. <\/p>\n
244
\n00:16:10,280 –> 00:16:12,040
\nIt’s exactly what Babylon wished
\nto do. <\/p>\n
245
\n00:16:12,600 –> 00:16:15,240
\nIt’s exactly, in fact, what
\nBabylon virtually did do <\/p>\n
246
\n00:16:15,240 –> 00:16:17,840
\nhistorically, once they came
\ndown and took Jerusalem. <\/p>\n
247
\n00:16:18,840 –> 00:16:22,120
\nThose are key phrases relating
\nto Zion. <\/p>\n
248
\n00:16:23,160 –> 00:16:26,800
\nYou see the appropriateness of a
\nof a man of sin. <\/p>\n
249
\n00:16:26,800 –> 00:16:31,000
\nProphecy drawing from this kind
\nof a context in the Old <\/p>\n
250
\n00:16:31,000 –> 00:16:38,320
\nTestament, A babylonish figure,
\na male figure, a man who <\/p>\n
251
\n00:16:38,320 –> 00:16:44,080
\narrogates to himself great pomp
\nand authority, who claims to sit<\/p>\n
252
\n00:16:44,080 –> 00:16:47,680
\nin a certain area that is
\ndesigned to be God’s residence. <\/p>\n
253
\n00:16:48,560 –> 00:16:51,640
\nHe will sit there as if he is
\nthe God of Israel, but of course<\/p>\n
254
\n00:16:51,640 –> 00:16:54,440
\nhe isn’t.
\nHe will appropriate to himself <\/p>\n
255
\n00:16:54,520 –> 00:16:58,040
\nthe very throne of God, and he
\nwill pose to be like the Most <\/p>\n
256
\n00:16:58,040 –> 00:17:02,240
\nHigh, like the God of Israel.
\nBut he isn’t the God of Israel, <\/p>\n
257
\n00:17:02,720 –> 00:17:08,240
\nthe False, the man of sin as it
\nwere, appropriating him to <\/p>\n
258
\n00:17:08,240 –> 00:17:10,800
\nhimself, things that belong only
\nto the God of Israel. <\/p>\n
259
\n00:17:11,200 –> 00:17:15,359
\nHighly appropriate context.
\nAnother one that the margin <\/p>\n
260
\n00:17:15,359 –> 00:17:22,680
\npoints out is Ezekiel 28.
\nThis is dealing with the Prince <\/p>\n
261
\n00:17:22,680 –> 00:17:32,960
\nof Tyre, and we can see fairly
\nquickly why the margin would <\/p>\n
262
\n00:17:32,960 –> 00:17:36,240
\nsuggest that this is one of the
\nOld Testament sources for the <\/p>\n
263
\n00:17:36,240 –> 00:17:41,560
\nlanguage of 2nd Thessalonians. 2
\nThe word of the Lord came unto <\/p>\n
264
\n00:17:41,560 –> 00:17:44,520
\nme, saying, Son of man, say unto
\nthe Prince of Tyrus. <\/p>\n
265
\n00:17:44,520 –> 00:17:48,000
\nThus sayeth the Lord God,
\nbecause thine heart is lifted <\/p>\n
266
\n00:17:48,000 –> 00:17:51,680
\nup, and thou hast said, I am a
\nGod. <\/p>\n
267
\n00:17:52,280 –> 00:17:57,000
\nI sit in the seat of God in the
\nmidst of the Seas. <\/p>\n
268
\n00:17:57,680 –> 00:18:06,600
\nYet thou art a man and not God,
\nthough thou set thine heart as <\/p>\n
269
\n00:18:06,600 –> 00:18:10,120
\nthe heart of God.
\nWhat’s that language in 2nd <\/p>\n
270
\n00:18:10,200 –> 00:18:12,480
\nThessalonians 2 I’ll just
\noverlay this for you. <\/p>\n
271
\n00:18:12,480 –> 00:18:17,200
\nYou can see where the language
\ncomes from, who opposeth and <\/p>\n
272
\n00:18:17,200 –> 00:18:20,360
\nexalteth himself above all that
\nis called God, or that is <\/p>\n
273
\n00:18:20,360 –> 00:18:24,800
\nworship, so that he as God,
\nsitteth in the temple of God, <\/p>\n
274
\n00:18:24,920 –> 00:18:29,720
\nshowing himself that he is God.
\nI sit in the seat of God in the <\/p>\n
275
\n00:18:29,720 –> 00:18:33,800
\nmidst of the Seas.
\nYes, thou art a man, and what’s <\/p>\n
276
\n00:18:33,800 –> 00:18:38,920
\nthe point of 2nd Thessalonians 2
\nThis is the man of sin, even <\/p>\n
277
\n00:18:38,920 –> 00:18:43,160
\nthough he poses to be like God
\nand takes these certain honors <\/p>\n
278
\n00:18:43,160 –> 00:18:47,560
\nand privileges to himself.
\nNow there’s another connection <\/p>\n
279
\n00:18:47,560 –> 00:18:49,680
\nthat we ought to note here,
\nbrothers and sisters jumping <\/p>\n
280
\n00:18:49,680 –> 00:18:52,760
\nahead.
\nThese first 2 Old Testament <\/p>\n
281
\n00:18:52,760 –> 00:18:55,960
\nsources have come from Babylon
\nand Tyre. <\/p>\n
282
\n00:18:57,160 –> 00:18:59,520
\nNow if you were to take a
\ncolored pencil and go through <\/p>\n
283
\n00:18:59,520 –> 00:19:03,840
\nRevelation chapter 17 and 18,
\ngoing down through your margin <\/p>\n
284
\n00:19:03,840 –> 00:19:07,600
\nand color coding, every
\nreference that takes you back to<\/p>\n
285
\n00:19:07,600 –> 00:19:12,960
\nBabylon prophecies like Jeremiah
\n51, Jeremiah 50, and also color <\/p>\n
286
\n00:19:12,960 –> 00:19:15,880
\ncode all the references that
\nwould take you back to the tire <\/p>\n
287
\n00:19:15,880 –> 00:19:19,520
\nprophecies, do you know what you
\nwould find if you added them up?<\/p>\n
288
\n00:19:20,640 –> 00:19:24,520
\nThere are more references to
\nTire in Revelation 17 and 18 <\/p>\n
289
\n00:19:24,520 –> 00:19:28,840
\nthan there are to Babylon.
\nThere are more references to <\/p>\n
290
\n00:19:28,840 –> 00:19:33,800
\ntire more connections than there
\nare in fact to Babylon between <\/p>\n
291
\n00:19:33,800 –> 00:19:38,160
\nRevelation 17 and 18.
\nNow, one particular work that’s <\/p>\n
292
\n00:19:38,200 –> 00:19:42,120
\nvery helpful to save you some of
\nthe spade work on this is an <\/p>\n
293
\n00:19:42,120 –> 00:19:45,040
\narticle that was done in the
\nTestimony some years ago by <\/p>\n
294
\n00:19:45,040 –> 00:19:48,480
\nArthur Gibson.
\nHe did an article called 701 <\/p>\n
295
\n00:19:48,480 –> 00:19:52,320
\nQuotations in The Apocalypse,
\n701 Quotations in the <\/p>\n
296
\n00:19:52,320 –> 00:19:55,000
\nApocalypse.
\nHe went through Revelation verse<\/p>\n
297
\n00:19:55,000 –> 00:19:59,640
\nby verse, trying to ferret out
\nthe Old Testament quotations and<\/p>\n
298
\n00:19:59,640 –> 00:20:03,200
\nillusions and parallels.
\nAnd when you scan down through <\/p>\n
299
\n00:20:03,200 –> 00:20:07,880
\nhis list in Revelation 17 and
\n18, you constantly see Tyre <\/p>\n
300
\n00:20:07,880 –> 00:20:10,320
\nBabylon.
\nTyre Babylon, Tyre Babylon. <\/p>\n
301
\n00:20:10,600 –> 00:20:13,520
\nBut then, after a certain point,
\nthe number of connections to <\/p>\n
302
\n00:20:13,520 –> 00:20:17,600
\nTyre takes over by far at a
\ncertain breaking point in those <\/p>\n
303
\n00:20:17,600 –> 00:20:20,800
\nchapters.
\nNow it’s highly interesting that<\/p>\n
304
\n00:20:20,800 –> 00:20:24,200
\nthe man of sin.
\nHas, as we’ve said, connections <\/p>\n
305
\n00:20:24,200 –> 00:20:26,440
\nwith Daniel, connections with
\nRevelation. <\/p>\n
306
\n00:20:27,000 –> 00:20:30,960
\nThe margin brings us back first
\nto Isaiah 14, secondly to <\/p>\n
307
\n00:20:30,960 –> 00:20:36,440
\nEzekiel 28, Tyre and Babylon.
\nThe man of sin has connections <\/p>\n
308
\n00:20:36,440 –> 00:20:38,800
\nwith these two prophecies in
\nsome way. <\/p>\n
309
\n00:20:40,040 –> 00:20:44,160
\nRevelation describes the beast
\nsystem in the whore in terms of <\/p>\n
310
\n00:20:44,160 –> 00:20:48,440
\nOld Testament connections to
\nBabylon and Tyre. <\/p>\n
311
\n00:20:49,280 –> 00:20:52,720
\nInteresting.
\nObviously there is a common <\/p>\n
312
\n00:20:52,720 –> 00:20:54,800
\nthread running through these
\nconnections. <\/p>\n
313
\n00:20:56,520 –> 00:21:03,240
\nThe margin also directs our
\nattention to Daniel 11 Again by <\/p>\n
314
\n00:21:03,240 –> 00:21:06,120
\nkeeping in mind the language of
\nSecond Thessalonians, Chapter 2.<\/p>\n
315
\n00:21:06,120 –> 00:21:09,160
\nYou can see why this too would
\nbe pointed to as a source. <\/p>\n
316
\n00:21:09,960 –> 00:21:11,920
\nThe king shall do according to
\nhis will. <\/p>\n
317
\n00:21:12,920 –> 00:21:16,320
\nThis is the King of fierce
\ncountenance, and he shall exalt <\/p>\n
318
\n00:21:16,320 –> 00:21:21,320
\nhimself and magnify himself
\nabove every God, and shall speak<\/p>\n
319
\n00:21:21,320 –> 00:21:24,160
\nmarvelous things against the God
\nof gods. <\/p>\n
320
\n00:21:25,680 –> 00:21:28,840
\nYou take a close look at the
\nlanguage in 2nd Thessalonians 2,<\/p>\n
321
\n00:21:28,840 –> 00:21:32,040
\nverse four, and you can see why
\nthe margin would direct your <\/p>\n
322
\n00:21:32,040 –> 00:21:38,680
\nattention to that prophecy.
\nThe context of Daniel 11 <\/p>\n
323
\n00:21:38,680 –> 00:21:41,840
\nbrothers and sisters also helps
\nto reinforce, as we’ll see very <\/p>\n
324
\n00:21:41,840 –> 00:21:46,040
\nshortly, helps to reinforce the
\nappropriateness of having a <\/p>\n
325
\n00:21:46,040 –> 00:21:47,920
\nconnection with a man of sin
\nprophecy. <\/p>\n
326
\n00:21:49,000 –> 00:21:51,000
\nNow, would you turn in your
\nnotes and we’ll just explore <\/p>\n
327
\n00:21:51,000 –> 00:21:58,960
\nthat a little further.
\nThis takes a bit of a digression<\/p>\n
328
\n00:21:59,040 –> 00:22:02,040
\nto develop, but it’s well worth
\nit, I believe. <\/p>\n
329
\n00:22:02,040 –> 00:22:07,320
\nI’d like you to take a look at
\npage 8A in your notes. <\/p>\n
330
\n00:22:14,660 –> 00:22:26,840
\nPage 8A In your notes on this
\npage we have quoted for you some<\/p>\n
331
\n00:22:26,840 –> 00:22:30,320
\nimportant statements made by
\nJesus in Matthew, Luke and Mark,<\/p>\n
332
\n00:22:30,720 –> 00:22:34,200
\nall from the Olivet prophecy,
\nbut worded slightly different in<\/p>\n
333
\n00:22:34,200 –> 00:22:39,120
\neach context.
\nIn dealing with the onslaught of<\/p>\n
334
\n00:22:39,120 –> 00:22:42,240
\nthe Roman armies coming against
\nJerusalem and destroying the <\/p>\n
335
\n00:22:42,240 –> 00:22:44,880
\nTemple so that not one stone
\nwould be left upon another. <\/p>\n
336
\n00:22:45,640 –> 00:22:51,280
\nThe wording of Jesus in Matthew
\n24 and 15 reads in part the <\/p>\n
337
\n00:22:51,280 –> 00:22:54,000
\nabomination of desolation.
\nWhen you see the abomination of <\/p>\n
338
\n00:22:54,000 –> 00:22:57,520
\ndesolation stand in the holy
\nplace, and then he goes on, let <\/p>\n
339
\n00:22:57,520 –> 00:22:59,840
\nthem which be in Judea and so
\non. <\/p>\n
340
\n00:23:00,480 –> 00:23:03,200
\nThe wording in Luke in Mark.
\nLet’s skip over to Mark. <\/p>\n
341
\n00:23:03,200 –> 00:23:06,400
\nThe wording in Mark 13 verse
\nfour is when you see the <\/p>\n
342
\n00:23:06,400 –> 00:23:11,080
\nabomination of desolation stand
\nwhere it ought not, then let <\/p>\n
343
\n00:23:11,080 –> 00:23:14,360
\nthem which be in Judea in Luke
\n21. <\/p>\n
344
\n00:23:14,840 –> 00:23:20,400
\nThe reference is slightly
\ndifferent in Luke 21 verse 20, <\/p>\n
345
\n00:23:20,840 –> 00:23:23,960
\njust before the section that
\nsays let them which be in Judea,<\/p>\n
346
\n00:23:23,960 –> 00:23:26,960
\nflee, he says.
\nInstead, according to the Luke <\/p>\n
347
\n00:23:26,960 –> 00:23:31,400
\naccount, or as well as when you
\nsee Jerusalem compassed with <\/p>\n
348
\n00:23:31,440 –> 00:23:36,960
\narmies, know that the desolation
\nthereof is nigh. <\/p>\n
349
\n00:23:38,160 –> 00:23:41,600
\nNow, by comparing Matthew and
\nLuke and Mark with your Bible <\/p>\n
350
\n00:23:41,600 –> 00:23:45,480
\nopen at each section, and noting
\nwhat is said immediately after, <\/p>\n
351
\n00:23:45,480 –> 00:23:48,360
\nlet them which be in Judea, you
\nknow you’re in exactly the same <\/p>\n
352
\n00:23:48,360 –> 00:23:51,400
\nsection.
\nThe wording in Luke 21 is <\/p>\n
353
\n00:23:51,400 –> 00:23:55,480
\nextremely helpful.
\nIt is telling us that the <\/p>\n
354
\n00:23:55,480 –> 00:23:59,000
\ndesolator is none other than the
\nRoman armies. <\/p>\n
355
\n00:23:59,840 –> 00:24:02,600
\nThe desolator is none other than
\nthe Roman armies. <\/p>\n
356
\n00:24:03,960 –> 00:24:07,640
\nThe domination of desolation in
\nMatthew 24, that stands in the <\/p>\n
357
\n00:24:07,640 –> 00:24:12,160
\nHoly Place or in Mark standing
\nwhere it ought not, is another <\/p>\n
358
\n00:24:12,360 –> 00:24:17,080
\nreference to the same identity.
\nIt is the link with Ruke that <\/p>\n
359
\n00:24:17,080 –> 00:24:20,920
\nboth that best rather helps us
\nto see who the desolator is. <\/p>\n
360
\n00:24:21,560 –> 00:24:25,200
\nIt’s Rome now.
\nThere’s more than that in these <\/p>\n
361
\n00:24:25,200 –> 00:24:27,360
\npassages.
\nIn Matthew and Mark we’re told <\/p>\n
362
\n00:24:27,360 –> 00:24:30,800
\nto go back to Daniel.
\nJesus says go back to Daniel and<\/p>\n
363
\n00:24:30,800 –> 00:24:34,160
\nread and understand.
\nNow there’s only three possible <\/p>\n
364
\n00:24:34,160 –> 00:24:36,120
\nplaces he could be quoting from
\nin Daniel. <\/p>\n
365
\n00:24:36,520 –> 00:24:39,920
\nOne is from chapter 81, from
\nChapter 9 and one from Chapter <\/p>\n
366
\n00:24:39,920 –> 00:24:42,920
\n11.
\nKeep in mind we were just there <\/p>\n
367
\n00:24:43,120 –> 00:24:46,600
\nin Daniel Chapter 11.
\nNow as you analyze the wording <\/p>\n
368
\n00:24:46,600 –> 00:24:50,480
\nin the Gospels according to
\nJesus reference, you have to <\/p>\n
369
\n00:24:50,480 –> 00:24:54,320
\ncancel out Daniel chapter 8 and
\nyou end up by canceling out <\/p>\n
370
\n00:24:54,320 –> 00:24:56,800
\nDaniel Chapter 9.
\nWhen you look for the closest <\/p>\n
371
\n00:24:56,800 –> 00:25:01,640
\nwording, the closest wording to
\nthe Lord’s words as put together<\/p>\n
372
\n00:25:01,640 –> 00:25:04,840
\nfrom Matthew, Mark and Luke is
\nnone other than Daniel 11. <\/p>\n
373
\n00:25:06,280 –> 00:25:11,440
\nDaniel Chapter 11, verse 31.
\nThey shall pollute the sanctuary<\/p>\n
374
\n00:25:11,440 –> 00:25:15,120
\nof strength, shall take away the
\ndaily sacrifice, and they shall <\/p>\n
375
\n00:25:15,120 –> 00:25:18,000
\nplace the abomination that
\nmaketh desolate. <\/p>\n
376
\n00:25:18,480 –> 00:25:21,880
\nAnd under that we’ve got a box
\nwith three key points which show<\/p>\n
377
\n00:25:21,880 –> 00:25:24,520
\nthat this undoubtedly is the
\nLord’s source. <\/p>\n
378
\n00:25:25,400 –> 00:25:29,000
\nNow So what?
\nThe point is that this section <\/p>\n
379
\n00:25:29,000 –> 00:25:32,120
\nthat deals with the abomination
\nof desolation, and then goes on <\/p>\n
380
\n00:25:32,120 –> 00:25:36,000
\nto mention the King of Fierce
\nCountenance in verse 36 here <\/p>\n
381
\n00:25:36,400 –> 00:25:40,200
\nit’s all part of the same
\nprophecy, is telling us, by the <\/p>\n
382
\n00:25:40,200 –> 00:25:44,960
\nLord’s inspired interpretation,
\nthat this section of Daniel 11 <\/p>\n
383
\n00:25:45,000 –> 00:25:49,960
\nis referring to Rome.
\nNow, when a Man of sin prophecy <\/p>\n
384
\n00:25:50,760 –> 00:25:55,360
\ntakes some of its descriptions
\nfrom this very context and <\/p>\n
385
\n00:25:55,360 –> 00:25:59,720
\napplies it to the man of sin, do
\nwe not have, by the Lord’s own <\/p>\n
386
\n00:25:59,720 –> 00:26:03,680
\nuse of this context, a very
\nimportant interpretive key? <\/p>\n
387
\n00:26:04,640 –> 00:26:10,160
\nThere is a connection with Rome.
\nThere is a connection with Rome,<\/p>\n
388
\n00:26:10,160 –> 00:26:13,360
\nwhatever that might be.
\nNow we know that that’s <\/p>\n
389
\n00:26:13,360 –> 00:26:19,040
\nreinforced because the 4th beast
\nhas iron and brass, and he’s <\/p>\n
390
\n00:26:19,040 –> 00:26:22,240
\ndestroyed when Christ returns,
\nand he has the little horn that <\/p>\n
391
\n00:26:22,240 –> 00:26:25,680
\nspeaks great things and sounds
\nvery much like the man of sin, <\/p>\n
392
\n00:26:25,720 –> 00:26:29,880
\nas we’ll see shortly.
\nWe know, furthermore, that the <\/p>\n
393
\n00:26:29,880 –> 00:26:35,600
\nbeasts in Revelation are tied in
\nwith those beasts in Daniel, and<\/p>\n
394
\n00:26:35,600 –> 00:26:39,040
\nthey too must have some kind of
\na link with the Rome and the <\/p>\n
395
\n00:26:39,040 –> 00:26:42,040
\nwith the iron and the brass that
\nis present to be destroyed at <\/p>\n
396
\n00:26:42,040 –> 00:26:45,880
\nthe return of Christ, and that
\nbeast system connected with this<\/p>\n
397
\n00:26:45,880 –> 00:26:48,440
\nbig mouth that speaks great
\nthings against God. <\/p>\n
398
\n00:26:49,880 –> 00:26:54,600
\nBut the Luke 11, Excuse me?
\nThe Daniel 11 passage is perhaps<\/p>\n
399
\n00:26:54,600 –> 00:26:57,760
\none of the most fascinating in
\nthe series of connections <\/p>\n
400
\n00:26:58,520 –> 00:27:02,640
\nbecause of what Jesus has drawn
\nfrom this context for another <\/p>\n
401
\n00:27:02,640 –> 00:27:06,480
\npurpose and tie it down to an
\nidentification with Rome. <\/p>\n
402
\n00:27:08,200 –> 00:27:10,560
\nSo we’re doing more, I believe,
\nbrothers and sisters, than <\/p>\n
403
\n00:27:10,560 –> 00:27:15,440
\nsimply second guessing when we
\nsee these connections between <\/p>\n
404
\n00:27:15,440 –> 00:27:18,600
\nthe Old Testament, especially
\nDaniel and the man of sin <\/p>\n
405
\n00:27:18,600 –> 00:27:22,200
\nprophecy.
\nNow let’s take a look. <\/p>\n
406
\n00:27:22,200 –> 00:27:26,360
\nBrothers and sisters in our
\nnotes start to put some of this <\/p>\n
407
\n00:27:26,360 –> 00:27:29,520
\ntogether.
\nI’d like to look at page 8. <\/p>\n
408
\n00:27:31,800 –> 00:27:33,720
\nWe have not looked at every
\npassage. <\/p>\n
409
\n00:27:33,760 –> 00:27:38,040
\nI’m going to just hold back the
\nlast one for final comments at <\/p>\n
410
\n00:27:38,040 –> 00:27:43,080
\nthe end here before we go on to
\nanother part of our study. <\/p>\n
411
\n00:27:44,200 –> 00:27:49,480
\nSo far we have seen the
\nfollowing allusions to Isaiah <\/p>\n
412
\n00:27:49,480 –> 00:27:56,600
\n14, which refers to a man,
\nEzekiel 28, which refers to a <\/p>\n
413
\n00:27:56,600 –> 00:27:59,720
\nman bringing in both Babylon and
\nTyre. <\/p>\n
414
\n00:28:01,520 –> 00:28:03,600
\nThere is a link with Daniel
\nChapter 7. <\/p>\n
415
\n00:28:04,800 –> 00:28:07,360
\nHow do we know there’s a link
\nwith Daniel Chapter 7 and a man <\/p>\n
416
\n00:28:07,360 –> 00:28:09,720
\nof sin prophecy?
\nWell, the RV margin draws it to <\/p>\n
417
\n00:28:09,720 –> 00:28:12,720
\nyour attention.
\nBut more than that, if you were <\/p>\n
418
\n00:28:12,720 –> 00:28:16,560
\nto take a look, if you have an
\nOxford AD, you go to Daniel <\/p>\n
419
\n00:28:16,560 –> 00:28:20,640
\nChapter 11 with the King of
\nFierce Countenance prophecy and <\/p>\n
420
\n00:28:20,640 –> 00:28:23,960
\nit’ll refer you to Daniel 7 as
\nwell as the Man of Sin prophecy.<\/p>\n
421
\n00:28:24,440 –> 00:28:28,720
\nThat’s in the margin of Daniel
\n11 in the Oxford King James in <\/p>\n
422
\n00:28:28,720 –> 00:28:31,040
\nthe area of the King of Fierce
\nCountenance. <\/p>\n
423
\n00:28:31,600 –> 00:28:35,880
\nIn that section it’ll refer you
\nback to Daniel 7 and over to 2nd<\/p>\n
424
\n00:28:35,880 –> 00:28:41,080
\nThessalonians 2, showing that
\nDaniel 11 is used or is <\/p>\n
425
\n00:28:41,080 –> 00:28:45,160
\ndescribed in terms that not only
\nlinked with a man of sin, but <\/p>\n
426
\n00:28:45,160 –> 00:28:47,480
\nDaniel 11.
\nThat section about the King of <\/p>\n
427
\n00:28:47,480 –> 00:28:51,120
\nFierce Countenance also is seen
\nto have links with Daniel 7 as <\/p>\n
428
\n00:28:51,120 –> 00:28:53,800
\nwell.
\nSo that too has language that <\/p>\n
429
\n00:28:53,800 –> 00:28:56,760
\nlinks with a man of sin, and
\nit’s a he, the mouth that speaks<\/p>\n
430
\n00:28:56,760 –> 00:29:00,600
\ngreat things.
\nIt’s a he in Daniel Chapter 11. <\/p>\n
431
\n00:29:01,800 –> 00:29:06,560
\nSo far they’ve been male figures
\ndrawing as they are a kind of a <\/p>\n
432
\n00:29:06,560 –> 00:29:10,040
\ncommon pool of illusions to
\ndescribe this man of sin. <\/p>\n
433
\n00:29:11,480 –> 00:29:14,200
\nWe’ve seen that Daniel Chapter
\n11 point to a connection with <\/p>\n
434
\n00:29:14,200 –> 00:29:15,160
\nRome.
\nPossibly. <\/p>\n
435
\n00:29:16,440 –> 00:29:20,680
\nNow there is one other
\nconnection and that is Zechariah<\/p>\n
436
\n00:29:20,680 –> 00:29:22,880
\nchapter 5.
\nWe’ve already been there once <\/p>\n
437
\n00:29:22,880 –> 00:29:25,240
\nbefore.
\nThat was the passage that had <\/p>\n
438
\n00:29:25,240 –> 00:29:28,960
\nthe last reference to Shinar in
\nthe Old Testament, connected <\/p>\n
439
\n00:29:28,960 –> 00:29:31,360
\nwith this woman in this
\nmeasuring container. <\/p>\n
440
\n00:29:31,360 –> 00:29:35,480
\nThe effect I’d like just now for
\nyou to turn your notes. <\/p>\n
441
\n00:29:36,560 –> 00:29:38,600
\nThis will help to make it a
\nlittle speedier. <\/p>\n
442
\n00:29:39,720 –> 00:29:45,280
\nOver to It’s a woman figure, not
\na man figure. <\/p>\n
443
\n00:29:47,320 –> 00:29:51,160
\nFor example, Zechariah chapter
\n5. <\/p>\n
444
\n00:29:51,840 –> 00:29:54,560
\nThis is their iniquity in all
\nthe land. <\/p>\n
445
\n00:29:55,520 –> 00:29:58,920
\nThe word for iniquity in the
\nGreek Septuagint, the Greek <\/p>\n
446
\n00:29:58,920 –> 00:30:03,120
\nedition of Zachariah 5, which
\nwas commonly circulated at the <\/p>\n
447
\n00:30:03,120 –> 00:30:05,960
\ntime of Paul.
\nA number of his epistles seem to<\/p>\n
448
\n00:30:05,960 –> 00:30:08,920
\nuse the same language as the
\nSeptuagint on many occasions. <\/p>\n
449
\n00:30:08,960 –> 00:30:12,000
\nBrother Carter spent a lot of
\ntime drawing connections with <\/p>\n
450
\n00:30:12,000 –> 00:30:14,080
\nthe Septuagint and many of his
\nepistle studies. <\/p>\n
451
\n00:30:15,560 –> 00:30:19,080
\nThe Greek word iniquity in a
\nSeptuagint is the same Greek <\/p>\n
452
\n00:30:19,080 –> 00:30:21,640
\nword Paul uses in 2nd
\nThessalonians 2. <\/p>\n
453
\n00:30:21,880 –> 00:30:24,760
\nThe mystery of Iniquity doth
\nalready work. <\/p>\n
454
\n00:30:26,280 –> 00:30:29,720
\nFurthermore, a woman that
\nsitteth in the midst of the <\/p>\n
455
\n00:30:29,720 –> 00:30:33,080
\nephah, the man of sin, sitteth
\nin the temple. <\/p>\n
456
\n00:30:34,120 –> 00:30:37,000
\nHe cast her down into the midst
\nof the Ephah, and cast the <\/p>\n
457
\n00:30:37,000 –> 00:30:38,720
\nweight of lead upon the mouth
\nthereof. <\/p>\n
458
\n00:30:39,160 –> 00:30:43,040
\nIn other words, she was
\nconstrained, the lid is forced <\/p>\n
459
\n00:30:43,040 –> 00:30:46,160
\ndown, and she’s kept bottled
\nthere and she can’t move. <\/p>\n
460
\n00:30:47,000 –> 00:30:50,600
\nAnd it’s interesting that in the
\nman of sin prophecy during the <\/p>\n
461
\n00:30:50,600 –> 00:30:55,520
\ntime of the Apostle Paul, he
\nsays that this iniquitous system<\/p>\n
462
\n00:30:55,520 –> 00:31:00,080
\nor this man of sin is now being
\nrestrained using the language of<\/p>\n
463
\n00:31:00,080 –> 00:31:03,080
\nthe RSB.
\nHe who now lacketh or he who now<\/p>\n
464
\n00:31:03,080 –> 00:31:07,400
\nrestrains, will continue to let
\nor restrain until he be taken <\/p>\n
465
\n00:31:07,400 –> 00:31:11,040
\nout of the way, says Paul.
\nFurthermore, the word used to <\/p>\n
466
\n00:31:11,040 –> 00:31:15,000
\ndescribe the woman wickedness is
\nthe same Greek word used also to<\/p>\n
467
\n00:31:15,000 –> 00:31:18,280
\ndescribe the man of sin.
\nSo we conclude in the box at the<\/p>\n
468
\n00:31:18,280 –> 00:31:26,000
\nbottom of the page four times in
\n2nd Thessalonians 2 Paul employs<\/p>\n
469
\n00:31:26,000 –> 00:31:29,960
\nthe same Greek word to describe
\nthe man of sin as is used in a <\/p>\n
470
\n00:31:29,960 –> 00:31:33,720
\nSeptuagint Greek to describe the
\nwicked woman in the ephah who <\/p>\n
471
\n00:31:33,720 –> 00:31:39,720
\nflees to Shinar or Babylon.
\nIsn’t that interesting? <\/p>\n
472
\n00:31:40,440 –> 00:31:44,320
\nAnd is it not, brothers and
\nsisters, our most appropriate <\/p>\n
473
\n00:31:44,320 –> 00:31:50,000
\ncompliment that thus far the Old
\nTestament sources has have dwelt<\/p>\n
474
\n00:31:50,080 –> 00:31:55,000
\nupon a man figure?
\nBut Zechariah 5 introduces us to<\/p>\n
475
\n00:31:55,000 –> 00:32:00,240
\na woman figure, a wicked,
\niniquitous woman who, after <\/p>\n
476
\n00:32:00,240 –> 00:32:03,920
\nBabylon’s literal fall, is
\ntransported somewhere to set up <\/p>\n
477
\n00:32:03,920 –> 00:32:07,480
\nher base in another place called
\nShinar or Babylon. <\/p>\n
478
\n00:32:08,640 –> 00:32:12,120
\nMost interesting, we might
\nwonder why there would be male <\/p>\n
479
\n00:32:12,120 –> 00:32:16,680
\nand female figures combined.
\nNow here, brothers and sisters, <\/p>\n
480
\n00:32:16,680 –> 00:32:20,440
\nI believe is where a concept
\nwe’ve been developing as we’ve <\/p>\n
481
\n00:32:20,440 –> 00:32:24,840
\ngone along is extremely useful.
\nHere we have said that the false<\/p>\n
482
\n00:32:25,160 –> 00:32:28,800
\nimitates the true.
\nWe just went down a whole list <\/p>\n
483
\n00:32:28,800 –> 00:32:32,880
\nin our chart there showing the
\nextent to which the Man of sin <\/p>\n
484
\n00:32:32,880 –> 00:32:37,080
\nappropriates to himself language
\nthat is used for the Man, the <\/p>\n
485
\n00:32:37,080 –> 00:32:41,680
\nSon of Man, and how he is, in
\nfact not really the Son of Man. <\/p>\n
486
\n00:32:41,880 –> 00:32:44,920
\nHe is in fact the very opposite,
\nalthough he looks like he’s the <\/p>\n
487
\n00:32:44,920 –> 00:32:47,760
\nsame.
\nThe false imitates the truth. <\/p>\n
488
\n00:32:48,880 –> 00:32:52,880
\nIf these links concerning the
\nman of sin from the Old <\/p>\n
489
\n00:32:52,880 –> 00:32:58,800
\nTestament are describing, as we
\nsuggested, a false system, a <\/p>\n
490
\n00:32:58,800 –> 00:33:02,840
\nsystem that appropriates to
\nitself descriptions that only <\/p>\n
491
\n00:33:02,840 –> 00:33:06,440
\nreally belong to God, but they
\ntry nevertheless to imitate that<\/p>\n
492
\n00:33:06,440 –> 00:33:10,560
\nGod in a temple that looks like
\nHis sitting, as though he is <\/p>\n
493
\n00:33:10,560 –> 00:33:16,640
\nGod, doing miracles, signs and
\nwonders, just like Christ did, <\/p>\n
494
\n00:33:16,640 –> 00:33:21,560
\nand using the very same Greek
\nwords, One who is nevertheless a<\/p>\n
495
\n00:33:21,560 –> 00:33:27,240
\nson of tradition, A betrayer but
\nappears to be part of the truth,<\/p>\n
496
\n00:33:27,720 –> 00:33:31,520
\none who nevertheless is apostate
\nIn the language of the Apostle <\/p>\n
497
\n00:33:31,520 –> 00:33:37,120
\nPaul, then it would not seem
\nunlikely that in this false <\/p>\n
498
\n00:33:37,120 –> 00:33:44,360
\nsystem we should have a body and
\na headship, the body being the <\/p>\n
499
\n00:33:44,360 –> 00:33:48,240
\nindividuals that support that
\nsystem, and the head being the <\/p>\n
500
\n00:33:48,240 –> 00:33:50,720
\none who gives it authority and
\ndirects it. <\/p>\n
501
\n00:33:51,640 –> 00:33:56,800
\nIn the body of Christ Jesus is
\nthe head and the ecclesia is the<\/p>\n
502
\n00:33:56,800 –> 00:34:02,600
\nwoman, and in the false system
\nthere is a man called the man of<\/p>\n
503
\n00:34:02,600 –> 00:34:06,760
\nsin who is the head of that body
\nor system and the remaining <\/p>\n
504
\n00:34:06,760 –> 00:34:10,840
\nmembers that support it are the
\nwoman figure of the body. <\/p>\n
505
\n00:34:11,920 –> 00:34:16,560
\nSo a male and woman figure
\ncombined to make a false system <\/p>\n
506
\n00:34:16,560 –> 00:34:20,320
\nthat imitates the true should be
\nexpected to have those <\/p>\n
507
\n00:34:20,320 –> 00:34:23,080
\nparallels.
\nGiven all the other parallels <\/p>\n
508
\n00:34:23,080 –> 00:34:29,000
\nthat we’ve seen so far, here is
\na truly devious system with a <\/p>\n
509
\n00:34:29,000 –> 00:34:34,480
\nmale head who sits in the temple
\nis the focal point of power who <\/p>\n
510
\n00:34:34,480 –> 00:34:36,679
\nis like a mouth speaking great
\nthings. <\/p>\n
511
\n00:34:36,679 –> 00:34:43,400
\nAnd then presiding, presiding
\nover a body of followers who <\/p>\n
512
\n00:34:43,400 –> 00:34:48,679
\nthemselves represent like the
\ntrue a woman body like figure. <\/p>\n
513
\n00:34:49,960 –> 00:34:52,520
\nNow more than that, brothers and
\nsisters, as we see in Daniel <\/p>\n
514
\n00:34:52,520 –> 00:34:56,199
\nChapter 7 momentarily.
\nAnd we analyzed the little horn <\/p>\n
515
\n00:34:56,199 –> 00:34:59,720
\nin Daniel 7, we’ll be amazed to
\nsee how there are even more <\/p>\n
516
\n00:34:59,720 –> 00:35:03,600
\nconnections with this figure of
\nthe man of sin. <\/p>\n
517
\n00:35:04,840 –> 00:35:07,400
\nThere’s a lot more study that
\nI’m sure you could pursue on <\/p>\n
518
\n00:35:07,400 –> 00:35:10,720
\nthat, brothers and sisters.
\nBut perhaps right now we could <\/p>\n
519
\n00:35:10,720 –> 00:35:15,120
\nbegin to come to a tentative
\nconclusion about the identity of<\/p>\n
520
\n00:35:15,120 –> 00:35:19,080
\nthe man of sin.
\nWe began with these questions. <\/p>\n
521
\n00:35:19,120 –> 00:35:23,560
\nWe now come full circle to them.
\nWhat is the nature of this man? <\/p>\n
522
\n00:35:24,680 –> 00:35:29,360
\nWell, from the Old Testament
\nconnections, from the parallels <\/p>\n
523
\n00:35:29,360 –> 00:35:34,240
\nthat we’ve seen so far with a
\nfalse imitating the true. <\/p>\n
524
\n00:35:34,240 –> 00:35:38,240
\nI think it’s fair to say that
\nessentially we are dealing with <\/p>\n
525
\n00:35:38,240 –> 00:35:41,240
\nthe religious system.
\nIt’s not to say there aren’t <\/p>\n
526
\n00:35:41,240 –> 00:35:44,760
\npolitical elements that are
\nassociated with the man of sin. <\/p>\n
527
\n00:35:45,040 –> 00:35:47,520
\nThere’s no doubt there are
\npolitical elements in that <\/p>\n
528
\n00:35:47,520 –> 00:35:49,560
\nsystem.
\nWe have clues of that from <\/p>\n
529
\n00:35:49,560 –> 00:35:53,440
\nDaniel and Revelation.
\nBut essentially the man of sin <\/p>\n
530
\n00:35:53,880 –> 00:35:58,000
\nis portrayed primarily as a
\nreligious figure, being <\/p>\n
531
\n00:35:58,000 –> 00:36:03,520
\napostate, being a son of
\nperdition, imitating Christ in <\/p>\n
532
\n00:36:03,520 –> 00:36:07,360
\nhis works and wonders.
\nFurthermore, what’s the timing? <\/p>\n
533
\n00:36:08,040 –> 00:36:12,480
\nWell, relative to the Apostle
\nPaul, we couldn’t say that it <\/p>\n
534
\n00:36:12,480 –> 00:36:15,200
\nwas just immediate to Paul’s
\ntime because it’s going to be <\/p>\n
535
\n00:36:15,200 –> 00:36:18,640
\ndestroyed by Christ.
\nWe couldn’t say that it was just<\/p>\n
536
\n00:36:18,640 –> 00:36:21,960
\nin the future because Paul says
\nit was then being restrained and<\/p>\n
537
\n00:36:21,960 –> 00:36:25,600
\nheld down.
\nRather, the most appropriate <\/p>\n
538
\n00:36:26,440 –> 00:36:29,640
\nterm to describe the timing of
\nthe man of sin would be <\/p>\n
539
\n00:36:29,640 –> 00:36:34,400
\ncontinuous, present at the time
\nof Paul in a germ like form, <\/p>\n
540
\n00:36:35,400 –> 00:36:39,480
\nrestrained and held down later
\nto become full blown, and later <\/p>\n
541
\n00:36:39,480 –> 00:36:42,200
\nto finally be destroyed by the
\nreturn of Jesus Christ. <\/p>\n
542
\n00:36:43,120 –> 00:36:47,400
\nDestroyed in terms that are very
\nsimilar to the destruction of <\/p>\n
543
\n00:36:47,400 –> 00:36:50,520
\nthe little horn and the 4th
\nbeast as we’ll see in Daniel 7. <\/p>\n
544
\n00:36:51,040 –> 00:36:54,240
\nNot only that, but in terms
\nsimilar to destruction of the <\/p>\n
545
\n00:36:54,240 –> 00:36:57,880
\nwhore and the destruction of
\nBabylon in Revelation, where <\/p>\n
546
\n00:36:57,880 –> 00:37:01,520
\nthey are destroyed with fire and
\nburning at the judgment of <\/p>\n
547
\n00:37:01,520 –> 00:37:03,360
\nChrist, just like the man of
\nsin. <\/p>\n
548
\n00:37:04,040 –> 00:37:07,000
\nJust like the little horn and
\nthe 4th beast of Daniel. <\/p>\n
549
\n00:37:07,000 –> 00:37:15,520
\nSeven turn our attention now,
\nbrothers and sisters, to Daniel <\/p>\n
550
\n00:37:15,600 –> 00:37:22,440
\nChapter 7 in greater detail.
\nWe keep coming back, stepping <\/p>\n
551
\n00:37:22,440 –> 00:37:26,040
\nforward, and then going back
\nonce we have certain concepts <\/p>\n
552
\n00:37:26,160 –> 00:37:48,280
\nlaid down.
\nDaniel chapter seven, Brothers <\/p>\n
553
\n00:37:48,280 –> 00:37:51,040
\nand sisters, let’s have our
\nBibles open there first. <\/p>\n
554
\n00:38:15,010 –> 00:38:16,330
\nSo many things on the overhead
\nhere. <\/p>\n
555
\n00:38:16,330 –> 00:38:19,930
\nLet’s place their notes I will
\npursue. <\/p>\n
556
\n00:38:19,930 –> 00:38:27,210
\nAnyways, Daniel Chapter 7.
\nLet’s just take a look at how <\/p>\n
557
\n00:38:27,210 –> 00:38:31,050
\nthis little horn is presented in
\nrelationship to the 4th beast. <\/p>\n
558
\n00:38:33,040 –> 00:38:39,200
\nWhat is interesting to notice
\nfirst of all is that in verse 8,<\/p>\n
559
\n00:38:39,200 –> 00:38:47,400
\nwhen Daniel beholds this beast,
\nthis little horn comes up from <\/p>\n
560
\n00:38:47,400 –> 00:38:50,400
\nthe 4th beast after the other 10
\nhorns. <\/p>\n
561
\n00:38:50,840 –> 00:38:52,600
\nFor he says in verse 8, doesn’t
\nhe? <\/p>\n
562
\n00:38:53,000 –> 00:38:56,360
\nI consider the horns and behold
\nthere came up among them another<\/p>\n
563
\n00:38:56,360 –> 00:39:01,440
\nlittle horn.
\nBefore whom there were three of <\/p>\n
564
\n00:39:01,440 –> 00:39:06,120
\nthe first horns plucked up by
\nthe roots, and behold, in this <\/p>\n
565
\n00:39:06,120 –> 00:39:10,400
\nhorn were the eyes, like the
\neyes of a man and a mouth <\/p>\n
566
\n00:39:10,440 –> 00:39:15,920
\nspeaking great things.
\nThen the Angel gives further <\/p>\n
567
\n00:39:15,920 –> 00:39:19,440
\ninformation about this, and
\nwe’ve noticed part of this <\/p>\n
568
\n00:39:19,440 –> 00:39:22,280
\nexplanation already.
\nLet’s go down now to verse 20 <\/p>\n
569
\n00:39:23,880 –> 00:39:27,680
\nand the 10 horns that were in
\nhis head, and of the other which<\/p>\n
570
\n00:39:27,680 –> 00:39:33,000
\ncame up, and before whom three
\nfell even of that little horn <\/p>\n
571
\n00:39:33,000 –> 00:39:37,560
\nthat had eyes and a mouth that
\nspake very great things, whose <\/p>\n
572
\n00:39:37,560 –> 00:39:41,920
\nlook was more stoked than his
\nfellows I beheld in the same <\/p>\n
573
\n00:39:41,920 –> 00:39:45,560
\nhorn, made war with the Saints,
\nand prevailed against them. <\/p>\n
574
\n00:39:46,880 –> 00:39:50,800
\nSo here’s a little horn.
\nIt has the eyes like the eyes of<\/p>\n
575
\n00:39:50,800 –> 00:39:53,720
\na man.
\nAttention is given to its mouth.<\/p>\n
576
\n00:39:54,440 –> 00:39:58,600
\nIt speaks great things.
\nIt has eyes. <\/p>\n
577
\n00:39:58,720 –> 00:40:01,760
\nIt has a mouth.
\nIt is more stout than its <\/p>\n
578
\n00:40:01,760 –> 00:40:06,160
\nfellows, but you’ll notice when
\nit comes up in verse 11, Excuse <\/p>\n
579
\n00:40:06,160 –> 00:40:10,000
\nme, verse eight.
\nIt starts off by being a little <\/p>\n
580
\n00:40:10,000 –> 00:40:14,240
\nhorn.
\nA little horn In verse 8, by the<\/p>\n
581
\n00:40:14,240 –> 00:40:17,840
\ntime we get down to the angel’s
\ndescription of its later stage, <\/p>\n
582
\n00:40:18,480 –> 00:40:22,360
\nit is not a little horn, but it
\nis a stout horn. <\/p>\n
583
\n00:40:22,600 –> 00:40:25,040
\nIn verse 20, it becomes a stout
\nhorn. <\/p>\n
584
\n00:40:25,280 –> 00:40:29,440
\nIn other words, it grows, starts
\noff being very insignificant. <\/p>\n
585
\n00:40:30,920 –> 00:40:35,240
\nIt doesn’t catch the eye.
\nIt doesn’t look much like a horn<\/p>\n
586
\n00:40:35,240 –> 00:40:39,280
\nat all, perhaps, but as it
\nbegins to come to Daniel’s <\/p>\n
587
\n00:40:39,280 –> 00:40:42,920
\nattention, he sees it has man
\nlike qualities. <\/p>\n
588
\n00:40:43,480 –> 00:40:46,560
\nHe wants us to see This horn,
\ntherefore, as being quite <\/p>\n
589
\n00:40:46,560 –> 00:40:50,040
\ndifferent than the other horns.
\nThey didn’t have eyes in the <\/p>\n
590
\n00:40:50,040 –> 00:40:52,920
\nsame way, they didn’t speak with
\na great mouth. <\/p>\n
591
\n00:40:53,600 –> 00:40:57,640
\nThey aren’t described as having
\nman like qualities, but this <\/p>\n
592
\n00:40:57,720 –> 00:41:02,760
\nhorn that comes up last is
\ndescribed with these men like <\/p>\n
593
\n00:41:02,760 –> 00:41:07,360
\nqualities.
\nAnd it’s a man that speaks great<\/p>\n
594
\n00:41:07,360 –> 00:41:12,520
\nthings in fact against God.
\nAnd furthermore in verse 20 the <\/p>\n
595
\n00:41:12,520 –> 00:41:16,960
\neyes are mentioned and finally
\nit becomes stout and then it <\/p>\n
596
\n00:41:16,960 –> 00:41:19,400
\nprevails and fights against the
\nSaints. <\/p>\n
597
\n00:41:20,360 –> 00:41:25,520
\nAnd furthermore, verse 24 And
\nthe 10 horns, Out of this <\/p>\n
598
\n00:41:25,520 –> 00:41:30,280
\nKingdom are 10 kings that shall
\narise, and another shall rise <\/p>\n
599
\n00:41:30,280 –> 00:41:33,920
\nafter them.
\nAnd he shall be diverse from the<\/p>\n
600
\n00:41:33,920 –> 00:41:37,000
\n1st.
\nAnd he shall subdue 3 kings. <\/p>\n
601
\n00:41:38,160 –> 00:41:43,200
\nAnd he shall speak great words
\nagainst the most High, and shall<\/p>\n
602
\n00:41:43,200 –> 00:41:47,960
\nwear out the Saints of the most
\nHigh, and sink to change times <\/p>\n
603
\n00:41:47,960 –> 00:41:50,920
\nand laws.
\nAnd they shall be given into his<\/p>\n
604
\n00:41:50,920 –> 00:41:54,000
\nhand until a time, times, and
\nthe dividing of time. <\/p>\n
605
\n00:41:54,320 –> 00:41:58,240
\nNow notice his end.
\nBut the judgment shall sit, and <\/p>\n
606
\n00:41:58,240 –> 00:42:02,240
\nthey shall take away his
\ndominion to consume and to <\/p>\n
607
\n00:42:02,240 –> 00:42:06,160
\ndestroy it unto the end.
\nSo the little horn is going to <\/p>\n
608
\n00:42:06,160 –> 00:42:10,400
\nbe destroyed by Christ.
\nHis Kingdom will be taken away <\/p>\n
609
\n00:42:10,400 –> 00:42:14,400
\nwhen Christ returns.
\nQuestion. <\/p>\n
610
\n00:42:16,000 –> 00:42:20,600
\nThe 4th beast is described right
\nat the very beginning as being <\/p>\n
611
\n00:42:20,600 –> 00:42:23,880
\ndiverse.
\nVerse 7. <\/p>\n
612
\n00:42:23,880 –> 00:42:27,760
\nSoon as the 4th beast emerges to
\nDaniel’s view out of the water <\/p>\n
613
\n00:42:28,160 –> 00:42:31,320
\nat the end of verse 7, he’s
\ndescribed as being diverse. <\/p>\n
614
\n00:42:32,800 –> 00:42:39,200
\nNow how is this 4th beast
\ndiverse? <\/p>\n
615
\n00:42:39,520 –> 00:42:45,520
\nWell, Daniel saw first this bear
\nlike figure come out and then he<\/p>\n
616
\n00:42:45,520 –> 00:42:48,280
\nsaw, excuse me, the lion come
\nout first. <\/p>\n
617
\n00:42:48,680 –> 00:42:52,600
\nThen he saw the bear.
\nThen he saw this leopard divided<\/p>\n
618
\n00:42:52,600 –> 00:42:55,880
\ninto 4.
\nThen he saw the 4th beast. <\/p>\n
619
\n00:42:56,880 –> 00:43:00,080
\nNow, how is this 4th beast
\ndiverse? <\/p>\n
620
\n00:43:01,200 –> 00:43:04,520
\nWell, he’s a beast.
\nHe has vicious teeth. <\/p>\n
621
\n00:43:04,520 –> 00:43:07,720
\nHe has vicious claws.
\nWhat’s diverse about him? <\/p>\n
622
\n00:43:08,360 –> 00:43:10,560
\nWell, for one thing, we’ve
\nalready noticed he has two <\/p>\n
623
\n00:43:10,560 –> 00:43:12,920
\nmetals in his body.
\nThat makes them different. <\/p>\n
624
\n00:43:13,280 –> 00:43:18,720
\nHe has iron and he has brass.
\nThe iron is in his mouth, the <\/p>\n
625
\n00:43:18,720 –> 00:43:22,880
\nbrass are in his claws.
\nThat beast then seems to be <\/p>\n
626
\n00:43:22,880 –> 00:43:25,160
\ndrawing with the link in Daniel
\n4. <\/p>\n
627
\n00:43:25,160 –> 00:43:26,960
\nThe stump.
\nAnd of course the link with the <\/p>\n
628
\n00:43:26,960 –> 00:43:29,880
\nimage.
\nIt seems to be drawing from the <\/p>\n
629
\n00:43:30,720 –> 00:43:37,280
\nleopard power or the brass, and
\nfrom the other figure, partly <\/p>\n
630
\n00:43:37,280 –> 00:43:41,200
\nthe lion, but most importantly
\nthe iron that goes to the legs <\/p>\n
631
\n00:43:41,240 –> 00:43:45,360
\nof Daniel’s image.
\nSo it links with the brass, the <\/p>\n
632
\n00:43:45,360 –> 00:43:49,240
\nleopard, and it links with the
\niron, which is part of the 4th <\/p>\n
633
\n00:43:49,240 –> 00:43:51,920
\nbeast.
\nBut there’s more than that. <\/p>\n
634
\n00:43:52,400 –> 00:43:56,720
\nIf we look carefully at the
\nangel’s words, the Angel gives <\/p>\n
635
\n00:43:56,720 –> 00:44:00,640
\nus a very important clue as to
\nwhat makes him mostly diverse. <\/p>\n
636
\n00:44:00,760 –> 00:44:07,400
\nBack to verse 24.
\nWhat makes this beast most <\/p>\n
637
\n00:44:07,400 –> 00:44:12,200
\ndiverse is the little horn.
\nNotice how that reads in verse <\/p>\n
638
\n00:44:12,200 –> 00:44:16,120
\n24.
\nThe 10 horns out of this Kingdom<\/p>\n
639
\n00:44:16,120 –> 00:44:20,520
\nare 10 kings that shall arise,
\nand another shall arise after <\/p>\n
640
\n00:44:20,520 –> 00:44:25,720
\nthem, and he shall be diverse
\nfrom the first. <\/p>\n
641
\n00:44:27,120 –> 00:44:34,760
\nSo the uniqueness of the 4th
\nbeast lies especially in the <\/p>\n
642
\n00:44:34,760 –> 00:44:38,880
\nnature and the behavior of this
\nlittle horn. <\/p>\n
643
\n00:44:39,360 –> 00:44:42,560
\nHe becomes the focus of the
\nattention. <\/p>\n
644
\n00:44:44,880 –> 00:44:50,320
\nThe Angel tells Daniel it’s him
\nthat is diverse, especially <\/p>\n
645
\n00:44:51,440 –> 00:44:55,240
\nrelative to the other ones.
\nNow the Angel tells Daniel, <\/p>\n
646
\n00:44:55,240 –> 00:44:59,680
\nbrothers and sisters, that these
\n10 kings, these 10 horns, are 10<\/p>\n
647
\n00:44:59,680 –> 00:45:03,880
\nkings.
\nAll right, this is another king,<\/p>\n
648
\n00:45:03,880 –> 00:45:06,760
\nsays the Angel.
\nAll right, what makes them so <\/p>\n
649
\n00:45:06,760 –> 00:45:10,400
\ndiverse?
\nIt must be in his behavior. <\/p>\n
650
\n00:45:10,720 –> 00:45:15,960
\nIt must be in his claims.
\nHe says things and does things <\/p>\n
651
\n00:45:15,960 –> 00:45:21,960
\nthat focus on this idea of him
\nbeing a man with eyes, with a <\/p>\n
652
\n00:45:21,960 –> 00:45:25,360
\nmother, speaking arrogant things
\nagainst God. <\/p>\n
653
\n00:45:25,720 –> 00:45:29,480
\nIt’s that which makes this whole
\nbeast so different. <\/p>\n
654
\n00:45:30,400 –> 00:45:34,040
\nThere are elements in this beast
\nthat are not in the other <\/p>\n
655
\n00:45:34,040 –> 00:45:36,240
\nbeasts.
\nWhat are the other beasts? <\/p>\n
656
\n00:45:37,000 –> 00:45:38,960
\nThey are essentially political
\npowers. <\/p>\n
657
\n00:45:39,120 –> 00:45:41,880
\nThat’s true.
\nWhat are these other horns? <\/p>\n
658
\n00:45:41,880 –> 00:45:44,400
\nThey are essentially kings that
\nwill arise. <\/p>\n
659
\n00:45:45,480 –> 00:45:48,280
\nWhat is there about this horn,
\nthen that is so different? <\/p>\n
660
\n00:45:49,560 –> 00:45:53,280
\nIt must be brothers and sisters
\nthat there’s something about <\/p>\n
661
\n00:45:53,280 –> 00:45:57,880
\nthis horn that is atypical.
\nThese were simply political <\/p>\n
662
\n00:45:57,880 –> 00:46:04,880
\npowers or kings, but this one is
\ndiverse, so he must not <\/p>\n
663
\n00:46:04,880 –> 00:46:07,680
\nessentially be a political
\nentity. <\/p>\n
664
\n00:46:08,240 –> 00:46:12,720
\nThere must be something else
\nabout his characteristics that <\/p>\n
665
\n00:46:12,720 –> 00:46:16,360
\nis other than just political.
\nIf that’s not so, then he’d be <\/p>\n
666
\n00:46:16,360 –> 00:46:19,600
\nthe same as all the rest.
\nIf he’s just another king, just <\/p>\n
667
\n00:46:19,600 –> 00:46:23,320
\nanother power that has arisen.
\nAll these kings no doubt were <\/p>\n
668
\n00:46:23,320 –> 00:46:26,680
\npompous.
\nAll these kings, no doubt, were <\/p>\n
669
\n00:46:26,760 –> 00:46:30,240
\nmen who were ungodly.
\nThey certainly weren’t pictures <\/p>\n
670
\n00:46:30,240 –> 00:46:35,880
\nof of the kings of Judah.
\nNo doubt, then, this individual <\/p>\n
671
\n00:46:36,240 –> 00:46:39,240
\nis what makes the unique
\ncharacteristic of the four <\/p>\n
672
\n00:46:39,240 –> 00:46:44,040
\nfeasts and gives us a dimension
\nthat is more than just <\/p>\n
673
\n00:46:44,040 –> 00:46:46,880
\npolitical.
\nIn other words, there must be <\/p>\n
674
\n00:46:46,880 –> 00:46:50,800
\nsomething about this individual
\nthat is more religious, somewhat<\/p>\n
675
\n00:46:50,800 –> 00:46:55,560
\nperhaps of an apostate figure
\nthat’s really no other choice, <\/p>\n
676
\n00:46:55,560 –> 00:46:59,960
\nbrothers and sisters, If he’s
\njust another political power, <\/p>\n
677
\n00:46:59,960 –> 00:47:03,360
\nhe’s not diverse.
\nHe has to have characteristics <\/p>\n
678
\n00:47:03,360 –> 00:47:07,280
\nthat are other than the normal
\nportrayal of power by ungodly <\/p>\n
679
\n00:47:07,280 –> 00:47:11,000
\nkings.
\nAnd when we see the words used <\/p>\n
680
\n00:47:11,000 –> 00:47:16,160
\nto describe this figure and the
\ntiming, just notice what it <\/p>\n
681
\n00:47:16,160 –> 00:47:21,240
\ndraws our attention to.
\nHe is the eyes of a man, as <\/p>\n
682
\n00:47:21,240 –> 00:47:23,480
\nwe’ve said, mouth speaking great
\nthings. <\/p>\n
683
\n00:47:24,200 –> 00:47:27,040
\nHe plucks up 3 horns, and he
\ndivers from them. <\/p>\n
684
\n00:47:27,920 –> 00:47:29,800
\nHe’s greater than the 10 in the
\nend. <\/p>\n
685
\n00:47:30,240 –> 00:47:33,680
\nHe comes later than the 10.
\nHe supersedes the 10. <\/p>\n
686
\n00:47:34,320 –> 00:47:38,640
\nHe wars against the Saints.
\nHe prevails until the Kingdom. <\/p>\n
687
\n00:47:39,240 –> 00:47:43,320
\nHe speaks against God.
\nHe thinks to change times and <\/p>\n
688
\n00:47:43,320 –> 00:47:48,640
\nlaws, and the Saints are given
\ninto his hand for times, times <\/p>\n
689
\n00:47:48,800 –> 00:47:51,440
\nand half a time.
\nDo you know brothers and <\/p>\n
690
\n00:47:51,440 –> 00:47:55,000
\nsisters?
\nThe man of sin is described <\/p>\n
691
\n00:47:55,000 –> 00:48:01,960
\nspecifically as being anomia.
\nThat means lawless, very <\/p>\n
692
\n00:48:01,960 –> 00:48:03,920
\nimportant link with a little
\nhorn. <\/p>\n
693
\n00:48:04,960 –> 00:48:08,560
\nHe is anomia lawless.
\nWhat does that mean? <\/p>\n
694
\n00:48:08,560 –> 00:48:11,240
\nIf he’s lawless, it means he
\npays no attention to the <\/p>\n
695
\n00:48:11,240 –> 00:48:14,640
\nestablished laws.
\nIf he’s lawless, he ignores <\/p>\n
696
\n00:48:14,640 –> 00:48:17,560
\nGod’s law.
\nIf he ignores God’s law, no <\/p>\n
697
\n00:48:17,560 –> 00:48:20,760
\ndoubt he makes up his own.
\nThat’s a natural crawler for <\/p>\n
698
\n00:48:20,760 –> 00:48:23,000
\nsomeone who’s lawless.
\nHe lives by his own laws. <\/p>\n
699
\n00:48:23,400 –> 00:48:26,080
\nHe belonged to himself, we say.
\nA common expression. <\/p>\n
700
\n00:48:27,000 –> 00:48:29,240
\nThe man of sin is a law to
\nhimself. <\/p>\n
701
\n00:48:29,240 –> 00:48:33,160
\nHe is anomia.
\nAnd significantly, this little <\/p>\n
702
\n00:48:33,160 –> 00:48:38,720
\nhorn is described especially as
\nbeing one who changes laws and <\/p>\n
703
\n00:48:38,720 –> 00:48:41,080
\ntimes.
\nHe is lawless. <\/p>\n
704
\n00:48:41,080 –> 00:48:45,440
\nHe’s a law to himself, totally a
\nvery important and very <\/p>\n
705
\n00:48:45,440 –> 00:48:47,760
\nappropriate link with the man of
\nSin prophecy. <\/p>\n
706
\n00:48:49,040 –> 00:48:52,840
\nNow, given the fact that our
\nmargin points out to us that <\/p>\n
707
\n00:48:52,840 –> 00:48:57,440
\nthere are links by language with
\nDaniel Chapter 7 and the Man of <\/p>\n
708
\n00:48:57,440 –> 00:49:01,200
\nsin prophecy, as well as the
\nother links with Tyre and Isaiah<\/p>\n
709
\n00:49:01,200 –> 00:49:06,320
\n14 and Zechariah 5, the link
\nwith lawlessness and the little <\/p>\n
710
\n00:49:06,320 –> 00:49:09,760
\nhorn is therefore even more
\nreinforced. <\/p>\n
711
\n00:49:10,800 –> 00:49:12,920
\nFurthermore, he’s a persecuting
\npower. <\/p>\n
712
\n00:49:13,960 –> 00:49:19,960
\nFurthermore, he speaks and talks
\nin a way that is God like, and <\/p>\n
713
\n00:49:19,960 –> 00:49:24,440
\nyet he’s going to be present to
\nbe destroyed by the fiery <\/p>\n
714
\n00:49:24,440 –> 00:49:26,560
\npresence of the Lord Jesus
\nChrist. <\/p>\n
715
\n00:49:27,040 –> 00:49:29,880
\nHow is the Son of?
\nHow is the man of sin destroyed?<\/p>\n
716
\n00:49:30,760 –> 00:49:34,600
\nHe’s destroyed by the return of
\nChrist, by the brightness of his<\/p>\n
717
\n00:49:34,640 –> 00:49:36,840
\ncoming.
\nAnd as we see that links into <\/p>\n
718
\n00:49:36,840 –> 00:49:40,040
\nThessalonians chapter one.
\nBy brightness Paul means the <\/p>\n
719
\n00:49:40,040 –> 00:49:42,720
\nflaming fire of Christ’s
\njudgment on those who are <\/p>\n
720
\n00:49:42,720 –> 00:49:46,080
\nwicked.
\nSo the language used to describe<\/p>\n
721
\n00:49:46,080 –> 00:49:50,200
\nthis individual’s demise is the
\nsame as that used to describe <\/p>\n
722
\n00:49:50,200 –> 00:49:56,120
\nthe end of the man of sin and
\nhis characteristics being man <\/p>\n
723
\n00:49:56,120 –> 00:49:59,640
\nlike, that’s the key stress.
\nHe wants us to know that he’s <\/p>\n
724
\n00:49:59,640 –> 00:50:01,760
\nlike a man.
\nHe has the eyes of a man. <\/p>\n
725
\n00:50:02,000 –> 00:50:05,480
\nHe has the most of a man.
\nHe speaks like a man and yet he <\/p>\n
726
\n00:50:05,480 –> 00:50:10,280
\nacts like God, the man of sin.
\nHe acts like God. <\/p>\n
727
\n00:50:10,720 –> 00:50:14,280
\nHe is a man, but he claims to
\nhave God like qualities. <\/p>\n
728
\n00:50:15,280 –> 00:50:18,440
\nIt’s remarkable to see those
\nlinks, brothers and sisters, all<\/p>\n
729
\n00:50:18,440 –> 00:50:23,760
\nof which reinforce, we believe,
\nthe key concept of the false <\/p>\n
730
\n00:50:23,800 –> 00:50:28,200
\nimitating the true and the
\nimportance of seeing those links<\/p>\n
731
\n00:50:28,200 –> 00:50:32,040
\nin Daniel.
\nNow brothers and sisters in <\/p>\n
732
\n00:50:32,040 –> 00:50:36,400
\nDaniel itself, if you turn in
\nyour notes, there are other <\/p>\n
733
\n00:50:36,400 –> 00:50:41,000
\nplaces in Daniel which
\nestablished this concept that <\/p>\n
734
\n00:50:41,000 –> 00:50:45,480
\nwe’ve seen in 2nd Thessalonians
\n2 that the false is an imitation<\/p>\n
735
\n00:50:45,480 –> 00:50:48,880
\nof the truth.
\nWould you turn to page 11 A? <\/p>\n
736
\n00:50:51,800 –> 00:50:56,600
\nBecause when we look at the man,
\nthe little horn in Daniel 7 and <\/p>\n
737
\n00:50:56,600 –> 00:51:01,400
\nwe suggest that he is the false
\nimitating the truth, we are not <\/p>\n
738
\n00:51:01,400 –> 00:51:03,680
\nsuggesting something about
\nDaniel seven. <\/p>\n
739
\n00:51:03,680 –> 00:51:08,320
\nThat is in a vacuum.
\nIn Daniel itself, this concept <\/p>\n
740
\n00:51:08,320 –> 00:51:10,440
\nhas been established very
\nsubtly. <\/p>\n
741
\n00:51:11,400 –> 00:51:13,880
\nWe draw your attention to some
\nof the possible links you might <\/p>\n
742
\n00:51:13,880 –> 00:51:18,760
\nbe able to think of more.
\nIt’s interesting, isn’t it, that<\/p>\n
743
\n00:51:18,960 –> 00:51:23,480
\nNebuchadnezzar is described or
\ndescribes himself as the King of<\/p>\n
744
\n00:51:23,480 –> 00:51:26,520
\nKings.
\nThat phrase occurs only one <\/p>\n
745
\n00:51:26,520 –> 00:51:30,640
\nother place in the Bible, That’s
\nof Jesus Christ in Revelation, <\/p>\n
746
\n00:51:31,960 –> 00:51:34,240
\nand here is the head of that
\nsystem. <\/p>\n
747
\n00:51:34,760 –> 00:51:38,440
\nHere is Nebuchadnezzar.
\nThou art this head of gold, <\/p>\n
748
\n00:51:39,480 –> 00:51:42,560
\ngiving himself a description
\nthat is only appropriate to you <\/p>\n
749
\n00:51:42,560 –> 00:51:47,320
\nuse of the Lord Jesus Christ.
\nIn Daniel chapter 2, he’s <\/p>\n
750
\n00:51:47,320 –> 00:51:50,640
\ndescribed as having power,
\nglory, strength, and a Kingdom. <\/p>\n
751
\n00:51:51,600 –> 00:51:56,680
\nIn Revelation 5, look at the
\nlinks Power, Glory and Strength <\/p>\n
752
\n00:51:57,440 –> 00:51:59,760
\nand he has a Kingdom.
\nAnd 20 beasts around the throne <\/p>\n
753
\n00:51:59,760 –> 00:52:02,160
\nsay.
\nThat Daniel, chapter two, he <\/p>\n
754
\n00:52:02,160 –> 00:52:06,040
\nbreaketh in pieces and subdueth.
\nThat’s. <\/p>\n
755
\n00:52:06,040 –> 00:52:10,040
\nSpeaking of Nebuchadnezzar in
\nverse. 40 but of Jesus. <\/p>\n
756
\n00:52:10,040 –> 00:52:13,200
\nChrist the Stone.
\nIn verse 44 it says he will <\/p>\n
757
\n00:52:13,200 –> 00:52:19,600
\nbreak in pieces and consume
\nJesus Christ the man of Babylon,<\/p>\n
758
\n00:52:20,280 –> 00:52:22,840
\nboth given the same kind of
\ndescriptions. <\/p>\n
759
\n00:52:25,080 –> 00:52:27,160
\nDaniel, Chapter 4.
\nThe tree grows. <\/p>\n
760
\n00:52:27,160 –> 00:52:30,400
\nThe fowls of heaven dwell in it,
\nand it speaks of thy dominion. <\/p>\n
761
\n00:52:30,400 –> 00:52:34,360
\nSpeaking of Nebuchadnezzar,
\ninterestingly in the Gospels <\/p>\n
762
\n00:52:34,360 –> 00:52:39,160
\nsome of that language is drawn
\nfrom in Luke 13 there is a great<\/p>\n
763
\n00:52:39,160 –> 00:52:43,240
\ntree says Jesus in the parable
\nand the fowls of the Air Lodge <\/p>\n
764
\n00:52:43,240 –> 00:52:47,640
\nin it.
\nLinks are with Jesus. <\/p>\n
765
\n00:52:47,640 –> 00:52:52,320
\nDescriptions of the Groves of
\nthe Kingdom and Daniel Daniel <\/p>\n
766
\n00:52:52,320 –> 00:52:55,360
\nChapter 7.
\nHe thinks to change times and <\/p>\n
767
\n00:52:55,360 –> 00:52:56,760
\nlaws.
\nThe little horn. <\/p>\n
768
\n00:52:57,880 –> 00:53:01,960
\nNow notice this one our most
\nremarkable link in Daniel <\/p>\n
769
\n00:53:01,960 –> 00:53:07,920
\nchapter 2, verse 21.
\nIt specifically says God changes<\/p>\n
770
\n00:53:07,920 –> 00:53:11,440
\nthe times and seasons.
\nGod does that. <\/p>\n
771
\n00:53:12,240 –> 00:53:16,520
\nNo other man can do that.
\nOnly God changes the times and <\/p>\n
772
\n00:53:16,520 –> 00:53:19,880
\nseasons.
\nBut on the little horn it says <\/p>\n
773
\n00:53:19,880 –> 00:53:22,320
\nthat he changes the times and
\nseasons. <\/p>\n
774
\n00:53:22,840 –> 00:53:26,160
\nWho does he think he is?
\nWho does he think he is? <\/p>\n
775
\n00:53:26,160 –> 00:53:28,880
\nHe thinks he’s God.
\nThat’s who he thinks he is. <\/p>\n
776
\n00:53:29,120 –> 00:53:30,920
\nWho does the man of sin think he
\nis? <\/p>\n
777
\n00:53:31,160 –> 00:53:33,960
\nHe thinks he’s God.
\nWho did the Prince of Tyre think<\/p>\n
778
\n00:53:33,960 –> 00:53:35,720
\nhe was?
\nHe thought he was God. <\/p>\n
779
\n00:53:36,600 –> 00:53:40,360
\nWho did Lucifer think he is or
\nthink he was? <\/p>\n
780
\n00:53:40,640 –> 00:53:44,000
\nHe thought he was God, and he
\neven appropriated to himself the<\/p>\n
781
\n00:53:44,000 –> 00:53:47,200
\nsides of the north with a
\ncongregation presided in Zion. <\/p>\n
782
\n00:53:48,440 –> 00:53:52,600
\nSee Brothers and Sisters, before
\nyou come to Daniel Chapter 7, <\/p>\n
783
\n00:53:53,160 –> 00:53:55,440
\nand consider the little born
\nprophecy. <\/p>\n
784
\n00:53:56,040 –> 00:54:01,680
\nThere is laid down in those
\npassages and Daniel a concept <\/p>\n
785
\n00:54:02,400 –> 00:54:08,240
\nthat the false man imitates the
\ntrue man, and it’s centered in <\/p>\n
786
\n00:54:08,240 –> 00:54:12,280
\nDaniel.
\nIn Nebuchadnezzar in particular,<\/p>\n
787
\n00:54:13,120 –> 00:54:17,800
\nhe is the man that he is
\nrepresentative of, John Thomas, <\/p>\n
788
\n00:54:17,800 –> 00:54:22,280
\nsaid as the kingdoms of men.
\nHe represents as a man the <\/p>\n
789
\n00:54:22,280 –> 00:54:26,040
\nkingdoms of men with all their
\napostasy. <\/p>\n
790
\n00:54:26,040 –> 00:54:29,240
\nIn the words of John Thomas they
\nare tyranny and idolatry. <\/p>\n
791
\n00:54:30,360 –> 00:54:35,320
\nAnd in Daniel you have this
\nfalse kind of ascription to a <\/p>\n
792
\n00:54:35,320 –> 00:54:39,680
\nfalse figure in a language that
\nis only appropriate to describe <\/p>\n
793
\n00:54:39,680 –> 00:54:44,440
\nthe king of Kings.
\nSo when we come back to Daniel <\/p>\n
794
\n00:54:44,440 –> 00:54:50,280
\n7, now once again we can be sure
\nthat the concept of the false as<\/p>\n
795
\n00:54:50,280 –> 00:54:54,760
\nan imitator of the truth is in
\nfact well established in Daniel <\/p>\n
796
\n00:54:55,120 –> 00:54:57,720
\nin the descriptions given to
\nNebuchadnezzar or in the <\/p>\n
797
\n00:54:57,720 –> 00:55:02,080
\ndescriptions he gives to himself
\nthe false and imitation of the <\/p>\n
798
\n00:55:02,080 –> 00:55:11,810
\ntruth.
\nNow, brothers and sisters, would<\/p>\n
799
\n00:55:11,810 –> 00:55:15,410
\nyou turn in your notes?
\nTo page 17. <\/p>\n
800
\n00:55:24,640 –> 00:55:25,880
\nJust quickly go through this
\nwe’re. <\/p>\n
801
\n00:55:27,400 –> 00:55:30,120
\nGoing to stop at 3:00.
\nThree o’clock. <\/p>\n
802
\n00:55:30,400 –> 00:55:31,880
\nOK, just go through this very
\nquickly. <\/p>\n
803
\n00:55:40,990 –> 00:55:46,070
\nOnce again, we come back.
\nTo the man of sin prophecy we <\/p>\n
804
\n00:55:46,070 –> 00:55:47,950
\nhave been.
\nIn Daniel, we’ve. <\/p>\n
805
\n00:55:47,950 –> 00:55:52,030
\nLooked at the beast in Daniel 7,
\nwe’ve realized that. <\/p>\n
806
\n00:55:52,030 –> 00:55:54,550
\nThere’s a fourth.
\nBeast that is diverse and his <\/p>\n
807
\n00:55:54,550 –> 00:55:57,590
\ndiversity is centered especially
\nin the nature of that little <\/p>\n
808
\n00:55:57,590 –> 00:56:02,120
\nhorn that speaks great things.
\nWe’ve seen the links with him, <\/p>\n
809
\n00:56:02,440 –> 00:56:04,720
\nthe language used to describe
\nhis activity, and his <\/p>\n
810
\n00:56:04,720 –> 00:56:06,800
\ncharacteristics.
\nWith a man of sin. <\/p>\n
811
\n00:56:07,920 –> 00:56:15,000
\nThen it would be a fair question
\nto ask if the man of sin is <\/p>\n
812
\n00:56:15,000 –> 00:56:18,960
\nlinked that closely with the
\nbeast system and Daniel. <\/p>\n
813
\n00:56:20,160 –> 00:56:23,960
\nOught we not to see some links
\nwith the man of sin and the <\/p>\n
814
\n00:56:23,960 –> 00:56:27,600
\nbeast system in Revelation?
\nThat would be a natural <\/p>\n
815
\n00:56:27,600 –> 00:56:32,400
\ncorollary, if our thesis is
\ncorrect, that the man of sin is <\/p>\n
816
\n00:56:32,400 –> 00:56:36,000
\ntightly connected with both
\nbeast systems and the fact that <\/p>\n
817
\n00:56:36,000 –> 00:56:39,560
\nthey are one and the same.
\nAnd we do find that, brothers <\/p>\n
818
\n00:56:39,560 –> 00:56:43,760
\nand sisters, on page 17 we’ve
\ncatalogued for you the many <\/p>\n
819
\n00:56:43,760 –> 00:56:48,160
\nlinks that are used to describe
\nthe man of sin and the system <\/p>\n
820
\n00:56:48,160 –> 00:56:53,080
\nrelated to the beasts.
\nIn Revelation, for example, the <\/p>\n
821
\n00:56:53,080 –> 00:56:58,840
\nman of sin emphasis on the word
\nman in the false system as it’s <\/p>\n
822
\n00:56:58,840 –> 00:57:00,720
\nunfolded.
\nIn Revelation, beginning at <\/p>\n
823
\n00:57:00,720 –> 00:57:05,280
\nchapter 12, immediately there is
\nattention given to the man <\/p>\n
824
\n00:57:05,280 –> 00:57:09,080
\nfigure, the man child of
\nRevelation 12. <\/p>\n
825
\n00:57:09,080 –> 00:57:12,080
\nVerse five, we’re told.
\nThe end. <\/p>\n
826
\n00:57:12,080 –> 00:57:17,160
\nOf Revelation. 13 verse 18 After
\nbeing given the number that it <\/p>\n
827
\n00:57:17,160 –> 00:57:21,720
\nis the number of a man, he wants
\nus to know that it’s the number <\/p>\n
828
\n00:57:21,760 –> 00:57:23,960
\nof a man.
\nWhat was stressed in the little <\/p>\n
829
\n00:57:23,960 –> 00:57:29,440
\nhorn prophecy?
\nEyes of a man, mouth of a man, a<\/p>\n
830
\n00:57:29,440 –> 00:57:33,240
\nman speaking great things.
\nThat’s what we were supposed to <\/p>\n
831
\n00:57:33,240 –> 00:57:36,480
\nknow about that little horn.
\nFurthermore, in 2nd <\/p>\n
832
\n00:57:36,520 –> 00:57:39,880
\nThessalonians 2 verse three he
\nhas an apocalypse. <\/p>\n
833
\n00:57:40,600 –> 00:57:44,520
\nWell we noticed in Revelation
\none verse one that Jesus is <\/p>\n
834
\n00:57:44,520 –> 00:57:49,040
\nApocalypse and he is Apocalypse.
\nFor the purpose of showing how <\/p>\n
835
\n00:57:49,040 –> 00:57:54,400
\nhe is going to come and return
\nto reveal himself and destroy <\/p>\n
836
\n00:57:54,400 –> 00:57:58,960
\nthe bee system, the man of sin
\nmust be revealed first, says <\/p>\n
837
\n00:57:58,960 –> 00:58:01,880
\nPaul.
\nBefore obviously the Son of man <\/p>\n
838
\n00:58:01,880 –> 00:58:03,800
\ncan return, Who will destroy
\nhim? <\/p>\n
839
\n00:58:05,080 –> 00:58:10,040
\nThe son of perdition.
\nRevelation 17 and 11, the only <\/p>\n
840
\n00:58:10,040 –> 00:58:13,000
\nother place where perdition is
\nused in the New Testament <\/p>\n
841
\n00:58:13,680 –> 00:58:19,000
\npertains to the beast system.
\nVery significantly, the beast <\/p>\n
842
\n00:58:19,000 –> 00:58:22,640
\nthat goeth into perdition.
\nOnly other New Testament <\/p>\n
843
\n00:58:22,640 –> 00:58:26,280
\nreference the man of sin is.
\nAssociated with mystery. <\/p>\n
844
\n00:58:26,960 –> 00:58:31,040
\nIn Revelation 17 and five, the
\nwoman comes out on a scarlet <\/p>\n
845
\n00:58:31,040 –> 00:58:35,000
\ncolored beast and across the
\nword mystery. <\/p>\n
846
\n00:58:35,640 –> 00:58:37,680
\nSame thing associated with the
\nman of sin. <\/p>\n
847
\n00:58:38,320 –> 00:58:40,480
\nThe man of sin is described as
\nbeing Satan. <\/p>\n
848
\n00:58:40,960 –> 00:58:44,400
\nRevelation 12 and verse 9 the
\ndragon is described as Satan. <\/p>\n
849
\n00:58:45,520 –> 00:58:47,400
\nThe man of sin is.
\nDescribed as having. <\/p>\n
850
\n00:58:47,400 –> 00:58:49,280
\nPower.
\nGreek word dunamis. <\/p>\n
851
\n00:58:49,760 –> 00:58:55,080
\nThe dragon gave his dunamis
\nDavid’s power to the sea beast <\/p>\n
852
\n00:58:55,880 –> 00:58:58,200
\nbehind the scenes revelation.
\nExcuse me. <\/p>\n
853
\n00:58:58,200 –> 00:59:00,440
\nSecond Thessalonians chapter 2,
\nverse 9. <\/p>\n
854
\n00:59:00,920 –> 00:59:03,880
\nThe man of sin portrays signs
\nGreek word Saman. <\/p>\n
855
\n00:59:04,600 –> 00:59:09,680
\nSame word used to describe the
\nSaman, the wonders of the earth <\/p>\n
856
\n00:59:09,680 –> 00:59:12,320
\nbeast.
\nThe man of sin is. <\/p>\n
857
\n00:59:12,320 –> 00:59:16,200
\nDescribed as having a working.
\nOf Satan the dragon described as<\/p>\n
858
\n00:59:16,200 –> 00:59:20,960
\nthat old serpent Satan.
\nHe works with deceivableness in <\/p>\n
859
\n00:59:20,960 –> 00:59:24,800
\nverse 10.
\nThe earth beast deceives them <\/p>\n
860
\n00:59:24,880 –> 00:59:28,840
\nthat dwell on the earth.
\nHe works the lies and lying <\/p>\n
861
\n00:59:28,840 –> 00:59:30,280
\nwonders the man of sin.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 1 from this series was used in GCT Episode 281. 1 00:00:00,600 –> 00:00:05,080 Class…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/82163029\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2024-1-2%2Ff95813c9-2478-a466-0e48-224b20c79e24.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:59:33","filesize":"27.26M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[26],"series":[18],"class_list":["post-1069","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season-6","series-gct-ext"],"aioseo_notices":[],"episode_featured_image":"https:\/\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/11\/1319730-1546836077275-ad9b1fa65b482-scaled.jpg","episode_player_image":"https:\/\/i0.wp.com\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/03\/1319730-1546836075997-e4feb369d8bf.jpg?fit=400%2C400&ssl=1","download_link":"https:\/\/goodchristadelphiantalks.com\/podcast-download\/1069\/colin-badger-the-continuity-of-babylon-class-3-daniel-and-revelation","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1069\/colin-badger-the-continuity-of-babylon-class-3-daniel-and-revelation","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1069\/colin-badger-the-continuity-of-babylon-class-3-daniel-and-revelation<\/a>","episode_data":{"playerMode":"dark","subscribeUrls":{"anchor":{"key":"anchor","url":"https:\/\/anchor.fm\/gct-extended","label":"Anchor","class":"anchor","icon":"anchor.png"},"apple_podcasts":{"key":"apple_podcasts","url":"https:\/\/itunes.apple.com\/us\/podcast\/good-christadelphian-talks-extended\/id1451458376?mt=2&uo=4","label":"Apple Podcasts","class":"apple_podcasts","icon":"apple-podcasts.png"},"breaker":{"key":"breaker","url":"","label":"Breaker","class":"breaker","icon":"breaker.png"},"castbox":{"key":"castbox","url":"https:\/\/castbox.fm\/channel\/id1440738","label":"CastBox","class":"castbox","icon":"castbox.png"},"google_podcasts":{"key":"google_podcasts","url":"https:\/\/www.google.com\/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy84NzY1NjA4L3BvZGNhc3QvcnNz","label":"Google Podcasts","class":"google_podcasts","icon":"google-podcasts.png"},"overcast":{"key":"overcast","url":"https:\/\/overcast.fm\/itunes1451458376\/good-christadelphian-talks-extended","label":"Overcast","class":"overcast","icon":"overcast.png"},"pocketcasts":{"key":"pocketcasts","url":"https:\/\/pca.st\/s6u6","label":"PocketCasts","class":"pocketcasts","icon":"pocketcasts.png"},"podbean":{"key":"podbean","url":"","label":"Podbean","class":"podbean","icon":"podbean.png"},"radio_public":{"key":"radio_public","url":"https:\/\/radiopublic.com\/good-christadelphian-talks-extend-8X4LpA","label":"Radio Public","class":"radio_public","icon":"radio-public.png"},"spotify":{"key":"spotify","url":"https:\/\/open.spotify.com\/show\/572NtU94bGKGknHF4gmlM6","label":"Spotify","class":"spotify","icon":"spotify.png"},"stitcher":{"key":"stitcher","url":"https:\/\/www.stitcher.com\/podcast\/anchor-podcasts\/good-christadelphian-talks-extended","label":"Stitcher","class":"stitcher","icon":"stitcher.png"},"youtube":{"key":"youtube","url":"https:\/\/www.youtube.com\/c\/GoodChristadelphianTalksPodcast","label":"YouTube","class":"youtube","icon":"youtube.png"}},"rssFeedUrl":"https:\/\/goodchristadelphiantalks.com\/feed\/podcast\/gct-ext","embedCode":"Colin Badger – The Continuity of Babylon – Class 3 – Daniel and Revelation<\/a><\/blockquote>