Hope Restored

 

                                                         Sunday School Lesson                               

Lesson: Luke 24:13-21, 28-35                                                                                  
Golden Text: “And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight” (Luke 24:30-31).

INTRODUCTION.  Our lesson this week is a touching story of two disciples whose faith seemed to be dashed by the death of Christ but whose hope was restored.  It’s a wonderful story of a reunion with the Living Lord 

 

II. DISCIPLES ON THE EMMAUS ROAD (Luke 24:13-18) 

A. A journey attempted (Luke 24:13-14).  

1. (vs. 13).  On Resurrection Sunday, sometime after the women had visited Jesus’ tomb and received the message of Jesus’ resurrection, Luke then writes “And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.”  The phrase “two of them” means that these two companions were disciples of Jesus.  They were not apostles because verse 33 indicates that the Eleven Apostles (Judas had committed suicide according to Matthew 27:1-5) were present when these two friends returned to Jerusalem to share what they had experienced.  At this time, they were returning to a small village called “Emmaus” after being in Jerusalem for the Passover and experiencing the death of Jesus.  Luke tells us that the distance from Jerusalem and Emmaus was “about threescore furlongs” or about seven miles.  This may appear to be a long distance to travel by foot, but in the ancient world when most travel was done by foot, this was a rather short journey.

2.  (vs. 14).  Luke continues to say “And they talked together of all these things which had happened.”  The fact that they were discussing the things that happened in Jerusalem over the last few days indicate that they must’ve been friends.

B.  A surprise appearance (Luke 15-16).

1. (vs. 15).  As these two friends walked along, Luke writes “And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.”  While these two disciples walked toward Emmaus sharing together and trying to make sense out of what had happened in Jerusalem, Jesus joined them and continued to walk with them.

2.  (vs. 16).  Even though Jesus joined them Luke says “But their eyes were holden that they should not know him.”  No doubt God temporarily blinded these disciples to Jesus’ identity until they could grasp more clearly the truth of the resurrection.  Note: That these travelers did not recognize Jesus may be hard for us to understand, but it is part of the supreme sovereignty of God.  God can open both our physical and spiritual eyes and close them at will.  It was not yet time for them to recognize their Master.

C.  The happenings in Jerusalem (Luke 24:17-18).    

1. (vs. 17).  As Jesus joined them “he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?”  The Lord asked these disciples what were they talking about and why were they sad?  It was obvious that they were experiencing intense sadness over the recent events they were discussing.  Of course Jesus knew why they were sad and even what they were discussing.  During His earthly ministry Jesus often asked questions to get people thinking with Him (see Matthew 16:13-16).           

2. (vs. 18).  At this point Luke says “ And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?”  There were disciples other than the Twelve (see Luke 10:1) but here we are introduced to one of them, a man “whose name was Cleopas.”  Responding to Jesus’ question with a question, Cleopas asked if He was the only stranger in Jerusalem that didn’t know what had happened there over the past few days.  When we consider the popularity of Christ and the hatred the religious leaders had for Him, everything that happened would‘ve been the topic of every conversation.  No wonder Cleopas questioned how this stranger could not know about the happenings in Jerusalem?  Note: The news about Jesus’ crucifixion had spread throughout Jerusalem.  Since this was Passover week, Jewish pilgrims visiting the city from all over the Roman Empire knew about his death.  This was not a small, insignificant event that affected only the disciples: the whole nation was interested.  No wonder Cleopas questioned how this stranger could not know about the happenings in Jerusalem.

III. DISCIPLES’ EXPECTATIONS CRUSHED (Luke 24:19-21)

A.  The rejection of Jesus (Luke 24:19-20).

1. (vs. 19).  In this verse Luke writes “And he (Jesus) said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people.”  Acting as if He didn’t know anything about the recent events in Jerusalem, Jesus asked them “what things” they meant.  They replied saying the things “Concerning Jesus of Nazareth.”  This description identified Jesus as being from Nazareth (see Matthew 21:11:26:71; Mark 1:9; Luke 2:27, 39).  These disciples also described Jesus as “a prophet mighty in deed and word before God and all the people” indicating that Jesus was held in high regard by many Jews.  No doubt they had believed Jesus to be the Messiah but after what had happened to Him in Jerusalem, they thought otherwise.  The idea of a crucified Messiah was a major stumbling block to Jews (see I Corinthians 1:18-25). 

2. (vs. 20).  Here the two disciples went into detail saying “how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.”  They poured out the sordid details surrounding the betrayal, trial and death of Jesus Christ.  Note: Crucifixion was reserved for criminals so it was beyond the belief of many that God would allow His Chosen One to endure such suffering.  But on numerous occasions Jesus tried to prepare His disciples for these events by forewarning them of what was about to happen (see Luke 9:22; 18:31-33).

B. Redemption (Luke 24:21).   The two disciples went on to say to Jesus “But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.”  These disciples from Emmaus as well as all of Jesus’ disciples were counting on Him to redeem Israel by delivering the nation from its enemies.  Most Jews believed that the Old Testament prophecies pointed to a military and political Messiah who would lead a rebellion against Rome and restore Israel to her former glory. What the disciples expected to happen at the first coming of Christ will not happen until His second coming. They didn’t realize that the Messiah had come to redeem people from their slavery to sin.  Since three days had passed since Jesus was crucified, they lost all hope.  They didn’t understand that Jesus’ death offered the greatest hope possible.

IV. DISCIPLES AND AN EVENING MEETING (Luke 24:28-29).   In verses 22-24 the two disciples shared with Jesus how some of the women followers had gone to the tomb and found it empty and also said that they had a vision of angels who told the women that Jesus was alive.  They then said other disciples went to the tomb and found it empty, but they didn’t see Jesus.  Then in verses 25-27 Jesus said unto them, “O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.”  However, the two disciples still didn’t recognize Jesus.
A. Arriving at Emmaus. (Luke 24:28).  Now Luke says “And they drew nigh unto the village, whither they went: and he made as though he would have gone further.”  Jesus and the two disciples finally reached Emmaus and Jesus “made as though he would have gone further.”  In other words, Jesus acted as if He was going further.  This no doubt was a means by which Jesus might get invited to stay longer with these two disciples.

B. The lateness of the day (Luke 24:29).  As Jesus gave the appearance that He was going farther than Emmaus, Luke says “But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.”  Since it was late in the day, which is the meaning of the phrase “for it is toward evening, and the day is far spent,” the disciples “constrained him (Jesus), saying, Abide with us.”  They urged this unknown traveler to stay with them.  Accepting the invitation, Jesus “went in to tarry with them.”  This invitation probably included eating with them and maybe staying overnight.

V. THE DISCIPLES’ EYES OPENED (Luke 24:30-35)

A. Bread broken (Luke 24:30-31).

1. (vs. 30).  At this point Luke writes “And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.”  At the table Jesus assumed the role of host and took bread and blessed it, broke it and then gave it to the two disciples.

2. (vs. 31).  Now Luke says “And their eyes were opened, and they knew him; and he vanished out of their sight.”  Just as Christ blessed and broke the bread, the eyes of the two disciples were opened and “they knew him” or recognized Him.  Although these two were not in the upper room when Jesus broke bread at the Passover, they may have seen Him do this on other occasions (see Matthew 14:17-19).  At any rate, this one act triggered both their physical and spiritual sight.  But just as soon as they recognized Jesus Luke said “he vanished out of their sight.”  The Lord disappeared.

B. Burning hearts (Luke 24:32-33).

1. (vs. 32).  Now convinced that they had been in the presence of the living Christ, “they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?”  These two disciples thought about their experience with the risen Lord.  When Jesus had taught the Scriptures to them (see vss. 25-27), their hearts burned within.  He was no longer a stranger to them anymore.  He was Jesus, who was now alive.  Note: When God opens up the Word to us in a special way, it will burn into our hearts (minds) until we reconcile with His truth.  God’s Word speaks to our spirits until we respond.

2. (vs. 33).  At this point the two disciples felt the urge to share their experience with other disciples so “they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them.”  Wasting no time, the two disciples got up from the table and went back to Jerusalem to report what they had experienced to “the eleven gathered together” a reference to the Eleven Apostles.  The phrase “and them that were with them” indicates that there were other followers of Jesus present with the apostles. Acts 1:15 tells us that at this time there were about 120 believers in Jerusalem.

C. Belief confirmed (Luke 24:34-35).

1. (vs. 34).  When they returned to Jerusalem they found the apostles and those who were with them already rejoicing about the risen Lord “Saying, The Lord is risen indeed, and hath appeared to Simon.”  The reference to “Simon” is Simon Peter.  Paul also mentioned that Jesus appeared to Peter alone (see I Corinthians 15:5), but this appearance is not further described in Scripture (see I Corinthians 15:5).  According to John’s gospel, Jesus first appeared to Mary Magdalene after He rose from the dead (see John 20: 1-16).

2. (vs. 35).   Our final verse says “And they told what things were done in the way, and how he was known of them in breaking of bread.”  The two disciples from Emmaus then told the other disciples present about their own experiences with the risen Christ.  First, “what things were done in the way” refers to how Jesus opened up the Scriptures to them as they walked to Emmaus.  Second, they told “how he was known of them in breaking of bread.”  Here they were saying that at first they didn’t recognize Jesus, but after He broke bread with them, they knew it was the risen Lord.  The fact that Jesus was recognized by the “breaking of bread” should remind us of the spiritual significance of the Lord’s Supper, also called the breaking of bread in Scripture (see Acts 2:42; 20:7; I Corinthians 10:16).                       

VI. Conclusion.  The resurrection is the centerpiece of history and of our faith.  When we grasp this transforming truth, we will enthusiastically share it with others because it transforms lives.  Hope is only as good as the basis for it.  For the believer, hope is based on the Word of God. Yes, we can have misunderstandings at times and even forget what the Word says; yet the promise of the resurrection is plain for all to see.  As Christ has been raised, so too will all who are

The Privilege of Serving

                                                            Sunday School Lesson
                                 


Lesson: Luke 22:14-30                                                                                       
Golden Text: “But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve” (Luke 22:26).

INTRODUCTION.  In our lesson this week, Jesus teaches us about the privilege of serving others.  This is the foundational principle of our Christian faith, and Jesus set the example.  A major component of a life lived for Christ is service.  That’s true both here and now and in the coming kingdom.  The object of our service is twofold; we are to serve Christ, and we are to serve others.  This week’s lesson points us in that direction.

II. JESUS’ DESIRE (Luke 22:14-20). 

A. The fateful hour (Luke 22:14).  Our text begins with Luke writing “And when the hour was come, he sat down, and the twelve apostles with him.”  Jesus had earlier instructed Peter and John to prepare the Passover Feast (Luke 22:7-13).  When the time for the meal arrived, Jesus and the twelve apostles reclined at the table.  The phrase “And when the hour was come” in the context of our lesson simply refers to the time to eat the Passover.  In addition it could also refer to the time of His suffering to begin.  He was about to accomplish what He had come into the world to do---to purchase salvation for sinners by dying in their place on the cross.  Here Jesus’ twelve disciples who were handpicked by Him (see Luke 6:13-16) are called “apostles” which means “one sent forth with orders” (see Matthew 10:1-5; Mark 6:7-13; Luke 9:1-6).  The apostles were at the foundation level of the church that was established in Jesus’ name (see Matthew 16:13-19; I Corinthians 12:28; Ephesians 2:20).

B.  The future fulfillment (Luke 22:15-16).

1. (vs. 15).  As they all sat to eat, Luke writes “And he (Jesus) said unto them, With desire I have desired to eat this passover with you before I suffer.”  The words “desire” and “desired” translate one Greek word that has the idea of a strong or intense longing.  The men gathered around the table meant a great deal to Jesus so He indicated that He had an intense yearning to share this occasion with them as He said “before I suffer.”  The “Passover” was initiated in Egypt just before the Israelites were delivered from bondage (see Exodus chapter 12).  It would be a reminder of the placing of the blood of a lamb without blemish on the doorposts of the Hebrew homes.  When the Lord came to kill the first born in all of Egypt, if he saw the blood over the doorposts he would “passover” that home, and spare the firstborn, both man and beast.  Note: The Passover is a type of Christ our Redeemer (see Exodus 12:1-28; John 1:29; I Corinthians 5:6-7; I Peter 1:18-19).  The Passover lamb had to be without blemish and kept four days to make sure (see Exodus 12:5-6).  In the same sense our Lord’s public life, under hostile scrutiny, was the testing which proved His holiness (Luke 11:53-54; John 8:46; 18:38).  After the Passover lamb was set aside or tested, it was to be killed (see Exodus 12:6; John 12:24: Hebrews 9:22) and the blood must be applied (see Exodus 12:7).  The blood then being applied to the doorpost in Egypt and to our sins by Christ provided the perfect protection from judgment (see Exodus 12:13; Hebrews 10:10, 14: I John 1:7).  The believer in Christ is saved by the blood of “the Lamb slain from the foundation of the world” (Revelation 13:8) and is strengthened daily by feasting on the Word, the living Word--- Christ, and the written Word, the Scriptures.  In Judaism there is a disappointing lack of teaching about the Passover lamb, which should be the heart of the observance.  The lamb had to be slain, have its blood drained and placed on the doorposts, and then be roasted for the meal.  Unfortunately, these facts are omitted from the feast.  All there is of the lamb is a shank bone on the seder plate.  Clearly this illustrates that Judaism is blind to the real significance of the Passover. 

2.  (vs. 16).  In this verse, we see another reason why it was so important that Jesus share this moment with His disciples.  He said “For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.”  After this night, He would not share in this feast with them again until the feast found its fulfillment in the kingdom of God.  This is probably a reference to the marriage supper of the Lamb (see Revelation 19:6-9).

C.  The fruit of the vine (Luke 22:17-18).    

1. (vs. 17).  At this point Luke writes “And he (Jesus) took the cup, and gave thanks, and said, Take this, and divide it among yourselves.”  In the traditional Jewish Passover ritual, the family drinks four cups at various times during the ceremony.  Before drinking the first cup, these words are said: “Blessed be Thou, Lord our God, King of the world, who hast created the fruit of the vine.”  In this, His last Passover, Jesus took the cup, uttered the blessing, and then gave the cup to the disciples to drink.  They were still celebrating the Passover at this point.  Later, Jesus would institute the Lord’s Supper.               

2. (vs. 18).  After giving the first cup to the disciples to drink, Jesus said “For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.”  Jesus told His disciples that He would not drink of the fruit of the vine again until He returned in His role as ruler of God’s kingdom (see Revelation 11:15).   

D. The final covenant (Luke 22:19-20).

1. (vs. 19).  Now Luke writes “And he (Jesus) took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.”  In the Passover meal, unleavened bread was eaten.  This was bread without yeast.  The bread was a reminder that the people of Israel had to leave Egypt in such a hurry that there was no time for their bread to rise.  In fact, they were told to eat it fully dressed with their staffs in their hands.  At this point Jesus instituted the Lord’s Supper giving new meaning to the bread.  Jesus took the bread, gave thanks to God, and then broke it before the disciples.  As He distributed it to His disciples, Jesus said “This is my body which is given for you.”  The bread represented His body which would be sacrificed on the cross in just a few hours.  Jesus told His disciples that they were to eat the bread “in remembrance of me.”  As Christians today eat the bread of the Lord’s Supper, we too, must remember Christ’s death until He comes again (see I Corinthians 11:23-26).  Failure to do so could result in sickness and even death (see I Corinthians 11:17-34).

2. (vs. 20).  In this verse Luke tells us that “Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.”  After the meal was over, Jesus took another cup.  Just as He had placed new meaning on the bread, so He gave new meaning to the cup.  He said, “This cup is the new testament in my blood, which is shed for you.”  Jesus’ shed blood was the basis for a new relationship between God and man.  This “new testament” or covenant was prophesied by Jeremiah (see Jeremiah 31:31-34) and is discussed in detail in Hebrews chapters 8-10.  As blood ratified or confirmed the old covenant (see Exodus 24:1-8), so it would take blood to ratify the new covenant. 

III. JUDAS’ DECEPTION (Luke 22:21-23)

A.  The Revelation (Luke 22:21-22).

1. (vs. 21).  In the midst of this celebration Jesus abruptly said “But, behold, the hand of him that betrayeth me is with me on the table.”  Of course we now know that Judas was the betrayer.  However, a question arises about the Lord’s Supper.  Did Judas participate in it?  Christians believe that only the saved should share in the Lord’s Supper and according to Scripture, Judas was not saved, even though he was an apostle (see John 17:12).  In his greatly compressed account of the Last Supper, Luke didn’t mention when Judas left the group.  But John does.  Apparently Judas participated in the Passover meal but John in his account tells us that he left before the Lord’s Supper was instituted (see John 13:27-30).    

2. (vs. 22).  Still referring to His betrayer, Jesus continued to say “And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!”  With the phrase “And truly the Son of man goeth, as it was determined” Jesus made it clear that He was going to the cross just as it was decided in the eternal plan of God.  Nothing or no one could deter Him from that divine appointment.  God may use the sinful actions of people to accomplish the opposite of what they have intended.  However, God’s sovereign purpose does not mean that their sins are justified.  What Judas did was wrong, and he will have to answer to God for it.  Humans are accountable to God for what we do.  We cannot excuse our sins by saying that we were accomplishing God’s good purpose by our evil actions.  Note: For sure the Scriptures confirm that the events relating to the death of Christ were divinely appointed (see Acts 2:23).  They were planned by the Father, and foretold by the prophets (Psalms 41:9).  However, this does not excuse those whose own evil choices were used to carry out the plan of God for the redemption of humanity.  Therefore, Judas should not be seen as someone who was powerless, a mere pawn in the divine plan.  As we all do, he had real choices, and he was responsible before God for those choices.

B. The reflection (Luke 22:23).  At this point Luke says “And they began to enquire among themselves, which of them it was that should do this thing.”  Jesus’ revelation of a betrayer in their midst caused the disciples to wonder which of them might be the guilty party.  The disciples were baffled about the betrayer. Judas was not the obvious choice, as we might think.  After all he was the one to whom they entrusted their money (see John 12:1-6).  No one stood up and pointed an accusing finger at Judas.  Only he and Jesus knew the awful truth.  Even when he left the upper room (see John 13:26-30), the others were still unaware of Judas’ actions.  Note: We must remember that the name of the person who would betray Jesus is never prophesied; only that he would be a friend of Jesus (see Psalms 41:9).  This is why Jesus said in Luke 22:22, “Woe unto that man by whom he (Jesus) is betrayed.  Mark 14:21 says “Good were it for that man if he had never been born.”

IV. THE DISCIPLES’ DISPUTE (Luke 22:24-27)

A. Authority (Luke 22:24-25).    

1. (vs. 24).  Now Luke says “And there was also a strife among them, which of them should be accounted the greatest.”  This was not the first time that they had this debate (see Mark 9:33-37).  Notice that Luke says “And there was also a strife among them” indicating that this argument about who was the greatest among the disciples could have happened anytime during their celebration of the Passover meal and not necessarily at this point.  Note: From Luke’s account it appears that this dispute about greatness occurred soon after Jesus revealed that one of His disciples would betray Him.  However, it is unlikely that any of Jesus’ disciples would turn from His betrayal to arguing about greatness in the kingdom, especially Peter.  We must understand that Luke’s account was condensed and he was not an eyewitness to most of the things he wrote about.  He received most of his information from others who actually witnessed certain events (see Luke 1:1-4).  On the other hand, John was an eyewitness to what happened in the upper room and he places the disagreement about greatness prior to Jesus instituting the Lord’s Supper (see John 13:2-30) and Judas’ exit.

2. (vs. 25).  In response to His disciples’ question about greatness, Jesus answered “And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.”   Jesus grasped this teaching opportunity to communicate to the disciples a lesson they greatly needed to learn.  Jesus began by saying “The kings of the Gentiles exercise lordship over them” meaning that in the ancient world, kings used their power and wealth to control their subjects.  In addition, these kings wanted their subjects to think of them as “benefactors” or ones who had their subjects’ best welfare in mind when they really only cared about themselves. 

B. Humility (Luke 22:26-27). 

1. (vs. 26).  Jesus continued to say “But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.”  Jesus affirmed that his disciples must not be like the kings of the Gentiles He had just mentioned.  Instead Jesus said to His disciples “he that is greatest among you, let him be as the younger.”  In referring to “the younger” Jesus meant His disciples must be humble, demonstrating humility.  He then said if any of His disciples wanted to be “chief,” that disciple must “serve.”  Instead of aspiring to greatness, true Disciples of Christ aspire to serve others.  Greatness is not determined by how many people serve you, but by how many people you serve.  Since this is true, everyone can be the greatest in Christ’s kingdom.

2. (vs. 27).  To reinforce His lesson on servant-hood, Jesus asked two rhetorical questions.  He asked His disciples “For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.”  The answer was obvious to the disciples.  Clearly the guests at the meal have higher status than those who serve them.  Anyone could see that!  However, Jesus then proceeded to turn the expected answer on its head.  He said “but I am among you as he that serveth.”  Note: As we noted in the commentary of verse 24, this portion of the events in the upper room most likely happened before Christ instituted the Lord’s Supper and before Judas departed to complete his betrayal of Jesus.  At that time according to John’s gospel (see John 13:1-20), Jesus gave His disciples a vivid object lesson.  Taking the place customarily filled by a servant, Jesus went around the table and washed the feet of His disciples.  After doing this, He told them “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you” (John 13:14-15).



V. THE DISCIPLES’ DOMINION (Luke 22:28-30)

A. Reliability (Luke 22:28).  Despite, the disciples’ need for this important lesson on servant-hood, Jesus also knew they needed reassurance.  His death the next day would be a powerful blow to their confidence.  So in this verse Jesus said “Ye are they which have continued with me in my temptations.”  Although these men had their faults, Jesus recognized the fact that they had been with Him through the good and the bad.  The word “temptations” here refers to “trials” and not what we normally think of as temptations.


B. Reward (Luke 29-30).
1. (vs. 29).  Jesus went on to say “And I appoint unto you a kingdom, as my Father hath appointed unto me.”  Like the saints of all ages, the twelve disciples will share in Christ’s kingdom (see II Timothy 2:12; Revelation 5:10). 
2. (vs. 30).   Continuing to tell His disciples about the kingdom reign that awaited them, Jesus said “That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.”  During the kingdom reign of Christ on earth (also called the millennial reign) according to Matthew 19:28, the kingdom will be administered over Israel through the apostles (see Revelation 20:4-6) according to the ancient theocratic judgeship (see Judges 2:18).  This also indicates how the promise of Isaiah 1:26 will be fulfilled when the kingdom is set up.

                                

VI. Conclusion.  The pathway to greatness in the kingdom is the pathway to service.  Christian character is best revealed through Christian service.  Jesus set the example of true humility and service for us.  His death was the ultimate act of service for us.  This lesson should challenge us all to step downward and serve others. 

Daniel's Vision Explained

                                                                 Sunday School Lesson

                                 

Lesson: Daniel 8:19-26                                                                                       
Golden Text: “And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days” (Daniel 8:26).

INTRODUCTION.  Many of us have come across rumors and fanciful claims about the last days and the end of time.  If only we would pay attention to the truth of God’s own Word, we would see what He himself has already said about these things.  In our lesson this week, we look at one vision Daniel had that shows us some of the things that must come before the end.  This vision provides not just information but also encouragement to all Christians.

II. THE FUTURE KINGS (Daniel 8:19-22).  The background for our text is Daniel 8:1-18.  Daniel had this dream during the third year of King Belshazzar’s reign, around 551 B.C.  Belshazzar was a descendent of Nebuchadnezzar the king under which Judah was taken captive beginning in 605 B.C.  Daniel and other bright and wise young men were among those taken in the first deportation.  At the time of this second dream, Daniel was about 70 years old.  Daniel said in this dream he found himself in the palace at Shushan one of the royal cities about 250 miles southeast of Babylon.  Suddenly in the dream he saw a ram with two horns (vs. 3) one horn longer than the other charging toward the west and no beast was able to stop it (vs. 4).  Daniel then saw a male goat with one horn fight against the ram and defeat him.  However, the goat’s horn was broken but four other horns grew in its place (vss. 5-8).  From one of the four horns came a little horn that asserted itself against the host of heaven, their prince, and their sanctuary.  This desecration of the sanctuary continued for twenty-three hundred days (vss. 9-14).  This portion of the vision was fulfilled during the latter persecution under Antiochus Epiphanes and in the cleansing of the sanctuary in Jerusalem.  As Daniel contemplated the meaning of the vision, the angel Gabriel stood before him (vs. 15).  Daniel then heard a man’s voice.  Although the person who spoke with a man’s voice is not identified, most likely it was God Himself speaking as he ordered Gabriel to “make this man understand the vision” (vs. 16).  The understanding Daniel was to receive would not be complete.  He would receive insight into the meaning of the symbolism so that he could relate the vision to specific peoples.  He was not enabled to know the exact times and circumstances in which these predicted events would occur (see Daniel 8:17; 12:8-9).

A. A general overview of desperate times (Daniel 8:19).  Our text begins with Daniel referring to Gabriel speaking saying “And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.”  The angel promised to reveal “what shall be in the last end of the indignation” which appears to mean the same thing as “the time appointed the end shall be.”  Both these phrases no doubt refer to a future time when God will complete His chastening of Israel for their sins.  Note:  Although all of the events foretold in the vision seem to have been fulfilled by the second century B.C. (as we will see later), most of the events Daniel saw didn’t pertain to his day but to a later time, often referred to as the times of the Gentiles (see Luke 21:24).  We are living in the times of the Gentiles which includes the period from Nebuchadnezzar’s reign to the second coming of Christ.  During this period, Israel is undergoing divine discipline.  It is best to understand the vision as having a literal fulfillment in ancient history and in certain features a second prophetic fulfillment in the future. History seems to make it obvious that some aspects of the vision have been fulfilled and will have no parallels in the future.  But other aspects of the vision clearly point to the tribulation and the antichrist.

B.  Detailed prediction of the earlier kingdoms (Daniel 8:20-22).

1. (vs. 20).  The angel now began to interpret the specific parts of the vision.  He said “The ram which thou sawest having two horns are the kings of Media and Persia.”  First, the “ram” that Daniel saw with “two horns” represented “the kings of Media and Persia.”  The two horns represented the two kingdoms that made up the Medo-Persian Empire.  As one horn was longer than the other (see vs. 3) so it was with these two kingdoms.  The Medes rose to power first, but under Cyrus the Great the Persians subdued them and took the leadership.  As the “ram” in the vision pushed westward, northward and southward crushing all resistance (see vs. 4), so did the Medo-Persian Empire sweep all before it.  Moving westward they conquered Babylon, Syria, and Asia Minor.  To the north they took Armenia and the area on both sides of the Caspian Sea.  In the south the Medo-Persians took Egypt.  Ancient Persia encompassed much of the land that is now modern Iran.  Note: We must remember that the Medo-Persian empire was just beginning to take shape when Daniel saw his vision; so most of the political accomplishments Daniel mentioned were still future.  Because of the accuracy of prophecies like these, some critics believe that Daniel was written after these events took place.  But they fail to consider the fact that the God who directs human events can also reveal them to man way in advance.

2.  (vs. 21).  Gabriel continued to speak now identifying the goat saying “And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king.”  As the ram represented Medo-Persia, the “rough goat” represented “the king of Grecia (Greece).”  This is a reference to the Greco-Macedonian Empire established in the fourth century B.C. by Alexander the Great who ascended the throne at the age of twenty.  The “great horn” was Alexander himself, the first ruler of the Greco-Macedonian Empire.  Note: In the vision Daniel saw the goat approaching from the west (see vs. 5), just as Alexander’s forces did.  Just as the goat moved so swiftly that it did not touch the ground (see vs. 5), so the Greeks and Macedonians conquered with great speed.  In a mere thirteen years (from 336-332 B.C.) Alexander the Great amassed more territories than the Medo-Persian Empire that he displaced.  Under Alexander, the Greco-Macedonians quickly subdued Asia Minor, Palestine and Egypt.  He moved from there into Babylonia and Persia.  Just as the ram (Medo-Persia) in the vision lacked the power to resist the goat’s (Greco-Macedonia) onslaught (see vss. 6-7) so the Persian Empire could not mount an effective campaign against Alexander and the Greco-Macedonians.  After eight years of fighting, Alexander’s troops were weary and returned to Babylon.  There, Alexander caught malaria and died at the age of thirty-three.

3. (vs. 22).  In the next event in Daniel’s vision, Gabriel said “Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.”   The phrase “Now that being broken” refers back to the “first king,” Alexander the Great (the rough goat) in the previous verse and his death.  The phrase “whereas four stood up for it, four kingdoms shall stand up out of the nation,” means that four kingdoms arose out of Alexander’s kingdom. After Alexander died, his heir was assassinated and the empire he created was divided among four of his generals, Antipater, Lysimachus, Seleucus, and Ptolemy.  The words “but not in his power” means that although these four rulers were powerful in their own separate realms (see vs.8), they didn’t rule with the same power that Alexander had.  Intermittent fighting among these four rulers kept the Greek Empire divided and pushed along the later Roman conquests.    

III. THE FEARSOME KING (Daniel 8:23-24).  Up to this point we can see how the details of Daniel’s vision were fulfilled in ancient history.  However, from here on the prophecy either has a double fulfillment or had an ancient fulfillment that typifies events yet to come.

A.  Great sin (Daniel 8:23).  As Gabriel continued to interpret the vision for Daniel he said “And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.”  This interpretation of Gabriel indicates that a “king of fierce countenance” would arise “in the latter time of their kingdom” or toward the end of the rule of the four divisions of the Greco-Macedonian Empire.  Note: This prophecy was fulfilled in the past by Antiochus IV (also called Epiphanes), the eighth Seleucid king who ruled in western Asia from 175 to 164 B.C. and he extended his control over Phoenicia, Palestine, and Egypt.  After he began his rule, Antiochus decided to enslave the Jews and force Hellenization, or Greek culture on them.  This meant that Jews had to adopt everything Greek.  To accomplish this, Antiochus disallowed the reading and keeping of the Mosaic Law.  Sabbath observances were also forbidden along with Jewish feasts like Passover.  Parents were not allowed to circumcise their baby boys, and the Hebrew Scriptures were publicly burned, and Jewish sacrifices were outlawed.  He also raided the temple treasury and stole the money that was to be used for the Lord’s work.  But perhaps the greatest insult to Judaism was in 167 B.C. when an altar to Zeus was erected in the temple at Jerusalem and a pig was offered in sacrifice to Zeus.  Threatened with death, Jews had to continue these abominable sacrifices.  All of these desecrations of the temple eventually led to the Maccabean revolt that freed the Jews from Antiochus’ despotic control.  The time when the four divided kingdoms would be close to ending, Gabriel said this would be a time “when the transgressors are come to the full.”  This expression implies that sin in Israel would have reached such a state that it demanded God’s judgment.  This judgment would come at the hands of Antiochus who was a type of the final world dictator, the antichrist.  The same sinful condition that Israel was in during Antiochus’ day will also be true in the tribulation, when Israel will be purged through much suffering.  Gabriel also describes this king in the vision as having a “fierce countenance, and understanding dark sentences.”  The first characteristic, “fierce countenance” means that this king (Antiochus in the past and the antichrist in the future) would be very stern in his looks and his actions.  The second characteristic, “understanding dark sentences” refers to his intelligence in problem solving.  Even though Antiochus possessed these characteristics to some extent, the antichrist will possess them to a much larger degree (see II Thessalonians 2:3-4, 8-10; Revelation 13:2-8). 

B. Great power (Daniel 8:24).  Still referring to this king, Gabriel said “And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.”This ruler would have great power but it is “not by his own power.”  It is best to take this statement as the satanic influence that was behind the acts of Antiochus and will also motivate the antichrist (see II Thessalonians 2:9; Revelation 13:2, 4).  Through his power this ruler “shall destroy wonderfully” succeeding in destroying the “mighty and the holy people.”  Just as Antiochus wreaked havoc on the Jewish nation, so also will the antichrist (see Daniel 7:25; Revelation 13:7). 

IV. THE FINAL KING (Daniel 8:25-26)

A. Temporary victory (Daniel 8:25).  Here Gabriel said of the “king of fierce countenance” that “through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.”  Through cunning and treachery this king would cause “craft to prosper in his hand.”  In other words, deceit would be his normal method of achieving his ends.  This was true of Antiochus and will be true of the antichrist.  He will also “magnify himself in his heart” meaning that this ruler will be self-exalting, for he will claim deity and receive worship (see II Thessalonians 2:3-4; Revelation 13:5-6).  This person will “by peace shall destroy many.”   One of the tactics of Antiochus was to lull his enemies into a false sense of security and then destroy them without warning.  The antichrist will also use this approach with the Jews, making a covenant and then breaking it (see Daniel 9:27).  This ruler will “also stand up against the Prince of princes.”  This has its fulfillment in Antiochus’ slaughter of the Jews, the desecration of the temple, and pride of heart.  In essence he was opposing the one true God who holds all rulers accountable.  As a result of his opposition to God, “he shall be broken without hand.”  This means that his destruction would not come by human power but by divine intervention.  There are two accounts as to how Antiochus died. The first is that he died a despicable death similar to the death of Herod Agrippa (see Acts 12:21-23).  However, the most reliable sources indicate that he died suddenly in Babylon after hearing of the Jewish victories under Judas Maccabeaus.  Just like Antiochus, the antichrist will oppose the One who will return as King of kings, and Lord of lords (see Revelation 19:16-19) but the antichrist too, will be “broken” as he is cast alive into the lake of fire (see Revelation 19:20). 

B. A final instruction about the true vision (Daniel 8:26).  As Gabriel concluded his interpretation, he emphasized the fact that “the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.”  First Gabriel reassured Daniel that the vision was true.  Then he told Daniel to “shut thou up the vision.”  This can be interpreted as either preserving, or keeping secret what he saw.  Perhaps preserving the vision and keeping it secret was necessary for that present time.  For sure, it was crucial that the contents of the vision be preserved because later generations could profit from its revelation.  But in Daniel’s own day, it was probably best to keep it a secret since it had political implications for Belshazzar’s kingdom (Babylon) and could be depressing to Jews in captivity.  Gabriel also said that the vision “shall be for many days.”  In other words, it would not be fulfilled in the immediate future: many days would elapse before the vision came to pass.  If we accept that these prophecies related to Antiochus and then to the antichrist (and I do accept it), it would be many days before they would be fulfilled.  Even the time between Daniel and the reign of Antiochus was a few hundred years.  As we see it now, all of the vision has been fulfilled historically.  However, there is still a future fulfillment in the antichrist.  Many antichrist figures have already arisen but will culminate with the end of time in a final ultimate antichrist. 

                 

V. Conclusion.  As we have seen, this prophecy of Daniel’s vision has a double fulfillment.  The first fulfillment is found in history. The king described by Gabriel was actually Antiochus IV Epiphanes.  He was a ruthless successor to Alexander the Great who ruled in Palestine in the middle of the second century B.C.  Because of his extremely cruel treatment of Jews, Antiochus is considered one of the Jews’ worst enemies of all times.  However, the prophecy does not stop there.  It will also find fulfillment in the future antichrist who will arise in the end times to torment the world.  We can be assured that all this will happen because of what has already been fulfilled. 

Daniel's Prayer of Confession

                                                                       Sunday School Lesson
                                

Lesson: Daniel 9:4-14                                                                                       
Golden Text: “To the Lord our God belong mercies and forgivenesses, though we have rebelled against him”(Daniel 9:9).

INTRODUCTION.  If God informed you that Christ was returning tomorrow, you would probably make an assessment of your own spiritual condition as well as that of your family, your church, or your nation.  After making that assessment you most likely would conclude that you and others were not as ready for the return of Christ as you should be.  That’s the way it was with Daniel.  After reading the portion of Jeremiah’s prophecy that dealt with the time frame for God to visit His people in captivity and deliver them from exile (see Daniel 9:2, Jeremiah 25:11-12;29:10-11), Daniel knew that neither he nor his fellow Hebrews were spiritually ready to return to their homeland.  Therefore, Daniel decided to do something about that. He prayed a prayer of confession.  While Daniel was not personally responsible for the fall of Judah, he nonetheless felt some accountability for the plight of his people.  Consequently, he confessed the sins of the nation to Yahweh.

II. CONFESSION OF SIN (Daniel 9:4-8).   How did the Hebrews fall into Babylonian Captivity?  After the death of king Solomon, Israel split into two separate nations.As a result of their disobedience, the northern kingdom, called Israel, fell to the Assyrians in 722 B.C.  Over a century later, the southern kingdom, which didn’t learn anything from the fall of the northern kingdom, fell to the Babylonians in 586 B.C.  However, before the actual destruction of Jerusalem, captives were taken in 605 and 597.  Daniel was among the best and the brightest of the Jews taken in the first deportation (see Daniel 1:3-4).  In Daniel 9:2-3, the prophet remembered Jeremiah’s prophecy concerning the Babylonian Captivity and how long it would last.  This prompted Daniel to prepare himself for prayer with fasting, and sackcloth and ashes (see Daniel 9:3).This was during the reign of Darius the Mede called the “king over the realm of the Chaldeans” in verse 1.This means that he was king over the former Babylonian Empire.   

A. Repentance (Daniel 9:4).  Since Daniel had been in Babylon for many years, after reading Jeremiah’s prophecy he realized that the time for the Jews to be released and return to their homeland was coming soon.  Not wanting anything to hinder the Jews deliverance from captivity, Daniel said “And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments.”  First, Daniel began by recognizing God’s awesome nature as he identified Him as “the great and dreadful God.”  The word “dreadful” here means “awesome.”  Daniel also described God as always keeping the covenant with His people while showing them mercy.  Based on what Jehovah had done for them (see Exodus 10:1-2), Israel was obligated to obey or “keep His commandments” (see Exodus 20:3-17).  We must remember that obedience does not create a relationship with God; instead obedience should be the result of an already established relationship with God.  Daniel began his prayer by recognizing who God is.  That’s most important to a having a proper view of prayer.

B.  Rebellion (Daniel 9:5-6).

1. (vs. 5).  After Daniel acknowledged who the Lord was, he began confessing the sins of the nation. He said “We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments.”  Notice that the prophet said “We have sinned.”Daniel was including himself in his prayer indicating that he considered himself as both part of the problem and part of the solution.  If any Israelite was righteous, it was Daniel.Nevertheless, he was willing to take responsibility for what had befallen Judah, and he offered this prayer of repentance.Note: Too often we tend to see all the problems in our nation, families, and churches as somebody else’s fault.Maybe if we included ourselves in our prayers, like Daniel, it may help us see that we are not just innocent victims.Daniel identified the sins of the people as iniquity, wickedness, rebellion and “departing from thy precepts and from thy judgments.”Yes,all sin is serious but sins involving direct disobedience to explicit divine commands are especially atrocious.

2.  (vs. 6).  Daniel continued to pray saying “Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.”  In addition to the sins mentioned in verse 5, Daniel here added the fact that Israel didn’t listen to God’s “servants the prophets.”  Of course Daniel was a prophet himself (see Mark 13:14), but he was referring to those prophets who came before him, and who had called upon the leaders and people to repent.  Unfortunately, these servants of God were ignored by both the leaders and the people and some were even killed and martyred (see Hebrews 11:32-38).  Sadly, not much has changed in today’s world.  The preaching of the gospel is demeaned and ignored by many.  Anyone who tries to tell people the right way to live and warn them about the coming judgment is considered old-fashioned and narrow-minded.

C.  Righteousness (Daniel 9:7-8).    

1. (vs. 7).  As his prayer continued, Daniel said “O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.”  The prophet acknowledged that “righteousness belongeth unto” God but Israel had “confusion of faces.”  In other words, God’s people were covered with shame because of their sins.  Daniel made it clear that the situation the Jews were in was due to the choices made by both Judah and Israel’s leaders and the people whom God had allowed to be driven to faraway lands.The choice they all made was that “they have trespassed against”God.This being said, what can we expect to happen to our Christian nation as we continue to ignore God?  Let’s be mindful that if God brought disaster upon Israel for her sins, can we expect any better treatment?Proverbs 14:34 says, “Righteousness exalts a nation, but sin is a reproach to any people.”For sure, it’s grievous when our political leaders disregard God’s Word, but it is even more grievous when our church leaders “call evil good, and good evil” (see Isaiah 5:20).

2. (vs. 8).  Israel’s sins were so hideous that Daniel repeated what he said in the previous verse, “O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.”   Again reiterating how everyone was guilty, their forefathers, the current Jewish population and all its rulers.

III. COMPASSION TOWARD SINNERS (Daniel 9:9-10)

A. (vs. 9).  Now Daniel recognized God’s mercy and forgiveness. He prayed “To the Lord our God belong mercies and forgivenesses, though we have rebelled against him.”  Even though His people “rebelled against him” the Lord was still full of “mercies and forgivenesses.”  Overshadowing the sins of the people was the “mercy” or compassion of the Lord.  Even when He gave the law at Mount Sinai, Yahweh (Jehovah) declared that He would show “mercy unto thousands of them that love me, and keep my commandments” (see Exodus 20:6).

B. (vs. 10).  Daniel, still confessing the sins of the people, including his own went on to say that “Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets.”   The Word of the Lord came to the Israelites by “his servants the prophets” yet the people didn’t obey nor live according to His commandments.  The fact that the Lord sent prophets to warn the people was an expression of His mercy (see II Chronicles 36:15-16).  Note: The fact that this generation of Jews was suffering the consequences of the sins of their fathers is confirmation of what God said in Exodus 20:5 that for those who worshipped false gods the Lord would be“visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me.”To be sure, children don’t bear the personal guilt and responsibility for the sins of their ancestors (see Deuteronomy 24:16; Ezekiel 18:20), but they do suffer the consequences. That’s what makes sin so terrible.  Our personal sins can have a wide effect.  Daniel was godly but he was still carried away captive as a young person.

IV. CONSEQUENCES OF SIN (Daniel 9:11-14)

A.  Divine curse (Daniel 9:11-12).

1. (vs. 11).   Daniel went on to say “Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.”  Using the phrase “all Israel have transgressed thy law” Daniel was referring to every descendant of Jacob as breaking the Law of Moses and not obeying God’s voice.  As a result of this disobedience, Daniel said “therefore the curse is poured upon us, and the oath that is written in the law of Moses.”  This curse mentioned in Daniel’s prayer refers to the curses for disobedience God said would fall upon Israel found in Deuteronomy 28:15-68.  Among these curses was agricultural blight, pestilence, drought, sickness, military defeat, and enslavement.  These and more would fall on Israel because as Daniel said “we have sinned against him (God).”  Note: The fact that the northern tribes, called Israel, fell long before Judah, the southern tribes, should have been a warning heeded by Judah.  But instead, Jeremiah had to rebuke them for trusting in the presence of the temple to save them (see Jeremiah 7:1-4; 26:12-15).  Even after some of the Jews had been carried away to Babylon, the people thought that their time there would be brief and that Jerusalem would not be destroyed.  False prophets kept reassuring them that all was well (see Ezekiel 13:1-3, 9-10, 16), when clearly it was not.

2. (vs. 12).  The prophet here said “And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.”  The Lord had “confirmed his words, which he spake against us” means that God had kept His promise that with the breaking of the law there would be punishment.  Indeed the disobedience of the people and the “judges (their leaders) that judged us” had brought such disaster upon Jerusalem and Judah that it prompted Daniel to say that “for under the whole heaven hath not been done as hath been done upon Jerusalem.”  In other words, Daniel could not think of any other suffering that took place that could compare to the suffering that they were experiencing in exile.  This should remind us of how important it is to admit our sinfulness before the Lord (see I John 1:7-2:2).

B. Divine appeal (Daniel 9:13-14). 

1. (vs. 13).  In this portion of his prayer of confession Daniel was again reminded of the law and said “As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth.”  Daniel was aware that all the evil that had come upon Israel was written in the Law of Moses, yet Israel didn’t call upon the Lord to pardon their sins.  The truth of the matter is that the people didn’t want to turn from their iniquities; they didn’t want to “understand thy (God’s) truth.”  We must always remember that everything we do or say we do it or say it by choice. No one can make us do wrong.  The devil can influence us, but he cannot make us do anything.  He has no power over God’s people (see I John 4:4).

2. (vs. 14).  Daniel’s prayer of confession continued through verse 19, but here Daniel prayed “Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice.”  The phrase “the Lord watched upon the evil, and brought it upon us” means that God kept the calamity that would fall on the nation ready for the proper time.  He knew it would be necessary.  Many people might see this treatment of Israel as unfair, but Daniel understood that it was justified because “God is righteous in all his works which he doeth.”  In other words, everything the Lord does is right and good.  Note: It was more important for God to retain His integrity and uphold His moral law than it was for His guilty people to escape the consequences of their unfaithfulness.  If God does not fulfill every word of His judgment, then we wouldn’t have any reason to believe His word of grace.  Yes God is a God of grace but He is also a God who judges fairly.

                      

V. Conclusion.  The nature of God is loving and forgiving, but He is also a just God.  He cannot let sin go unpunished.  Our lesson this week has taught us that the way back to God’s mercy and forgiveness is through confession and repentance of sin.  We dare not take the justice of God lightly.
 

A Glorious Reign Ahead

                                                                Sunday School Lesson
                                 

Lesson: Daniel 7:9-14;                                                                                        
Golden Text: “And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Daniel 7:14).
 

INTRODUCTION.This week’s lesson is the first of three from the Book of Daniel.After presenting some historical information in chapters1-6,the emphasis changes beginning with chapter 7.  Apocalyptic  or visions of revelation relating mainly to the future, dominate the remainder of the book.  Since apocalyptic writings use many symbols, we should be careful when interpreting these portions of Scripture.  Biblical scholars who are equals in their knowledge of Scripture disagree strongly about certain prophetic texts.  Therefore, we should not be so dogmatic (positive that one interpretation is the right one) about some biblical passages, especially those concerning things that have not happened yet.  In this first lesson our study opens up our understanding of the kingdom of God under the reign of our Lord Jesus Christ.  This is something we as Christians can look forward to with joy.

II. SOVEREIGN LORD (Daniel 7:9-10).  In verses 1-8, Daniel had a vision of four great beasts, each representing a world empire.  These nations, who would eventually reign over Israel, were evil and cruel.  This is probably why they are referred to as “beasts.”  Daniel saw a lion with an eagle’s wings which represented Babylon with her swift conquests.  The bear that ravaged the lion (Babylon) is Medo-Persia.  The leopard represents Greece.  Its wings show the swiftness of Alexander the Great’s campaign as he conquered much of the civilized world in four years (334-330 B.C.).  The leopard’s four heads represent the four divisions of the Greek empire after Alexander’s death.   The fourth beast represents both Rome and the end times.  Many Bible scholars believe that horns refer to the ten kings who will reign shortly before God sets up His everlasting kingdom.  These ten kings still had not yet come to power at the time of John’s vision as recorded in the book of Revelation (see Revelation 17:12).  The little horn in verse 8 is a future human ruler, the antichrist (see II Thessalonians 2:3-4).  He is seen here as having “a mouth speaking great (or boastful) thing.”  God is illustrating the final end of all worldly kingdoms in contrast to his eternal kingdom.

A. Apocalyptic vision (Daniel 7:9).  Here the prophecy shifts to the end times.  This judgment scene is similar to the one that was seen by the Apostle John (see Revelation 1:14, 15).  In contrast to the “little horn” in verse 8 who represents the antichrist, Daniel said “ I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.”  Daniel saw “the Ancient of days” take His seat on His throne while “thrones were cast down.”  Of course, “the Ancient of days” is God Himself.  While this title refers to Almighty God in this verse, it also refers to Christ in verse 22.  The thrones that were cast down were thrones of judgment and they were simply put in place in preparation for judgment.  God, sitting on His throne as Judge is seen clothed in white.  The white clothing speaks of God’s holiness.  His hair was also white “like the pure wool.”  This pictures God’s infinite wisdom.  God sat on a throne that had wheels of fire, indicating the presence of God (see Exodus 3:2).

B.  Awesome judgment (Daniel 7:10).  Daniel also saw “A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.”  There was a river of fire that flowed out from before the Judge.  The Bible says that “Our God is a consuming fire” (Hebrews 12:29; Deuteronomy 4:24; 9:3).  There were thousands of angels serving God, while “ten thousand times ten thousand stood before him.” This was a way of saying that the number of angels who stood before the Judge was innumerable as they awaited the judgment to begin.  Much like the scene in Revelation 20:12, Daniel said “the books were opened.”  This has reference to the Great White Throne judgment where the lost of all ages will stand before God to be sentenced to the lake of fire (see Revelation 20:11-15).  For the saved of all ages there is only one book, the book of life and it only contains our names (see Luke 10:20; Revelation 20:15).  Note: The saved of all ages will stand before the judgment seat of Christ to either receive rewards for our service or lose them for lack of service, but our salvation will not be questioned (see Daniel 12:1-4; Matthew 25:31-46; Acts 17:31; Romans 14:10; II Corinthians 5:10; Hebrews 9:27).  However, the scene that Daniel is presenting concerns the unbelievers of all ages and those who will eventually follow the “little horn” or the antichrist (see Revelation 13:1-4; 19:19-21).  The judgment of believers will determine eternal rewards (see I Corinthians 3:10-15) not our eternal destination.

III. SLAIN BEAST (Daniel 7:11-12)

A.  Doom sealed (Daniel 7:11).  As his vision continued, Daniel said “I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.”  The prophet said that he kept on watching because the “horn” in the midst of the judgment scene continued to speak “great (boasting) words.”  This blasphemous beast, the antichrist, continues to shout out his boastings against humanity and God “even till the beast was slain, and his body destroyed, and given to the burning flame.”  In the face of judgment, the antichrist speaks against God right up to his end.  This is similar to a convicted murderer who continues to rant even as he is being led to the execution chamber.  In the case of the “horn” he has no remorse for his evil deeds as he comes before the Judge of the universe.  The slaying of the beast and him being sent to the flames is also recorded in Revelation 19:20 where John writes “And the beast was taken, and with him the false prophet…These both were cast alive into a lake of fire burning with brimstone.”  Note: If we even suggest the possibility of eternal judgment in our society today we would be called narrow-minded and judgmental.  But saying nothing about judgment is to put ourselves in a very dangerous position (see Ezekiel 33:1-9).  The Bible says that we are to declare “all the counsel of God” (see Acts 20:27) which includes the fact that Jesus Christ will “judge the quick and the dead at his appearing and his kingdom” (see II Timothy 4:1).

B. Dominion taken by Christ (Daniel 7:12).  Having told  us what happened to the “horn” Daniel now says “As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.”  With the “horn” now in the lake of fire, Daniel saw that “the rest of the beasts, they had their dominion taken away.”  The other beasts that Daniel saw in verses 3-6 finally had their authority taken from them. However, Daniel tells us that even though they are powerless “their lives were prolonged for a season and time.”  It is difficult to understand just what this means, but maybe it implies that the antichrist will be destroyed before the other kingdoms of the world.  As students of the Bible including apocalyptic books like Daniel and Revelation, we must realize that there is not complete agreement among different interpreters concerning the details of these books.

IV. THE SON OF MAN (Daniel 7:13-14)

A. Clouds of heaven (Daniel 7:13).  Daniel continued to say “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.”  Now Daniel saw in the midst of his vision “one like the Son of man.”  Although there may be disagreements among scholars as to the identification of the beasts and the little horn, there is no disagreement that the “one like the Son of man” is the Messiah, Jesus Christ.  Jesus often used this title to refer to Himself (see Matthew 26:64; Luke 21:27; John 1:51).  Daniel saw Him coming “with the clouds of heaven.”  The fact that the Son of man will come with the clouds of heaven is also described in the New Testament (see Matthew 26:64; Mark 13:26; Acts 1:11; I Thessalonians 4:17; Revelation 1:7; 14:14-16).  Even though clouds in Scripture are sometimes associated with judgment (see Ezekiel 34:12; Zephaniah 1:15; Joel 2:2), here the “clouds of heaven” represent majesty and awesome presence.  God’s glory appeared in a cloud in Exodus 16:10 and at the giving of the law at Sinai (see Exodus 19:9).  The Messiah is seen coming to the “Ancient of Days,” God the Father, and being led into His presence probably by the angels.

B.  The Coming kingdom (Daniel 7:14).  In our final verse Daniel says “And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”  As Jesus approaches the Father, He is given authority and power to establish God’s kingdom on earth.  He is granted power and dominion over all peoples, nations, and languages and they shall serve Him.  This is confirmation of what Jesus told His disciples before His ascension, “All power is given unto me in heaven and in earth” (see Matthew 28:18).  Jesus is now the ultimate Ruler for now all the authority, glory, and sovereign power that the rulers of the four kingdoms had over all peoples is given to Jesus.  God’s kingdom will be “an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”  Note: Indeed the kingdoms of this world will be swallowed up by Christ’s kingdom.  For as John noted “The kingdoms of this world are become the kingdoms of our Lord and of his Christ; and he shall reign forever and ever” (see Revelation 11:15).  It might seem that God is inactive now, but He is putting things in place for the full manifestation of His kingdom at the end of time.  Our God will reveal Himself in the public arena at the end of the age.  Just because His kingdom is not yet fully manifest does not mean that He has lost His power.  He will show Himself to be King of kings. While the New Testament speaks of restoring, preaching, awaiting, inheriting, receiving, seeing, and entering the kingdom, nowhere does the New Testament speak of our building the kingdom.  The kingdom is God’s rule, and we do not establish it, we must receive it and proclaim it.

           

V. Conclusion.  In our lesson this week, we have seen how the Bible informs us that the nations of the world will fall and give way to the everlasting rule of our Lord Jesus Christ.  He is not powerless; the time is coming when He will reveal Himself in all His glory.  Because of the Word of God and the prophecies in it, we can look forward with anticipation and hope to the coming kingdom of our Lord Jesus, which will last forever and ever.  It will be a glorious reign, and there will be peace because He is in charge.  In our world of chaos, this message gives renewed hope and strength for all those who trust in Jesus.  One day in the not-too-distant future, our Lord will reign in righteousness in this world.