The Woman and her offspring

 

...A great, fiery red dragon

having seven heads and ten horns,

and seven diadems on his heads.

... the dragon [Satan working through King Herod]

stood before the woman [Israel]

who was ready to give birth,

to devour her Child as soon as it was born.

She bore a male Child[The Christ]

who was to rule all nations with a rod of iron.

And her Child was caught up [Christ's ascension]

to God and His throne.

Then the woman [a remnant of Israel]

fled into the wilderness [during “great tribulation”],

where she has a place prepared by God,

that they should feed her there

one thousand two hundred and sixty days [3 ½ years].

Revelation 12:3-6

… The woman [a remnant of Israel] was given

two wings of a great eagle,

that she might fly into the wilderness [during great tribulation]

to her place, where she is nourished

for a time and times and half a time [ 3 ½ years],

from the presence of the serpent [the dragon and Satan].

^... And the dragon was enraged with the woman,

and he went to make war

with the rest of her offspring [the church/ Christians],

who keep the commandments of God

and have the testimony of Jesus Christ.

Revelation 12:14-17

The dragon [Satan] gave

him [the “beast” or “Antichrist”]

his power, his throne, and great authority.

... all the world marveled

and followed the beast.

So they worshiped the dragon

who gave authority to the beast;

and they worshiped the beast,

saying, "Who is like the beast?

Who is able to make war with him?"

And he [the beast, Antichrist]

was given a mouth speaking great things and blasphemies,

and he was given authority

to continue for forty-two months [3 ½ years].

Then he opened his mouth in blasphemy against God,

to blaspheme His name,

His tabernacle [the “abomination of desolation”],

and those who dwell in heaven.

It was granted to him

to make war with the saints [“great tribulation”]

and to overcome them.

And authority was given him

over every tribe, tongue, and nation.

All who dwell on the earth will worship him,

whose names have not been written

in the Book of Life of the Lamb

slain [Christ's crucifixion]

from the foundation of the world.

If anyone has an ear, let him hear.

He who leads into captivity [during the “great tribulation”]

shall go into captivity;

he who kills with the sword

must be killed with the sword.

Here is the patience and the faith

of the saints [christians/the Church].

Revelation 13:2-10

​At that time Michael [the archangel] shall stand up,

the great prince who stands watch

over the sons of your [Daniel's] people [Israel];

and there shall be a time of trouble [the “great tribulation”],

such as never was since there was a nation, even to that time.

And at that time your [Daniel’s] people [Israel]

shall be delivered,

every one who is found written in the book [“the Book of Life”].

Daniel 12:1

[Jesus said:] Therefore when you see

the 'abomination of desolation,'

spoken of by Daniel the prophet,

standing in the holy place [the Jewish temple]

(whoever reads, let him understand),

then let those who are in Judea flee to the mountains.

… For then there will be great tribulation,

such as has not been

since the beginning of the world until this time,

no, nor ever shall be.

And unless those days were shortened,

no flesh would be saved;

but for the elect's [the people of God] sake

those days will be shortened.

Matthew 24:15-22

[Jesus said:] Immediately after the [great] tribulation

of those days

the sun will be darkened,

and the moon will not give its light;

the stars will fall from heaven,

and the powers of the heavens will be shaken.

Then the sign of the Son of Man

will appear in heaven...

they will see the Son of Man coming

on the clouds of heaven with power and great glory.

And He will send His angels with a great sound of a trumpet

and they will gather together His elect [the people of God]

from the four winds,

from one end of heaven to the other.

Matthew 24:29-31

[the Apostle Paul said:] For I do not desire, brethren,

that you should be ignorant of this mystery,

lest you should be wise in your own opinion,

that blindness in part has happened to Israel

until the fullness of the Gentiles has come in.

And so all Israel [the nation] will be saved,

as it is written:

"The Deliverer will come out of Zion,

and He will turn away ungodliness from Jacob;

For this is My [New] covenant with them,

when I take away their sins."

Romans 11:25-27

faith essential

 

The writer of Hebrews in explaining why it is “impossible to please” God “without faith” says that the one “who comes to God must believe that He is,” and the same must believe that God “is a rewarder of those who diligently seek Him” (Hebrews 11:6). Obviously, one has to believe that God exists. It is not just believing in His existence, but that He is a “rewarder” of those who diligently seek him. These two things are essential in coming to God, and the second requirement goes far beyond just believing that there is a God.

Believing that God is a “rewarder” of those who diligently seek Him implies several things. It recognizes that God is not far removed from his creation. God is searchable and knowable. He wants to be known. There is revelation from God that tells us about Him. To believe He is a rewarder says something about his character. God not only wants to be known, but He rewards those who diligently seek him with knowledge about Himself. Who is this God and what does He want me to know? If God wants to be known and has made revelation available, then it's not a stretch to conclude there is an accountability to God concerning that revelation.

Not only is there creation to reveal God and which gives reason to believe that He is—faith has an object (such as the evidence of God in creation), and to believe is to have faith—there is special revelation from God of who He is, and what He expects from us, that came through His involvement with mankind through prophets (especially from the nation of Israel) and ultimately through Jesus Christ.

We read in Hebrews 1:1-4: ​¹ God, Who at various times and in various ways spoke in time past to the fathers by the prophets, ² has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; ³ who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, ⁴ having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.

The Apostle Paul makes reference to all these things when he was in Athens Greece on a place called the Areopagus, where certain philosophers and Athenians met:

²² Then Paul stood in the midst of the Areopagus and said, "Men of Athens, I perceive that in all things you are very religious; ²³ for as I was passing through and considering the objects of your worship, I even found an altar with this inscription: TO THE UNKNOWN GOD.   Therefore, the One whom you worship without knowing, Him I proclaim to you: ²⁴ God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands. ²⁵ Nor is He worshiped with men's hands, as though He needed anything, since He gives to all life, breath, and all things. ²⁶ And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, ²⁷ so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; ²⁸ for in Him we live and move and have our being, as also some of your own poets have said, 'For we are also His offspring.' ²⁹ Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man's devising. ³⁰ Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, ³¹ because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead."

Acts 17:22-31

Paul's message here addresses these different issues of belief, and it speaks of an accountability to what God has revealed. The ultimate revelation was the resurrection of Jesus from the dead—that God has chosen Him as the revelation to mankind about Himself, and what He wants mankind to know and believe.

70th Week past or future

 

Jason Savoie posts in the group

“Discovering Dispensationalism”:

I have noticed that posttribbers seem to distance themselves from dispensationalism. If a postribber is a futurist, believing the 70Th Week is yet future, and believes in a premill return of Christ with a restoration of national Israel as the people of God for the MK after the GT, wouldn’t that make them dispensational? (They may equate the DOL with the second coming of Christ.)

Ross J Purdy says to Jason Savoie:

What if they agree with everything except that the 70th is future?

Jason Savoie says to

Ross J Purdy 

that would be more of a preterist view.

Ross J Purdy says to

Jason Savoie 

On that point. Yet with a future millennial kingdom and a future restored Israel.

Jason Savoie says to

Ross J Purdy 

So a view that puts the 70th Week in the past but still believes in a restored Israel and future Millennium? I don't think I've come across that view. Unless it some kind of preterist-futurist view, maybe involving dual fulfillment, or a historicist-futurist view of some kind?

Ross J Purdy says to

Jason Savoie 

Just a futurist view that takes Dan 9 literally. Dan states 70 weeks are DETERMINED. Thus it is an impossibility to interpret it else-wise. Dan does not not say 69 weeks are determined, followed by an indeterminate gap. An indeterminate insertion makes nonsense out of Dan's statement.

Jason Savoie says to

Ross J Purdy 

so a gap in the middle of the 70th week? About 40 years?

Ross J Purdy  says to

Jason Savoie 

No. The desolation occurs after the 69th week by about 40 years. That also puts it after the 70th week. Daniel doesn't say the desolation is in the 70th, he only says it is after the 69th without stating how long after.

Jason Savoie says to

Ross J Purdy

doesn’t Dan 9:27 put the desolation in the middle of the Week? Jesus quotes 9:27.

Ross J Purdy says to

Jason Savoie 

No. Only the end to sacrifice and offering is put in the middle and is parallel to the Messiah cut off in 26.

The people of the prince is parallel to the one who makes desolate and the destruction, flood, war, desolations is parallel to the consummation poured out on the desolate. This is after the 70 weeks as well as the 69 in AD70 and not part of the 70th. These are negative results and not part of the listed 6 items to be achieved within the 70.

Jason Savoie says to

Ross J Purdy 

but Dan 9:27 speaks of the abomination of desolation on the temple in the midst of the week, and the end of the desolation is at the end of the time. And Jesus references Dan 9:27 concerning the AOD, using the LXX. The end of the daily sacrifices in Daniel are referenced several times, along with the AOD. Daniel 12, speaking of “the time of the end,” speaks of the great tribulation, the end of the daily, and the AOD, and a time, times, half a time, the same length of 42 months or 1260 days, the second half of the Week. After the AOD, there will be Great Tribulation, for the second half of the Week, being a time, times, half a time, also referenced as 42 months or 1260 days, according to Revelation chapters 11-13.

Ross J Purdy says to

Jason Savoie

No, not in the midst of the week. Yes Jesus referenced the desolation. The daily sacrifices stopped with every desolation. Dan 12 references the future desolation which is another one. The desolation will be the 3.5 year tribulation. There is no first or second half, there is only the 3.5 year tribulation.

Jason Savoie says to

Ross J Purdy

I believe every reference to 3.5 years is the second half of the Week, which ends with the Second Coming, that ends GT. Every reference to putting an end to the daily and AOD in Daniel is the act of either Antiochus 4 (near future from Daniel) or Antichrist (far future from Daniel) , depending on the reference. At the end of the Week, Israel will be restored under the terms of the New Covenant and the MK set up, probably during the extended days to the 3.5 years of Daniel 12: “ And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days. Blessed is he who waits, and comes to the one thousand three hundred and thirty-five days.

“But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days.”

Ross J Purdy says to

Jason Savoie

 I agree with you on what happens at the end of the tribulation. But there is nothing connecting the 3.5 with any week. We have three passages which mention a 3.5 year period in Revelation. Never a seven year period! If it were a second half of a week, why is a seven year period never mentioned anywhere in Revelation. Why is there nothing remotely indication it is half a week or the second half of something? Given no evidence and no exegetical basis, a seven year period or the notion it is a second half of anything is pure, the most bald assumption.

Jason Savoie says to

Ross J Purdy

 the midweek event is what is significant. The event in the holy place is what “reveals” the lawless one, foreshadowed by what Antiochus 4 did. The second half of the Week is how we get the 3 1/2 years of duration, reference in several ways in both Daniel and Revelation. After the 70 Weeks, Israel, Daniel’s “people” (and the “holy city”) will be restored, by Christ, under the terms of the New Covenant. The beginning of the 70th marks a confirming or strengthening of a covenant by the one who will break it, an act that involves what reveals him—that one becomes the beast, the 2 stages from the 7th to the 8th head, and he persecutes Israel and the saints to the end of the Week, defeated at Armageddon, at the coming of Christ, then Israel, Daniel’s people (and the “holy city”), are delivered and saved, at the end of the Week. That’s how I see it.

Ross J Purdy says to

Jason Savoie 

There is no second half nor is there a week to begin with! You are assuming it with no basis.

Nothing in Dan speaks of anyone breaking a covenant. You can't break what is only being confirmed. one might opt out or be excluded, but you can't break what is not in place. There is no indication of an antichrist/beast in Dan 9 nor an anticovenant. Such an answer to Dan's prayer becomes no answer at all and thus an anticlimax to the petition. It is an imposition upon the chapter that not only does not work is, well, simply absurd.

Jason Savoie says to

Ross J Purdy

You are right, Dan 9.27 doesn't say a covenant is broken. That is an assumption.

Some translations say the covenant is “strengthened”--why couldn't an existing covenant or treaty be strengthened for another 7 years, but is broken at the halfway point? I am only looking at possibilities on this. We don't always have every detail laid out. Time will tell how it will all transpire. I take a wait and see approach to a lot of prophecy. Time will tell.

I am using the word “week” because that is what the translations use. Is it an assumption then to use that word? I understand it to be a period of 7 of years, because the first 69 weeks must be 7s of years (483 years) span the time from the decree to rebuild Jerusalem until Messiah the prince, and depending on what dating system one uses, it could be from either Cyrus the Great or Artaxerxes until the year of Christ's “triumphal entry.” So, how's that an assumption with no basis?

You claim there is no second half, but I have 3 translations of 3 different Greek texts of the Old Testament, two Septuagint versions and the Theodotion, and 2 of them speak of “in/ by half of the week'” the other has “midst.” Am I assuming when the text says in half of the week the sacrifices cease and the AOD is in the temple?

I also don't understand why you say there is no AOD in the temple in Dan 9.27. All these Greek texts say there is an AOD in or on the temple in connection with the ceasing of the sacrifices and offerings. Since they happen in the half point, and it's a 7-year period, it just follows that 3 ½ years are left.

The event in the half point and the second half all fit with the length of GT being 3 ½ years, after which, Israel and Jerusalem are delivered by the coming of Christ. Isn't that the conclusion of the 70 weeks, which are determined for Daniel's people and city?

There is a difference between the desolation of Jerusalem in AD 70 and the AOD in the temple by the lawless one/ beast/ antichrist. The former happened after the 69th week (after 483 years plus about 40 years), but the latter is yet future, which I believe is in the 70th 7 of years, which has been postponed.

You may not like the gap view, between the 69th and 70th, but it's not as absurd as putting a 40-year gap in the middle of the 70th Week, which many preterists have to do. And they have to, because Dan 9:27 speaks of the AOD in the temple--which you for some reason deny--and they have to see it as an abomination in the temple in Jerusalem near AD70, but I am convinced that it is the AOD Jesus referenced that immediately precedes the GT yet future.

I just want to add that to claim the end of sacrifice and offering in the midst of the 70th week is the death of Christ is an assumption as well. Everywhere else in Daniel refers to either what Antiochus 4 did (and compare with 1 Maccabees 1.41-49) or what antichrist does, in connection with the AOD in the temple. Dan 9.27 clearly speaks of the AOD in the temple in the Greek texts. So, I have a clear basis for this conclusion.

We may just have to agree to disagree about the 70th weeks relationship to the time of the end.

We may still at least agree about a future 3 ½ year GT and what happens at the end--though I am a posttrib dispy, which I don't know your thoughts on that, but that was what my OP was dealing with, before all this other came up.

What about Israel

What about Israel [the nation]? (Romans 11:11-33)

¹¹ I say then, have they [Israel] stumbled that they should fall [fail]?

Certainly not!

But through their [Israel's] fall, to provoke them to jealousy,

salvation [a special relationship with God] has come to the Gentiles [the nations].

¹² Now if their [Israel's] fall is riches for the world [the Gentiles],

and their failure riches for the Gentiles,

how much more their [Israel's] fullness!

¹³ For I [The Apostle Paul] speak to you Gentiles;

inasmuch as I am an apostle to the Gentiles,

I magnify my ministry [to the Gentiles],

¹⁴ if by any means I [Paul] may provoke to jealousy

those who are my flesh [Israel] and save [ that salvation] some of them.

¹⁵ For if their [Israel] being cast away [from special status]

is the reconciling of the world [the Gentiles in relationship with God],

what will their [Israel's] acceptance be but life from the dead [restoration in their special relationship with God]?

¹⁶ For [an analogy] if the firstfruit is holy [devoted to God], the lump [source] is also holy; and if the root [source] is holy, so are the branches.

¹⁷ And if some of the branches [Israel] were broken off [the unbelieving Jews in Jesus as the Christ], and you [Gentiles who believe Jesus is the Christ], being a wild olive tree [the same Gentiles], were grafted in among them [the Jews who did believe Jesus is the Christ], and with them became a partaker of the root and fatness [the privileges and blessings as God's special people for His purposes] of the olive tree,

¹⁸ [believing Gentiles] do not boast against the branches [the Jews who do not believe who were “cut off” from the place of privilege and blessing].

But if you [the same Gentiles] do boast,

remember that you [Gentiles] do not support the root [source of privilege and blessing], but the root supports you.

¹⁹ You [Gentiles] will say then, "Branches [unbelieving Jews] were broken off that I [believing Gentile] might be grafted in [the place of privilege and blessing]."

²⁰ Well said. Because of unbelief they [Jews] were broken off, and you [Gentiles] stand by faith.

Do not be haughty, but fear.

²¹ For if God did not spare the natural branches [Israel], He may not spare you [Gentiles] either.

²² Therefore consider the goodness and severity of God: on those who fell [unbelieving Jews], severity; but toward you [believing Gentiles], goodness, if you [Gentiles] continue in His goodness. Otherwise you [Gentiles] also will be cut off.

²³ And they [Israel] also, if they do not continue in unbelief, will be grafted in [the place of privilege and blessing], for God is able to graft them in again.

²⁴ For if you [Gentiles] were cut out of the olive tree which is wild by nature [outside the place of privilege and blessing], and were grafted contrary to nature into a cultivated olive tree [the place of privilege and blessing, as Israel was in], how much more will these [Jews], who are natural branches, be grafted into their own [Israel's] olive tree?

²⁵ For I do not desire, brethren [believers in Jesus as the Christ], that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel [the nation of Israel] until the fullness of the Gentiles has come in [the completion of the time with the Gentiles in the place of privilege and blessing through belief in Jesus as the Christ].

²⁶ And so all Israel [“all Israel” as in the nation as a nation of people] will be saved, as it is written: "The Deliverer [Jesus] will come out of Zion [the Second Coming of Jesus ascending to the Mount of Olives] , And He will turn away ungodliness from Jacob [the salvation of Israel, Individually and nationally, their “life from the dead”];

²⁷ For this is My covenant [the “New Covenant” fulfilled as prophesied in Jeremiah 31:31-34] with them, When I take away their sins [the remission of sins]."

²⁸ Concerning the gospel they [Israel, unbelieving Jews] are enemies for your [believers in Jesus as the Christ] sake, but concerning the election [God's choosing of Abraham's seed] they [Israel] are beloved for the sake of the fathers [Abraham, Isaac, and Jacob—the promises made to them].

²⁹ For the gifts and the calling of God are irrevocable [what God as determined and promised can not be undone].

³⁰ For as you [Gentiles] were once disobedient to God, yet have now obtained mercy through their [Israel's] disobedience,

³¹ even so these [Jews] also have now been disobedient, that through the mercy shown you [Gentiles] they [Jews] also may obtain mercy.

³² For God has committed them all [Jews and gentiles] to disobedience, that He might have mercy on all [Jews and Gentiles].

³³ Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!

Romans 11:11-33

Philip Melanchthon

 

Philip Melanchthon, 16^th century theologian and

Luther's close colleague in Wittenberg,

produced the Reformation's first general treatment

of Christian doctrine in his 1521 Loci Communes [his theological work].

As he expounded on justification, Melanchthon urged,

"Why is it that justification is attributed to faith alone?

I answer that since we are justified by the mercy of God alone,

and faith is clearly the recognition of that mercy

by whatever promise you apprehend it,

justification is attributed to faith alone."

He goes on to explain,

"Therefore, when justification is attributed to faith,

it is attributed to the mercy of God;

it is taken out of the realm of human efforts, works, and merits.”

Jesus said: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” John 3:16

Peter said, “To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins." Acts 10:43

Paul said, “But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.” Romans 3:21-22

John said, “But as many as received Him [Jesus], to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” John 1:12-13

holographic universe

 

click image to enlarge

Only begotten

 Jesus is said to be God's “only begotten.” Some seek to translate this as only “unique” son of God. Though this may be true, there are reasons to see this as a reference to Jesus being the heir. Jesus will be the heir of the nations and the new creation.

Psalm 2 makes a connection between the Son as God's “anointed” (he shall be “king” in “Zion”) being “begotten,” and the nations being his “inheritance.”

​¹ Why do the nations rage, And the people plot a vain thing? ² The kings of the earth set themselves, And the rulers take counsel together, Against the LORD and against His Anointed, saying, ³ "Let us break Their bonds in pieces And cast away Their cords from us." ⁴ He who sits in the heavens shall laugh; The Lord shall hold them in derision. ⁵ Then He shall speak to them in His wrath, And distress them in His deep displeasure: ⁶ "Yet I have set My King On My holy hill of Zion." ⁷ "I will declare the decree: The LORD has said to Me, You are My Son, Today I have begotten You. ⁸ Ask of Me, and I will give You The nations for Your inheritance, And the ends of the earth for Your possession. ⁹ You shall break them with a rod of iron; You shall dash them to pieces like a potter's vessel.'" Psalms 2:1-9

Jesus being the “begotten” one is referenced in Acts and twice in Hebrews, quoting Psalm 2. ³² And we declare to you glad tidings—that promise which was made to the fathers. ³³ God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm: 'You are My Son, Today I have begotten You.' Acts 13:32-33 ⁵ For to which of the angels did He ever say: "You are My Son, Today I have begotten You"? Hebrews 1:5 ⁵ So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: "You are My Son, Today I have begotten You." Hebrews 5:5

There is a question as to when the “today” should apply. When did God beget his son? It could be 2 stages. In the resurrection, Jesus has all authority, and that authority at this time is in *giving eternal life. But the full manifestation of that authority will be when the **kingdom comes, and all nations will be under his authority as the second Psalm says.

If the begetting is about Jesus being the heir, then the “today” would speak of when his inheritance and attendant authority is received. It begins in the resurrection, but its full manifestation is the coming kingdom of God.

*​¹ Jesus spoke these words, lifted up His eyes to heaven, and said: "Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, ² as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. John 17:1-2

**¹³ "I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. ¹⁴ Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed. Daniel 7:13-14

Sola Fide

 “Free Grace” is the designation given to those who believe that justification is by faith alone apart from works. I want to say that it is an attempt to maintain a consistent “sola fide” view about what one must do to be saved. “Sola fide” is Latin for “faith alone,” and it is understood as one of the main tenets of the Protestant Reformation.

“Free Grace” seeks to maintain Sola Fide, but with the understanding that “works” cannot be frontloaded or backloaded to that faith from which salvation results. That is, faith alone does not require good works before or after such faith that results in one being saved.

Some will seek to add turning from sins as “repentance” to such faith, or they will require some degree of moral reformation before and after such faith for salvation to be acquired. Some require a certain degree of good works, or one's faith is not legitimate or has failed and such a one has “dead” faith (James 2), and such faith cannot “save them.”

I was recently reading a book titled: “Getting the Reformation Wrong,” by James Payton, and he sets forth that the Reformers, like Luther, did not believe the faith by which we are saved is alone. The author writes that the Reformers believed that “justification is by faith alone, but faith is never alone.” The author is saying that those who hold to the view that faith alone does not require attendant works or turning from sins is not teaching the “sola fide” that the Reformers believed. And that may be very well true. The author will make reference to “easy believism,” “cheap grace,” say “the sinner's prayer,” and “walk the aisle”/ “coming to the altar” as inaccurate views of sola fide. Yet Free Grace folks often do not hold to those decisional methods of salvation. Those who do practice these methods are probably not even Free Grace folks.

Free Grace seeks to hold to a consistent view of sola fide. They believe salvation is by grace through faith in Christ alone. Turning from sin (whether that is repentance or not) is not required for salvation, though it may precede it and follow it. If a believer fails to do good works after salvation, their salvation does not require it or guarantee it, but probably most believers will have some good works. The book of James is addressing believers in chapter 2 where it talks about faith being dead, and it is in reference to works, but the example is about seeing a need and not fulfilling it. All believers fail at times to act consistently in their faith. One can know to do good and fail to do it. In that case, their faith is lacking vitality; it is unfulfilled. The issue in James is not whether one is really saved or not, or whether one was once alive but is now spiritually dead. What if a believer fails? Is he not saved then? Does “true” salvation automatically produce good works, or does he lose his salvation?

The Reformers may not have been consistent with their claim to “sola fide” for justification. Most Christians are probably not.

body soul spirit

click image to enlarge

 

keep from falling

click image to enlarge

 

Israel's salvation

 Deuteronomy 4:25-31:

²⁵ "When you beget children and grandchildren and have grown old in the land, and act corruptly and make a carved image in the form of anything, and do evil in the sight of the LORD your God to provoke Him to anger,

²⁶ I call heaven and earth to witness against you this day,

that you will soon utterly perish from the land which you cross over the Jordan to possess; you will not prolong your days in it, but will be utterly destroyed.

²⁷ And the LORD will scatter you among the peoples, and you will be left few in number among the nations where the LORD will drive you.

²⁸ And there you will serve gods, the work of men's hands, wood and stone, which neither see nor hear nor eat nor smell.

²⁹ But from there you will seek the LORD your God, and you will find Him if you seek Him with all your heart and with all your soul.

³⁰ When you are in distress, and all these things come upon you in the latter days, when you turn to the LORD your God and obey His voice

³¹ (for the LORD your God is a merciful God), He will not forsake you nor destroy you, nor forget the covenant of your fathers which He swore to them.

Ezekiel 36:16-28:

¹⁶ Moreover the word of the LORD came to me, saying:

¹⁷ "Son of man, when the house of Israel dwelt in their own land, they defiled it by their own ways and deeds; to Me their way was like the uncleanness of a woman in her customary impurity.

¹⁸ Therefore I poured out My fury on them for the blood they had shed on the land, and for their idols with which they had defiled it.

¹⁹ So I scattered them among the nations, and they were dispersed throughout the countries; I judged them according to their ways and their deeds.

²⁰ When they came to the nations, wherever they went, they profaned My holy name—when they said of them, 'These are the people of the LORD, and yet they have gone out of His land.'

²¹ But I had concern for My holy name, …

²³ And I will sanctify My great name, ... the nations shall know that I am the LORD," says the Lord GOD, "when I am hallowed in you before their eyes.

²⁴ For I will take you from among the nations, gather you out of all countries, and bring you into your own land. …

²⁶ I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh.

²⁷ I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.

²⁸ Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God.

Jeremiah 31:31-36:

³¹ "Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah—

³² not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the LORD.

³³ But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people.

³⁴ No more shall every man teach his neighbor, and every man his brother, saying, 'Know the LORD,' for they all shall know Me, from the least of them to the greatest of them, says the LORD. For I will forgive their iniquity, and their sin I will remember no more."

³⁵ Thus says the LORD, Who gives the sun for a light by day, The ordinances of the moon and the stars for a light by night, Who disturbs the sea, And its waves roar (The LORD of hosts is His name):

³⁶ "If those ordinances depart From before Me, says the LORD, Then the seed of Israel shall also cease From being a nation before Me forever."

Romans 11:25-29:

²⁵ For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.

²⁶ And so all Israel will be saved, as it is written:

"The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob;

²⁷ For this is My covenant with them, When I take away their sins."

²⁸ Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers.

²⁹ For the gifts and the calling of God are irrevocable.

Women verses men

Apostle Paul wrote, “²⁸ There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” Galatians 3:28

This statement could be one of the main reasons that some believe women can serve in any role that a man does.

Yet Paul also wrote, “But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God.” 1 Corinthians 11:3

If “head” is used figurative for authority, and the headship of Christ over man is not merely cultural, then the headship of man over woman is as literal as is the headship of Christ over man.

But what does this headship mean? Is it a contradiction to the statement that there is “in Christ” "neither male nor female?”

There can be a distinction in roles between male and female that relate to this life that do not relate to the resurrected life in the age to come. Paul also said, “I do not permit a woman to teach or to have authority over a man, but to be in silence.” 1 Timothy 2:12 Is this just a cultural issue, or is it a fundamental principle?   In the requirements of an elder/ bishop (overseer)--I'll use “elder” from here on--of the Christian assembly, we see that the elder is a man: “If a man desires the position of a bishop, he desires a good work. ² A bishop then must be blameless, the husband of one wife...” 1 Timothy 3:1-2

Obviously, some believe women can fill the role of elder, probably seeing Paul's restrictions as cultural, while others may not allow such a role for women yet allow women to speak (some say “preach”) to the Christian assembly, probably justifying it on the grounds that she is still under authority of a male elder.

The role of deacon is extended to women probably because the word translated “wives” can be translated “women”: “¹¹ Likewise, their wives [or women] must be reverent, not slanderers, temperate, faithful in all things.” 1 Timothy 3:11 Yet as you read on, Paul says, “¹² Let deacons be the husbands of one wife, ruling their children and their own houses well.” 1 Timothy 3:12 The word for “deacon” is really just a transliteration of the Greek word into English, and it means “minister.” Yet it is presented as an official role/ office in the church and not just a general reference to ministering. We have the account in Acts 6:1-6 where 7 men were chosen to fulfill a service-type-role. Yet again, we have the reference to Phoebe as a servant in the Church, using the Greek word for “deacon”: ​¹ I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, ² that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also." Romans 16:1-2   Was she of the office of deacon, or just a servant/ minister in general, that any believer can fulfill?

I believe this all boils down to the issues of roles and authority in the Church function. I don't believe it is just about culture and customs but divinely establish roles. There may be some room for compromise, and I'm sure compromise is going to happen due to the times and culture we live in, especially with girls being raised to believe they can be anything they want, and they can do anything as good or better than a man. 

I don't believe this discussion about roles has to be about who could do a better job.  It's about Divinely appointed roles in this age. And in this age, there are differences between the sexes that make them better suited for their particular roles, whether in marriage and raising children, or in the Church. 

Men are to live with their wives with the understanding that they are the “weaker vessel”: “ ⁷ Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered.” 1 Peter 3:7 Is she physically weaker, or psychologically weaker, or culturally less significant or more vulnerable? One will pick what best fits their view about women. I do know that generally, men are physically stronger--though there are exceptions, and we see that the transgender issue affects women more than men in athletic competition--and that men can usually handle criticism better than women—saying something negative about a woman's appearance, and she will never forgive you, but a man will more likely blow it off.

Women and men are generally different, and each have their strengths and weaknesses. This is probably due to their natural differences and what they were designed to do. Women and men can do each other's roles in about anything, except men cannot have babies and women cannot impregnate. There will be times when men can do better what a woman generally does, and vise-versa. Both women and men suffer from the same problem of having a sinful disposition, and both can have evil thoughts and do evil. Men generally want to be significant, and women want to be secure, though both sexes want a degree of significance and security.  But these basic needs are fulfilled by husbands loving their wives and wives respecting their husbands.  If the wife is seeking to be significant outside the marriage relationship, such as in seeking a career at the expense of the marriage or family, then there may be problems in the marriage relationship. It is typical for men to seek a career that provides for his family and gives him that significance naturally needed.  

It will seem women are happier if they feel secure in their marriage relationship and have their significance in having children and managing the home, in which she can have an impact on their children's' character. Of course, the husband and wife need to work out what is expected of each in their marriage roles. The instruction by Apostle Paul concerning younger widows seems right for young women: “Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully.” 1 Timothy 5:14 How many women put a career first—after years of college, and then regret getting too old to have children? They have been raised to be independent and be prepared for a failed marriage, and then when they are old, they lack fulfillment, because they went against the natural design.

Of course, women can do probably most things that a man can do. They may be able to do it better. They can carry a gun and go into combat. But what about the roles God intends for them? Are either male or female better suited to do the opposite sexes traditional roles? Yes, there are exceptions. But both men and women are subject to a fallen nature: "The heart is deceitful above all things, And desperately wicked; Who can know it?” Jeremiah 17:9. Both can fail at their roles or doing the other's role. We should not pit one sex against the other. Though both male and female are one in Christ, they were physically designed for different roles in life. Both should find their significance and security in those unique roles without the need of denigrating one to raise up the other. After all, God created the woman from man to be “a helper comparable to him.” Genesis 2:20  

The Thief's Appeal

 The one thief on the cross must have concluded that Jesus was the Christ, and that he could appeal to his mercy. This account is similar to the parable of the Pharisee and the tax collector.

I've done some rethinking of the thief's request and faith when he asked Jesus to “remember” him:

³⁹ Then one of the criminals who were hanged blasphemed Him, saying, "If You are the Christ, save Yourself and us." ⁴⁰ But the other, answering, rebuked him, saying, "Do you not even fear God, seeing you are under the same condemnation? ⁴¹ And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong." ⁴² Then he said to Jesus, "Lord, remember me when You come into Your kingdom." ⁴³ And Jesus said to him, "Assuredly, I say to you, today you will be with Me in Paradise." Luke 23:39-43

The one thief makes reference to Jesus being “the Christ,” which would suggest they (the 2 thieves) knew this claim being made of Jesus. The one thief was saying it with ridicule, but the other thief, probably having a change of mind (cp. Matthew 27.44), rebuked the one who made ridicule, having come to a fear of God in their hopeless state.

The thief who had a change of mind recognizes the innocence of Jesus and the just consequences of their situation. And instead of ridiculing the claim that Jesus was the Christ, he must have accepted that claim. And in acceptance of that claim, knowing that the Christ was both Son of God and king of Israel, the thief appealed to his mercy.

The Old Testament says that God desires mercy over sacrifice. Jesus said: ³ But go and learn what this means: I desire 'mercy and not sacrifice.' For I did not come to call the righteous, but sinners, to repentance." Matthew 9:13 (⁶ For I desire mercy and not sacrifice, And the knowledge of God more than burnt offerings. Hosea 6:6)

This appeal by the thief came from an acceptance in who Jesus was, being the Christ, and he made the appeal for mercy as he acknowledged his sins and trusting that Jesus could grant it.

This is similar to the parable by Jesus about the Pharisee and the tax-collector:

⁹ Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others: ¹⁰ "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. ¹¹ The Pharisee stood and prayed thus with himself, 'God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. ¹² I fast twice a week; I give tithes of all that I possess.' ¹³ And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!' ¹⁴ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted." Luke 18:9-14

The tax collector, in the parable, acknowledged his sinfulness and appealed to the mercy of God. The pharisee trusted in himself, that he was righteous, comparing himself to the tax collector. Jesus said the tax collector went to his house justified rather than the pharisee.

There's definitely a similarity between the thief on the cross and the tax collector, because both make an appeal to Divine mercy.

We know from Divine revelation that the death of Christ was for sins. It is because of this Divine sacrifice for sins (the “propitiation”) that God is just in justifying us through faith:

²¹ But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, ²² even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; ²³ for all have sinned and fall short of the glory of God, ²⁴ being justified freely by His grace through the redemption that is in Christ Jesus, ²⁵ whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, ²⁶ to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. Romans 3:21-26

Some may argue the mercy of God was accomplish at the cross, while others would say it is in saving us from our sins (forgiveness of sins or justification) or from our sinful nature (regeneration or eternal life).

In the account of the thief and the parable of the tax collector, you have individuals who made an appeal to divine mercy. Whether they could understand the divine basis of that mercy or not, they trusted the one who could grant it.

Unlike the thief who still had a mind of ridicule towards Jesus and the self-righteous pharisee, these acknowledged their sinfulness and need, and they believed/ trusted in and appealed to the mercy that only God can give. Therefore, the thief was given assurance of being in Paradise, and the tax collector was said to be justified.

Is unbelief sin?

“And when He has come, He will convict the world of sin, and of righteousness, and of judgment: ⁹ of sin, because they do not believe in Me; ¹⁰ of righteousness, because I go to My Father and you see Me no more; ¹¹ of judgment, because the ruler of this world is judged.” John 16:8-11

Some believe this “sin” is specifically unbelief in Christ. The Holy Spirit convicts of this “sin.” That view might be a problem for those who believe the death of Christ released everyone from their sins, because what about the “sin” of unbelief? (They say that people go to hell because of being unregenerate, not to “pay” for their sins—which Christ already paid for.) I've seen some say unbelief is a condition and not a sin, because unbelief keeps them from being saved. Unbelief does keep one in an unsaved state: see John 3:18 below.

Others may see it as sin in general: the Holy Spirit convicts people of sin in general, so that they will see their need for Christ. Jesus said, “²⁴ Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins." John 8:24 One needs to believe in Jesus so that they don't die in their sins, but one must believe they are a sinner or else why do they need to believe?

I could see both views as possible.

Interestingly, about the time of my salvation, when I believe it happened, I was particularly convicted of my lack of trusting in Christ for may salvation—I was trying to reform myself.

But whether unbelief is a sin is a difficult question with respect to many things that can be believed or not believed. And what about persuasion?

Belief requires knowledge and persuasion. If one does not know, how can they be charged with sin? And even if one knows, can they believe, if they are not persuaded?

But there is a role that the will can play, if the evidence is undeniable.

But there are a lot of things people differ on, and to believe one thing and not another is not necessarily sin. To believe in a young earth or old earth is not a sin issue. To believe in pretrib or posttrib is not a sin issue. Some may say these are sin issues, but I don't believe so.

However, when it comes to salvation, unbelief does leave one in a condemned state.

¹⁸ "He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. John 3:18

And there is the issue about the works of Jesus being denied, which because of the circumstances, to not believe he was the Christ would seem to be a sin—because the works were undeniable. And in connection with this is the “unpardonable sin,” which appears to be denying the undeniable working of the Holy Spirit: “²⁸ "Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; ²⁹ but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" Mark 3:28-29

That blaspheme must include unbelief because it involved attributing the working of God through Jesus to Satan. That the works of Jesus were clearly from God, and to attribute it to Satan is a sin that can't be forgiven. That attribution was due to unbelief, and since that unbelief can't be forgiven reveals that it is a sin. So there is unbelief that is sin. But not all unbelief falls into a sin category, due to what is at issue, as in things involving eschatology (prophecy) or ecclesiology (Church operation).

faith can fail

 What if one's faith fails?

Satan wants you to fail: ³¹ And the Lord said, "Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. ³² But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren." Luke 22:31-32

The failure here was probably not Peter's denial of knowing Christ, which was more a denial from fear of persecution, but the failure that could come from the denial. If satan can get you to commit certain sin or to question your faith or depart from sound doctrine, it can lead to failure in your faith. And such failure will make you useless as a vessel fit for service to God.

¹⁸ This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare, ¹⁹ having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck, ²⁰ of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme. 1 Timothy 1:18-20

¹⁶ But shun profane and idle babblings, for they will increase to more ungodliness. ¹⁷ And their message will spread like cancer. Hymenaeus and Philetus are of this sort, ¹⁸ who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some. 2 Timothy 2:16-18

⁵ Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified. ⁶ But I trust that you will know that we are not disqualified. 2 Corinthians 13:5-6

“ Therefore let him who thinks he stands take heed lest he fall.” 1 Corinthians 10:12

“You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.” Galatians 10:4

“But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven. Therefore do not cast away your confidence, which has great reward. For you have need of endurance, so that after you have done the will of God, you may receive the promise.” Hebrews 10:32-36

symbolism

 Symbols in Scripture may be used because of the complexity of what they represent. 

How could you give a vision of a future nation defeating another nation except by using symbolism and then explaining what that symbol means?

In a vision of past, present, and future kingdoms, symbolism can portray all the kingdoms at once for simplicity and consistency of revelation, such as with the revelations of kingdoms in Daniel and Revelation.

I was considering, suddenly a male goat came from the west, across the surface of the whole earth, without touching the ground; and the goat had a notable horn between his eyes. ⁶ Then he came to the ram that had two horns, which I had seen standing beside the river, and ran at him with furious power. Daniel 8:5-6

The male goat grew very great; but when he became strong, the large horn was broken, and in place of it four notable ones came up toward the four winds of heaven. ⁹ And out of one of them came a little horn which grew exceedingly great toward the south, toward the east, and toward the Glorious Land. Daniel 8:8-9

Look, I am making known to you what shall happen in the latter time of the indignation; for at the appointed time the end shall be. ²⁰ The ram which you saw, having the two horns—they are the kings of Media and Persia. ²¹ And the male goat is the kingdom of Greece. The large horn that is between its eyes is the first king. ²² As for the broken horn and the four that stood up in its place, four kingdoms shall arise out of that nation, but not with its power. Daniel 8:19-22

²³ "And in the latter time of their kingdom, When the transgressors have reached their fullness, A king shall arise, Having fierce features, Who understands sinister schemes. ²⁴ His power shall be mighty, but not by his own power; He shall destroy fearfully, And shall prosper and thrive; He shall destroy the mighty, and also the holy people. Daniel 8:23-24

Symbols can be used to emphasize certain characteristics of an object or to represent a spiritual condition. A spiritual reality can be represented by clothing and the condition of the clothing.

​¹ Then he showed me Joshua the high priest standing before the Angel of the LORD, and Satan standing at his right hand to oppose him. …

³ Now Joshua was clothed with filthy garments, and was standing before the Angel.

⁴ Then He answered and spoke to those who stood before Him, saying, "Take away the filthy garments from him."

And to him He said, "See, I have removed your iniquity from you, and I will clothe you with rich robes."

⁵ And I said, "Let them put a clean turban on his head." So they put a clean turban on his head, and they put the clothes on him. And the Angel of the LORD stood by. Zechariah 3:1-5

Who are these arrayed in white robes, and where did they come from?" ¹⁴ And I said to him, "Sir, you know." So he said to me, "These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb. ¹⁵ Therefore they are before the throne of God, and serve Him day and night in His temple. And He who sits on the throne will dwell among them. Revelation 7:13-15

The marriage of the Lamb has come, and His wife has made herself ready." ⁸ And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. Revelation 19:7-8

The physical features of the "beast," in Revelation 13, as that of a leopard, bear, and lion draw our attention to other nations in the book of Daniel chapter 7. that were represented as a leopard, bear, and lion. 

I stood on the sand of the sea. And I saw a beast rising up out of the sea, having seven heads and ten horns, and on his horns ten crowns, and on his heads a blasphemous name. ² Now the beast which I saw was like a leopard, his feet were like the feet of a bear, and his mouth like the mouth of a lion. The dragon gave him his power, his throne, and great authority. ³ And I saw one of his heads as if it had been mortally wounded, and his deadly wound was healed. And all the world marveled and followed the beast. ⁴ So they worshiped the dragon who gave authority to the beast; and they worshiped the beast, saying, "Who is like the beast? Who is able to make war with him?" Revelation 13:1-4

"I saw in my vision by night, and behold, the four winds of heaven were stirring up the Great Sea. ³ And four great beasts came up from the sea, each different from the other. ⁴ The first was like a lion, and had eagle's wings. I watched till its wings were plucked off; and it was lifted up from the earth and made to stand on two feet like a man, and a man's heart was given to it. ⁵ "And suddenly another beast, a second, like a bear. It was raised up on one side, and had three ribs in its mouth between its teeth. And they said thus to it: 'Arise, devour much flesh!' ⁶ "After this I looked, and there was another, like a leopard, which had on its back four wings of a bird. The beast also had four heads, and dominion was given to it. ⁷ "After this I saw in the night visions, and behold, a fourth beast, dreadful and terrible, exceedingly strong. It had huge iron teeth; it was devouring, breaking in pieces, and trampling the residue with its feet. It was different from all the beasts that were before it, and it had ten horns. ⁸ I was considering the horns, and there was another horn, a little one, coming up among them, before whom three of the first horns were plucked out by the roots. And there, in this horn, were eyes like the eyes of a man, and a mouth speaking pompous words.  Daniel 7:2-8

He was given a mouth speaking great things and blasphemies, and he was given authority to continue for forty-two months. ⁶ Then he opened his mouth in blasphemy against God, to blaspheme His name, His tabernacle, and those who dwell in heaven. ⁷ It was granted to him to make war with the saints and to overcome them. And authority was given him over every tribe, tongue, and nation. Revelation 13:5-7

It's possible that 5 of the 7 heads of the beast in Revelation 13 correspond with the 4 nation-divisions of Nebuchadnezzar's dream image in Daniel 2. The dream image of Daniel 2 and the beasts of Daniel 7—especially the fourth beast--and the 7 headed beast of Revelation 13 with its 10 horns all have a relationship to one-another.   Daniel's fourth beast vision includes a "little horn" that corresponds with the particular beast-man of Revelation 13 that corresponds to the 7th head that speaks pompous words and persecutes the saints of God.

³⁶ "This is the dream. Now we will tell the interpretation of it before the king. … you are this head of gold. ³⁹ But after you shall arise another kingdom inferior to yours; then another, a third kingdom of bronze, which shall rule over all the earth. ⁴⁰ And the fourth kingdom shall be as strong as iron, inasmuch as iron breaks in pieces and shatters everything; and like iron that crushes, that kingdom will break in pieces and crush all the others. ⁴¹ Whereas you saw the feet and toes, partly of potter's clay and partly of iron, the kingdom shall be divided; ... ⁴⁴ And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever. Daniel 2:36-44

The "beast" in Revelation 13 is a composite representation.  The beast has 7 heads, and yet there is a future 7th head, and we are told in Revelation 17 that the 7th head is also an 8th head, and so the 7th head are two stages of the kingdom represented, and the 7th head stage has 2 phases. It is the 7th head that dies and comes to life again, can corresponds to the particular beast and little horn that speaks pompous words and persecutes the saints. 

⁹ "Here is the mind which has wisdom: The seven heads are seven mountains on which the woman sits. ¹⁰ There are also seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must continue a short time. ¹¹ The beast that was, and is not, is himself also the eighth, and is of the seven, and is going to perdition. ¹² "The ten horns which you saw are ten kings who have received no kingdom as yet, but they receive authority for one hour as kings with the beast. ¹³ These are of one mind, and they will give their power and authority to the beast. ¹⁴ These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings. Revelation 17:9-14

The end of the Daniel's 4 beast and the final phase of Nebuchadnezzar's image and the final phase Revelation 13's beast--all these are revelations of the same ruler and kingdom--will be at the Second Coming of Christ who will defeat the beast's kingdom and the armies of the nations who have gathered for battle ("Armageddon").

It seems that the complexity of the things represented, and for simplicity and consistency of the revelation, symbolism works best.

Updated 4/7/25