The Glory of the Vision

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Scripture does not reveal when the twenty-one days of mourning began, but it seems clear that they had concluded by the twenty-fourth day of the month. The new year was normally begun with a festival of two days celebrating the advent of the new moon 1 Sa , 34 , and it was of course unsuitable for him to fast while that joyous festival continued.

Daniel probably had observed the Passover on the fourteenth day and the Feast of Unleavened Bread which followed from the fifteenth day to the twenty-first. If the vision came to Daniel immediately after his twenty-one days of mourning, his fast must have begun immediately after the new moon celebration, concluding just before the vision was given to him. Liberal scholars attempt to turn this into an argument against the historicity of Daniel, assuming that he would automatically return to his native land as soon as permitted.

As Young points out, however, if Daniel was merely a fictitious character, an ideal created by a writer in the Maccabean period, it would have been far more natural to have pictured him returning triumphantly to his native land. Probably he could do Israel more good by remaining at his post than by accompanying them in the limitations of his age to Palestine.

The statement that the vision occurred by Hiddekel, or the river Tigris, has also been subject to criticism on two counts. First, the question has been raised whether this should be considered a literal and geographic statement or part of the vision. In chapter 10, however, the context and narrative makes plain that he is actually by the Tigris River, as the following verses relate how the men who were with him but did not see the vision fled.

No great amount of travel need be assumed here because just above Babylon the Euphrates and Tigris are only about thirty-five miles apart. In this situation, Daniel records that he had a vision of a glorious man. Daniel describes the man as clothed in linen, his loins girded with fine gold, his body having an appearance of beryl, or chrysolite. His face had the appearance of lightning, his eyes as flaming torches, his arms and feet like polished brass, and his voice sounded like the words of a multitude.

All commentators agree that the personage was not a man, but either a glorious angel or a theophany, that is, an appearance of God Himself. Leupold, after considerable discussion, concludes that the personage is a mighty angel on the fact that he requires the help of Michael, mentioned in verse 13, which would not be true of deity. If an angel, it may have been Gabriel, who appeared to Daniel in chapter 8.

The Glory Vision

However, Leupold prefers to identify him with an unknown angel of equal stature with Michael. Although there is room for debate even among conservative scholars, the evidence seems more in favor of considering this a theophany. In this case, the man of is to be distinguished from the angel of as well as Michael mentioned in Although mighty angels are frequently difficult to distinguish from God Himself, as in other visions such as those in Ezekiel and Revelation, the similarity between the man described in and the glorified Christ in Revelation has led conservative expositors such as Young and Keil to consider the man a genuine theophany or an appearance of Christ as the Angel of Jehovah.

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The description of Daniel attributes to the man in the vision a glorious appearance. The linen was probably the fine white linen which characterized garments of the priests cf. Ex In other instances, linen forms the clothing of heavenly visitors cf. Eze , 11; , The angels at the tomb of Christ are described as having long white garments of brilliant character without specifying that they are linen Mk ; Lk ; Jn ; cf. Ac The girdle was probably also linen embroidered with fine gold. No clear identification has ever been made, although some have equated Uphaz with Ophir Is on the basis that this word is substituted for Uphaz in a Syriac version of Jeremiah The description of the face illumined as it were by lightning, with eyes as flaming torches, is quite similar to the reference to Christ in Revelation And the lightning compares to the countenance of Christ likened to the sun in brilliance in Revelation , also to similar references in Ezekiel Accompanying the visual image of glory was the mighty sound of the voice of a multitude, apparently not words which could be understood, but giving the impression of great power cf.

Rev Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. The vision which Daniel saw was apparent only to him and not to the men who accompanied him. The situation was somewhat similar to that of the men who accompanied Paul on the road to Damascus Ac ; , except that here the men saw and heard nothing but apparently sensed something which gave them great fear.

When those who accompanied Daniel fled to hide themselves, Daniel was left alone as he states in verse 8. The failure of the men to see the vision, however, can hardly be attributed simply to their lack of spiritual perception as Leupold suggests. The fact that the men did not see the vision and fled makes clear that this is an actual event which occurred near the Tigris River and that Daniel is not there merely in vision. It was in this posture of weakness and semiconsciousness that Daniel was to be strengthened to receive additional revelation.

And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. Below we talk about mystery because we cannot see the clouds. Above the clouds Edwards talks of mystery because the peaks of divinity stretch out into space without end.

He was someone who saw "above the clouds" and makes you think things you've probably never thought before. Even so, on a personal note, I was comforted. Understanding and accepting all the emphasis on and references to the "glory of God" is something I struggled with for years. Why does God want the glory?

Doesn't that makes God seem arrogant? Somehow needy and dependent on his own creation? Wouldn't a perfect God be more humble? As sacrilegious as those sorts of thoughts seem, I believe God always wants us to be humbly honest in our questionings. We are told to ask, seek, knock. As I've read the Scriptures over the years, he has answered my questions, not in a philosophical way that might win a battle of words and wits, but simply with the truth of who He is in the pages of Scripture. He has comforted my soul through my own search in the Word.

The answers given by Edwards resonated with the conclusions I had already come to in my own mind, clarifying and defining and defending them.

The Vision of His Glory - Paperback | Anne Graham Lotz - Angel Ministries

The comfort was in knowing that, even as someone lacking the brilliant mind of a Jonathan Edwards, God can still speak His truth to me through His Word with the inspiration of the Holy Spirit. My summary might be God's Glory is for our good. Our good is for God's glory. In the words of Edwards Mar 08, James Castleton rated it it was amazing.

This is an outstanding guided-tour of one of Edwards most influential works. It is a difficult book, not because the issues are not clearly outlined either by Mr. Edwards or Piper--rather the closer one approaches the mind and purposes of God, the more different from Him we realize we are. Nevertheless, this is a supremely important book to read. One that will radically reshape your understanding regarding the end to which God created the world. One of the greatest blessing This is an outstanding guided-tour of one of Edwards most influential works. One of the greatest blessings of this book is the realization that God's glory and our happiness are not two considerations but one.

God's glory is our joy because His virtue is our greatest good. God wants nothing less than His creatures to enjoy what He most enjoys about Himself. What a loving, gracious, and merciful God we have. Mar 17, Coyle rated it it was amazing. Edwards is generally difficult to read and not something I would recommend for beginners other than selections from his sermons. Having said that, this little volume is a great place to start. Piper's introductory remarks and footnotes help make the text more understandable, and the way he's broken up the text and given it paragraph numbe Edwards is generally difficult to read and not something I would recommend for beginners other than selections from his sermons.

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Piper's introductory remarks and footnotes help make the text more understandable, and the way he's broken up the text and given it paragraph numbers and introductory headings make the whole work easier than the old compressed versions. Some quotes from the book: "God, in glorifying the saints in heaven with eternal felicity, aims to satisfy his infinite grace or benelovence, by the bestowment of a good infintely valuable, because eternal; and yet there never will come the moment, when it can be said, that now this infinitely valuable good has been actually bestowed.

When those that see it delight in it, God is more glorified than if they only see it. His glory is then received by the whole soul, both by the understanding and by the heart. God made the world that He might communicate, and the creature receive, His glory; and that it might [be:] receieved both by the mind and heart. Apr 01, Jeanie rated it it was amazing Shelves: serious-about-god-theology. As usuall John Piper's passion for the excellency of God is contagious and refreshing. He does not write to add to the word of God but to share his understanding and deep study of the scriptures that an ordinary person like me may not be able to grasp. However, he uses scripture to verify what he writes.

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The Glory of God, to the Glory of God, etc is used so many times that maybe just maybe we have become to familiar without realizing the deep meaning, the beauty and the goodness of Glory to God. Reading this book, I soon realized that this phrase is in the word of God quite frequently and his namesake. The Glory of God in a christian's life is satisfaction in his attibutes, who He is, and what he is doing.

We as Christians are his namesake. That has so many implications and it should transform our lives if we understood and thought what it means and that it should be our greatest treasure.

I hope that I am able to always keep that in my mind constantly and guard that treasure with all that I say or do. Great examples of verses used for his namesake Isaiah For my name's sake will I defer mine anger, and for my praise will I refrain for thee And I will not give my glory unto another.

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This verse alone for me shows the urgency of his Glory and his namesake. Not because God is has an ego but for our sakes and our joy. Another misconception and one that I am seeking to understand is the holiness of God God's holiness is the communication of the love of Himself. That in itself is one reason to embrace the holiness of God, to seek the holiness of God and to always keep it front and center. Mar 17, Jonathan Tomes rated it it was amazing.

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