Post 2: New Covenant Series first published March 2017

The new covenant (NC) was the term given by Jeremiah to define a new arrangement coming on the horizon of time. This covenant between God and human beings in which the law would be written in their hearts rather than on tablets of stone (Jer 31:31–33) would transform how God would be perceived by mankind.

The term New Covenant relates to the Greek term καινὴ διαθήκη (kainē diathēkē) which can also be translated “new testament.” The early Christians believed that the promise of a new covenant/testament was fulfilled in Christ (see 2 Cor. 3:6; Heb. 8:8, 13; 9:15; 12:24), which gave rise to the designation of their scriptures as the “New Testament.” ¹

Jesus himself is represented as speaking of a new covenant in his words at the Last Supper (Luke 22:20; 1 Cor. 11:25) ² The word “new” is repeated in the parallel accounts of that meal in Matt. 26:26–29; Mark 14:22–25, though the word “covenant” is missing. The letter to the Hebrews expresses the NC (Hebrews 8:8; 9:15) as does the apostle Paul (1 Corinthians 11:25; 2 Corinthians 3:6)

A “covenant” is an arrangement between two parties involving mutual obligations. In ancient times, nations would enter into covenants – agreements – with each other—a stronger nation would promise to protect the weaker nation, while the weaker promised some service to the stronger.

In the Bible, the covenant, which is diathēkē in Greek, is the arrangement that establishes the relationship between God and His people. The “old covenant” stipulated a relationship with God based on keeping God’s law. This covenant failed because the people failed to keep God’s law, outlined in the moral ten commandments and hundreds of other laws given by Moses.

In contrast to written laws, the new covenant is based on what God has promised to do in the hearts of believers. This is expressed clearly in the book of Jeremiah:

“Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares the Lord. “But this is the covenant which I will make with the house of Israel after those days,” declares the Lord, “I will put My law within them, and on their heart I will write it; and I will be their God, and they shall be My people.” (Jer. 31:31–33)

The quotation of Jeremiah 31:31–34 in Hebrews 8:8–12 is the longest Old Testament quotation found in the New Testament. This quotation explained that the new covenant would one day supersede the old covenant–   “not like the covenant which I made with their fathers” and it was prophesied to occur in the future: “after those days”.

The theme of the new covenant dominates the book of Hebrews, which was written to encourage faltering Christians by demonstrating the superiority of the Christian faith over older Jewish beliefs and practices closely bound to the law prescribed by Moses.

The writer compares the new covenant to a person’s “will” throughout the book of Hebrews, tying the two different meanings of the word diathēkē—“covenant” and “will”—together. Just as the stipulations of a will go into effect when a person dies, so Christ died to initiate the new covenant—the covenant that frees us from bondage to the law of God, or the “old covenant.”

Jesus saw the Lord’s Supper as instituting an entirely different, and therefore, a new covenant. The covenant was sealed by His sacrificial death, and the cup of the Lord’s Supper symbolises the blood of Christ’s sacrifice. In Luke 22:20 we see Jesus during His last supper with the disciples: “And in the same way He took the cup after they had eaten, saying, ‘This cup which is poured out for you is the new covenant in My blood’”. The apostle Paul wrote in 1 Cor 11:25: “In the same way He took the cup also after supper, saying, ‘This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me’” ³

Every time we gather to celebrate the Lord’s Supper, we are celebrating the new covenant—the wonderful truth that Christ died to save us from our sins and give us new life. 4 The new covenant involves forgiveness of sin, spiritual transformation, and the fulfilment of God’s promises to Israel.

The Promises to Israel

Forgiveness of sins In the Old Testament, the prophetic books of Jeremiah and Ezekiel indicate that the new covenant involves ultimate forgiveness and cleansing (Jer 31:34; Ezek 36:25), and they express this in a number of ways. Jeremiah emphasises the fulfilment of God’s guarantees to Abraham (Jer 31:31–37), while Ezekiel focuses on the fulfilment of God’s relationship with His people (Ezek 36:28).

In Jeremiah, the new covenant is differentiated from the Mosaic covenant (Jer 31:32) and characterised by internal transformation (Jer 31:33–34). 

Transformative relationship promised Ezekiel affirms several additional characteristics about God’s initiative to transform and heal Israel, and eventually, mankind’s relationship to Himself via a divine intervention. He would put His Spirit within the mind of mankind, cleanse and renew their view of God through opening their spiritual viewpoint/eyes to enable perception of Him. His Holy Spirit will actually “cause you to walk” in obedience to Him. (Ezek 36:22–36). 

Old Testament Presentation

Covenants in the Old Testament are of two types. What came to be known as the new covenant is a synthesis of both types: 1. Promise or grant covenants, in which God makes a series of guarantees (i.e., Abrahamic and Davidic); and 2. Administrative or treaty covenants, which govern human response and obedience (i.e., Mosaic). ⁵

The Abrahamic covenant guarantees promises for Abraham’s offspring to become a great nation, live in the promised land, and bring about blessing for all families of the earth (see Gen 12:1–3; 15:1–21). 

Several passages related to the Mosaic and Davidic covenants appear to anticipate the need for what will become known as the new covenant – and will finally fulfil the promises made to Abraham. 

The Mosaic covenant mediated the fulfilment of those blessings regarding Israel’s obedience and disobedience with many written laws for Israel to follow and obey. Moses also hoped that Israel would be influenced by the Holy Spirit (Num 11:29). In Deuteronomy 30:1–10 Moses describes Israel’s future exile, stating that God must circumcise – meaning renew the spiritually hardened hearts of Israel in its restoration (Deut 30:6). 

The Davidic covenant stipulated that the lineage of King David would provide a king to accomplish Israel’s purpose to bless the world. David’s son Solomon proclaims that God will forgive the people’s sin when they are in exile and vindicate them (1 Kings 8:46–50). 

The Prophets foretell the coming new covenant

The prophetic books of Isaiah and Joel further elaborate on these ideas. Joel envisions that, in the latter days, God will pour out the Holy Spirit upon Israel (Joel 2:28–29). This will result in Israel’s salvation on the Day of Yahweh (Joel 2:30–32). 

When discussing God’s ability to save, Isaiah also promises an outpouring of the Holy Spirit, which provides great spiritual renewal (Isa 44:3). This takes place in an eschatological age brought about by the saving work of the Servant (Isa 59:21 ) Through this renewal; the Abrahamic promises would be fulfilled (Joel 3:1–21; Isa 54:1–55:13).

In Jeremiah, the concept of Israel’s spiritual renewal is described as a futurist “new covenant” (Jer 31:31), in contradistinction to the Mosaic covenant (Jer 31:32). 

The new covenant secures God’s promises and blessings for Israel because it transforms the people’s hearts (Jer 31:33–34). The transforming work of the Spirit produces a nation that knows Yahweh (Jer 31:34; 33:3). This leads to the fulfilment of the Abrahamic promises for Israel, which will be a nation sanctified to Yahweh as He intended (Jer 33:3–26). 

Ezekiel presents the Spirit’s new covenant work in terms of new life (Ezek 36:22–28; 11:19–21), promising that God will “remove the heart of stone” from the Israelites and “give them a heart of flesh” (Ezek 11:19; 36:26). 

The Spirit’s work provides a new inner being, one that is truly living. In Ezekiel 36, the description of the “new” (חָדָשׁ, chadash) covenant, does not merely stem from its distinction from the old covenant. It also reflects its connection with God’s new creation in the hearts of mankind which is achieved via the Holy Spirit indwelling those faithful to Jesus Christ, His divine Son in the final expansion of Abraham’s kingdom which is also the kingdom of Yahweh (our Father God).

New Testament Presentation

The nature of the new covenant’s fulfilment in the New Testament era is a topic of debate. There are three main arguments: 

 1. The new covenant is fully fulfilled in the current era. According to this view, several observations demand that the new covenant must be active: Jesus inaugurated the new covenant by His death (Luke 22:20); Paul states he is the minister of the new covenant (2 Cor 3:6); and the author of Hebrews applies the term to current believers (Heb 8:13; 9:15). I will seek to prove that this is the accurate argument. 

 2. The new covenant is not yet fulfilled. The New Testament does not mention Israel’s experience of all the Abrahamic promises; consequently, none of the new covenant has been fulfilled. Within this view, some contend that two new covenants exist—one for the church, and one for Israel. ⁶ This view as well as the third view, sustains the Dispensationalism view that Israel will yet be saved and be grafted into the church of Jesus Christ. We will see as the study develops, why this is not scriptural as we look at the entire contour of the covenant transitions.

 3. The new covenant is preliminarily or partially fulfilled. The present spiritual realities and unfulfilled promises to Israel are in tension. Although parts of the new covenant have been inaugurated in Christ, certain elements are awaiting Israel’s restoration (see, e.g., Rom 11:11–31). In the current era, the spiritual aspects of the new covenant operate in a preliminary fashion, awaiting their full and final completion in the future. ⁷

In the New Testament, Jesus is presented as the promised Messiah who inaugurates the new covenant by His sacrificial death (Luke 22:20; 1 Cor 11:25). Moreover, Jesus indicates that His death and resurrection leads to the ministry of the Holy Spirit (John 14:26; 16:7–14; Acts 1:6–8), which was envisioned by the prophets as a feature of the new covenant. The Spirit’s work brings transformation along the lines of new creation and new birth (John 3:5–6).

Related articles:

Jesus Reformed the Old Covenant

Christ: High Priest of a New Covenant

1 Chou, A. (2016). New Covenant. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

2 Powell, M. A. (Ed.). (2011). new covenant. In The HarperCollins Bible Dictionary (Revised and Updated) (Third Edition, p. 698). New York: HarperCollins.

3 NASB quoted, recognised as the most literal translation.

4 Carpenter, E. E., & Comfort, P. W. (2000). In Holman Treasury of Key Bible words: 200 Greek and 200 Hebrew words defined and explained (p. 340). Nashville, TN: Broadman & Holman Publishers.

5 (McComiskey, Covenants, 14–20; see Grisanti, “Davidic Covenant,” 236)

6 Chafer, Systematic Theology, 190

7 Thorsell, “Spirit,” 41–43

Theological Thesis of Daniel 8

As we look at the period of 2300 days, it is worth noting that this period is referenced with regard to the scriptural use of numeric periods in time such as 3, 7, 10, 12, 14, 23, 50, 70, 1,000, and in this case 2300 as a multiple of 23. God uses significant numbers in relation to the significance of time:

The figure twenty-three occurs in 1 Enoch 90:5 NRSV: “And I saw until that twenty-three had undertaken the pasturing”. Of the seventy shepherds who have oversight of the Jews during the Gentile domination, twenty-three have this responsibility for the early Hellenistic period. By implication, another group of twenty-three are responsible during the Persian period (Porter, Metaphors, 44).  ¹

Jeremiah noted that he had preached a strong warning to Israel and Judah and other nations, for 23 long years, though few listened, which would end in the exile to Babylon. Twenty-three seems to be a numeric referenced in relation to God’s disciplinary time-frames, in combination with his overseeing mercy mixed with judgement. We see this here as a time when God is posed to discipline his people yet works to warn and advise his people of the coming troubles with a duration of preached prophetic warnings about coming discipline:

“For twenty-three years, from the thirteenth year of Josiah the son of Amon, king of Judah, to this day, the word of the LORD has come to me, and I have spoken persistently to you, but you have not listened.” (Jeremiah 25:3)

The first sixty-nine of the seventy weeks of years from the exile to the reign of Antiochus IV Epiphanes (Dan 9:24–27) might also be seen as three times twenty-three.

The 2,300 days may, then, suggest a fixed “significant” chronological period in the region of six or seven years with regard to a particular struggle God’s people were enduring under disciplines imposed by their Roman enemies in Judah. ²

Interpretive caution regarding conjoining chapters Daniel 8 and 9

While we will be looking only at a prophecy of Daniel found in Daniel chapter 8, a little caution is due. Some commentators conjoin the 70 weeks of Daniel 9 which clearly refers to the period ending with the first advent of Christ, with the shorter 2300-day (evenings and mornings) prophecy which we mention here because they are both in Daniel.

The 70 weeks is another study with a completely different revelation regarding a much further period of time — the period stretching to the first advent of Christ, his crucifixion and resurrection:

“Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the Most Holy place”. (Daniel 9: 24) 

The 2300-Day prophecy articulates: 2300 Mornings and Evenings 

Good commentators refer to the 2300 mornings and evenings prophecy as the “2300-day prophecy” while a very few interpreters increase the timeline to mean 2300 years, one day for a year. We will soon see why this does not apply to the 2300-day prophecy.

The sanctuary context in the paradigm of the morning and evening sacrifices – present real actions relative to a real sanctuary of the Jewish people which occurred on actual days, twice daily, morning and evening.  ³

The first half of chapter 8 concludes with a discussion between two celestial creatures about “how long” will the sanctuary and its ritual be disrupted? While the one celestial being directs his question to the other, it is notable that the answer is addressed not to the celestial being, but rather to Daniel (Daniel 8:14): “It will take 2,300 evenings and mornings; then the sanctuary will be re-consecrated.” The phrase “How long” echoes a frequent lament in the Psalms regarding troubling events occurring among the people of God, especially during the Babylonian Captivity. (cf. Psalms 6:3; 13:1–2; 35:17).

Dr Longman notes:

The interpretation of this chronological statement by the angel regarding 2300 evenings and mornings has encountered much disagreement about the interpretation of the symbolism of the chapter. Literally, the phrase translates “evening, morning—two thousand, three hundred.” Does this mean 2300 days, reflecting the language of Genesis 1 “there was evening, and there was morning”—defining the creation days? ⁴

This seems to make the most sense in the context of the prophecy which presents a horrifying picture of the sanctuary and its holy place as being desecrated: “How long will the vision about the regular sacrifice apply, while the transgression causes horror, so as to allow both the holy place and the host to be trampled?” He said to me, “For 2,300 evenings and mornings; then the holy place will be properly restored.” (Daniel 8:13-14 NASB)

Others think it may mean 1150 days, with the reference to evening and morning being to the daily sacrifices? In other words, were there 1150 morning sacrifices and 1150 evening sacrifices, totalling 2300 sacrifices but 1150 days? I would argue this refers to entire days in reference to the 2300 number when you think like this: each of the 2300 days having both a morning and evening sacrifice.

The Hebrew scholar Dr E. Goldingay asserts:

Why should 2,300 evenings and mornings be taken to denote 1,150 days? An evening and morning make one day (Gen 1:5–31; the order of evening and morning there explains that here). The morning and evening whole offering were seen as one unit rather than as two independent ones which could then naturally be counted separately, noting especially Ezra 3:3–5. The natural way to understand the phrase is as denoting 2,300 days. ⁵

Gabriel interprets the animal symbolism given earlier in the chapter in a precise manner. Unlike chapter 7, where the animals are said to be “four kingdoms,” here they are identified with particular and well-known political entities. The ram with the two horns represents the “kings of Media and Persia” (Daniel 8:20). In the vision itself, one horn grew larger than the other —  a reference to the Persian part of this empire soon swallowed up the superior Median part which assumed dominance.

Further, the goat with the single horn that speedily devastated the ram is “Greece,” the single horn being its first king—Alexander the Great. Alexander speedily achieved domination from Italy to India. Then he died suddenly at age 33 in 323 B.C., leaving behind two young sons, Alexander and Herakles, both boys being murdered. Then as history goes, the world was divvied up between Alexander’s powerful generals, the Diadochi – the “four prominent horns” (Daniel 8:8, 22). The focus goes immediately to one particular horn. Scholars almost universally agree that the horn that grew out of one of the four is the second century B.C. Seleucid ruler, Antiochus IV Epiphanes – this terrifying king is clearly depicted in the intertestamental writings like the Maccabees.

Longman defines the reign of Antiochus IV Epiphanes:

He was a “master of intrigue” (Daniel 8:23). He managed to push his nephew out of the way and gain the throne. He grew large through military success, pushing his influence into Egypt as well as east into Persian, Parthia, and Armenia, not to speak of his domination of Palestine. Antiochus IV, however, established himself as a “completely wicked” and “stern-faced king” (Daniel 8:23) through his incredible intrusion and disruption of the Jewish ritual. Jewish religion and practice stood in the way of his policy of Hellenization, and among other atrocities, he ordered the cessation of temple sacrifice in 167 B.C. and profaned the temple by introducing a holy object sacred to the god Zeus, to which he sacrificed a pig, abhorrent to the Jewish religion. This holy object has been suggested to be a meteorite that became a cult object that the Jews referred to as “an abomination that causes desolation” (Daniel 9:27). ⁶

J. Edlin conveys the same logic regarding the suppression of Antiochus IV. He believes that “In the midst of these circumstances, the book of Daniel could infuse courage into Jewish resistance. Daniel’s refusal to compromise his religious convictions, his survey of the coming and going of nations, and his predictions of God’s final victory would provide needed perspective and encouragement for the Maccabean rebels”. He notes also:

In 167 B.C., Antiochus IV suppressed the practices of Judaism, pillaged the Jerusalem temple and rededicated it to Zeus, and martyred those who did not comply with his commands. According to 2 Macc 6:5–6 NRSV: “The altar was covered with abominable offerings that were forbidden by the laws. People could neither keep the Sabbath, nor observe the festivals of their ancestors, nor so much as confess themselves to be Jews.” Such events provoked a full-scale revolt, a daring guerrilla war led by Judas Maccabeus and his family of Hasmonean descendants. The odds in favour of the Seleucids were overwhelming. ⁷

J.E. Goldengay, a renowned Daniel scholar is in agreement that indeed we must view the culprit in Daniel 8 as none other than Antiochus and his timing in history:

Presumably, the holy ones are discussing the vision’s meaning. The seer only catches the end of their conversation; cf. the allusive nature of the vision/audition in Zech 1:7–17. While they may be assumed to be members of the heavenly/earthly army who are themselves discomfited by Antiochus’s actions, perhaps their “how long” (Daniel 12:6) stems simply from their concern for afflicted Jews, as in Zech 1:7–17 (which underlies Dan 8). ⁸

Goldengay, asserts that the “how long” connects with that vision, and the pleas expressed in the lament psalms concerning the devastation of the land and the defiling of the sanctuary (Ps 74:9–10; 79:5; 80:5; 89:47; 6:4; 13:2; 90:13; 94:3; also Isa 6:11; Jer 12:4; 2 Esd 6:59 NRSV). The cry of the holy ones takes up the cry of afflicted Israel.

The revered historian, Josephus advised that Daniel 8 refers to the defilement of the sanctuary by Antiochus IV again confirming the culprit in Daniel 8 — again stating his reputation as a historian as Antiochus and his timing in history:

This is the title 2 Macc 6:2 NRSV gives the god to whom Antiochus dedicated the Jerusalem temple. According to 1 Macc 1:54 NRSV, the abomination was erected on the altar of sacrifice, and this has usually suggested it was an image of Zeus (and of Antiochus, according to Porphyry). 1 Macc 1:59 NRSV, however, speaks of there being a (pagan) altar erected on the altar of sacrifice (cf. Josephus, Ant. 12.5.4 [12.253]). This implies rather that the setting up of the abomination consists in the rebuilding of the altar for it to serve a different cult (as in Judges 6:25–26). ⁹   

Antiochus IV’s historic period only reckons with the 2300 literal days, not the 2300 years interpretation, thus destroying the period’s ending of 1844 – and its concomitant idea of Christ waiting in an anteroom until then to go into the presence of His father – quite a preposterous misuse of scripture.

 The idea of the end-time in Daniel explained

The use of the term “End”, when set in its context tells us whether the “End” refers to the end of a particular period of time or to the future final eschatological “end of time” of the last days. The notion of a period characterized by wrath is one of the aspects of Daniel 8 that reflects Zechariah 1:12, where the exile is a period of wrath. The context here indicates that reference to wrath does not denote that God is over-extending his time of punishing Israel for their sin: although their sin was the original cause of the exile. The ongoing period of wrath is one in which they are continuing to be treated harshly rather than compassionately because of the hostility of their enemies rather than because of their own sin.

In a parallel way 1 Macc 1:64 NRSV speaks of Antiochus’s persecution as the coming of very great wrath on Israel (cf. 2 Kgs 3:27). There, too, Israel’s transgressions contributed to what happened (1 Macc 1:11–15 NRSV; 1 Macc 1: 43 NRSV; 1 Macc 1:52–53 NRSV) but 1 Maccabees hardly implies that Antiochus’s persecution is simply God’s punishment of Israel’s sin. Neither in Dan 8 is it likely that the seer views Israel’s experience as God’s punishment for their sin. Dan 11:30 may even mean that it is not God’s wrath that is (solely) in mind). ¹⁰

Both the seventy years of exile, which Daniel 9 sees as extending to the Antiochene period, and the Antiochene period, in particular, are periods of wrath in the sense of oppression and suffering. The time of wrath referred to in Daniel 8:19 might be either of these, but the link with Zechariah 1 and the fact that the vision begins with the Persian era suggest that the whole period from the exile to Antiochus is the period of wrath denoted here, though extended unmercifully by an evil perpetrator Antiochus IV’s abuses beyond Yahweh’s punishment of exile.

Both the seventy years of exile, which Dan 9 sees as extending to the Antiochene period, and the Antiochene period, in particular, are however periods of wrath in the sense of oppression and suffering. Compare Zech 1:14-17 especially: “Cry out, Thus says the Lord of hosts: I am exceedingly jealous for Jerusalem and for Zion. And I am exceedingly angry with the nations that are at ease; for while I was angry but a little, they furthered the disaster. ¹¹

The time of wrath referred to in Daniel 8:19 may well explain the havoc Antiochus was unmercifully overextending on the Jews exilic judgements. It is noteworthy that in Zechariah ch. 1 the vision begins with the Persian era suggesting that the whole period from the exile to Antiochus is the period of extended wrath denoted here.

Evidently “the time of the end” is the period leading up to the End of – setting it in context — the period in which the audience of these visions themselves live. This also fits Daniel 8:17–19: the phrase denotes the final act of that historical drama which will come to its actual end with Antiochus’s fall and the sanctuary’s restoration. Daniel is not thinking of the absolute eschatological final and absolute End for all events when human history comes to a close. ¹²

In fact, further human history on earth is presupposed by talk of the restoration of the sanctuary, as it was by talk of a new kingdom in Daniel 2:44; 7:14, 18, 27.

Summary view of Daniel 8

In Daniel 8:8 the goat became exceedingly great. Alexander the Great’s kingdom extended all the way to India, exceeding any kingdom before it in size (approx. 1.5 million square miles/3,885,000 square km). There came up four conspicuous horns. After the death of Alexander the Great in 323 B.C., his two sons initially took over the empire, but ultimately, after serious internal struggles, four of his generals divided his kingdom into four parts (cf. v. 22 and 7:6). Further in Daniel 8:8 the goat became exceedingly great. Alexander the Great’s kingdom extended all the way to India, exceeding any kingdom before it in size (approx. 1.5 million square miles/3,885,000 square km).

There came up four conspicuous horns. After the death of Alexander the Great in 323 B.C., his two sons initially took over the empire, but ultimately, after serious internal struggles, four of his generals divided his kingdom into four parts (cf. v. 22 and 7:6). In Daniel 8:9–10 a little horn grows out of one of the four horns and expands his realm. Scholars are almost unanimous in recognizing this little horn as the eighth ruler of the Seleucid dynasty, Antiochus IV Epiphanes (ruled 175–164 B.C.; see notes on vv. 23 and 25). The glorious land most likely refers to Palestine as God’s primary centre of operations and the location of his people. The little horn, Antiochus Epiphanes, persecuted the faithful Jews and profaned the temple (168 B.C.; see 8:23). He prefigures the man of lawlessness, the final Antichrist, the great opponent of God’s people (2 Thess. 2:3–4, 7–12; Rev. 12:4).

In Daniel 8:12–14 we see that because of renewed transgression on the part of God’s people, the saints and the temple sacrifices were handed over into the hands of Antiochus IV, but only for a limited period: 2,300 evenings and mornings, or a little over six years (perhaps signifying the period from 170 B.C., the death of Onias III, the high priest, to December 14, 164, when Judas Maccabeus cleansed and rededicated the temple; cf. 1 Macc. 4:52 NRSV).

In the end, the little horn would be judged and the sanctuary restored to its rightful state. Unlike the less precise “time, times, and half a time” of Dan. 7:25, this period is measured in days, suggesting that God has a precise calendar for the times of his people’s suffering, even though it is utterly inscrutable to human wisdom. ¹³

Compliment your study of The 2300-Day Prophecy with a biblical new testament study: Christ: High Priest of a New Covenant.

¹ _{Goldingay, J. E. (1998). Daniel (Vol. 30, p. 213). Dallas: Word, Incorporated.}

² _Ibid

³ _{Year for a day}

_{⁴ Longman, T., III. (1999). Daniel (pp. 204–205). Grand Rapids, MI: Zondervan Publishing House.}

⁵ _{Goldingay, J. E. (1998). Daniel (Vol. 30, p. 213). Dallas: Word, Incorporated.}

⁶ _{Longman, T., III. (1999). Daniel (pp. 206–207). Grand Rapids, MI: Zondervan Publishing House.}

⁷ _{Edlin, J. (2009). Daniel: A Commentary in the Wesleyan Tradition (pp. 30–31). Kansas City, MO: Beacon Hill Press of Kansas City.}

⁸ _{Goldingay, J. E. (1998). Daniel (Vol. 30, pp. 211–212). Dallas: Word, Incorporated.}

⁹ _{Josephus’s quotation from the Phoenician historian Dius in C.Ap. 1.17 [C.Ap. 113].}

¹⁰ _{Goldingay, J. E. (1998). Daniel (Vol. 30, p. 215). Dallas: Word, Incorporated.}

¹¹ _Ibid

¹² _{Crossway Bibles. (2008). The ESV Study Bible (p. 1603). Wheaton, IL: Crossway Bibles.}

¹³  _Ibid

When I say energy, I refer to the distinctive atmosphere or quality that seems to surround, pervade and be generated by a person. Godly Christians have an influencing sensibility of a life evidencing that the Lord is present.

As we study the Holy Spirit we can be encouraged by the words of Jesus: “When he, the Spirit of truth, comes, he will guide you into all truth” (John 16:13–14). Before Jesus’ crucifixion, he promised that the Spirit would come. He promised that conjointly with the Father he would send his church a personal replacement counsellor (John 14:16, 26; 15:26; 16:7).

The Counselor or Paraclete, from the Greek word parakletos, is an encouraging name for the Spirit who lives within you and guides you in life. Jesus referred to this as being enlivened by Living Water bubbling up in your life and reflected as joyousness, and kindness to others.

God’s Spirit is present in our everyday life if we will merely notice and listen. The Spirit is available to us as one who gives support. We are helped by a best friend; advised by an experienced mentor; guiding our mind and energising our bodies to get us through the rough and tough tumbles, strengthening us through conflict and adversity; radically shifting our focus from terrifying doom to jumping-for-joy encouragement — our sunshine-ally and on-call advocate.

Jesus, when He walked this earth, was a Counselor. He promised a replacement who, after he was gone, would carry on the teaching and testimony that he started (John 16:6–7). This Paraclete ministry, by its very nature, is a personal, relational and very rational ministry. The New Covenant teaching of the Spirit enlarges our view.

Though the Old Testament (meaning old covenant or old agreement between humanity and God) said much about the Spirit’s activity in Creation (e.g., Gen. 1:2; Ps. 33:6). The Spirit of revelation (e.g., Isa. 61:1–6; Mic. 3:8) enables for service (e.g., Exod. 31:2–6; Judg. 6:34; 15:14–15; Isa. 11:2). The Spirit causes mindfulness for inward renewal (e.g., Ps. 51:10–12; Ezek. 36:25–27). Nevertheless, the old testament never clarified that the Spirit is a distinct divine Person.

Conversely in the New Testament/Covenant Jesus teaches that the Spirit is a Person. He promised after His ascension that He would send ‘another Counselor’. In Acts the Spirit evidently speaks (Acts 1:16; 8:29; 10:19; 11:12; 13:2; 28:25). In other texts, the Spirit teaches (John 14:26), witnesses (John 15:26), searches and determines (1 Corinthians 2:11, 12:11).

To widen the scope of our understanding of God’s active presence via the Spirit: he intercedes (Rom. 8:26–27); he can be lied to (Acts 5:3); and can be grieved (Eph. 4:30). Are we ready to envision God as our trustworthy friend and enter a personal relationship with Divinity? The divinity of the Spirit is evidenced by Peter’s statement that lying to the Spirit is, in fact, lying to God (Acts 5:3–4). If only politicians would understand this when they take the oath of office on behalf of the people!

The Spirit is seen as having a boundariless scope and divine influence over the multitudes who have listening hearts — when called “the seven spirits” in Revelation 1:4; 3:1; 4:5; 5:6. Seven is a symbolic number signifying divine perfection.

The Spirit witnesses to Jesus Christ glorifies him by showing his disciples who and what he is (John 16:7–15), and making them aware of what they are in him (Rom. 8:15–17; Gal. 4:6) is the Paraclete’s primary ministry. He enlightens us (Eph. 1:17–18). He regenerates us (John 3:5–8). Further to sanctify us and set us apart, he guides us into holiness (Rom. 8:14; Gal. 5:16–18). Our transformation of mind is only possible as he leads us into the likeness of the character of Jesus (2 Cor. 3:18, Rom. 8:29; 2 Cor. 3:18; Gal. 5:22–23).

The Spirit assures us (Rom. 8:16); and gifts us for ministry (1 Cor. 12:4–11). God’s work in us in our hearts and our characters and conduct is done by the Spirit, with directives of these processes often ascribed to the Father, and the Son, whose executive determinant function in our lives is achieved by the Spirit. We can see this from the linking of the Spirit with the Father and the Son in benedictions (2 Cor. 13:14; Rev. 1:4–6) and evidenced in baptism (Matt. 28:19).

The Spirit’s full Paraclete ministry began on Pentecost morning, following Jesus’ ascension (Acts 2:1–4). John the Baptist foretold that Jesus would baptise in the Spirit (Mark 1:8; John 1:33). This was in accord with the Old Testament’s promise of an outpouring of God’s Spirit in the last days (Joel 2:28–32; cf. Jer. 31:31–34). Jesus had repeated the promise (Acts 1:4–5). Pentecost morning marked the opening of the final era of world history before Christ’s return.

“What does it profit a man if he gains the whole world, and loses his soul?” Jesus

During Spring’s period of Lent prior to Good Friday and Easter Sunday — the ancient time when Jesus was crucified and resurrected during the Jewish Passover – I reassessed my Christian principles. I had never traditionally kept Lent, a traditional period of honest reflection on the sacrifice of Christ and the grace-gift of a new spiritual life in the Spirit that He offers.

The hardest part was acknowledging my own shortcomings. I felt impressed to edit down my worldlier treasures realising that “where your treasure is there will your heart be”.

I had travelled photographing the sites where St. Paul had walked in Italy and Greece. I’ve also been blessed once for an award from the Ontario Arts Council.

Over 30 years I collected the works of poets, writers, photographers, musicians and prophetic scriptures adding many quality bibles. Giving away about 30% of my library to those I know love the Word of God felt good.

I transferred my classical music collection to Google Music, retaining only my superior CD collections, such as Bach’s piano Inventions.

When I initially was called by Jesus Christ, I responded without question. As a Christian,  I’ve learned despite making many much-regretted mistakes, that God seeks to deepen our experiential relationship with Jesus through progressively following his will. He moves us towards being more like Christ which is referred to as progressive sanctification. We are called to abide in Him via the Spirit and follow his New Covenant teachings (John 15:5).

These Lent-inspired actions I do not deem as legalistic. They were prompted by the Holy Spirit which happened to coincide with Lent.

Spirit initiated regeneration is only the beginning where Christ calls us into a relationship. Regeneration or being born again is solely the mysterious work of God.

Often a simultaneous activation of our faith to believe unto salvation by the redemptive work of Christ on the cross occurs with our regeneration — also referred to as justification by faith.

Our sanctification is a term used to define the way by which the objective of Christ’s suffering and death on our behalf is actualized further as He draws us into reconciliation and relationship to Himself (Titus 2:14).

He leads us through life via ongoing or by a term I prefer: progressive sanctification — a responsible discipline whereby we are enabled to submit to His revealed will as we simply obey empowered by His Spirit.

As we allow Christ’s Spirit to conform us to His character (Romans 8:29; 12:2) we enjoy our walk with Him.

“…having the first fruits of the Spirit, even we …groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body” (Romans 8:23 NASB)

What Paul is implying is that the glory he speaks of already exists; as Peter puts it, our final salvation is “kept in heaven … ready to be revealed in the last time” (1 Peter 1:4–5). So what now exists will one day be given “to” us so that it can come to reside “in” us, transforming us into Christ’s own image (see Rom. 8:29) ¹

The salvation of our life including our bodies is guaranteed by our acceptance of Jesus Christ as Lord by faith when we heard the gospel — our justification. Now it is evidenced in our life by his indwelling Spirit — during a process of allowing him to regenerate our life to manifest the characteristics of Christ in our pursuit of holiness. This process is referred to as sanctification as we are surrendering our life to God as he reconciles us to himself. We co-operate as he works to conform our mindset to the mind of Christ, moving into a divine unity with his life, and his principles of moral law and loving conduct.

Being filled with the Holy Spirit allows that “the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit” (Romans 8:4). The fulfillment of the law is first gained on a legal basis when we accept Christ and are justified by believing faith. Secondly, we have been gifted the Spirit to lead us as God regenerates us out of our natural propensity to sin.

Our submission to allow Christ’s Spirit to lead us is viewed by God in this way: by our choice to live wholly for Christ, his moral laws based on love are now being written on our hearts. Love to God and love to man are now our primary principles. He imputes Christ’s righteousness when we believe, and as we progressively agree to co-operatively obey the mandates of love, we are progressively transformed in character: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21 italics here provided by author); and “God will credit righteousness–for us who believe in him who raised Jesus our Lord from the dead.” (Romans 4:24)

Progressive regeneration and sanctification over a lifetime

We may fail, but he looks at our intentions and will continue to help us along life’s path. I want to impress that the character transformation is progressive, dependent on our progressive submission and dependence on His Spirit working within us to do this miraculous work of regeneration.

In verses 5-7 of Romans chapter 8, we read: “Those who are dominated by the sinful nature think about sinful things, but those who are controlled by the Holy Spirit think about things that please the Spirit. So letting your sinful nature control your mind leads to death. But letting the Spirit control your mind leads to life and peace.” Note the only possible way of progression is “by letting the Spirit” have sway in your life! We can not conform ourselves by any good works or hope; it remains all a process of faith in the promises of God: “because of his glory and excellence, he has given us great and precious promises. These are the promises that enable you to share his divine nature and escape the world’s corruption caused by human desires”. (2 Peter 1:4) and “Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God. (2 Corinthians 7:1 ESV; see also Romans 8:29, 12:2)

In the context of eternal life, the acceptance of our redemption at the cross is the beginning of a lifetime relationship as an adopted son or daughter of God, reconciled to him. Out of sincere love for God, we desire to pursue holiness by the means he has provided, noted above. We acknowledge openly that Jesus Christ gave his life as a sacrifice for our sin. This pivotal point in our life is the initial stage which begins the ongoing life-process of Christ working within our lives, ransoming us from the lusts of the world, maturing our Christian walk, renewing our motives based on love for God and man, keeping our life free from the condemnation of the law leading to death.

Now instead of our death, with hope based on our initiating faith of accepting Christ’s offer, faith carries with it a sincere hope of the coming resurrection from the dead, when our physical bodies will be raised from the grave to immortality to unify with our soul.

Romans 8:6-8 defines unbelievers as death-bound, as those who do not know why they allow the dictates of the carnal mind to prefer the desires of sin, and defile their life, and thus are hostile to God, are at enmity with Christ. These folks may have never believed in Christ. Or they may simply be lazy Christians, overcome by Satan in the Christian warfare.

Yes, sadly it also applies to those who have accepted Christ, yet ongoingly choose to never reform to the guidance of the Holy Spirit. The choice remains open to those who remain alive and are not fully committed to Christ, to make the choice to call out to Jesus to save them and renew them in his love, grace, and joy in the faith that offers the hope of eternal life. Though they may have accepted him at some point in their life, some never bothered to invite him fully into their hearts. Some may have partially, but never fully, surrendered to Christ or allowed him via his Spirit to help them overcome temptation in their lives. Some were never correctly taught the proper use of the Word of God as a necessity in life to 1) empower faith in a loving Sovereign God, and 2) kindle the response to the Holy Spirit’s directives found in the scriptures. This continues to be a serious problem, from the time of the Reformation, as it remains a dire shortfall in the churches now 500 years later.

The time is now — “today is the day of salvation” (2 Corinthians 6:2)  — “all that call upon the name of the Lord will be saved” (Romans 10:13). He desires that no one perish and is ready to receive your acceptance of his grace by faith and turn from any ways of deliberate sin: “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” (2 Peter 3:9 ESV)

Warnings to Christians who have accepted Christ

We are warned not to give in to temptation by giving ourselves back to the passions of the world of darkness: “For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh cannot please God”. (Romans 8:6 NASB) This is an either/or arrangement. Contrasting eternal death with eternal life we see that when Christ abides in our hearts by faith, acknowledged as true and testified by the Spirit we have an ongoing hope of immortality: “if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. For all who are being led by the Spirit of God, these are sons of God” (Romans 8:13-14)

The Spirit testifies to every child of God who obeys and always aims to do what is pleasing in his sight. The Apostle Paul wrote that though we are to strive for holiness, compared to Christ, we will not obtain his perfection. However, we must rely on God’s grace and his unmerited favour, and ask for his guidance in our Christian walk until we die.

“Brothers, I do not consider myself yet to have laid hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus. All of us who are mature should embrace this point of view” (Philippians 3:13-15 NIV)

Though we strive, and we make mistakes, the Spirit of Christ desires to live within your heart, revealing that you are one with Him and belong to him in mind, attitude, and that you are aiming at obedience, noted in verses 9-11: “However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness. But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.”

One must allow God to have Sovereign leadership in her life via His Spirit. Only then will the Spirit-led individual turn away from the follies of the world and its sin, and allow Christ to dwell within the life, to be redeemed fully in life, even after we are dead. What is the outcome of surrendering your life to Christ? “But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life”. (Romans 6:22) You will also enjoy peace and confidence, when the struggle of your flesh — once competing with and hostile to God, in continuance to usurp the Spirit — is decisively stopped by your own choice to surrender: “And the effect of righteousness will be peace, and the result of righteousness, quietness and trust forever.” (Isaiah 32:17 ESV)

This is backed up by many other scriptures such as: “If we deliberately go on sinning after we have received the knowledge of the truth, no further sacrifice for sins remains, but only a fearful expectation of judgment and raging fire that will consume all adversaries.…” (Hebrew 10:26-27) Deliberately choosing sin over following the Holy Spirit is a serious problem of misappropriated, self-driven, lustful priorities that offer no hope of eternal life.

“Previously, you let yourselves be slaves to impurity and lawlessness, which led ever deeper into sin. Now you must give yourselves to be slaves to righteous living so that you will become holy.” (Roman 6;19 NLT)

Only by co-operating with the Lord Jesus, to allow his Spirit to give you the power as you invite him into your heart to be with you, can you move away from worldliness to peace in Christ. It is only by faith in Christ and his Spirit guiding you, that this is achievable. “Without me, you can do nothing…I am the resurrection and the life”. (Jesus) “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” (Romans 8:11 KJV) We will then be fully ransomed, (as Paul intended to teach) by God the Father, right into eternal life to live forever with his son Jesus Christ! And this work of redemption from sin and the world is always and only achieved by faith in Christ and his indwelling Spirit: “And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” (Romans 8:30)

1 Moo, D. J. (2000). Romans (p. 266). Grand Rapids, MI: Zondervan Publishing House.