Double Double, Toil And Trouble Part VII

ecognizing that Scriptural accounts provide us with analogies of profoundly important prophecy, we turn to the book of Daniel, where we find the story of how Daniel’s peers sought to entrap him through the enactment of a law specifying no person can petition God for 30 days. Just as we showed the similitude of Antichrist, the False Prophet, and the Image of the Beast in the account of Herod, his wife Herodias, and the plot to kill John the Baptist, the story which culminates with Daniel in the lion’s den has the same spiritual cast of characters.

Those who have been following the Double Double, Toil And Trouble series will immediately recognize the triune alignment, where “two parts” are cut off in accord with Zechariah 13, and the “third part” is redeemed:

“It pleased Darius to set over the kingdom an hundred and twenty princes, who should be over the whole kingdom; over these, three presidents, of whom Daniel was first; that the princes might give accounts unto them, and the king should have no damage” (Daniel 6:1,2).

The text goes on to tell us Daniel “was preferred above the presidents” (Daniel 6:3), so it’s not difficult to perceive the symbolic “double” in the remaining two presidents who oppose Daniel’s pre-eminence before the great king.

The reader will remember our work in this series has recently focused on the dynamic cycle in which the Spirit in the False Prophet “causes” the population of the world to make an Image, or similitude of the first beast, and then instills that “Image” with the power of Death:

“…that as many as would not worship the image of the beast should be killed” (Revelation 13:15).

It’s crucial that we recognize the False Prophet never kills, but instead seeks to incite the Multitude to execute his target, the righteous “third part” (Zechariah 13), in order that as many as possible will be immersed in his pernicious program:

“And deceiveth them that dwell on the earth [the Multitude]…saying to them that dwell on the earth, that they should make an image to the beast…” (Revelation 13:14).

In the case of Daniel, the other two presidents, as well as the princes, seek to destroy him, as they obviously resented his position:

“Then the [two] presidents and princes sought to find occasion against Daniel, concerning the kingdom; but they could find no occasion nor fault, forasmuch as he was faithful, neither was there any error or fault found in him” (Daniel 6:4).

Thus, we see the plot takes shape, as the assembled power structure, fully aware of Daniel’s practice of daily worship, envisions a law forbidding worship of any God for a period of a month. If we think of the conspirators as the architects of the plan, as opposed to the builders, we are getting closer analogously to understanding Revelation’s description of the Image of the Beast.

The rulers, consisting of the two presidents and the princes, are specifically stated to be those who have imagined the scheme, but they enlist a broader cross-section of society [read the Multitude], in order to bring the plan to fruition. More importantly, they do not have the authority to simply condemn Daniel to death, so their conspiracy is purpose driven, as they have the hidden agenda of death for Daniel as their objective:

“…King Darius, live forever. All the presidents of the kingdom, the governors, and the princes, the counselors, and the captains [read the Multitude], have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, shall be cast into the den of lions” (Daniel 6:7, 8).

Once we see the decree is signed into law by the king, it is clear the plot and the statute itself function as the Image of the Beast. We further see the king is the one with the power of death, and this comports perfectly with the role of Antichrist – who is the symmetrical opposite of Christ, who is life. Simultaneously, the power of the False Prophet is deception and intrigue, and he utilizes craft in which “all, both small and great, rich and poor, free and bond” (Revelation 13:16), are enticed into embracing his demonic design.

The presidents and the princes precisely parallel what we saw in our study of Herodias, who wanted to kill John the Baptist, but she did not have the authority – so she concocted a scheme wherein King Herod (paralleling Darius) would be maneuvered into the position where he would order John’s execution:

“…Herodias had a quarrel with [John], and would have killed him, but she could not” (Mark 6:19).

This is the same Spiritual impulse which indwelled the Jews who desired to kill JESUS, but could not:

“The Jews therefore said unto [Pilate], It is not lawful for us to put any man to death” (John 18:31).

Just as the politicians of Babylon conceived of, and caused to be constructed an extension of the king’s authority as the Image of the Beast, the Jewish council created a plot whereby Jesus was to be accused of blasphemy – with the foregone conclusion that he should be put to death. Thus, since the plot itself has the objective of killing the righteous “third part,” it functions as an Image of the Spirit of Death, which inhabits the first beast of Revelation 13.

Another of the great ironies is how the Antichrist beast is associated with the authority of government as the seven headed beast of Revelation 13, and that beast is symbolized with heads that carry names of blasphemy:

“And there was given unto him a mouth speaking great things and blasphemies…And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven” (Revelation 13:5,6).

Contrast this with the fact the righteous “third” (Jesus, Daniel, and John the Baptist in our examples) are condemned for blasphemy as a result of the plot – with the scheme functioning as the Image of the Beast, which manifests the will of the Multitude, whose machinations maneuver the truly blasphemous ruling power into killing the Seed of God – the third part.

We also note how the character traits help to identify the players, such as the king who regrets being placed in the position where he feels compelled to give the order to kill the righteous:

“Then the king [Darius] when he heard these words, was sore displeased with himself….” (Daniel 6:14).

“And the king [Herod] was exceedingly sorry…and immediately the king sent an executioner…” (Mark 6:26, 27).

“Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him” (Luke 23:20, 21).

Punctuated by the Twice-Speak phrase of “Crucify him, crucify him,” we also see the outline of a collective Sodomocracy, in which the Multitude has been motivated to manifest the plan of the False Prophet – a plot which is an extension of the political Beast – and any who would oppose it will find themselves vulnerable as its target, the righteous third part:

“And he [the False Prophet] hath power to give life unto the image of the beast, that [the will of the people] should both speak, and cause that as many as would not [acquiesce to the will of the Multitude] should be killed” (Revelation 13:15).

And finally, in the case of Daniel and Darius, we see that although the king yields to the legal machinery constructed to entrap him, he identifies with Daniel to the degree that, when the chosen one survives, the king turns on the accusers, and they suffer the judgment:

“And the king commanded, and they brought those men who had accused Daniel, and they cast them in to the den of lions, them, their children, and their wives….” (Daniel 6:24).

In the story of Daniel in the lion’s den, to say nothing of Christ brought before the magistrates at the behest of the religious power, we also have an outline of the times in which we live, and the future of the sons and daughters of God. Further, in our time, the roles of Antichrist, the False Prophet, the Multitude, and the Image of the Beast will be played by a surprising cast of characters. 

-- James Lloyd

A deeper look at the many historical accounts in the Scriptures provides us with a parabolic blueprint for the things of God, as well as an outline of our prophetic future. More material of this nature may be found in the James Lloyd book APOCALYPTIC LINGUISTICS: The Language Of Prophetic Metaphor.

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