(338) December 4: Daniel
1-2 & 1 John 2
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
Read Daniel 1-2 & 1
John 2
To discover:
As you read consider what
is commendable about Daniel’s interaction with his oppressors.
To ponder:
1v1-2 dates
Daniel’s exile to 605BC (see 2 Kgs 24v1-7). The book opens with a time of
despair for Judah. Not only was her king exiled, but articles from the temple
put in the treasure house of the Babylonian god, implying his supremacy.
Nebuchadnezzar also orders some of the royal and noble Israelites to be brought
to serve in his palace. They were physically and intellectually the best, and
were taught Babylonian language and literature, assigned food and wine from the
king’s table, and put into a three year training program. Among these were
Daniel and his friends, who were also given Babylonian names that incorporated
the names of Babylonian gods (1v3-7). The point is that their Jewish identity
was under threat, and it would have been very easy to feel forsaken by God and
embrace all things Babylonian, forgetting him – just as can be the temptation
in our culture. We should note also that Babylon is “Shinar” (see footnote)
where the tower of Babel was built (Gen 11v2). So Nebuchadnezzar is effectively
seeking to usurp God by reversing his judgement of scattering humanity and
confusing the languages of the world.
Yet Daniel had limits. Although he
accepted much of this, he refused to take the food and wine. He may have been
concerned the meat had blood in it, but his primary reason couldn’t have been
Jewish food laws as he was permitted wine. Rather, the stress on this being
royal provision suggests he felt taking the best from the king’s table would defile
him by implying friendship and allegiance with the king. We should note that
Daniel engages with the Babylonian official in charge of these things with
shrewd tact and not demanding triumphalism. And we immediately see God has not
abandoned the faithful amongst his people, as he caused the official to show
favour to Daniel and his friends. The official is however concerned that he
would be called to account if Daniel’s appearance suffered, so Daniel persuaded
him to test them by giving them only vegetables and water for ten days. This
was a bold act of faith. And, again, God proved faithful, as after this period
they looked healthier than all others (1v8-16). The lesson seems to be that
although we might have to work as part of a culture or organisation we don’t
wholly agree with, we can do it, but we should not compromise our faith, and
would be wise to ensure our activity doesn’t give the impression that we
condone what is wrong. Moreover, it encourages us that when doing so might put
our security at risk, God is well able to cause things to go smoothly.
1v18-21 records how the men were
presented to the king and found to be superior to all others, entering his
service and displaying a wisdom and understanding that was ten times better
than that of all the magicians and enchanters. Once more, God was showing
himself to be with the faithful from his people – just as he was with Joseph in
Egypt. Moreover, this would encourage the Jews more generally to settle and
serve Babylon (as Jer 29v4-7). The note that Daniel remained there until the
time of Cyrus (539BC) shows that by God’s hand he even outlived the mighty
Nebuchadnezzar.
Chapter 2 records the first of
Nebuchadnezzar’s dreams. In the ancient world, dreams were assumed to be means
of communicating with the gods. Nebuchadnezzar called in all his magicians, but
tested them by saying they had to both tell him what his dream was and
interpret it, promising reward and honour if they did, but death and
destruction if they didn’t (2v1-9). Their response is key: They claim no man
can do this, but only the gods who do not live amongst men (2v10).
Nebuchadnezzar therefore ordered the death of all his wise men, including
Daniel and his friends. But again, without panicking, Daniel engaged the guard
with wisdom and tact, ascertaining what had happened. He then urged his friends
to pray to God for mercy so they might not be executed, and it was in this
context that the mystery was revealed to Daniel in a night-time vision. Daniel
then praises God for his wisdom, power and sovereignty even over the rising and
falling of kings, stressing it is God alone who knows and reveals what is
hidden (2v11-23). It’s a reminder of the true nature of God, when it is also
assumed today that if there is a God, that he doesn’t communicate and doesn’t
govern all that happens. Like Daniel, we should engage with these
presuppositions with wisdom and tact, but glorifying God for coming to live
amongst us in Christ.
What follows displays a conflict of
worldviews. Daniel intercedes even for the other wise men, asking the
executioner not to kill them. And when facing the king, he takes no credit to
himself, stating he has not greater wisdom than others, but has the answer only
because there really is a God in heaven who reveals mysteries to men (2v24-30).
This would encourage the exiles as it should us, that our God is the true God.
The king’s dream was of an enormous
and awesome statute that represented four key kingdoms, implying to the reader
that like an idol they sought for themselves what was only truly God’s
(2v31-38). The gold head represents Nebuchadnezzar’s kingdom. Daniel states
that he is supreme as king of kings, but only because God has given him this
dominion, power and glory. He is presented like Adam, ruling over mankind, beasts
and birds. Humanity’s descent from Adam is the basis for all human government,
but reminds us it was always to be exercised in a way that imaged and honoured
God. The other three kingdoms are said to come one-after the other (2v39-40).
So although a few think the inferior second kingdom (the chest and arms of
silver) could be Media, which existed concurrently with that of Babylon, it is most
probably Medo-Persia under Darius (see 5v30-31, explanation of chapter 7, and
10v20). This makes the third Greece (the belly and thighs of bronze) that is
said to rule the whole earth. Many think the fourth (the legs of iron with feet
of iron and clay) is Rome. But Daniel is speaking to Nebuchadnezzar in Babylon;
and it was the Seleucid Empire, that stemmed from the Greek, which was the next
to have dominion over Babylon (see the arguments in notes on chapter 7). This is
said to break what remains of the previous three, maintaining a degree of
strength, but ultimately being marked by division (2v41-43, just as many provinces
eventually declared independence of the Empire).
Nebuchadnezzar also saw a rock not
cut out by human hands, that demolished the whole statue by smashing the feet.
The pieces were then blown away without trace like worthless chaff, whilst the
rock became a mountain that filled the earth. Daniel states that this is an
everlasting kingdom from God will be established in some sense during “the
time” of the kings of these four kingdoms, and that will crush them all in
crushing the fourth (2v44-45). The sense here is unclear. But this action
towards even the kingdoms long superceded implies this may not be a reference
to Christ per se, but to God beginning to pave the way for Christ’s reign by
bringing these previous kingdoms to an end (as 7v11-14). Whatever the case, the
point in Daniel is that as God’s people suffer under the various kingdoms, they
can be confident that they will pass, and God’s eternal kingdom will be
established and eventually overcome whatever oppressive powers remain in the
world. They should therefore ensure they are part of it – just as we should.
Daniel stresses what he has said is trustworthy and true (2v31-45), and this is
confirmed as we read in hindsight. 2.4 billion people today (a third of the
world) confess faith in Christ, with a Christian presence in almost every
country.
Nebuchadnezzar responds by offering
Daniel what seems to be worship, but perhaps in acknowledgement of God, who he
affirms as the God of gods, Lord of kings and revealer of mysteries. He then
gave Daniel gifts, made him ruler over all Babylon and its wise men, and
appointed his friends as administrators. Again, we see God is with his people,
and proving he governs the hearts of even the greatest kings,
Praying
it home:
Praise God that he
is sovereign over all, and reveals his will to us. Pray for wisdom in how you
engage with non-Christians in the workplace and in government.
Thinking
further:
To read
the NIV Study Bible introduction to Daniel click
here.
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and make a comment.
(339) December 5: Daniel
3-4 & 1 John 3
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read consider what
we are learning about God.
To ponder:
We immediately see
Nebuchadnezzar’s affirmation of faith (2v47) is hardly sincere. He creates a
massive gold idol and summons the officials from throughout the empire to come
to its dedication. As the officials stood before it, a herald proclaimed that
when they hear music (presumably whilst at the dedication) whatever nations the
officials belong to, they are to fall down and worship the image, or else be
thrown into a furnace (3v1-6). No doubt it was meant to be a way of them
showing their allegiance to Nebuchadnezzar and his kingdom and god. Like some
governments today, he therefore acknowledged the true God whilst requiring
people to deny him.
When the music began it seems all
peoples did as commanded except the Jews – ie. Shadrach, Meshach and Abednego.
Some astrologers denounced them to Nebuchadnezzar, saying they pay no attention
to him or his gods, nor worship the image (3v7-12). It’s unclear why Daniel is
not included. But in the light of 1v8 it is unthinkable he compromised. Perhaps
the astrologers were too fearful of his position to denounce him too. Whatever
the case, Daniel’s friends give a second example of the limits to what a
believer should do in a pagan culture – refusing to dishonour God by honouring
false gods, even though they do not personally believe in them.
Nebuchadnezzar is furious, summoning
the men, and asking them if what he has heard is true. He adds that if they now
do as he asked, that will be good, but if not, they will be thrown into the
furnace – asking “what god” will be able to rescue them from his hand
(3v13-15). The pressure to compromise at this point must have been huge, and
has no doubt encouraged Christians as they have faced threats ever since. Yet
they courageously reply that they don’t need to defend themselves as the God
they serve “is” able to save them from the fire and so rescue them from the
king’s hand. Yet, acknowledging God’s sovereignty to do as he pleases, they add
that if he doesn’t, they still won’t do as Nebuachadnezzar asks – choosing to
honour God even if it means death. This lays down the gauntlet as to who is
more powerful, the great king or God (3v16-18).
Just as his anger intensified, so Nebuchadnezzar
responded by intensifying the heat of the furnace (7 times hotter implies it
was as hot as possible). He then commanded his strongest soldiers to bind the
men and throw them in (3v19-23). These details are to stress there is no human
explanation for them being able to survive. Indeed, the furnace was so hot that
it killed the soldiers when they brought the prisoners close! Nebuchadnezzar
then leapt up in amazement, clarified those thrown in were the three men, and
then described how he saw four men unbound and unharmed, with the fourth
looking like “a son of the gods.” The contextual stress that it is God who
saves the men gives weight to this being the angel of the LORD or even the
pre-incarnate Son. In response, the king calls the men to come out, describing
them as “servants of the Most High God.” This is the issue. The LORD alone is
the true God who is well able to save his servants. This is stressed by the
officials examining the men only to find that they are not even singed, nor
have the smell of fire on them. The lesson to the exiles is that God can
deliver them from the fire of Babylon, and for us, from the fires of judgement
(3v24-27).
Nebuchadnezzar’s song of praise
affirms God’s rescue and the friends’ trust in being willing to defy him and
lose their lives rather than serve or worship a false god. Again, this would
remind the exiles to do likewise. And we should note Ezekiel has taught us of
the idolatry many in Jerusalem would be committing before being taken to
Babylon in coming years. Nebuchadnezzar then decrees that those who speak
against God should be killed and their homes destroyed, as no god can save like
him. He also promotes his victims. We should be encouraged our confidence in
God for salvation is well placed (3v28-30).
Chapter 4 includes another of
Nebuchadnezzar’s dreams, that is introduced with his declaration to all peoples
of the eternal nature of God’s kingdom or reign, born testimony to by the
miracles and wonders he is about to relate (4v1-3). He then describes how he
was content and prosperous at home, when he had a disturbing dream that only
Daniel could interpret – described as one in whom is the spirit of the gods.
The dream was of a huge and abundant tree, at which beasts and birds found
shelter, but that “a holy one” from heaven then commanded be felled, stripped,
leaving only the stump remaining, bound in iron and bronze. The change to “he”
in 4v15 implies this tree is a man, who is then to be drenched with dew, and
because of some form of insanity, live like an animal for 7 times (ie. the
complete time allotted for him). We are told this is announced so the living
know the Most High is sovereign, giving kingdoms to whomever he pleases
(4v4-18).
The king is clearly terrified
(4v19). And rightly so. Daniel explains that Nebuchadnezzar is the tree, being
great and strong, with his dominion stretching over the earth – and so peoples
sheltering under his rule. Yet he will be driven from his people and become
like a beast until he makes the acknowledgement of 4v17. Daniel states that the
stump signifies that his kingdom will then be restored, and ends by urging the
king to renounce his sin and do right, particularly in being kind to the
oppressed, suggesting his prosperity might continue. This shows Nebuchadnezzar’s
humiliation is a judgement on him (4v20-27). The sense is that whereas
righteous man is created to rule over the beasts, the penalty for
unrighteousness is to lose that privilege and become dehumanized or beast-like,
just as occurs in those who give themselves to sin.
We then read that 12 months later
the king boasts that he built Babylon and his palace by his power and for his
glory, only to hear an immediate pronouncement that his authority had been
removed and he would suffer just as Daniel said. And so he did, growing hair
and nails in such a way that he even resembled a bird. It was only at the end
of that time that he looked to heaven (presumably in repentance) and had his
sanity, honour and throne restored – becoming even greater than before. He then
praised God as the everlasting God whose kingdom endures and who does as he
pleases with the powers of heaven and peoples of the earth, which none can
resist or question, but that is nevertheless right and just (4v28-37). This
would urge the exiles, humbled in their captivity, to repentance, whilst giving
them confidence that God could bring down even the mighty Babylon. It also
reminds all God’s people that when they experience trouble, they must still
submit to his sovereign right to do as he wisely and rightly determines. And he
will humble the proud, whether in bringing them to faith now, or bringing them
low at the judgement. And those who do humble themselves in repentance now,
will be exalted to reign with Christ over the creation to come.
Praying
it home:
Praise God that
even human rulers are subject to his will. Pray he would establish more just
governments, and bring to high position those who humbly honour him for any
achievements.
Thinking
further:
None
today.
If you receive
this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(340) December 6: Daniel
5-6 & 1 John 4
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read consider how
God’s sovereignty is displayed.
To ponder:
Structurally these chapters parallel chapters 3-4, making
similar points. Belshazzar is Nebuchadnezzar’s grandson (although here called
son, which was a common way to speak of such a descendent). He shows great
contempt for God by drinking at a banquet from Jerusalem’s temple goblets,
whilst praising the gods of gold, silver, bronze, wood and stone. This was an
attempt to proudly affirm his greatness and that of his gods to the thousand
nobles he was hosting (5v1-4). But he is utterly terrified when a human finger
appears and writes something on his palace wall (5v5-6). The note it was near
the lampstand is the sort of detail that proves this is an eyewitness account,
but may also be noted to imply his light is about to be extinguished. As with
his grandfather, he calls the wise men promising them the third highest
position if they could decipher the words. None could, terrifying the king all
the more (5v7-9). This terror together with that of Nebuchadnezzar at his dream
(4v5) speaks of the terror that should be felt to be subject to God’s
judgement.
At this point the queen enters
and urges the king to fetch Daniel, telling of his service to Nebuchadnezzar,
and describing him as Nebuchadnezzar did – one the spirit of the holy gods is
in (5v10-12). Daniel is sent for and Belshazzar outlines what he had heard
about him, affirming Daniel’s ability under God to us as readers. Daniel agrees
to give the interpretation, but tells the king to keep his gifts and reward, no
doubt because he wanted to credit only God for his ability. He then recounts
how it was God who gave Nebuchadnezzar his sovereignty and splendour to do as
he wished with all peoples, but then humbled him when arrogant and hardened in
his pride, until he acknowledge God is sovereign over the kingdoms of men and
gives them to who he wishes. As previously, the title Daniel uses for the LORD
is “the Most High God,” stressing his supremacy over all false gods or rulers.
The point is that kings and kingdoms only have what they have by his will and
purpose (5v13-21).
In the
light of this Daniel continues, charging Belshazzar with the words “but you”
for not humbling himself despite knowing all this. It’s a lesson to learn from
God’s acts of judgement and salvation towards others. Instead, Daniel states
that the king set himself against God by drinking from the temple goblets,
praising gods who cannot hear or understand, and not honouring the God who
holds his life and ways in his hands. This must have had huge impact on the
exiles when tempted to turn from God, who holds them in this way, towards the
false gods of Babylon. It also resonates with how the West praises the gods of
science and progress rather than the Lord for its achievements. Daniel goes on
to interpret the words: Belshazzar has been weighed and found wanting by God,
and so his life and reign will come to an end, and his kingdom be divided and
given to the Medes and Persians. Belshazzar immediately makes Daniel third
highest in the kingdom, before being killed that night as the kingdom falls to
Medo-Persia – just as the prophets had predicted (5v22-31).
Ironically then, the God who
gives power to those he pleases has given it to Daniel just in time for him to
be the second most important after Darius, the new king in the kingdom. His is
therefore made one of just three administrators governing the 120 satraps
through whom the kingdom was ruled (6v1-2). We read that Daniel so excelled
that Darius planned to make him his number one. This caused the others to try
and find a charge against Daniel, but they could find no way in which he was
corrupt or negligent - a challenge to all workers. So they plotted to use the
law of God to catch him out, persuading the king to submit an unrepealable
edict that any who prays to anything for thirty days except the king, must be
thrown into a den of lions. In response Daniel sets the example of submitting
to the rules of any culture only as far as they don’t require disobedience of
God. So three times a day he continued to kneel, give thanks to God and pray
for help towards Jerusalem - the symbolic place of God’s presence in the
temple. His enemies intentionally went to see him do this and then reported it
to Darius (6v3-13). The king was distressed because he knew his edict could not
be repealed yet wanted to save Daniel. But when the men pressed him to act
according to the law he ordered Daniel be thrown to the lions, saying “may your
God, whom you serve continually, rescue you.” Darius is therefore very
different from Nebuchadnezzar who angrily threw Daniel’s friends into the fire.
And Darius’ words affirm that it is those who through faith serve God who he is
ready to rescue, as he would the exiles (6v14-16).
The irreversibility of Daniel’s
fate is stressed in the stone being placed over the den and being sealed with
the king’s ring, but the concern of the king by his abstaining from food,
entertainment and sleep, and his anguish in rushing to the den in the morning.
His question over whether Daniel’s God had been able to rescue him highlights
the point of the passage: Yes! What the might Darius was unable to do, God
could. He sent his angel to shut the lion’s mouths – vindicating Daniel as
innocent in his sight. Daniel also stresses he had not wronged the king. In
joy, the king ordered him lifted from the den and we read Daniel was without
any wounds “because he trusted God” (6v17-23). How much can we be sure of our
salvation in being counted innocent or righteous in Christ. But we should note
that the faith that results in this salvation should display itself in real
godliness as it did for Daniel.
To prove God had effected the
rescue rather than the lions simply being off their food, we read how Darius
threw Daniel’s accusers in with their families, and they were immediately
eaten. This signifies how on the last day God’s people will be vindicated,
whilst their opponents will be judged. Darius then decreed amongst all his
peoples that they must fear and reverence God because he is living and eternal,
his kingdom will therefore never end, and he performs signs and wonders such as
in rescuing and saving. We read that Daniel then prospered during his reign
(6v24-28). The edict would not have forbidden people worshipping other gods,
but must have hugely encouraged Jews throughout the empire who were waiting for
God’s deliverance. And it should us too as we await our final deliverance
through Christ.
Praying
it home:
Praise God that he
is able to save and establish an everlasting kingdom. Pray that you would trust
him to do so, and honour him for all good.
Thinking
further:
None
today.
If you receive
this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(341) December 7: Daniel 7
& 1 John 5:1-12
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read consider the
main point of this vision.
To ponder:
7v1 returns us to the reign of Belshazzar. Daniel
experiences a vision in the context of a dream. This is apocalyptic literature
which is highly symbolic. The note that Daniel wrote it down gives insight into
how the detail of the rest of the book might have come to us. The sea is
scripture is a symbol of chaos and evil. His description of the four winds of
heaven stirring up the great sea from which four great beasts came, probably
therefore implies God’s intent behind their rise (7v2-3). As when
Nebuchadnezzar was reduced to a beast-like state, the choice of ferocious
beasts shows they represent the inhumane and vicious cruel rule of four
kingdoms (7v17), contrasting righteous rule which is to image God. This would
have encouraged God’s people in subsequent years that the oppression they
suffered, despite God having promised to establish his everlasting kingdom
after the return from exile, did not mean he had forgotten them.
The first beast is almost
certainly Nebuchadnezzar’s or his kingdom (see Jer 49v19-22), as this lion has
wings like an eagle before becoming a man just as Nebuchadnezzar did on
repenting (7v4, 4v33-37). This implies the following beasts are specific rulers
or kingdoms rather than general symbols of oppression. The bear is pictured as
ready to pounce and eat (as Medo-Persia was during Belshazzar’s reign,
5v30-31). But it is portrayed with prey already in its mouth from elsewhere –
perhaps three conquests (7v5). This would make the leopard Greece, which
followed Medo-Persia in dominance (see 10v20). Its four wings probably stress
his speed, and the heads, the four generals who would split up the empire after
Alexander’s death (see 8v5-8). The choice of leopard may also emphasize the
speed of this empire’s rise (7v6). This could be why we are told it is given
authority to rule – explaining how quickly Alexander conquered. The fourth most
terrifying beast with iron (signifying strength) teeth (as the iron in 2v33) is
less certain. Again, a good case can be made for Rome. But to my mind, the
apparent chronology of the accounts works best if it is the Seleucid Empire,
founded by one of Alexander’s generals, and that grew to cover much of the
known world (7v23, confirmed by 8v8-11 with v21-24 and 11v2-32). Particularly
significant is that Seleucus established his centre in Babylon (where Alexander
died), maintaining the sense that these are the successive kingdoms at some
point be ruled from Babylon. This beast is different in being more a monster
than a known animal. And it is stressed that it will devour and trample on its
victims throughout the earth (7v7, 23).
Horns
signify power as those of a rhinoceros. The ten horns are probably therefore
equivalent to the ten toes (2v42), representing ten kings or rulers who would
grow out of this kingdom (7v24). The little horn that uprooted three of the
ten, is a different king or ruler who will subdue three of the other kings. The
note that he had the eyes of the man may imply that at first he might have
looked like a good God-imaging ruler, perhaps deceiving some. But we are told
he spoke boastfully (7v7-8).
It is at
this point that the vision changes, and Daniel sees a plurality of thrones set
in place (in context probably two). The Ancient of Days (God) took one that had
wheels (consider Ezek 1), implying his mobile presence. The description
stresses his purity (white), burning justice (river of fire) and greatness (the
ten thousand times ten thousand standing before him). Most likely the great
number refers to the angelic host, being ready to do his bidding. The picture
is therefore of God as Sovereign, enthroned to execute justice according to the
books of people’s deeds (7v9-10). No wonder Daniel kept watching because of the
little horn’s boasting, it was no doubt to see how God would respond. Here, we
should not assume this vision refers to the final judgement, although its
concepts are based on this vision (as Rev 20v11-12). The sense is more that
this is a temporal judgement on this particular kingdom. And so the fourth
beast (ie. the Seleucid Empire), which would include the horn, is seen
destroyed and thrown into the fire flowing from the throne, implying the
irreversible destruction of the boasting ruler’s power (7v11, 26). The note
that the other beasts were stripped of their authority but allowed to live for
a time (7v12) doesn’t necessarily imply they continued after this. It could
simply mean that after their power or dominance had been removed they were allowed
to continue in some form for a while, whereas this fourth beast would be wholly
removed.
What is
said to follow is a perfect ruler, who is not beast like, but truly Adam-like,
yet travelling God’s way – on clouds! Indeed, he is led to God and given his
glory and sovereignty, over all peoples who are said to worship him. It seems
then, that he is the occupier of the other throne (as 7v9). And we are told his
kingdom will endure forever (7v13-14). NT teaching strongly suggests this
refers to the ascension of Christ to sit at his father’s side. The point that
the beastly rule of the fourth kingdom will be destroyed and superseded by
Christ’s righteous rule as God and King, which will never be destroyed.
In response Daniel speaks to one
of the angelic host who explains the vision. Its point is to tell God’s people
suffering oppression under each successive kingdom, that with each one the
establishment of God’s kingdom was closer, and would come sometime after the
fall of the fourth. Moreover, from this last kingdom (the Seleucid Empire)
there will come a king or ruler who will wage war against the saints and whose
boasting will take the form of speaking against God. Indeed, he will oppress
God’s people to the point of trying to change their set times (probably
festivals) and laws. If our understanding is right, this was fulfilled in
Antiochus Epiphanes. In 167BC he attacked Jersualem, outlawed certain Jewish
rites and traditions, ordered them to worship Zeus, and eventually destroyed
the city. The note that God’s people will be handed over to him for three and a
half “times” (half of seven, the number of completion) implies a set time in
God’s purposes, perhaps one of two key times of extreme oppression before all
is complete (7v25). We are told this will end as God judges in his people’s
favour, removes this king’s power forever, and hands the greatness of all the
remaining kingdoms throughout the earth over to the saints, as God’s kingdom is
established and all rulers worship and obey him (7v15-27). It is striking in
the light of this, that the Jews rebelled against the Seleucids, forcing them
to re-establish Jewish worship. And Antiochus Epiphanes died suddenly of
disease 3 years later. From this point the Empire then gradually declined as
Rome became dominant. This should have raised expectation in the Jews that
God’s kingdom was soon to be established, so preparing them for the coming of
Christ. And in the light of this, 7v27 should be understood as speaking of how
all the kingdoms of the earth would then bring their power and greatness into
the service of Christ’s people as they offer God their worship and obedience
alongside them. This is fulfilled in the mission of the church.
Relating all this to today isn’t
easy. As is often the case with apocalyptic literature, and salvation history
in general, the literal fulfilment of the four kingdoms may be paradigmatic of
the beastly essence of those kingdoms being displayed throughout subsequent
history, but being overcome by the kingdom of God. If this is correct, we are
reminded that as history progresses, so we come nearer to the judgement of all
who oppress God’s people and to the perfected visible reign of Christ. So we
should be encouraged to patient perseverance, as the returning exiles would
have been, and to ensuring we are amongst those of 7v27.
The chapter ends with Daniel
deeply troubled at what this future will mean for his people.
Praying
it home:
Praise God that he
restrains evil and will establish his kingdom. Pray for Christians to persevere
as they await this.
Thinking
further:
None
today.
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(342) December 8: Daniel 8-9
& 1 John 5:13-21
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read consider how
Daniel’s prayer and the vision are related.
To ponder:
This vision seems to be the next one Daniel has after that
of the previous chapter (8v1). In it he is in Susa, the city of Esther and Nehemiah,
and the center of the coming Persian kingdom. There he saw a ram with two long
horns, of which the shorter one would grow later (the kings of Media and
Persia, 8v20). It charged everywhere but east and none could be rescued from
its power. The phrase “he did as he pleased,” is used to stress this power with
respect to a kingdom (8v2-4, see 11v3, 16, 36). But suddenly Daniel saw a goat
with a prominent horn come flying (probably implying speed) from the west,
overcoming the ram and breaking his horns (the king of Greece, Alexander,
8v21). This goat then became great before his horn was broken and four others
grew towards the four winds (8v5-8, Alexander’s generals who split his kingdom
in four after his death, 8v22). From one of these horns came another horn which
started small but grew in power to the south and east and towards Israel,
described as the beautiful land. It is said to grow until throwing down and
trampling on some of the starry host, and setting itself up against their
prince (8v9-11). The later interpretation suggests the host are probably mighty
kings or the people of God, and the prince, God himself who is prince of
princes (8v12, 24-25, 12v3). His standing against God is particularly seen in
stopping the daily sacrifice at the temple, bringing the sanctuary low - ie. reducing its glory by ceasing its
worship, and throwing down truth – ie. God’s law etc. 8v12-13 implies that this
was as a punishment for the rebellion of the priesthood or people. Notably,
“desolation” is also used to describe the earlier destruction of Jerusalem and
the temple (9v2, 17-18). The sense is therefore that this will happen again,
because the people have not reformed their ways. It’s a reminder to learn from
these events, and ensure we don’t end up desolated.
After the
vision, Daniel hears an angel (holy one) asking another how long until this
occurs. The response is that it will be 2,300 evenings and mornings until the
temple is reconsecrated (8v13-14). This probably refers to the amount of
sacrifices missed, meaning 1,150 days – just over three years, less than the
total time of oppression noted in 7v25. Although the numbers are symbolic, they
are astonishingly accurate in describing the acts of Antiochus Epiphanes (see
notes on chapter 7).
As Daniel
watched he saw someone like a man who voice came from the canal, commanding the
angel Gabriel to tell Daniel the meaning of all this. Daniel fell prostrate in
terror, and Gabriel told him the vision concerned the time of the end. In
context, that must be not the end of all history, but of the time leading up to
the establishment of God’s kingdom through Christ. It seems he then woke Daniel
from the sleep in which he was having his vision and raised him to his feet to
be addressed. The period in question is described as the time of wrath,
referring to this as punishment on the Jews for becoming completely wicked in
the latter reign of the four kingdoms stemming from Alexander (8v15-19, 12-13,
23). It is noted that the oppressing king will become strong and be destroyed
“not by his own power” – referring to God’s hand behind these events
(8v24-25).
9v1 gives
us the date 539BC and may imply Darius is another name for Cyrus (see Ezr 1v1).
We learn that the book of Jeremiah was already considered scripture, and that
Daniel regarded it as God’s word, gleaning that Jerusalem’s desolation would
last 70 years. Counting from his exile in 605BC Daniel recognises the time is
almost over and so fasts and prays that God would do as he promised – a model
for us praying home God’s will. The prayer seems to start with a common
introduction (9v4, Neh 1v5), appealing to God’s covenant love for those who
love him. It also expresses solidarity with the people more generally,
confessing their historic rebellion in refusing to listen to God’s prophets. It
acknowledges God has acted righteously, the people are shamed for their
unfaithfulness, yet God is still merciful and forgiving. Here, Daniel is clear
that Judea’s unique disaster was a judgement according to the Mosaic law, and
that the people haven’t as yet sought God’s favour by turning from their sins.
Nevertheless, appealing to God’s power displayed in the Exodus, he prays God
would turn his anger from Jerusalem, and look with favour on the desolate
sanctuary and city. It’s a prayer that he would act not because the people are
righteous, but because he is merciful – and for the sake of his name
(reputation), which is tied to the fate of the people and city (9v5-19). In the
book, the prayer clarifies why the original desolation occurred, whilst
explaining why it would occur again if those who return continue in rebellion
(as 8v23-25). It’s a warning to sections of the church too, that if they prove
unfaithful they too may become desolate.
It is while
praying that Gabriel comes to Daniel again. It seems Daniel timed his prayers
to the times the sacrifices would have been offered – this one being the
evening. The note that Gabriel came with swift flight stresses how immediately
God answered Daniel with an explanation because he was so esteemed (9v20-23).
We have seen so far that numbers can be both symbolic and literal. So the
seventy times seven years stresses completion of a key time period measured
from the decree to restore and rebuild Jerusalem. This may refer to that decree
of 457BC (see Ezr 7v7-26 with 4v11-12 responding to it), or it may refer to a
command unrecorded in scripture, when the work began. First, we are told an
anointed ruler will come 69x7 years later. The sense may be that 7 of these (49
years) are given to the rebuilding amidst trouble (see Ezra/Nehemiah), and the
remaining 62 (434 years) to the cities existence. Strikingly this would date to
26AD, the probable time of when Jesus began his ministry. We’re then simply
told that “after” this time the anointed ruler would be cut off, and another
ruler come whose people will destroy the city and sanctuary. This is a more
extreme outcome than that prophesied regarding Antiochus Epiphanes (7v25, 8v11)
supporting the suggestion that this is a different event. Nevertheless the
principle is the same – rebellion of the Jews leads to a hostile ruler causing
desolation in these two ways. This seems to be “the end” in mind. We are told
war and desolations will come, with the implication that they will lead up to
it. It is difficult to specify a period the final 7 of the 70x7s refer to
(9v27). But it is possible to read a more literal 69x7s to stress God’s time is
almost complete, followed by a longer 7 symbolising the final events (as in
Revelation, where six events are followed by a long period to completion). The
most straightforward reading is that the hostile ruler makes a forceful
agreement with many (Jews?) for the whole period, ending sacrifice and offering
half way through it, and set up some “abomination” on the top of the temple,
before dying as decreed at some future point. Jesus’ clearly teaches this is
fulfilled in some way in the destruction of Jerusalem in 70AD (Matt 24v3-28),
which explains why he stresses people will be looking for the Christ (literally
“anointed one” as Dan 9v25). This makes the hostile ruler the Roman General
Titus. What is intriguing, is the reference of the three and a half years after
the abomination is set up. Jesus certainly implies this is an even longer
period stretching to his return (Matt 24v29-31). This compacting of history is
probably why he says this will occur things happen “immediately” after (Matt
24v29). So after the entire 70x7s Jerusalem will have finished its
transgression – presumably rebellion, sin will be finished, wickedness atoned
for, everlasting righteousness begun, prophecy sealed – ie. authenticated by
its fulfilment, and the “most holy” (Christ) anointed – presumably by the
Spirit (as Dan 9v24).
Praying
it home:
Praise God for his
readiness to have Christ cut off to atone for sin. Pray that you would be
devoted to praying home God’s word as Daniel was.
Thinking
further:
None
today.
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(343) December 9: Daniel
10-12 & 2 and 3 John
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read consider what
response in God’s people seems to be intended by these visions.
To ponder:
10v1 dates this vision to 537BC after the first exiles had
returned to Jerusalem. It seems Daniel first received a revelation about a
great war (we are not told how), that caused such despair that he mourned for
three weeks, before receiving understanding of it in a vision by the river Tigris
(10v1-4). The man in priestly linen is similar to that seen by Ezekiel (Ez
9v2), with symbolism that elsewhere describes God’s glory (Ez 1v26-28), and so
could be the angel of the LORD or the Son of God himself. Daniel notes only he
saw the vision, but those with him were filled with terror – perhaps at
instinctive awareness of the presence of God, or on seeing Daniel in a trance,
losing strength and turning pale (10v5-8). When the “man” spoke Daniel fell
into a deep sleep face down, before a hand touched him so he could get onto his
hands and knees trembling (as 8v18). The man told Daniel he was highly esteemed
and should listen carefully, as the man had been sent to him. As if reassured,
Daniel then stood. It all focuses our attention on the awesomeness of the
event, and the importance of what we are about to read. The man tells Daniel
not to be afraid, saying his prayers were heard from the moment he sought to
gain understanding and humble himself before God – and so he has come in
response (10v9-12). Clearly these are the qualities that God esteems and
commend our prayers (see Is 66v22).
The reason
we are given for the delay in coming is that the “prince of Persia” resisted
the man for 21 days, until a chief prince called Michael helped him, so he
could tell Daniel what will happen to his people in the future (10v13-14),
which we are later told is written in the book of truth (10v21), implying that it is ordained and so
fixed by God. Overcome with anguish, Daniel then bowed down speechless, only
for the man to touch his mouth so he could speak and express this, asking how
when he could hardly breathe, could he talk to this man (10v15-17). It seems
this man is more awe inspiring than Gabriel was. He then gave Daniel strength,
repeating his reassurances and telling him to be at peace and strong. It seems
his words actually effected the strength needed, further implying this was a
manifestation of God himself (10v18-19). After Daniel invited him to speak, he
then said he would have to return to fight the prince of Persia, before that of
Greece would come, stating no-one supports him against them except Michael,
Israel’s prince. Indeed, he adds that he took a stand in supporting and
protecting Michael the very year Darius took Babylon and the first decree was made
for the exiles to return. The point is that God had done what was necessary in
the heavenlies to ensure this (10v20-21).
All this strongly implies angelic
beings somehow represent the nations of the earth in heaven, and can even, by
God’s permission, affect what is worked out on earth (see Eph 6v12)! It is
noteworthy too, that the more significant being is for the humanly
insignificant Israel, as in God’s purposes this nation is the most critical.
We do not have space to relate
the historic fulfilment, but it is commonly accepted that what follows in
11v2-35 at least, is a detailed account of the interaction of the Ptolemaic and
Seleucid Empires, based in Egypt (the south) and Syria (the north)
respectively, and founded by two of the four generals who divided Alexander’s
kingdom between them (as 11v2-4). This interaction is significant because
Israel lies between the two, and so would be threatened by and drawn into the
events in various ways (see 11v14). In particular we can note how the northern
kingdom will take control of Israel (11v16), a “contemptible person” will gain
the throne (Antiochus Epiphanes), sweep away “a prince of the covenant”
(probably the High Priest Onias III), and set himself against the “holy
covenant” (Israel’s religion), eventually venting his fury against it,
favouring those who forsake it, desecrating the temple, abolishing the
sacrifice and setting up “the abomination that causes desolation” – whilst
those who know God will resist him (11v21-31). At this time those classed as wise
(see 12v3) will instruct many – no doubt in how to honour God, even though for
a time they will be harmed. We’re told they will receive a little help, but
many who join them will be insincere, perhaps doing so for purely political
ends rather than in order to honour God. The stumbling of some of the wise, may
refer to them buckling in faith for a while, only to be refined by the
experience. Or it may refer to them dying, so they are immediately made
spotless (11v32-35). This vision would have greatly encouraged the faithful
when these events occurred, as it should encourage us to act with the same
wisdom when we are persecuted.
11v36-39 record the ultimate
arrogance displayed by this king in magnifying himself above all gods and
speaking unheard of things against the LORD – the God of gods (see 7v8, 20).
And we are told he is only successful until the time of wrath is completed. So
this is all according to God’s purposes in judgement, perhaps against the
South, but also, as implied in previous chapters, against Israel. The problem
in 11v40-45 is that it is difficult to relate to what we know of Antiochus
Epiphanes. Of course our historical knowledge is limited, and it is possible
these events were fulfilled in a general sense in his reign. “The time of the
end” has certainly seemed to refer to the end of the time of wrath culminating
in Antiochus Epiphanes’ oppression (11v40, see 8v17-19, 11v27, 35). However,
some suggest that 12v1-2 imply that these verses jump to the end of history, in
which a ruler (or anti-Christ), patterned on Antiochus Epiphanes in some way,
will fulfil these particular details, just as Israel’s great destroyers have
previously come from the north (see Ezek 38v1-6). We have already seen this
paradigmatic approach in how Antiochus Epiphanes’ acts proved a pattern for
those of Titus in the sacking of Jerusalem (9v27).
Whatever the case, we are told
this ruler will encamp in readiness to attack the holy mountain, only to
suddenly come to his end (11v45). 12v1 implies his defeat will be because the
angel Michael arose to protect God’s people. And so, although this will be a
time of unsurpassable distress, all whose names are written in God’s book
(recording those who are his) will be delivered. Whether this refers to the end
of Antiochus Epiphanes or the end of history, 12v2 certainly speaks of the
final resurrection. The point is that then, how God’s people responded when
oppressed will matter. Some will be raised to everlasting shame and contempt
(implying they are everlastingly conscious of it), and others to everlasting
life. The latter are the “wise” who remained faithful and sought to lead others
to honour God (as 11v33). And they will then shine (with God’s glory) forever.
Daniel is
then told to seal the words until “the end” – ie. the time these things refer
to. It is added that people will seek all sorts of places to increased
knowledge, when it is found in these visions. Two others then appear, and one
asks the man speaking to Daniel how long it will be until these things are fulfilled.
He solemnly swears by heaven it will be three and a half “times” (see 7v25),
which is when the holy people have finally been broken. Confused, Daniel’s
question is then what the outcome will be. The man’s response implies this is
not to be revealed until the end, but that what can be known is that many will
be purified by what is to come and understand at the right time, whilst the
wicked will continue in their wickedness and ignorance. The timescale then
quoted in 12v11-12 could be literal (1,290 is just over three and a half
years), stating how long after Antiochus Epiphanes sets up the abomination, his
oppression would end (as 7v25). But three and a half years is also the symbolic
time remaining on the 70x7s after the abomination of 70AD (9v25-27). Perhaps
both are in mind, encouraging first the Jews in 167AD and then Christians from
70AD onwards to persevere whatever oppression comes, so that they live beyond
“the end” (1,335 days, a month and a half longer). This is the sense of 12v13.
Daniel is to set the example by persevering to his end, so that he might rest
in death and then rise to inherit his portion at the end of time.
Praying
it home:
Praise God that he
will raise from death to eternal life all who remain faithful to him. Pray for
the perseverance of Christians experiencing hardship.
Thinking
further: The book of Daniel
We’ve seen that the key point of the book of Daniel is to
reassure the Jews of God’s sovereignty over the events from the exile to the
desecration of the temple in 167BC. The reason is that the prophets compacted
their predictions giving the impression that God’s everlasting kingdom would be
established soon after the return to Israel. Daniel’s visions make clear that
would not be the case, but that it would be established at some point after the
fall of Antiochus Epiphanes and the Seleucid Empire, yet be marked by not only
another abomination, but the killing of the Anointed One, followed by the
destruction of the temple and city itself. The intent of the book is to enable
God’s people to endure through these times of great distress. As such, it
encourages Christians to do the same whatever times of distress they live
through before Christ returns.
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