Daniel

(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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(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.

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(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.

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(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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