|
|
|
|
|
|
|
|
|
 Posted: Sat Aug 09, 2014 7:23 am
 |
|
|
 |
Daring to Believe Daniel
(The Critics Versus Christ)
Introduction
Years ago as college student, I attended the first session of an education class required for a degree in education. The professor began by asking us to write down our expectations for the class and turn them in at the end of the period. Like the rest of the students, I wrote a flowery dissertation about my expectations.
Later, after some reflection, I went to the professor and told him how I really felt. “I’m in this class for one reason,” I confessed to him. “It is a requirement if I want to become a teacher. Quite frankly, I must admit I don’t expect to gain much from this class at all."
Needless to say, this was not what the professor wanted to hear, but it was the truth. Most of the other students shared that same opinion by the time the class was finished. At least I had the satisfaction of telling the truth.
This leads me to ask you: “What do you expect to gain from a study of the Book of Daniel?” There are a number of critical “scholars” who expect to learn no more from the Book of Daniel than I expected to learn from that education class. Due to the criticism leveled against the Book of Daniel, we will begin by surveying some of the criticisms of this book and some responses to these criticisms.
An important goal of this lesson is to identify some values of the study of Daniel. Another is to provide an overview of the book as a whole and point out some of its unique characteristics and contributions. Finally, we will attempt to lay the groundwork for further study by considering the setting and historical background of Daniel in order to understand it in the light of the time it was written.
Daniel comes highly recommended to us. The Scriptures consistently and emphatically testify to the authenticity and authority of the Book of Daniel. Ezekiel, a contemporary of Daniel, speaks of this man in the highest of terms. He is singled out by Ezekiel, along with Noah and Job:
Then the word of the Lord came to me saying, “Son of man, if a country sins against Me by committing unfaithfulness, and I stretch out My hand against it, destroy its supply of bread, send famine against it, and cut off from it both man and beast, even though these three men, Noah, Daniel, and Job were in its midst, by their own righteousness they could only deliver themselves,” declares the Lord God. “If I were to cause wild beasts to pass through the land, and they depopulated it, and it became desolate so that no one would pass through it because of the beasts, though these three men were in its midst, as I live,” declares the Lord God, “they could not deliver either their sons or their daughters. They alone would be delivered, but the country would be desolate. Or if I should bring a sword on that country and say, ‘Let the sword pass through the country and cut off man and beast from it,’ even though these three men were in its midst, as I live,” declares the Lord God, “they could not deliver either their sons or their daughters, but they alone would be delivered. Or if I should send a plague against that country and pour out My wrath in blood on it, to cut off man and beast from it, even though Noah, Daniel, and Job were in its midst, as I live,” declares the Lord God, “they could not deliver either their son or their daughter. They would deliver only themselves by their righteousness” (Ezekiel 14:12-20).
If Daniel’s righteousness is in view in this text, Ezekiel also refers to his wisdom in this indictment of the “leader of Tyre”:
The word of the Lord came again to me saying, “Son of man, say to the leader of Tyre, ‘Thus says the Lord God, “because your heart is lifted up and you have said, ‘I am a god, I sit in the seat of gods, in the heart of the seas’; yet you are a man and not God, although you make your heart like the heart of God—behold, you are wiser than Daniel; there is no secret that is a match for you” ‘” (Ezekiel 28:1-3).
Just as Daniel spoke of our Lord, the Messiah (see, for example, Daniel 9:24-27), our Lord spoke of Daniel. In His Olivet discourse, He refers to Daniel as “the prophet” (Matthew 24:15) and then lays out the events of the last days as the fulfillment of Daniel’s prophecies.
Others in the New Testament, who may not quote directly from Daniel, reflect the profound impact Daniel’s writing had on their thinking. Paul’s doctrine of the Antichrist draws heavily from Daniel 7 and 11. The Book of Revelation draws from Daniel’s prophecies and from the symbols he employs.1 Virtually every New Testament writer has been influenced by or has drawn from Daniel in some way.2
Since the Scriptures show Daniel in such favorable light, it is indeed remarkable to find Daniel under greater attack from certain “scholars” than any other Old Testament book. The skeptical scholars have a serious problem with the Book of Daniel: its prophecies of future events, particularly those during the Maccabean period, are too precise. For such prophecies to have been made, and then be precisely fulfilled, would require the supernatural, and this is not acceptable to those who reject a sovereign God who is in control of history.
The fundamental issue is that of prophecy,3 the ability of God to foretell the future through His inspired prophets. The assumption that the Book of Daniel does not contain predictive prophecy makes it necessary to explain why the latter chapters of Daniel so accurately depict what has already taken place, especially during the 400 “silent years” between the Old and New Testaments. The anti-supernaturalist explanation is simple: Daniel is not a book of prophecy but of history; Daniel was not written in the 6th century B.C. but in the 2nd century.
Kraeling, who holds this view, represents it in these words:
For the Christian reader Daniel is a prophetic book. This is because he is called a prophet in the New Testament (Matt. 24:15) and because of the profound influence, especially of the visions, on Jesus and early Christianity. In our English Bible the book of Daniel follows Ezekiel. Not so in the Hebrew Bible, where it stands not among the prophets but among “the Writings.” From the standpoint of the book’s own suppositions the author (at any rate of the visions) was a man living in the time of the Chaldean and Persian kings. But this, in the view of all critical scholars, is a masquerade. Since prophecy, as we have seen, was virtually outlawed in the second century B.C., the idea came up to publish predictions under the name of some wise man or prophet of long ago. The pattern was provided by ancient Egyptian tales of wise men or seers who prophesied to a ruler about what would happen in the future—how his dynasty would end in social chaos and be replaced by a new one bringing blessing to the country. Jewish authors took over the pattern but gave it a new importance by providing a finale consisting of judgment over a current empire that had trodden down their people and the coming of the kingdom of God or of the Messiah. Thus was born the apocalyptic literature of which Daniel is the oldest specimen.4
J. Sidlow Baxter, a conservative evangelical scholar, summarizes the critical view this way:
To our skeptical critics the book is merely one of the pseudepigrapha, or Jewish writings of the first and second centuries B.C., issued under a spurious name. It was written about 164 B.C., to hearten loyal Jews amid their trials in the time of the Maccabees. This means that it was written three and a half centuries after the time which it pretends. Its miracles are imaginations. Its predictions are simply history pretended to be foretold three hundred and fifty years later.5
Critical scholars have cited various lines of evidence to support their conclusion. Further inquiry and more recent data not only provide conservative biblical scholars with the ability to refute the arguments of the critical scholars; it has even caused some liberal scholars to rethink their position.6 Listed below are some arguments of those who attack the accuracy and authority of Daniel and the response of conservative scholarship to them.
ARGUMENT 1: Daniel was not listed among the famous Israelites by Ecclesiasticus 44:1ff. Since this document was in existence by 180 B.C., Daniel must have lived at a time later than 180 B.C.
RESPONSE: Among the Qumran discoveries were manuscripts and fragments from the Book of Daniel. “Since the [Qumran] community was itself Maccabean in origin, it testifies to the way in which Daniel was revered and cited as Scripture in the second century B.C.” 7 Harrison points out that Ecclesiasticus not only omits any direct reference to Daniel, but also to Job and all the Judges except Samuel, as well as Kings Asa and Jehoshaphat. Mordecai and even Ezra himself are also omitted.8 Harrison further points to allusions to Daniel by this same author (Ben Sira) in some of his other writings. He alludes to Daniel in Maccabees (1 Macc. 2:59ff.), Baruch (1:15-3:3), and Sibylline Oracles (III, 397ff.).9
ARGUMENT 2: In the Hebrew Text of the Old Testament, the Book of Daniel is not included in the second section (the prophets), but in the third (the writings).10 This shows that Daniel was not considered one of the earlier prophets. The book must therefore be a later work.
RESPONSE: In the Septuagint (the Greek translation of the Old Testament) Daniel is listed with the prophets, indicating the translators, like Jesus, accepted Daniel as one of the prophets. Daniel was not a typical prophet like Isaiah or Jeremiah. His ministry was more like that of Joseph. Both were interpreters of dreams in a foreign land. Inclusion among the writings does not indicate anything about the date of the book. Job, for example, is included among the writings and is generally regarded to be a very old book.
ARGUMENT 3: The language of the Book of Daniel argues for a late date. Certain Persian and Greek words are used which originated later than the 6th century B.C. The Aramaic used in Daniel is “late” in form.
RESPONSE: Each individual language argument falls apart under scrutiny. The more we learn about the language of Daniel’s day, the more critical arguments collapse.11
ARGUMENT 4: Daniel was incorrect when he wrote (1:1) that Nebuchadnezzar’s conquest of Jerusalem occurred in the “third year of Jehoiakim” because Jeremiah spoke of it as being in the “fourth year” (Jeremiah 25:1, 46:2). Daniel’s error can be explained by the fact that he did not live in those days but wrote at a later time.
RESPONSE: It should first be noted that Daniel did not say Nebuchadnezzar defeated Jerusalem in the third year of Jehoiakim, but only that he took certain people captive to Babylon. Secondly, the Palestinian method of reckoning the number of years of a king’s reign from the time of his accession differed from that of the Babylonian method. The Babylonian method did not count the year of a king’s accession; the Palestinian method did. Thus, Daniel (by the Babylonian method) spoke of the event as being in the third year of Jehoiakim’s reign, and Jeremiah (by the Palestinian method) as being in the fourth.12
I differ with the presuppositions and premises of the critical scholars not only because of the basis of their arguments, but because of the implications of their views. I differ not only with “where they are coming from” but also with “where they are going.” Consider some implications of the critical view of Daniel. If their arguments are true, then these implications must be faced:
(1) The critical view of Daniel makes Scripture merely human, denying its divine and supernatural character. By eliminating the supernatural element from prophecy, one removes the divine. The critical view believes God did not speak through Daniel, men did.
(2) The critical view of the Book of Daniel makes “Daniel” a fictional character, not a real person. This means that the piety of Daniel (and his three friends) was fictional and that there is no real link between the practical piety of Daniel and his prophecies.
(3) The critical view of Daniel legitimizes falsehood by employing a fabricated story to teach the truth. One of the purposes of divine prophecy is to reveal the truth while exposing falsehood. The critical view makes the prophecy of Daniel a falsehood. How then can it proclaim God’s truth?
(4) The critical view of Daniel, by inference, demeans all biblical prophecy. If the divine revelation of future events is rejected in Daniel, then we must reject it elsewhere in the Bible as well. The prophecies of the Bible pertaining to the future to which we presently look for hope and comfort, cannot be a supernatural revelation of the future and thus are worthless. To reject Daniel because it is prophecy is to reject all prophecy.
(5) To accept the critical view of Daniel is to demean the rest of the Scriptures, the authors of Scripture, and our Lord Jesus Christ Himself. Kraeling said it. We have a high view of Daniel because Jesus did. But if such a view of Daniel is wrong, then all those who have esteemed Daniel highly were wrong, including our Lord. If the Book of Daniel is less than our Lord thought it was, our Lord must be less than we have thought Him to be. Our view of Christ will either determine our estimation of Daniel, or our (critical) estimation of Daniel will diminish our view of Christ.
These criticisms of Daniel all begin with unbelief—unbelief in a sovereign God, who supernaturally foretells future events and then brings them to pass. God’s Word always accomplishes that purpose for which it is intended.
“I declared the former things long ago And they went forth from My mouth, and I proclaimed them. Suddenly I acted, and they came to pass. Because I know that you are obstinate, And your neck is an iron sinew, And your forehead bronze, Therefore I declared them to you long ago, Before they took place I proclaimed them to you, Lest you should say, ‘My idol has done them, And my graven image and my molten image have commanded them.’ You have heard; look at all this. And you, will you not declare it? I proclaim to you new things from this time, Even hidden things which you have not known. They are created now and not long ago; And before today you have not heard them, Lest you should say, ‘Behold, I knew them’” (Isaiah 48:3-7).
“For as the rain and the snow come down from heaven, And do not return there without watering the earth, And making it bear and sprout, And furnishing seed to the sower and bread to the eater; So shall My word be which goes forth from My mouth; It shall not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it” (Isaiah 55:10-11).
Characteristics of the Book of Daniel
Just as every individual has a unique set of fingerprints, every book of the Bible has its own individual characteristics which enable it to make a particular contribution to the reader. Consider the following characteristics of the Book of Daniel:
(1) The Book of Daniel depicts historical events beginning with the first conquest of Jerusalem by Nebuchadnezzar in 605 B.C. and ending in the third year of Cyrus (536 B.C.).
(2) The prophecies of the Book of Daniel encompass time from Daniel’s day to the future establishment of the kingdom of God.
(3) Daniel is written in two languages, not just one. The Book is written in Hebrew and in Aramaic:13
Daniel 1:1 - 2:4a-Hebrew language
Daniel 2:4b - 7:28-Aramaic language
Daniel 8:1 - 12:13-Hebrew language
There are a number of theories why two languages were used. One reason may be that the Spirit of God was indicating that the message of this book was for both Jews and Gentiles. Thus, the Hebrew portions would get the attention of the Jews, while the Aramaic portion would have the attention of the Gentiles.
(4) The structure of Daniel is not strictly chronological, making it difficult to neatly categorize.14 Chapters 1-6 tend to be historical and chronological; chapters 7-12 are prophetic, but not chronological. If there is a chronological sequence in chapters 7-12, it may be in the prophetic scheme of future events laid out in these chapters, rather than in the historical events described in Daniel. The prophecies of Daniel tend to range from events in Daniel’s day onward to eternity.
Consider the following observations comparing the structure in Daniel:
Chapters 1 - 6
Chapters 7 - 12
The days of Daniel
A time future to Daniel
Biographical and historical
Prophetic and apocalyptic
History is chronological
Prophecy is chronological
Written in the third person
Written in the first person
Others have dreams15
Daniel has dreams
Daniel interprets
Another must interpret
(5) There is a deliberate interweaving of history and prophecy, of present and future, of prophetic revelation and practical piety. Chapter 1 deals with an historical event in the lives of Daniel and his three friends. Chapter 2 is an historical account but deals with the interpretation of a dream Daniel explains as prophetic. Chapter 3 returns to the present time and to the decision of Daniel’s three friends who must face the firey furnace for not bowing down to the king’s golden image. The structure of the book encourages us to recognize that personal piety and prophecy go together.
The Contribution of the Book of Daniel
We know that the Book of Daniel comes highly recommended in the Scriptures, if not by some scholars of a later time. Several contributions offered in a unique or special way will be considered in two categories: (1) the contribution of the Book of Daniel to the Scriptures; and, (2) the contribution of the Book of Daniel to us personally.
Daniel’s Contribution to the Scriptures
(1) The Book of Daniel provides us with valuable insights into conditions in Babylon during the 70 years of Judah’s Babylonian captivity.
(2) The Book of Daniel testifies to the accuracy and reliability of the Word of God. All that God had said would happen to the southern kingdom of Judah did happen, as the Book of Daniel bears witness.
(3) The Book of Daniel links the Old Testament to the New by prophetically revealing the events to take place in the 400 “silent years” between the two testaments. Bible students have often commented concerning that 400 year period in which no book of the Bible was written. While God may have, in one sense, been “silent” during the 400 years, He was not silent about the 400 years. Daniel describes some of the events which will take place during these four centuries with such accuracy, the critics insist it must be history rather than prophecy.
(4) The Book of Daniel is perhaps the most comprehensive layout of God’s prophetic plans in all of the Old Testament. The theology, themes and symbolism of Daniel provide the student of Scriptures with the “key to prophecy” :
Of the three prophetic programs revealed in Scripture, outlining the course of the nations, Israel, and the church, Daniel alone reveals the details of God’s plan for both the nations and Israel. Although other prophets like Jeremiah had much to say to the nations and Israel, Daniel brings together and interrelates these great themes of prophecy as does no other portion of Scripture. For this reason, the book of Daniel is essential to the structure of prophecy and is the key to the entire Old Testament prophetic revelation.16
Daniel’s Contribution to the Saints
(1) The godly personal life of Daniel is a model for the saints. Daniel was not a priest nor was he a typical prophet like Isaiah or Jeremiah. We are not told that he ever had a “prophetic call” like that Isaiah (Isaiah 6:1-13) or Jeremiah (Jeremiah 1:1-10) or Ezekiel (Ezekiel 2:1-7). So far as we are know, Daniel was not given direct revelation to guide him in those daily decisions which proved to be turning points in his life and ministry. In his youth, as in his final days, Daniel remained faithful to God and his fellowmen. Daniel is a man whose personal piety can challenge and inspire us in our walk with God.
(2) The life and ministry of Daniel provide us with some valuable insights on Christian leadership. Daniel was indeed a great leader whose ministry impacted the lives of several of the greatest political leaders of his time. How Daniel got to be a leader, and the way in which he led, are not the way of our culture (Christian or heathen). Daniel is a model leader, and we should learn about leadership from him.
(3) Daniel was a man who served God in the midst of his suffering. Though he suffered because of the sins of his nation and because of his own personal piety, Daniel faithfully served God even in the midst of affliction and has much to say to those who suffer.
(4) Daniel is a book which has much to say about prophecy and about personal piety. In the New Testament, Peter instructs us that prophecy should inspire the Christian to personal piety (see 2 Peter 3:11-13). Daniel demonstrates how this is done.
(5) Daniel is a book which inspires hope and comfort, giving constant witness to the sovereignty of God. God is in control just as he was in the defeat and captivity of Judah. He was in control of the history of the world, so He could foretell the powers who would rule from Daniel’s day onward. He was in control, using the captivity of Judah for their good, and for the blessing of the Gentiles. Daniel bears witness to the comforting truth of God’s power and His control over the affairs of men. The book assures us that nothing happens to His people which is not a part of His plan, designed for our good and His glory.
(6) The Book of Daniel teaches the Christian how to relate to a godless, heathen society, outside of church walls and stained glass windows. The people of Judah were inclined to think that God was with them only when they were in the promised land and in the proximity of the temple. God was still present and active among His people in Babylon, as seen in His intervention on behalf of Daniel and his friends. They are examples of how saints can live in a heathen society so as to bear witness to the majesty, power, and grace of God. This book shows how to live godly lives in a fallen world and how to impact a heathen society, even when a minority as small as “one.”
The Setting for the Book of Daniel
In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, along with some of the vessels of the house of God and he brought them to the land of Shinar, to the house of his god, and he brought the vessels into the treasury of his god (Daniel 1:1-2).
From the first two verses of Daniel 1 which inform us of the setting of the book, we can draw some initial conclusions to provide the key to understanding this book and its implications for our lives.
(1) The Book of Daniel contains a great deal of future prophecy but also is the result of fulfilled prophecy.
In these brief words of introduction, Daniel informs us that he and his people are captive in Babylon because God gave them into the hand of Nebuchadnezzer. How did this come about and why? We see from the Old Testament scriptures that verses 1 and 2 are the precise fulfillment of prophecy.
Before the nation Israel crossed the Jordan to possess the promised land of Canaan, God renewed His covenant with this people, promising to bless them for obedience to His law and to curse them for disobedience. This curse included captivity:
“But it shall come about, if you will not obey the Lord your God, to observe to do all His commandments and His statutes with which I charge you today, that all these curses shall come upon you and overtake you … Your sons and your daughters shall be given to another people, while your eyes shall look on and yearn for them continually; but there shall be nothing you can do … The Lord will bring you and your king, whom you shall set over you, to a nation which neither you nor your fathers have known, and there you shall serve other gods, wood and stone. And you shall become a horror, a proverb, and a taunt among all the people where the Lord will drive you” (Deuteronomy 28:15, 32,36-37).
“The Lord will bring a nation against you from afar, from the end of the earth, as the eagle swoops down, a nation whose language you shall not understand, a nation of fierce countenance who shall have no respect for the old, nor show favor to the young” (Deuteronomy 28:49-50).
“Moreover, the Lord will scatter you among all peoples, from one end of the earth to the other end of the earth; and there you shall serve other gods, wood and stone, which you or your fathers have not known.” (Deuteronomy 28:64).
The nation Israel divided into the northern kingdom (referred to as “Israel” or “Ephraim”) and the southern kingdom (most often referred to as “Judah”). Israel consisted of 10 tribes under the leadership of Jeroboam and then 18 subsequent kings, none of whom were of the line of David. The northern kingdom was consistently in one of two conditions: “bad” or “worse,” as seen from a reading of 1 and 2 Kings. The southern kingdom of Judah also had 19 kings, all of whom were of the line of David. Some of these kings were bad, others had a heart for the Lord, and some wavered in between.
God foretold the defeat and destruction of Israel, the northern kingdom, by the Assyrians:
“For the Lord will strike Israel, as a reed is shaken in the water; and He will uproot Israel from this good land which He gave to their fathers, and will scatter them beyond the Euphrates River, because they have made their Asherim, provoking the Lord to anger. And He will give up Israel on account of the sins of Jeroboam, which he committed and with which he made Israel to sin” (1 Kings 14:15-16).
The scriptures record that defeat:
Now it came about in the fourth year of King Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria and besieged it. And at the end of three years they captured it; in the sixth year of Hezekiah, which was the ninth year of Hoshea king of Israel, Samaria was captured. Then the king of Assyria carried Israel away into exile to Assyria, and put them in Halah and on the Habor, the river of Gozan, and in the cities of the Medes, because they did not obey the voice of the Lord their God, but transgressed His covenant, even all that Moses the servant of the Lord commanded; they would neither listen, nor do it (2 Kings 18:9-12).
During the reign of Hezekiah, Judah (the southern kingdom) was threatened by Assyria but was divinely delivered from their hand (2 Kings 18-19). Hezekiah later became very ill and was told that he was to die. Because of his appeal to God for mercy, his life was extended 15 years (2 Kings 20:1-11). The king of the (as yet) distant and obscure empire of Babylon, hearing of Hezekiah’s sickness and recovery, sent him a “get well” note which led to a visit to Jerusalem. Foolishly Hezekiah showed his Babylonian visitors all the riches of Jerusalem. For this Isaiah rebuked Hezekiah and gave this prophecy of Judah’s downfall at the hand of Babylon:
Then Isaiah said to Hezekiah, “Hear the word of the Lord. ‘Behold, the days are coming when all that is in your house, and all that your fathers have laid up in store to this day shall be carried to Babylon; nothing shall be left,’ says the Lord. ‘And some of your sons who shall issue from you, whom you shall beget, shall be taken away; and they shall become officials in the palace of the king of Babylon’” (2 Kings 20:16-18 ).
Reading Daniel 1:1-2 in light of these and other prophecies, I am struck by the fact that God’s promises and prophecies concerning Israel and Judah were literally and precisely fulfilled. If Daniel is the source of future prophecies, his book is also a testimony to fulfilled prophecy. The future prophecies of Daniel are all the more certain in light of the fulfilled prophecies, to which Daniel bears witness.
(2) The Book of Daniel turns our attention and focus to Israel’s God and the certain hope of His people for reconciliation with God, restoration, and eternal blessing.
The promises and prophecies of God fulfilled in the defeat and captivity of Israel and Judah were only part of the picture. God not only promised Israel’s captivity, but also her restoration:
“So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the Lord your God has banished you, and you return to the Lord your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, then the Lord your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the Lord your God has scattered you. If your outcasts are at the ends of the earth, from there the Lord your God will gather you, and from there He will bring you back. And the Lord your God will bring you into the land which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers” (Deuteronomy 30:1-5).
As surely as God’s promises of judgment were fulfilled, so will be His promises of salvation and blessing. In many ways, this Book fixes our hope on the restoration of His people, as well as the blessing of the Gentiles.
The certainty of restoration and blessing for God’s people was assured by the doctrine of the sovereignty of God. God’s sovereignty is indicated in the introduction, Daniel 1:1-2. Judah, under Jehoiakim, was defeated by Babylon and taken into captivity. But Daniel makes it clear that this defeat was in fulfillment of God’s purposes and promises. God gave Jehoiakim and Judah into the hand of Nebuchadnezzar. Judah’s defeat came from God. The great and mighty nation of Babylon was but an instrument in the hand of God to achieve His purposes.
The sovereignty of God, pointed out in the introduction, is taught and affirmed throughout the rest of the book. The prophecies which God revealed to the kings of Babylon and fulfilled in their times bore witness to God’s sovereignty. The miraculous deliverance of Daniel (from the lions, chapter 6) and his three friends (from the firey furnace, chapter 3) also testifies to the sovereignty of God.
The greatest witness to God’s sovereignty comes from the Babylonian rulers themselves. Note the contrast between Daniel 1 and Daniel 4.
And the Lord gave Jehoiakim king of Judah into his hand, along with some of the vessels of the house of God; and he brought them to the land of Shinar, to the house of his god, and he brought the vessels into the treasury of his god (Daniel 1:2).
In the ancient world, military battles waged between two nations were battles of the gods of those warring nations. The winning nation was thought to have the greater gods.17 When a heathen nation defeated another nation, it often placed the gods of its defeated foe in the temple of their own god as a symbol of their god’s victory (see 1 Samuel 5:1-2; Daniel 1:1-2).
When Nebuchadnezzar took the vessels of the house of God and placed them in the house of his god, we are prepared for a “battle of the gods.” Did Nebuchadnezzar think that his “gods” had prevailed over the God of Israel and Judah? Though the book of Daniel begins with Nebuchadnezzar giving his gods credit for being better than the God of Judah, take note of his final words, which speak of the God of Israel:
“But at the end of that period I, Nebuchadnezzar raised my eyes toward heaven, and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever; For His dominion is an everlasting dominion, And His kingdom endures from generation to generation. And all the inhabitants of the earth are accounted as nothing. But He does according to His will in the host of heaven. And among the inhabitants of earth; And no one can ward off His hand Or say to Him, ‘What has Thou done?’
“At that time my reason returned to me. And my majesty and splendor were restored to me for the glory of my kingdom, and my counselors and my nobles began seeking me out; so I was reestablished in my sovereignty, and surpassing greatness was added to me. Now I Nebuchadnezzar praise, exalt, and honor the King of heaven, for all His works are true and His ways just and He is able to humble those who walk in pride” (Daniel 4:34-37).
Nebuchadnezzar, like Israel, had become proud in the position and power God had given. Nebuchadnezzar, like Israel, was humbled for a time, and then restored to give praise and glory to God. There is hope of Israel’s restoration, as Nebuchadnezzar and the Book of Daniel bear witness.
May God enrich our lives as we study and apply the message of this great book to His glory. And may the kingdom for which the saints of all ages have looked soon come to the earth with the Lord Jesus as our Great King.
Questions and Answers
About the Book of Daniel
(1) Who was Daniel?
Daniel was a Hebrew, apparently of noble birth, who was taken captive as a youth by Nebuchadnezzar when he attacked Jerusalem in 605 B.C. Daniel became an official in the court of Nebuchadnezzar, and he continued to serve later rulers, until the first year of Cyrus (536 B.C., see Daniel 1:1-2, 21). Although not called a prophet in the book, Jesus referred to him as such in Matthew 24:15. The Bible has only good things to say about him. He is regarded as one of the great saints of the Old Testament (see Ezekiel 14:12-20; 28:1-3).
(2) What is the Book of Daniel all about?
Daniel is not grouped with the rest of the prophets in the Hebrew Old Testament, but rather among the writings (including Job, Psalms, and Proverbs). The Book of Daniel depicts events which occurred during the 70 years of Judah’s captivity in Babylon. It records a number of very important prophecies concerning future events, some of which were fulfilled in Daniel’s lifetime, others in the years up to and including the first coming of Jesus Christ. Still other prophecies (see chapter 12) are yet to be fulfilled when Christ comes once more, to establish the kingdom of God on the earth.
In general terms, Daniel is about the personal piety of Daniel and his three friends and the prophecies which were revealed to, or through, Daniel during his lifetime.
(3) What are some of the characteristics of the Book of Daniel?
The book of Daniel was written in two languages: Hebrew, the language then spoken by the Jews (1:1-2:4a; 8:1-12:13), and Aramaic, the language of the Babylonians (2:4b-7:28 ).
The structure of the Book of Daniel is not quickly or easily determined. It seems difficult to neatly divide the book, which may have been by divine design (to prevent liberal scholars from claiming that Daniel had more than one author, as they claim with other books, like the Book of Isaiah).
Chapters 1-6 tend to be more historical, dealing with people and events in Daniel’s day. Writing in the third person, Daniel interprets the dreams of others which they are unable to understand.
Chapters 7-12 tend to be more prophetic, dealing with events from Daniel’s day to eternity. Here, Daniel writes in the first person, describing his own visions for which God provides the interpretation through an angelic interpreter.
The Book of Daniel interweaves history and prophecy indicating to us that prophecy goes hand-in-hand with godly living in the present.
(4) What do some critics of the Book of Daniel say about this book, and how do we answer them?
The critics are opposed to the Book of Daniel because they do not believe in the supernatural. The miracles of the Book of Daniel bring strong reaction from those who have determined that miracles don’t happen. In particular, the critics find Daniel’s prophecies too good to be true. The events of the Maccabbean period too precisely fulfill some of the prophecies of Daniel. The skeptics conclude from this that Daniel must not be prophecy, written before the events which are predicted, but rather history. They believe Daniel was written late, in the first or second century B.C., posing as prophecy and attempting to comfort the Jews at that time with falsified evidences of God’s sovereign preservation and protection of His people. They seek to point out “errors” in Daniel, which they believe help to establish that the book is not really divine prophecy.
Virtually all of the specific examples of “error” in Daniel vaporize under the scrutiny of investigation and in the light of later and more complete information, such as that provided by language study and the discovery of the Dead Sea Scrolls at Qumran.
(5) What does the Bible tell us about Daniel, and about the value of this book?
Ezekiel, a contemporary of Daniel, speaks most highly of him (Ezekiel 14:12-20; 28:1-3). Jesus spoke highly of Daniel, calling him a prophet and indicating that His scheme of prophecy is the same as that laid out by Daniel (see Matthew chapter 24, especially verse 15). Every chapter of Daniel is referred to or quoted in the New Testament; every New Testament writer makes use of Daniel’s prophecies. Daniel’s book is the backbone of Old and New Testament prophecy. Daniel provides us with the most complete prophetic picture of any Old Testament book and with the key to understanding New Testament prophecy, especially the Book of Revelation.
(6) What is the unique contribution of Daniel?
Daniel describes some of the historical events which took place during the Jews seventy-year exile in Babylon. In addition, Daniel’s prophecies depict future events from the time of Daniel to the establishment of God’s kingdom in the future. Daniel’s prophecies describe events which took place during the 400 silent years between the Old and New Testaments, thus serving as a bridge between the two testaments. Daniel is not only a book of future prophecy, it is a book which demonstrates the fulfillment of prophecy. The captivity of the Jews and of Daniel, as well as his ministry to Babylonian kings, is the precise fulfillment of Old Testament prophecies, from the time of Moses onward.
(7) What can we gain from a study of Daniel?
The person of Daniel provides the Christian with a model of a godly man, from his youth to the end of his life. He demonstrates how a Christian can live a godly life in an ungodly world and have an impact upon the society in which he lives, even when in a minority. He is an example of a man who learned to stand alone for God when it was dangerous to do so. He has much to teach us about faithfulness in times of suffering and adversity, about leadership, and about the sovereignty of God. Daniel is a reminder of God’s faithfulness, even when men are unfaithful. Daniel shows how God can work in our lives, even through those who are unbelievers and who are opposed to God’s people.
1 “Paul’s doctrine of the coming Antichrist obviously reflects Daniel vii. and xi. Still more are the visions of John in the Apocalypse bound up with those of Daniel.” J. Sidlow Baxter, Explore the Book (Grand Rapids: Zondervan Publishing House, 1960), vol. 4, p. 70.
2 The New Testament in Greek and English, published by the American Bible Society in 1966, lists in its index of quotations (pp. 897-907), every chapter of Daniel as being quoted in the New Testament. It also shows that most of the books of the New Testament quote the Book of Daniel. While not every New Testament book cites Daniel, virtually every New Testament author does, including all the gospel writers, Paul, Peter, James, Jude, and the writer to the Hebrews. One-hundred-thirty-three New Testament references were listed here, citing 68 references in Daniel.
3 Those who reject the foretelling dimension of prophecy maintain that all a prophet can do is to forthtell, to speak concerning the present, but not concerning the future. Viewed this way, the prophets were those who challenged men to abide by God’s rules, but who were unable to describe the form God’s rule would take in the future.
4 Emil G. Kraeling, The Prophets (Rand McNally and Company, 1969), p. 285.
5 J. Sidlow Baxter, Explore the Book, vol 4., p. 49.
6 For an excellent conservative discussion of these issues, see R. K. Harrison, Introduction to the Old Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1969), pp. 1110-1127.
7 R. K. Harrison, Introduction to the Old Testament, p. 1107.
8 Ibid., 1123.
9 Ibid., 1123-1124.
10 In Luke 24:44, Jesus spoke of the Old Testament in terms of three commonly recognized divisions: the Law of Moses (the first five books of the Old Testament); the Prophets (divided into two categories: “Former” and “Later”); and the Psalms (which is also known as the writings). The “writings” include Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah and Chronicles.
11 See R. K. Harrison, pp. 1124-1126.
12 See R. K. Harrison, p. 1112.
13 After the captivity, the language of the Jews ceased to be Hebrew, which necessitated the translation of the Old Testament Scriptures into Greek (this Greek translation of the Old Testament is known as the Septuagint). Only a select few would retain the ability to study the Hebrew Scriptures. The Jews of our Lord’s day spoke a form of Aramaic. The common language in Babylon at the time of Daniel was Aramaic.
14 I am tempted to think that God deliberately structured Daniel to make it difficult to subdivide. The two-fold division of chapters 1-6 and 7-12 has some appeal, but this arrangement hardly explains the use of both Hebrew and Aramaic, which spans both divisions. The tendency of liberal scholars has been to claim multiple authorship of some of those books which are prophetic. Isaiah, for example, is claimed to have had two, three, or even more authors. Did God see to it that Daniel’s structure resisted division, so that we would be more inclined to admit that Daniel wrote the whole book--history, prophecies, and all?
15 Nebuchadnezzar has two dreams in chapters 1-6. The first is the dream of the great statue, in chapter 2, and the second is the dream of the tree, in chapter 4. I would also include Belshazzar’s revelation from God in the “handwriting on the wall” recorded in chapter 5. While this was not a dream, it was a divine revelation which required Daniel as an interpreter of its meaning.
16 John F. Walvoord, Daniel: The Key to Prophetic Revelation (Chicago: Moody Press, 1971), p. 7.
17 See, for example, 2 Kings 18:28-35.
Source |
|
|
|
|
|
 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Sat Aug 09, 2014 10:25 am
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Sat Aug 09, 2014 3:31 pm
|
|
|
|
|
|
|
|
|
|
|
Posted: Sat Aug 09, 2014 8:27 pm
|
|
|
|
Between a Rock and a Hard Place (Daniel 1:3-21)
Introduction
Texans have an expression for being in a difficult situation. They call it “being between a rock and a hard place.” That is an appropriate title for this message because Daniel seems to be caught in the middle between God and Nebuchadnezzar. If Daniel were to follow exactly the plans Nebuchadnezzar had for the Hebrew captives, he would defile himself and displease God. If Daniel simply refused to do what Nebuchadnezzar expected, he would be in trouble with the king who had taken him captive.
This is not the only time in Daniel where we will find tension between pleasing God and pleasing those in authority. In chapter 3 Daniel's three friends must choose between bowing down to the king's image and being thrown into the fiery furnace. In Daniel 6, Daniel’s choice is between forsaking his prayers and facing the lions.
The dilemma Daniel faces in chapter 1 is different from that found in Daniel 3 and 6. In these latter chapters, the issue is: Pleasing God OR Pleasing men.
In chapter 1, Daniel and his friends face the opportunity for: Pleasing God AND Pleasing men.
The task at hand was not an easy one. For Daniel and his friends, it would require commitment and perseverance. Beyond that, it would require divine strength and intervention and certainly supernatural motivation. Daniel and his three friends did not do “what comes naturally” in this chapter. They did “what comes supernaturally,” to the glory of God.
Think for a moment how a person like Daniel could have felt toward God and toward government, because of what had happened to him. From what little we are told of Daniel’s early childhood (see Daniel 1:1-2), we can surmise that he grew up in Judah, perhaps in the city of Jerusalem. He was likely born of parents high in the social rankings of Judah, maybe even of royal blood (Daniel 1:3). Daniel’s life dramatically changed for the worse (or so it seemed), through no fault of his own.
Long before Daniel’s day, the united kingdom of Israel once ruled by Saul, David, and finally Solomon, divided into two nations. The northern kingdom, known as Israel (sometimes called “Ephraim” by the prophets) was consistently wicked, worshipping idols and forsaking the law of God. The southern kingdom, known as Judah, was often wicked, too, but had times of repentance and revival.
The prophets of God warned of future judgment against Israel if she did not repent from her wicked ways. Israel did not listen, and God’s judgment came upon this wayward nation in the form of defeat and dispersion by the Assyrians.
Assyria was eager to extend her empire by adding the southern kingdom of Judah to her conquests, but God intervened, sparing Judah from the hand of the Assyrians. God pointed to the fall of Israel at the hand of the Assyrians as an object lesson for wayward Judah. He warned of a similar fate for Judah at the hand of the nation of Babylon. Judah refused to heed these warnings, so captivity came upon the southern kingdom as well.
Daniel, along with a number of other Hebrew youths, were part of the first wave of captives held hostage in Babylon. Several attacks on Jerusalem would follow, with many Hebrews deported to Babylon to spend 70 years in captivity. As were others, Daniel was torn from his native land, his family, and his friends, so far as we know, never seeing his homeland again. It is even possible, since Daniel is called a eunuch, castration was a part of his humiliation as a Hebrew hostage.18
How easy it would have been for Daniel to become bitter toward Babylon, toward his own people [after all, Israel’s sin brought on God’s judgment], and even toward God [God gave Jehoiakim king of Judah into the hand of Nebuchadnezzar (Daniel 1:2)]! We are not told about the attitudes and actions of any of the other Hebrew hostages, but it is probably safe to assume they did not respond the way Daniel and his friends did.
The first chapter is critical to our understanding of the entire Book of Daniel, providing the historical setting for the entire book, and especially revealing the mind set of Daniel and his three friends. It explains, in part, the reasons for Daniel’s rise to a position of great influence in the Babylonian government.
Chapter 1 introduces Nebuchadnezzar, the king under whom Daniel serves in chapters 1-4, as being impressed with Daniel and his friends because of their wisdom. As the book proceeds, the king begins to understand that their wisdom is from God. In Daniel 1, Nebuchadnezzar places the articles he took from the temple in Jerusalem, the “house of God,” into the house of his god supposing that his “god” is greater than the God of the Jews. By chapter 4, Nebuchadnezzar is humbling himself in worship and praise before the God of the Jews, acknowledging Him to be the God of the universe—God alone.
Daniel 1 presents those who live in the “times of the Gentiles,” whether Jew or Gentile, with the ideal, the goal for which every Christian should strive—pleasing God and pleasing men. Daniel and his friends are the “ideal Jews” who did what the Jews as a nation did not do. They refused to defile things the Jews persistently practiced. In our text, Daniel and his friends provide us with a model of biblical submission, primarily a submission to God, but also a submission to those under whose authority God has placed us.
Chapter 1 instructs us in holiness. Daniel and his friends knew where and how to “draw the line” between what was defiling and what was not. We who desire to live godly lives will find much to gain from the example of Daniel and his friends, as revealed in this great text of scripture.
Finally, our text establishes a connection between godliness and wisdom. As a result of their actions, Daniel and his three friends are given wisdom which far surpasses that of all others in Babylon, whether Jew or Gentile. Our text has much to say to us about the source of true wisdom. Let those who would be wise learn from Daniel and his friends and listen well to what the Spirit of God has to teach us, through these men, about godly living in an ungodly world.
Historical Background
(1:1-2)
In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, along with some of the vessels of the house of God;19 and he brought them to the land of Shinar,20 to the house of his god, and he brought the vessels into the treasury of his god.
The defeat of Jehoiakim and the capture of Jerusalem and Judah should have come as no surprise. For a long time, Judah had been warned of divine judgment at the hand of Babylon.
Therefore thus says the Lord, “Behold, I am about to give this city into the hand of the Chaldeans and into the hand of Nebuchadnezzar king of Babylon, and he shall take it. And the Chaldeans who are fighting against this city shall enter and set this city on fire and burn it, with the houses where people have offered incense to Baal on their roofs and poured out libations to other gods to provoke Me to anger. Indeed the sons of Israel and the sons of Judah have been doing only evil in My sight from their youth; for the sons of Israel have been only provoking Me to anger by the work of their hands,” declares the Lord. “Indeed this city has been to Me a provocation of My anger and My wrath from the day that they built it, even to this day, that it should be removed from before My face, because of all the evil of the sons of Israel and the sons of Judah, which they have done to provoke Me to anger—they, their kings, their leaders, their priests, their prophets, the men of Judah, and the inhabitants of Jerusalem” (Jeremiah 32:26-32).
Over a century before Nebuchadnezzar marched on Jerusalem and Judah, the circumstances of this divine judgment are announced by Isaiah to King Hezekiah:
Then Isaiah said to Hezekiah, “Hear the word of the Lord of hosts, ‘Behold, the days are coming when all that is in your house, and all that your fathers have laid up in store to this day shall be carried to Babylon; nothing shall be left,’ says the Lord. ‘And some of your sons who shall issue from you, whom you shall beget, shall be taken away; and they shall become officials in the palace of the king of Babylon’” (Isaiah 39:5-7).21
Judah’s captivity was a divine judgment for the sins of this nation. Daniel’s prayer, recorded in chapter 9, reveals his grasp of this fact. Daniel was fully convinced that it was God who gave Jehoiakim king of Judah, into the hands of Nebuchadnezzar. It was this knowledge which enabled Daniel to deal with his own circumstances in the godly manner evident throughout the Book of Daniel.
The Setting
(1:3-7)
Then the king ordered Ashpenaz, the chief of his officials, to bring in some of the sons of Israel, including some of the royal family and of the nobles, youths in whom was no defect, who were good-looking, showing intelligence in every branch of wisdom, endowed with understanding, and discerning knowledge, and who had ability for serving in the king’s court; and he ordered him to teach them the literature and language of the Chaldeans. And the king appointed for them a daily ration from the king’s choice food and from the wine which he drank, and appointed that they should be educated three years, at the end of which they were to enter the king’s personal service. Now among them from the sons of Judah were Daniel, Hananiah, Mishael and Azariah. Then the commander of the officials assigned new names to them; and to Daniel he assigned the name Belteshazzar, to Hananiah Shadrach, to Mishael Meshach, and to Azariah Abednego.
Nebuchadnezzar’s empire was rapidly expanding. He needed men of great ability to fill positions of power and responsibility in his administration. He instituted a plan which would identify the most gifted and skillful Hebrew captives available and prepare them for positions of responsibility. Daniel and his Hebrew peers were the “cream of the crop” in Judea. Nebuchadnezzar knew this well. This, in fact, is why these young men were taken captive to Babylon. Nebuchadnezzar set about a carefully planned course of education.
Ashpenaz, placed in charge of this training project, was to select the finest and most qualified candidates from among the Hebrew captives. Those selected had to be physically and mentally flawless, as well as highly trained and proficient in a broad range of knowledge and skills. They were to be the most promising candidates for court service that could be found.
These men would require further education, for which the king made provision. I do not understand from our text that the king was attempting to brainwash the Hebrew captives. Those selected were already highly trained and knowledgeable. Their schooling had already been virtually completed before their captivity. What they did need, in order to serve in the court of the king of Babylon, was to speak, to read and to write in Aramaic, the language of that land. They needed language school. As I perceive verse 4, this is precisely of what their education was to consist. No doubt the study of Chaldean literature would involve the religion and culture of Babylon, but the principle purpose of their schooling was not to tempt these youths to forsake their culture or religion as much as it was to equip them to serve in the administration of a Babylonian king.
Those who find brainwashing seem to read too much into the text and do not take the text’s words literally enough. They also fail to understand the mindset of the polytheist, the person who believes in many gods. The polytheist is not troubled or offended that someone may believe in gods other than his own. In fact, the polytheist is often more than willing to consider adding the gods of others to his own gods. The only thing which greatly offends the polytheist is exclusionism, believing their God is the only God. We should not be surprised that the sailors on board that sinking ship with Jonah, urged him to call out to his own gods, even though not their own:
“Get up, call on your god. Perhaps your god will be concerned about us so that we will not perish” (Jonah 1:6).
The Assyrians sought to strip the Israelites of the northern kingdom (and the others whom they captured) of their religion and culture. The Babylonians were content to allow their captives to worship their gods and practice their religion, so long as it did not challenge the religion at Babylon. Later on, the Persian king Cyrus would go so far as to assist the Jews in reestablishing their religion, even to rebuilding the temple.
I believe that Nebuchadnezzar operated his empire on the premise that the broadest possible representation of skills, cultures, and religions strengthened his rule rather than weakened it. Diversity was not a liability to him, but an asset. This may be why there are so many types of wise men (magicians, conjurers, sorcerers, and Chaldeans—see Daniel 2:2) in the service of Nebuchadnezzar.
Nebuchadnezzar also provided those being schooled with food from his own table. I am not convinced that Nebuchadnezzar had any intention of offending any who ate of his food, or of being the cause of their defilement.22 To eat food from the king’s table was an honor and a privilege. It was the finest food available. Joseph, for example, honored his brothers by feeding them from the food at his table (Genesis 43:34). David provided a place at his table for Mephibosheth, the son of his friend Jonathan (2 Samuel 9). This was no cafeteria food like we ate in our college days. The Hebrew captives were given the opportunity to eat gourmet food at every meal.
In addition to the schooling Nebuchadnezzar provided for the Hebrew captives, he provided each of them with a new name. Much has been made of both the Hebrew and Babylonian meanings of their names,23 which will be discussed later.
Avoiding Defilement Without Offense
(1:8-16)
Any of the following four points in Nebuchadnezzar’s program for the Hebrew captives could have posed a problem for Daniel and his friends:
(1) Exchanging their Hebrew names for Gentile names.
(2) Attending a Babylonian school.
(3) Participating in the government of a Gentile nation which had no fear of God, which worshipped heathen gods, and which had overcome the southern kingdom of Judah.
(4) Eating food which was served at the king’s table.
From our text, we find three of these associations with Babylon posed no problem for Daniel and his friends. Only one of these four areas—that of eating the food served at the king’s table—was considered defiling. Why was eating the king’s food defiling, while the other associations were not? What distinguished this one area from the other three? Let us briefly consider each of these four areas and seek to learn why Daniel and his friends distinguished the one area from the other three.
RECEIVING A BABYLONIAN NAME
No doubt the Hebrew names of Daniel and his friends may have been offensive to the king and other Babylonians. While all their Hebrew names point to the God of Israel, their Babylonian names appear to refer to the heathen gods of Babylon. Why, then, would the giving of a Babylonian name not be considered defiling?
(1) In the first place, the Babylonian names were not a matter of choice for either Daniel or his three friends. We know that the names we are called are not a matter of our choice, or even our preference. The king (not to mention anyone else) could call Daniel whatever he wanted.
(2) Likely Daniel was aware of an Old Testament precedent for a heathen king giving a new (foreign) name to a Hebrew in his service. Pharaoh gave Joseph the name “Zaphenath-paneah” (Genesis 41:45). Joseph did not reject this name, nor is there even so much as a hint that God considered the name defiling to Joseph.
(3) In the Old Testament Scriptures, name-giving was most significant when God gave the name. In some cases, God gave a person’s name before or at the time of birth. This was the case with the Lord Jesus (Luke 1:31). Also God changed the names of some individuals. He changed Abram’s name to Abraham, and that of Sarai, his wife, to Sarah (see Genesis 17:4-5, 15). The change of a person’s name had to do with a change God was bringing about in their destiny. Since only God can change a person’s destiny, it is only His name-giving that is of the greatest significance.
Think about this in the context of the Book of Daniel. To name someone or something, or to change ones name, is to claim authority over the one named. Adam, who was placed in authority over all the creatures in the garden, including his wife, gave each of them names (Genesis 2:20, 23). When the commander who was placed over Daniel and the other Hebrews changed their names, he was expressing his authority (and thus that of Babylon) over them. As later events in the Book of Daniel will reveal, the king himself will fall before Daniel and acknowledge the power of his God. The “claim” implied in the new name is a claim which the Babylonian potentate will later renounce. The renaming of the four Hebrews is therefore shown to be inconsequential, because these men belonged to God and were under His authority and control.
ATTENDING A BABYLONIAN SCHOOL
We know that the Babylonians were heathens. They did not worship the God of Israel; they worshipped pagan gods. It is unlikely that the Hebrews would attend a Babylonian school for three years without hearing some things contrary to the scriptures and to the faith of these young men. Was attending a pagan school not a defilement for Daniel? According to our text, neither he nor his friends thought so. Why? Let me suggest several possibilities.
In the first place, the purpose of the Babylonian education was not to brainwash the Hebrew captives,24 in my opinion, but to teach them to speak, read and write Aramaic, the language of the land. As polytheists, the Babylonians were not threatened by differing religions or other gods.
Second, education, even a secular education, is not intrinsically evil. Education is not to brainwash but communicate ideas. The student is not compelled to agree, or to believe what he is taught.
Third, these young men were not highly impressionable children who would unquestioningly accept anything they had been taught. These were well-taught men grounded in the Old Testament scriptures. Daniel is certainly familiar with the prophecy of Jeremiah at least, and probably much more (see Daniel 9:1-19). They had the Old Testament scriptures as the standard by which to judge all they were being taught, and they evidenced the courage to stand on their own.
Had these four Hebrew youths been required to attend a Babylonian preschool, it might have been a different matter. In his early years, without training in the scriptures, a very young child would tend to believe what his teachers told him. Daniel and his friends were attending a school that was much more like college than kindergarten.
The clearest guidance comes from a precedent set in the Old Testament scriptures. The Law of Moses provided Daniel and his friends with the example of two Hebrew youths, both of whom were raised in a foreign land and well-educated in the ways of those who did not believe in the God of Israel—Joseph and Moses. Joseph’s schooling was not a formal education, but he surely learned the ways of Egypt. Moses received a more formal education, about which Stephen reminded his Jewish brethren:
“And Moses was educated in all the learning of the Egyptians, and he was a man of power in words and deeds” (Acts 7:22).
I believe Daniel, gaining from the example of these two godly men, did not consider attending a Babylonian school defiling but rather an act of obedience to the God of Israel.
BECOMING PART OF THE GOVERNMENT OF BABYLON
By becoming a part of Babylon’s government, Daniel and his friends could have felt unpatriotic, even to the point of being traitors to their nation. The term “collaborator” or perhaps even something worse might have been used of Hebrews who were officials in the Babylonian government. In New Testament times, the Herodians or tax collectors were the object of great disdain by their Jewish peers.
Why did Daniel have no difficulty with becoming a part of the government which defeated his own nation and destroyed the temple? Two reasons are immediately evident. First, the Jews had sinned, the judgment of Judah had been prophesied, and the defeat of Jehoiakim by Nebuchadnezzar was at the hand of God (1:2). The sovereign God who raises up kings and puts them down (see Daniel 2:21) is the one who gave Judah into the hands of the Babylonians.
Second, to seek Babylon’s well-being was to be obedient to God’s instructions, as given by the prophet Jeremiah:
“Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon, ‘Build houses and live in them; and plant gardens, and eat their produce. Take wives and become the fathers of sons and daughters, and take wives for your sons and give your daughters to husbands, that they may bear sons and daughters; and multiply there and do not decrease. And seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf; for in its welfare you will have welfare’” (Jeremiah 29:4-7).
False prophets had been assuring the people of Judah that divine judgment would not come on Jerusalem and its temple.25 Later they would assure the captives in Babylon that their stay in this foreign land would be brief. Jeremiah told his fellow Jews that their stay would be 70 years, so they should settle down in Babylon.
Neither Jeremiah nor the Jews of Judah were to pray for the people of Judah because the time for their judgment had come (Jeremiah 7:16-20). They were, however, to pray for the well-being of the Babylonians. They were also instructed to work for the welfare of that place (Jeremiah 29:7). In seeking the good of Babylon, they were seeking their own welfare. Daniel’s years of service to Babylon greatly benefited the king and his captors. It also benefited the Jews. Daniel was not defiling himself by his involvement with Nebuchadnezzar or his government. Instead he was obeying God’s commands as given through Jeremiah.
EATING FOOD FROM THE KING’S TABLE
Only one thing is understood as defiling in Daniel 1—the eating of the food from the king’s table. We are not told exactly why Daniel considered this food defiling only that he did consider it defiling, with no doubt in his mind. If a Babylonian job, a Babylonian name, and a Babylonian education were not defiling, a Babylonian beefsteak was.
Two reasons seem most likely for Daniel’s sensitivity to defilement. First, this king would not hesitate to serve foods identified as “unclean” by the Law of Moses (see Leviticus 11). Secondly, the food and wine served at Nebuchadnezzar’s table may have been associated with the worship of heathen gods, similar to the problem described in 1 Corinthians 8-10. In either instance, or perhaps in both, Daniel saw defilement as a danger to be actively avoided.
A less sensitive Hebrew might have acknowledged the defilement of the food from the king’s table but excused its consumption as inevitable. Indeed, he might have cited scripture to prove that defilement was a part of God’s plan. Ezekiel, a contemporary of Daniel, spoke of the defilement which the Jews would experience in Babylon due to eating unclean foods:
“And your food which you eat shall be twenty shekels a day by weight; you shall eat it from time to time … And you shall eat it as a barley cake, having baked it in their sight over human dung.” Then the Lord said, “Thus shall the sons of Israel eat their bread unclean among the nations where I shall banish them.” But I said, “Ah, Lord God! Behold, I have never been defiled; for from my youth until now I have never eaten what died of itself or was torn by beasts, nor has any unclean meat ever entered my mouth.” Then He said to me, “See, I shall give you cow’s dung in place of human dung over which you will prepare your bread” (Ezekiel 4:10, 12-15).
No doubt Daniel understood that eating unclean food was a part of the divine judgment of Judah. Nevertheless, he purposed in his heart that, if at all possible, he would not defile himself by eating such food.
Submissive Separation
(1:8-16)
8 But Daniel made up his mind that he would not defile himself with the king’s choice food or with the wine which he drank; so he sought permission from the commander of the officials that he might not defile himself. 9 Now God granted Daniel favor and compassion in the sight of the commander of the officials, 10 and the commander of the officials said to Daniel, “I am afraid of my lord the king, who has appointed your food and your drink; for why should he see your faces looking more haggard than the youths who are your own age? Then you would make me forfeit my head to the king.” 11 But Daniel said to the overseer whom the commander of the officials had appointed over Daniel, Hananiah, Mishael and Azariah, 12 “Please test your servants for ten days, and let us be given some vegetables to eat and water to drink. 13 “Then let our appearance be observed in your presence, and the appearance of the youths who are eating the king’s choice food; and deal with your servants according to what you see.” 14 So he listened to them in this matter and tested them for ten days. 15 And at the end of ten days their appearance seemed better and they were fatter than all the youths who had been eating the king’s choice food. 16 So the overseer continued to withhold their choice food and the wine they were to drink, and kept giving them vegetables.
The challenge for these men was to avoid the defilement of the king’s food while at the same time avoiding a confrontation with the Babylonian authorities. Daniel must strive to please God and men. Later on in the book, Daniel’s three friends (chapter 3) and then Daniel (chapter 6) must disobey the king and face his wrath. But in chapter 1, there is no civil disobedience. Daniel finds a way to be obedient to God without being disobedient to civil authority.
How Daniel accomplishes this is a fascinating story! Daniel’s actions, with reference to God and men, are motivated and governed by the biblical principle of submission. Let us trace the events of these verses with the concept of submission in view and learn about the nature and manifestation of biblical submission.
Daniel purposed to obey God by keeping himself free from defilement. Having determined that eating the king’s food and drinking his wine would be defiling to him, Daniel set out to abstain from them, but in a submissive way. He sought out Ashpenaz, the commander of the king’s officials, asking permission to abstain from the king’s food.
The text tells us that God intervened causing Ashpenaz to look upon Daniel with favor and compassion (verse 9). You might expect this to result in Daniel’s request being granted, but it did not. How easy it would have been for this Babylonian official to demand obedience without explanation. Instead Ashpenaz openly disclosed why permission could not be granted.
Ashpenaz greatly feared the king. From what we read in the following chapters, his fear was well-founded. Nebuchadnezzar was a harsh man whose wrath was to be avoided at all costs. If Ashpenaz granted Daniel’s request and it resulted in Daniel’s appearance being unsatisfactory, the king would have his head. Ashpenaz would not allow Daniel’s request for fear that doing so would adversely affect Daniel and himself.
The information the commander gave Daniel was of great value. Daniel understood that his actions would affect his superiors as well as himself. He needed to act in a way to please God and to protect and prosper his superiors.
Daniel’s wisdom is evident as he acts on his convictions and the information which the commander gave him. The goal of Daniel’s Babylonian superiors was to obtain the optimum physical and mental performance of those in training. No one really cared what Daniel ate as long as he prospered, physically and mentally.
Daniel sought out his immediate superior, referred to as the “overseer” in verse 11, whom Ashpenaz had put in charge. Since he was directly involved with Daniel, Daniel sought him out, not in an effort to circumvent Ashpenaz, but because he was in a position to execute and evaluate Daniel’s proposed plan of action.
The goal was peak performance, physically and mentally. The “control group,” against whom Daniel and his friends could be compared, was the rest of the Hebrew trainees. Daniel proposed that he and his friends be allowed to eat vegetables for ten days and then their condition compared with the rest. If Daniel’s group could match or surpass the others, then the goal of the Babylonian officials was obtained, yet in a way that did not defile the Hebrew youths. Daniel’s proposal is submissive because it seeks the permission of the one directly in charge; it seeks to fulfill the purposes of Daniel’s superiors.
The proposal was accepted. It would seem God divinely intervened not only making the condition of Daniel and his friends markedly superior, but in a very short period of time. Daniel’s proposal not only preserved the purity of these four Jews, but it did so in a way that benefitted their superiors. After all, if Daniel and his friends were so obviously superior to the rest, the king would give some of the credit to those in charge of them.
In Favor With God and Men
(1:17-21)
17 And as for these four youths, God gave them knowledge and intelligence in every branch of literature and wisdom; Daniel even understood all kinds of visions and dreams. 18 Then at the end of the days which the king had specified for presenting them, the commander of the officials presented them before Nebuchadnezzar. 19 And the king talked with them, and out of them all not one was found like Daniel, Hananiah, Mishael and Azariah; so they entered the king’s personal service. 20 And as for every matter of wisdom and understanding about which the king consulted them, he found them ten times better than all the magicians and conjurers who were in all his realm. 21 And Daniel continued until the first year of Cyrus the king.
Verses 17-21 are the kind of ending we all enjoy. If this account were a fairy tale, we would now be reading, “And they all lived happily ever after.” It is not a fairy tale, however; it is a divinely inspired historical account. Chapter 1 ends well, but we know from other texts of scripture that faithfulness to God does not always result in immediate blessing. Faithfulness always leads to blessing but very often God’s blessing comes later. Here is one of those instances when faithfulness is immediately rewarded. Let us savor the sweet success of Daniel and his three friends as they find favor with God and with men.
It seems each of the Hebrew captives who completed the king’s three-year course of instruction had some kind of oral examination by the king personally. The personal involvement of Nebuchadnezzar suggests that the tasks he had for those selected included very high level positions in his administration.
The assessment that Daniel and his three friends were “ten times better than all the magicians and conjurers who were in all his realm” may have come directly from the lips of Nebuchadnezzar. They do inform us of this fact: Daniel and his friends were clearly and decidedly superior to all the rest. They were not just at the “top of their graduating class,” outranking their fellow-Hebrew classmates; they were vastly superior to those already serving the king as magicians or conjurers. These four were the best there were, the intellectual “top guns” of Nebuchadnezzar’s kingdom.
Seeking to preserve their purity not only brought Daniel and his friends the commendation of God; it also resulted in the commendation of a heathen potentate, who at this moment in time had no regard for the God of Israel. Here favor with God led to favor with men.
Conclusion
The first chapter of Daniel is not just a story told to make us feel good or assure us that whenever we are faithful to God, we will be commended by men. It has many important lessons. As we conclude the study of this chapter, let me summarize some of the lessons we can learn and apply in our lives.
(1) Daniel and his friends are examples of godly Jews in contrast to the Jewish nation as a whole. God judged the northern kingdom of Israel, followed by her southern “sister” (see Ezekiel 16), for defiling themselves with the worship and practices of heathen neighbors. Daniel and his friends kept themselves from defilement even in the midst of a heathen land, when death was possible for refusing the king’s provisions.
The southern kingdom of Judah was instructed to submit to defeat and captivity at the hand of the Babylonians because God had given them over as a judgment for sin (see Jeremiah 29, Daniel 1:1-2). In spite of God’s specific instructions to submit to Babylonian rule, Judah’s kings persisted in rebelling against her authority, resulting in additional destruction (see 2 Kings chapters 24 and 25).
Six centuries later when Israel was subjected to Roman rule, the same spirit of rebellion would be evident. The Jewish leaders of Jesus’ day would not acknowledge Israel’s sin or God’s judgment as the reason for their subjection to Roman rule. This stiff-necked spirit is evident even in those who believed in our Lord:
Jesus therefore was saying to those Jews who had believed Him, “If you abide in My word, then you are truly disciples of Mine; and you shall know the truth, and the truth shall make you free.” They answered Him, “we are Abraham’s offspring, and have never yet been enslaved to anyone; how is it that You say, ‘You shall become free’?” (John 8:31-33).
The same rebellious spirit which resulted in several waves of attack and captivity by Babylon resulted in a devastating attack by Rome in 70 A.D. Just as Babylon, six centuries before, destroyed Jerusalem and the temple, Rome under the leadership of Titus destroyed Jerusalem and the temple once again.
In contrast to this autonomous, self-willed spirit of rebellion against God (who gave Jehoiakim and Judah over to Nebuchadnezzar) and against Nebuchadnezzar was the submissive spirit of Daniel and his three friends, who faithfully served the kings of Babylon for the years in captivity. Daniel and his friends were everything Israel should have been but was not.
(2) Daniel 1 puts forward ideals for which every true Christian should strive: physical and mental excellence, employed to please God and men. There will be times when we must choose between pleasing God or pleasing men. In such times we must choose to serve God and not men. Though sometimes tempted to forget and even forsake this goal, let us strive to please God and men, the ideal placed before us not only here, but elsewhere:
Now the boy Samuel was growing in stature and in favor both with the Lord and with men (1 Samuel 2:26).
When a man’s ways are pleasing to the Lord, he makes even his enemies to be at peace with him (Proverbs 16:7).
And the Child continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him (Luke 2:40).
And Jesus kept increasing in wisdom and stature, and in favor with God and men (Luke 2:52).
(3) Daniel teaches us about our Christian witness and evangelism. Nebuchadnezzar, Ashpenaz, and the overseer were all true heathens, so far as described in Daniel 1. Daniel’s religion and his God were insignificant to them. They did not care about his personal convictions. No doubt, Daniel’s conscience concerning food from the king’s table made no sense. Indeed, it probably seemed stupid. Who would turn down a steak dinner?
These heathens did notice Daniel and his friends, not because of their faithfulness to God, but because of their submissive spirit, strong bodies, and scholarly minds. They were interested in the bottom line—performance. Nebuchadnezzar first took note of Daniel and his friends because they best met the qualifications he sought. He chose them in spite of their religious scruples more than because of them.
It is little wonder that many Christians have a poor testimony with their employers and co-workers today. Many Christians think of their work as secular and unspiritual. They do not excel or even try to do their jobs well. Spiritual ministry is what is important to them, spiritual things like witnessing. They often witness on the job when they should be working. A Christian witness begins in the workplace, on the job, by Christians doing a job well, as unto the Lord. If we excel at what we do, men will take note. They may then be more interested to hear what we have to tell them about God:
Do you see a man skilled in his work? He will stand before kings; He will not stand before obscure men (Proverbs 22:29).
v
|
 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Sat Aug 09, 2014 8:28 pm
|
|
|
|
(4) Holiness requires a commitment to be pure, a plan to accomplish this purpose, and persistence in carrying out the plan. If there is a key verse in chapter 1 to fix in our minds, it is this:
But Daniel made up his mind [literally, set upon his heart, see marginal note in NASB] that he would not defile himself with the king’s choice food or with the wine which he drank … (Daniel 1:8a).
Holiness does not happen by chance. Sanctification is God’s work brought about in and through men and women who, in dependence on His Spirit, diligently strive to be faithful disciples of our Lord Jesus Christ. Some people equate spirituality and spontaneity. Daniel not only purposed to be pure, he planned ahead. He sought a means to avoid the king’s food before he would be defiled by it. He persevered in seeking God’s way of escape when his first effort seemed to fail. Daniel was not passive in living a godly life. He was actively seeking to please God by avoiding defilement.
(5) God was still at work in the lives of His people, even in the days of Judah’s judgment and captivity. God was working in the lives of the disobedient to bring them to repentance. He was at work in the lives of the faithful (like Daniel and his friends) to bless and prosper them, even while in captivity in Babylon. God had not forsaken Daniel and his friends; He was in control. God gave Jehoiakim and Judah into the hand of Nebuchadnezzar (1:2). He granted Daniel favor and compassion in the sight of Ashpenaz (1:9). He gave Daniel and his friends wisdom and knowledge which surpassed that of all others (1:17).
(6) Wisdom does not come from men, but from God. Daniel and his friends were not wise because they went to a Babylonian school. They were not even wise because they may have been educated in a Jewish school. The other Hebrew captives may have had a similar education in Judah. Daniel and his friends were wise because they trusted and obeyed God.
The wisdom which God granted to Daniel and his friends is the wisdom also available to us. Consider the following characteristics of wisdom, as defined in God’s Word:
True wisdom comes only from God. There is a false wisdom, which Satan promotes and the world believes, but true wisdom comes only from God. That wisdom is often viewed as foolishness to those who do not know God:
Trust in the Lord with all your heart, And do not lean on your own understanding. In all your ways acknowledge Him, And He will make your paths straight. Do not be wise in your own eyes; Fear the Lord and turn away from evil. It will be healing to your body, And refreshment to your bones (Proverbs 3:5-8 ).
The fear of the Lord is the beginning of wisdom, And the knowledge of the Holy One is understanding (Proverbs 9:10).
For the Lord gives wisdom; From His mouth come knowledge and understanding. He stores up sound wisdom for the upright; He is a shield to those who walk in integrity, Guarding the paths of justice, And He preserves the way of His godly ones. Then you will discern righteousness and justice And equity {and} every good course (Proverbs 2:6-9).
There is no wisdom and no understanding And no counsel against the Lord (Proverbs 21:30).
“For My thoughts are not your thoughts, Neither are your ways My ways,” declares the Lord. “For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts. For as the rain and the snow come down from heaven, And do not return there without watering the earth, And making it bear and sprout, And furnishing seed to the sower and bread to the eater; So shall My word be which goes forth from My mouth; It shall not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it” (Isaiah 55:8-11).
Daniel answered and said, “Let the name of God be blessed forever and ever, For wisdom and power belong to Him. And it is He who changes the times and the epochs; He removes kings and establishes kings; He gives wisdom to wise men, And knowledge to men of understanding. It is He who reveals the profound and hidden things; He knows what is in the darkness, And the light dwells with Him” (Daniel 2:20-22).
For the word of the cross is to those who are perishing foolishness, but to us who are being saved it is the power of God. For it is written, “I will destroy the wisdom of the wise, and the cleverness of the clever I will set aside.” Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe. For indeed Jews ask for signs, and Greeks search for wisdom; but we preach Christ crucified, to Jews a stumbling block, and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men (1 Corinthians 1:18-25).
True wisdom comes from the Word of God. Those who know God’s Word and know it well, will be wiser than those scholars who are ignorant of the scriptures:
O how I love Thy law! It is my meditation all the day. Thy commandments make me wiser than my enemies, For they are ever mine. I have more insight than all my teachers, For Thy testimonies are my meditation. I understand more than the aged, Because I have observed Thy precepts (Psalm 119:97-100).
The proverbs of Solomon the son of David, king of Israel: To know wisdom and instruction, To discern the sayings of understanding, To receive instruction in wise behavior, Righteousness, justice and equity; To give prudence to the naive, To the youth knowledge and discretion, A wise man will hear and increase in learning, And a man of understanding will acquire wise counsel, To understand a proverb and a figure, The words of the wise and their riddles. The fear of the Lord is the beginning of knowledge; Fools despise wisdom and instruction (Proverbs 1:1-7).
For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do (Hebrews 4:12-13).
Wisdom comes to those who put God’s Word into practice. It is not just those who are aware of God’s truth who are wise, but those who act in obedience to that truth.
But solid food is for the mature, who because of practice have their senses trained to discern good and evil (Hebrews 5:14).
In Romans 1 beginning at verse 18, Paul describes the downward moral and mental decline of those who receive revelation concerning God but reject it. The more men reject God’s revelation, the more God gives them over to moral and mental corruption. The more men respond in obedience to God’s revelation, the more insight and wisdom they gain from God. Daniel 1 describes the reversal of the downward process described in Romans 1. As Daniel and his friends obeyed God and sought to remain pure, God gave to them physical, moral, and mental growth. Wisdom is for those who seek and serve God:
How can a young man keep his way pure? By keeping it according to Thy word. With all my heart I have sought Thee; Do not let me wander from Thy commandments. Thy Word I have treasured in my heart, That I may not sin against Thee (Psalm 119:9-11).
God’s wisdom comes to all those who seek it diligently and ask for it in faith:
My son, if you will receive my saying, And treasure my commandments within you, Make your ear attentive to wisdom, Incline your heart to understanding; For if you cry for discernment, Lift your voice for understanding; If you seek her as silver, And search for her as for hidden treasures; Then you will discern the fear of the LORD, And discover the knowledge of God. For the Lord gives wisdom; From His mouth come knowledge and understanding (Proverbs 2:1-6).
Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing. But if any of you lacks wisdom, let him ask of God, who gives to all men generously and without reproach, and it will be given to him (James 1:2-5).
(7) God graciously grants not only wisdom, but fellowship to encourage his people to do what is pleasing in His sight. Is it not interesting to find these three friends of Daniel in chapter 1? Appearing out of nowhere, they surely were a great encouragement to each other as they sought to keep free from defilement and to serve God faithfully. I believe it was the response of each of these men to the defilement of the king’s food which caused them to stand out from all the rest of the Hebrew captives and which then brought them together as friends.
How faithful God was to give these four men this fellowship at a time of great temptation and need. It is this kind of friendship and fellowship which the church needs today. These words from the New Testament Book of Hebrews should be our motto:
Let us hold fast the confession of our hope without wavering, for He who promised is faithful; and let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more, as you see the day drawing near (Hebrews 10:23-25).
There has never been a time when God’s wisdom was needed more than in our own day. May God work in us, as He did in the lives of Daniel and his friends. May we like Daniel purpose in our hearts not to be defiled, though we live in a godless society. And may God give to us the wisdom which he gave to Daniel and his friends.
Chapter 1:
Questions and Answers
(1) What guidance did God give the Jewish captives in Babylon concerning their conduct during captivity?
The Jews had the Old Testament Law with the examples of men like Joseph and Moses. Both lived in Egypt and learned the ways and the language of the Egyptians. Both were named by the Egyptians (see Genesis 41:45; Exodus 2:10).
In addition, the Jews had the benefit and guidance of Israel’s history, as outlined in the historical accounts of the Old Testament. They also had the Word of God as revealed to the prophets. There were specific instructions from the prophets as to Jewish conduct. Specifically Jeremiah 29 instructs those Jews in Babylonian captivity how to conduct themselves.
(2) Why could Daniel and his friends willingly submit to Nebuchadnezzar and his officials?
They understood that God had given Jehoiakim (Daniel 1:1-2) and Judah into the hands of the Babylonians as judgment for the sins of their nation. They knew it was God who raised up kings and put them down (Daniel 2:21). Their belief in God’s sovereign control of history led them to obey Gentile rulers in obedience to God. The relationship of the Jews and their Gentile rulers differs little from our relationship to the government God has placed in authority over us (see Romans 13:1-7).
(3) Why did Daniel and his friends not consider Babylonian names, Babylonian schooling, and working as officials of the Babylonian government defiling?
Babylonian names were given to them by those in authority over them. They did not take the names for themselves. Joseph and Moses before them had names given to them by unbelieving Gentiles. Ultimately, it does not matter what men call us. It is the name we are given by God that matters, for in that name we find our destiny (see Luke 10:20; Acts 4:12; Revelation 3:12).
The Babylonian schooling Nebuchadnezzar planned for the Hebrew captives was not, in my opinion, required so that the Hebrews could be brain-washed, or their religion and culture set aside. According to the text, these captives had already completed most of their schooling. The additional education required had to do with the Aramaic language, which these Hebrews would need to serve effectively as government officials. These men appear to have already gained a grasp of the Old Testament and their faith would not be shaken by the instruction they would receive. If Joseph and Moses could receive their education from Gentile unbelievers and still be faithful to God, so could Daniel and his friends.
Joseph (and Moses to a lesser degree) worked in Egypt as a part of the Egyptian government. By living a godly life, he was a witness to his faith in the way he conducted himself. He also greatly benefitted the nation of Egypt. Daniel and his friends did the same.
I believe that the clearest and most direct guidance came to Daniel and his friends through the prophecy of Jeremiah. In Jeremiah 29, God spoke to the Jewish captives in Babylon, informing them that they would have a lengthy stay, and that they should become a part of Babylonian life (without compromising their faith), praying for these people and seeking their welfare. I believe these four men viewed their employment with the government of Babylon as obedience to God’s instructions to them through Jeremiah.
(4) Why did Daniel and his friends consider eating food from the king’s table defiling?
The food these men ate became a matter of personal choice, thanks to Daniel’s wisdom and perseverance in dealing with his superiors. The text does not tell the exact reason why Daniel was convinced he would be defiled, but we do know that this was his strong conviction. Most likely Daniel’s conviction was based on the Old Testament Law. Food served at the king’s table would hardly be chosen or prepared in accordance with the standards of clean and unclean given in the Law (see Leviticus 11). The blood may not have been properly drained from the animals when they were slaughtered and prepared for eating. The food may also have been associated with some heathen sacrifice or worship ritual.
(5) What was it about Daniel and his friends that impressed Nebuchadnezzar?
We are not told that Nebuchadnezzar was impressed (at first, that is) by Daniel’s God, his religion, or his convictions. Nebuchadnezzar was impressed by the way Daniel surpassed all others in physical condition and in mental skillfulness. The king was impressed because Daniel and his friends did their tasks better than anyone else.
(6) Why would Nebuchadnezzar want Hebrew captives as part of his top level of government?
Scripture does not give the reason for Nebuchadnezzar’s desire to employ Hebrew captives in his government. It is my opinion that he, as one who believed in many gods, may have wanted to include a broad representation of cultures and religions in his government, believing that each culture had its own strengths. He may have wanted all of them on the side of his empire. I do not see this king trying to brainwash or suppress the religions or cultures of his captives, so long as they were willing to cooperate with Babylon.
(7) What distinguished Daniel and his friends from the rest of the Hebrew captives in Babylon? What distinguished Daniel and his three friends from the Jews as a whole?
They seem to have been the only Jewish captives at the time who continued to trust in the God of Israel and live in accordance with His Law. In short, Daniel and his friends wanted to remain distinctly Jewish, as the people of God, even though they were living in a foreign land.
While Israel as a nation had defiled itself by engaging in the worship and religious practices of the heathen nations, Daniel and his friends were committed to avoid such defilement. While Israel as a nation resisted God’s authority and that of nation which God had placed over them (Babylon, at this time, and other governments later on), Daniel and his friends submitted to God by submitting to Babylonian authorities.
(8 ) What is biblical submission? How does it differ from some incorrect concepts of submission? How does Daniel exhibit true submission in this chapter?
Biblical submission is not a begrudging compliance with the letter of the law set down by those over us. Submission begins with an attitude which desires to obey God-given authority as an act of obedience to God. Biblical submission seeks to view matters from the standpoint of one’s superior. It seeks to understand and, if possible, to accomplish the goals of the one in authority. When the goal of authority conflicts with the clear instructions of the Word of God, we must obey God rather than men. When the means or methods of those in authority conflict with biblical directives, biblical submission seeks to accomplish the goal of the one in authority, but by means which are not contrary to scripture. Daniel and his friends sought to reach their optimum physical and mental potential, not by eating food which would be defiling to them, but by eating vegetables.
(9) What is the relationship between moral purity and wisdom?
Romans 1 (verses 18 and following) teaches what other passages corroborate: moral impurity and mental dullness are directly related to each other. The apostle Paul states that when men reject the revelation God has given them, God gives them over to moral depravity and mental muddle. Their minds become darkened and their thinking distorted. When Daniel and his friends purposed to obey God by avoiding defilement, the result was not only the improvement in their physical condition, but they were granted an extra measure of wisdom. Knowing God’s Word and obeying it keeps one pure (Psalm 119:9-16), and it makes men wise (see Psalm 119:97-100).
(10) Does God always bless those who are faithful to Him, like Daniel?
Yes, God is always faithful to bless those who are faithful, and to punish the wicked. God’s blessing, like His wrath, does not always come immediately. The blessing of Daniel and his friends is unusual in that it comes so quickly. All blessing and punishment are certain, even though they may be delayed. Even God’s delays are for our good and His glory.
(11) What evidences are there in Daniel 1 of God’s sovereignty and of His divine intervention in the affairs of Daniel and his friends?
Even when God had “given Israel over,” He had not given up on His people. The prophecies of Daniel are a testimony to the future which God has for His people (which includes Jews and Gentiles). There are three statements in Daniel 1 alone which indicate not only the sovereignty of God (His control over men and creation), but also His intervention for the sake of His people: “The Lord gave Jehoiakim king of Judah into his [Nebuchadnezzar’s] hand” (verse 2); “God granted Daniel favor and compassion in the sight of the commander of the officials” (verse 9); and, “God gave them knowledge and intelligence in every branch of literature and wisdom” (verse 17).
(12) What does our text teach us about holiness and biblical separation?
Throughout its history, the nation Israel (and later on, the church) has had great difficulty with this matter of separation. They were to be separate from sin and defilement in order to be holy, and thus to imitate and demonstrate the character of God (see Leviticus 11:44ff., which is in the context of “clean” and “unclean” foods; 19:2, which is in the context of idols; and 20:7).
Often Israel failed to keep themselves from the defilement which characterized the heathen nations. The people of God imitated the sins of their neighbors rather than remaining distinct, separate, pure and holy. At other times, Israel viewed holiness only in terms of physical separation. They isolated themselves from contact with “sinners” and thus thought themselves to be “holy.” Frequently during the life of our Lord, the self-righteous separatists criticized Jesus for associating with sinners (see Luke 5:27-32; 15:1-2). The biblical reality is that we ourselves are sinners, who live among sinners (see Isaiah 6:5). We are to live in the world, but not to be of the world, sanctified by means of God’s Word (John 17:15-17).
(13) What is the contribution of chapter 1 to the entire Book of Daniel?
Chapter 1 sets the scene. It explains that God has purposed and allowed the captivity of His people. It explains the lifetime of Daniel’s submission and service to foreign kings. It contrasts the cause of Israel’s captivity (rebellion and defilement) with the submission and purity of four faithful Jews, whom God blesses even in their captivity. Very importantly, this chapter reminds us of the ideal: pleasing God and pleasing men. While even Daniel (chapter 6) and his three friends (chapter 3) will be forced to disobey human authorities in order to obey God, obeying God and man is the ideal for which we should strive if at all possible. Daniel’s ministry began with a commitment to serve God faithfully and to avoid defilement (compare 2 Timothy 2:14-26).
(14) What is the contribution of Daniel 1 to us? What lessons can we learn from this chapter?
We, like Daniel, find ourselves living in the times of the Gentiles. We, like Daniel, have been called to live under the authority of a government which does not believe in God or seek to promote true religion. We, like Daniel, are to avoid defilement, and yet submit to human government and serve it well, to the glory of God.
From Daniel, we learn about biblical holiness and separation, about true submission, about the relationship between holiness and wisdom, and about the sovereignty of God.
18 The marginal note in the NASB at Daniel 1:3, indicates that Ashpenaz was the chief of Nebuchadnezzar’s “eunuchs.” It is not clear just how literally the term “eunuch” should be taken. In Isaiah 56:3, the same Hebrew term is rendered “eunuch” and quite obviously refers to one who cannot produce offspring. At best, we can only say that castration was a possibility.
19 Only some of the vessels from the temple were taken to Babylon at the time Daniel was taken captive. Later, all the remaining vessels were taken there (see 2 Chronicles 36:18 ). These temple vessels play a prominent role in the events of Daniel 5.
20 Shinar was introduced in the Book of Genesis. This is where Nimrod built the first city (10:10), where the Tower of Babel was constructed (11:2), and where wickedness is to be banished (Zechariah 5:5-11).
21 See also 2 Kings 20:16-18.
22 I do think he would have been offended to learn that Daniel and his friends believed food from his table would defile them.
23 See, for example, the renaming of Abram to Abraham in Genesis 17:5, or the naming of Joseph’s sons in Genesis 41:50-52. When a name has a significant meaning to be impressed upon the reader, we will be informed of the meaning of the name and of its significance. Unless God makes a point of a man’s name, I am not inclined to think that we should.
24 This is the view of Lehman Strauss and of Donald K. Campbell: “I take it that they were really being permitted an unlimited indulgence, which was a part of Nebuchadnezzar’s brain-washing device. It was the king’s subtle method of orientation, a clever scheme to denationalize them completely. This same form of denationalization and brain-washing is being carried on by communists in our day.” Lehman Strauss, Daniel (Neptune, New York: Loizeaux Brothers, 1969), p. 37.
“Daniel and his friends had to be reeducated if they were to be of any value to Nebuchadnezzar. They were to be indoctrinated or brainwashed so that they would no longer think or act like Judeans, but like Babylonians.” Donald K. Campbell, Daniel: Decoder of Dreams (Wheaton: Victor Books, 1977), p. 9.
25 See Jeremiah 7:1-15.
Source
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Sat Aug 09, 2014 9:22 pm
|
|
|
|
Tsur Garland-Green TLDR? I know it can be a little intimidating (boring) for some of you to read so much, or that some for various other reasons are not able to concentrate on a text over a long period of time like this text requires of the reader, and generally all written Bible studies require. So to make things a little easier here is a different expository Bible Study in the form of a youtube video, audio and read along, by Prophecy Update: The Book of Daniel - Pt.1 Good read, brother. smile Daniel certainly was a diamond in the rough. Not to forget the 3 hebrew boys, as well.
I thoughts so too. Beneficial to read for those of us that are going off to school (going to school very soon), or have a job they find too secular. I myself thought my previous job didn't leave me many witnessing opportunities, and felt it hindered me in doing what I wanted for God. I failed to see that just doing my job as demanded of me was a witness in itself. smile |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Mon Aug 11, 2014 12:33 am
|
|
|
|
The Dream Which Nearly Became a Nightmare (Daniel 2:1-49)
Introduction
This past week, I officiated at the wedding of the daughter of some good friends in our church. Everything seemed to be going well. The groom and his groomsmen and I were waiting in a small room at the front of the auditorium. We knew that the moment the pianist began to play the “Wedding March,” it was time to make our entrance. The “Wedding March” began. As I reached for the door knob, ready to lead into the ceremony, someone rushed in the side door and told us the bride had just discovered a tear in her dress, which they were sewing up. We needed to wait.
My mind rushed to the woman at the piano. She faithfully continued to play the “Wedding March,” no doubt wondering why we were not coming out the door behind her. I slipped out the door. The rest of the men stayed in the room as I made my way to the side of the pianist. I whispered in her ear that there was a small problem with the bride’s dress and that we would need to delay the ceremony a couple of minutes.
I can still remember the look on her face. She turned to me and said, “How can I do that? I’ve already started.” It was easy for me to ask for more time. I was not the pianist, in the middle of playing the “Wedding March.” How do you stop something already set in motion so it won’t be obvious and embarrassing? She did a marvelous job of it. Within several measures, she was no longer playing the “Wedding March.” She slid into one of the great hymns of the faith and bought us those precious few moments.
There are times when it seems we have set something disastrous and irreversible in motion. The second chapter of the Book of Daniel describes one such time. Nebuchadnezzar, king of Babylon, had a disturbing dream. He wanted to know its meaning, and he summoned a number of his senior staff: magicians, conjurers, sorcerers, and Chaldeans. Their assignment was more difficult than any he had ever given them before. Nebuchadnezzar wanted not only to know the meaning of his dream; he insisted they first tell him his dream!
For any king to ask this would be distressing. For Nebuchadnezzar to demand this of his staff was disastrous. The king’s dream nearly became a nightmare for his advisors. Nebuchadnezzar, known for being brutal, demanding, and tyrannical, had no hesitation in dealing severely with those whom he considered his enemies. We know that he ordered Daniel’s three friends to be cast into a fiery furnace. From Jeremiah 29:22-23, we learn that the king of Babylon roasted Zedekiah and Ahab in the fire. Our text in Daniel 2 tells us he intended to put all the wise men in his land to death because they could not do the impossible.
Nebuchadnezzar’s dream started something which appeared impossible to stop. He demanded that his dream be told, and only after this that it be interpreted. His advisors sought to reason with him, but to no avail. Finally, in frustration, they told him that what he asked was unreasonable. They not only admitted their limitations, they even acknowledged the inability of their gods. The king’s demand was beyond what they or their gods could do. It would take a God of a very different kind, a God whose “dwelling place is not with mortal flesh” (Daniel 2:11).26 Nebuchadnezzar soon heard about the only God who could accomplish the king’s demand. It was the God of Daniel and of his three Hebrew friends, the “God who is in heaven” (Daniel 2:28 ).
The first four chapters of Daniel are a unit. While Daniel and his three friends are prominent in these chapters, king Nebuchadnezzar is also a central character. In chapter 1, he defeats Jehoiakim, king of Judah, a victory which God brought upon the king and his kingdom (Judah) as a judgment for their sin and rebellion.
Nebuchadnezzar took captives (including Daniel and his friends) to Babylon and made some a part of his administration. He also placed some of the vessels from the temple of God in Jerusalem in the house of his god in Babylon as a sign that his god was better than Israel’s God. He was wrong and will say so in the fourth chapter of Daniel.
In chapter 1, Nebuchadnezzar made Daniel and his three friends part of his administration. He did so, not because he thought so highly of Daniel’s God or because he respected Daniel’s convictions, but simply because Daniel and his friends were “ten times better than all the magicians and conjurers who were in all his realm” (Daniel 1:20). At first thought, this evaluation, “ten times better than all the magicians and conjurers,” seems like an exaggeration. We will see from our text it is not an exaggeration at all.
Now in Daniel 2, Nebuchadnezzar comes to have respect not only for Daniel but also for his God:
The king answered Daniel and said, “Surely your God is a God of gods and a Lord of kings and a revealer of mysteries, since you have been able to reveal this mystery” (Daniel 2:47).
Nebuchadnezzar has come a long way, but not yet far enough. He is hardly in the household of faith. In chapter 3, Nebuchadnezzar acts on the basis of the revelation given to him in chapter 2, but in a way that is inconsistent with the message of his dream. If the king learned in Daniel 2 that the God of Israel is the giver of wisdom and revelation, he will learn from chapter 3 that He is also the God who delivers his people. In the last chapter of this unit, Daniel 4, Nebuchadnezzar bows before Him as the only true God (see Daniel 4:3,34-37).
Chapter 2 describes a significant step forward for the king of Babylon and also a step forward for Daniel and his three friends. If the wisdom of these young Hebrews is recognized in a general way in chapter 1, it is even more evident in the crisis of chapter 2. As a result of Daniel revealing the king’s dream and its meaning, he is elevated to a high level position in Nebuchadnezzar’s kingdom.
The meaning of his dream, of vital importance to Nebuchadnezzar, is also of great importance to us. What did the dream mean for Nebuchadnezzar and what is its meaning for us?
Guiding Principles for
the Interpretation of Daniel 2
Serious students of Scripture disagree over the interpretation of the king’s vision in chapter 2. Scholars do not agree concerning the nations and periods of time depicted here. How, then, are we to approach this chapter? What are the guiding principles for our interpretation?
First of all, we should remember this is prophecy. Until all of these prophecies are completely fulfilled, we will not understand them. Unfulfilled prophecies always cause us confusion, even as they confused the prophets who revealed them (see 1 Peter 1:10-12).
Second, when Daniel interpreted this dream to the king, he did not supply all the details. He did not identify the kingdoms or the kings (except for the first kingdom and Nebuchadnezzar himself). The interpretation and even the application of this dream did not require a complete understanding of the vision and all of its details. It only required a general, overall grasp of the dream and its meaning.
Third, we should seek to understand the dream and its interpretation in light of the way Daniel and the king understood it. Daniel’s words to the king are critical to the interpretation of the dream. Daniel’s own response to the dream, in verses 20-23, indicates his understanding of the dream. The king’s response to the revelation of the dream and its meaning, recorded in verse 47, tells us what the dream meant to him.
In this lesson, our approach to the king’s dream and its meaning will not focus on what Daniel, the king, or biblical scholars today find perplexing. We will try to grasp the dream and its meaning from that which Daniel and the king did understand. The meaning of the dream for Daniel and the king should be the same for us. Let us seek to walk in their steps, to learn what they learned, and then to apply this to our own lives, by God’s Spirit.
Nebuchadnezzar’s
Dream Becomes a Nightmare
(2:1-13)
1 Now in the second year of the reign of Nebuchadnezzar,27 Nebuchadnezzar had dreams; and his spirit was troubled and his sleep left him. 2 Then the king gave orders to call in the magicians, the conjurers, the sorcerers and the Chaldeans, to tell the king his dreams. So they came in and stood before the king. 3 And the king said to them, “I had a dream, and my spirit is anxious to understand the dream.” 4 Then the Chaldeans spoke to the king in Aramaic:28 “O king, live forever! Tell the dream to your servants, and we will declare the interpretation.” 5 The king answered and said to the Chaldeans, “The command from me is firm: if you do not make known to me the dream and its interpretation, you will be torn limb from limb, and your houses will be made a rubbish heap. 6 But if you declare the dream and its interpretation, you will receive from me gifts and a reward and great honor; therefore declare to me the dream and its interpretation.” 7 They answered a second time and said, “Let the king tell the dream to his servants, and we will declare the interpretation.” 8 The king answered and said, “I know for certain that you are bargaining for time, inasmuch as you have seen that the command from me is firm, 9 that if you do not make the dream known to me, there is only one decree for you. For you have agreed together to speak lying and corrupt words before me until the situation is changed; therefore tell me the dream, that I may know that you can declare to me its interpretation.” 10 The Chaldeans answered the king and said, “There is not a man on earth who could declare the matter for the king, inasmuch as no great king or ruler has ever asked anything like this of any magician, conjurer or Chaldean. 11 Moreover, the thing which the king demands is difficult, and there is no one else who could declare it to the king except gods, whose dwelling place is not with mortal flesh.” 12 Because of this the king became indignant and very furious, and gave orders to destroy all the wise men of Babylon. 13 So the decree went forth that the wise men should be slain; and they looked for Daniel and his friends to kill them.
The dreams Nebuchadnezzar experienced in the night were God’s response to his thoughts as he waited for sleep to come:
“As for you, O king, while on your bed your thoughts turned to what would take place in the future; and He who reveals mysteries has made known to you what will take place” (Daniel 2:29).
The king was pondering what the future held. Through his dreams, God revealed the future and its implications.
It is possible, as some have suggested, that the king actually forgot the dreams, and that is why he demanded that his wise men tell the dream and then its interpretation. I think the king remembered his dream, but wanted to be certain of a genuine interpretation, not a fabrication. Anyone can “interpret” a dream; few indeed can tell you what your dream was. The king required both.
King Nebuchadnezzar was in a bad mood when he called his wise men. His dream troubled him so greatly he could not sleep afterward (2:1). Two things caused the king such distress over his dream. First, he believed his dream was very important. In his culture and religion, dreams were a means of revelation from the gods.29 He wanted to know what the gods were trying to tell him. Secondly, like the Pharaoh of Joseph’s day who did not understand his dream, there was an ominous sense that something was wrong. Because he lacked the interpretation of his dream, he did not know what was wrong, or what he should do about it.
A great sense of urgency arose when the king’s senior wise men gathered before him. After briefing them of the situation, he demanded they tell him his dream and its meaning. The assembled wise men, representing the various heathen methods for obtaining “divine guidance,” were unanimous about one thing: the king was being unreasonable in asking them to do the impossible. No king, they protested, had ever asked this of his counselors. They could promise an interpretation if he told them his dream, but he should not demand that they reveal his dream. This was beyond their ability and the ability of their gods.
Their response to the king not only reveals their impotence, but also that of their gods. It testifies to the futility of the heathen religions and introduces the God of Daniel, who can do what they and their gods cannot:
10 The Chaldeans answered the king and said, “There is not a man on earth who could declare the matter for the king, inasmuch as no great king or ruler has ever asked anything like this of any magician, conjurer or Chaldean. 11 Moreover, the thing which the king demands is difficult, and there is no one else who could declare it to the king except gods, whose dwelling place is not with mortal flesh” (Daniel 2:10-11).
The king was now both frustrated and furious. He demanded all the wise men in Babylon be put to death. We are not sure whether the wise men were being killed as they were arrested, or whether they were all being rounded up for some kind of mass execution. It is uncertain whether any wise men actually died before Daniel spoke to the king. We do know, with certainty, that the king fully intended to kill every one of his wise men throughout the land. The process of execution was under way, whether or not any executions had actually occurred before Daniel took action.
At this point, the Jewish reader of the day would not be greatly distressed at the pronouncement of the death penalty for heathen wise men who worshipped and worked in the name of false gods. But in this instance, a strange and providential twist of fate takes place, putting Daniel and his three friends right in the middle of the crisis. Though the Hebrew youths were not among those whom the king summoned, they were nevertheless included among those sentenced to death.
To summarize the story up to this point, the situation looks dismal, if not disastrous, and by divine design. Only when things seem impossible is God’s hand undeniably present. The king’s demands were unreasonable because they were impossible, humanly speaking. Here at the point of impossibility, the powerlessness of the “gods” of the heathen became evident. The wise men who stood before Nebuchadnezzar confessed with their own lips that their gods could not accomplish what the king demanded. They even admitted that any “God” who could fulfill the king’s request would be a “God” of a different (higher) order.
I am reminded of the words of the magicians of Egypt, who were attempting to reproduce the miracles God accomplished by the hand of Moses. For a time, their “miracles” seemed like those of Moses (see Exodus 7:11-12, 22; 8:6-7). But there came a time when these magicians had to throw up their hands and confess that they had come to their limit:
Then the Lord said to Moses, “Say to Aaron, ‘Stretch out your staff and strike the dust of the earth, that it may become gnats through all the land of Egypt.’” And they did so; and Aaron stretched out his hand with his staff, and struck the dust of the earth, and there were gnats on man and beast. All the dust of the earth became gnats through all the land of Egypt. And the magicians tried with their secret arts to bring forth gnats, but they could not; so there were gnats on man and beast. The magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart was hardened, and he did not listen to them, as the Lord had said (Exodus 8:16-19).
The “gods” of Egypt were no match for the God of Israel. Would Pharaoh ask who the God of Israel was, that he should obey His command?30 God would let him know, along with all of Egypt.31
God providentially orchestrated the events of Babylon so that the “gods,” along with all those who called on them, were shown to be worthless and powerless. At the same time, God created a situation in which His four servants would be in danger, and for whom He would prove to be their deliverer. Furthermore, in the midst of these circumstances, God would demonstrate that He could do what no other god could do—foretell history. All things are possible for God; there is no impossible situation. In situations which appear insurmountable, the faith of His saints grows strong, and His power and majesty is demonstrated to all. The crisis here is by divine design, as is every crisis involving the people and purposes of God.
The lesson for the kingdom of Judah, now captive, should be apparent. Assyria has captured and dispersed the tribes of Israel. Babylon has defeated Judah and taken the people captive. The temple and Jerusalem has been (or soon will be) destroyed. Chances for Israel’s recovery and restoration seem to have vanished, and Judah’s situation is humanly unalterable. Now God will show Himself able to do the impossible, in a way no one would have ever expected—through a heathen king (Cyrus) and a heathen kingdom (Persia).32
Daniel’s Discretion
and Nebuchadnezzar’s Delay
(2:14-16)
14 Then Daniel replied with discretion and discernment to Arioch, the captain of the king’s bodyguard, who had gone forth to slay the wise men of Babylon; 15 he answered and said to Arioch, the king’s commander, “For what reason is the decree from the king so urgent?” Then Arioch informed Daniel about the matter. 16 So Daniel went in and requested of the king that he would give him time, in order that he might declare the interpretation to the king.
Daniel was indeed a man of great wisdom which came from God, evident especially in times of crisis. Imagine being a highly regarded resident of Babylon, a part of Nebuchadnezzar’s government, and discovering there is a warrant out for your arrest. Worse yet, Daniel was marked for execution for something with which he had nothing to do. Did he know what was happening, or why?
Rather than reacting, Daniel approached Arioch, “with discretion and discernment,” asking the reason behind the haste and urgency of these recent events.33 Arioch, like Ashpenaz before him (see 1:9-10), showed kindness to Daniel by answering his questions.
Daniel, who did not initiate this crisis, did show initiative in responding to it. If something were not done, he and his three friends would soon die. Had Daniel ever interpreted a dream before? Whether he had or not, this incident displayed his divine gift. Daniel, like Joseph before him, was fully persuaded that what the king demanded, God was able to do, through those who called upon Him for mercy in time of need. On this basis, Daniel requested the king for time to discern the dream and its meaning in order to reveal it. The delay was granted.34
Revelation Requested
and Gratefully Received
(2:17-24)
17 Then Daniel went to his house and informed his friends, Hananiah, Mishael and Azariah, about the matter, 18 in order that they might request compassion from the God of heaven concerning this mystery, so that Daniel and his friends might not be destroyed with the rest of the wise men of Babylon. 19 Then the mystery was revealed to Daniel in a night vision. Then Daniel blessed the God of heaven; 20 Daniel answered and said, “Let the name of God be blessed forever and ever, for wisdom and power belong to Him. 21 And it is He who changes the times and the epochs; He removes kings and establishes kings; He gives wisdom to wise men, and knowledge to men of understanding. 22 It is He who reveals the profound and hidden things; He knows what is in the darkness, and the light dwells with Him. 23 To Thee, O God of my fathers, I give thanks and praise, for Thou hast given me wisdom and power; even now Thou hast made known to me what we requested of Thee, for Thou hast made known to us the king’s matter.” 24 Therefore, Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon; he went and spoke to him as follows: “Do not destroy the wise men of Babylon! Take me into the king’s presence, and I will declare the interpretation to the king.”
No evidence indicates Daniel wanted to be a hero. Daniel acted as he did because he was put “between a rock and a hard place.” He was forced to act. If he did not act, not only he, but his three Hebrew friends would die, along with all the other wise men of Babylon.
Daniel acted on faith. Once he understood the problem, he knew the solution. What was impossible for the wise men of Babylon was possible for the God of heaven, the God of Israel. God knew the future. More than this, God planned the future, in eternity past. Daniel had every confidence that the king’s dream not only came from God but would be revealed and interpreted to the king by God, if he and his friends but petitioned Him to do so.
Daniel hastened to his house, where he found his three friends. He told them what had happened in order that they might pray with him for God to have mercy on them and deliver them by revealing the dream and its message to Daniel.
As the dream came to Nebuchadnezzar in the night, so the dream and its meaning came to Daniel in a night vision (verse 19). Daniel’s response seems immediate. His prayer of praise reveals Daniel’s gratitude for receiving the answer to their prayers. It reveals more as well. Let us focus briefly on three dimensions of this prayer:
(1) What the king’s dream reveals about the superiority of God to the “gods” of Babylon;
(2) What the king’s dream reveals about God; and
(3) What the revelation of the dream and its meaning reveals about God’s love and care for His people.
First, Daniel’s praise focuses on the superiority of God to the “gods” of Babylon. Neither the wise men nor their gods could satisfy the king’s demands. They were too difficult for them. God revealed the dream and its meaning for the king. The God who answered the prayers of Daniel and his friends was the “God of heaven” (verse 19), the God about whom the wise men spoke but did not know. As opposed to the Babylonian gods, whose purposes and plans were determined by the stars and seasons, the God of heaven changes the times and epochs.35
Second, Daniel’s prayer gives insight into the message which God was giving to Nebuchadnezzar through his dream. As the king pondered the future, God informed him through his dream that the future is in God’s hands and is not determined by kings. Indeed, even the rise and fall of kings is the work of God and not men. Wisdom and power belong to God; and thus the king, who was looking to men, should have been looking to the God of Israel for wisdom.
Third, the dream demonstrated God’s care for His people Israel. The four young Hebrew captives, about to be put to death, prayed for mercy and deliverance. Their request was answered with the revelation of the king’s dream and its interpretation to Daniel. Even in captivity, God continues to care for His own.
Daniel Points Nebuchadnezzar to God
(2:25-30)
25 Then Arioch hurriedly brought Daniel into the king’s presence and spoke to him as follows: “I have found a man among the exiles from Judah who can make the interpretation known to the king!” 26 The king answered and said to Daniel, whose name was Belteshazzar, “Are you able to make known to me the dream which I have seen and its interpretation?” 27 Daniel answered before the king and said, “As for the mystery about which the king has inquired, neither wise men, conjurers, magicians, nor diviners are able to declare it to the king. 28 However, there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what will take place in the latter days. This was your dream and the visions in your mind while on your bed. 29 As for you, O king, while on your bed your thoughts turned to what would take place in the future; and He who reveals mysteries has made known to you what will take place. 30 But as for me, this mystery has not been revealed to me for any wisdom residing in me more than in any other living man, but for the purpose of making the interpretation known to the king, and that you may understand the thoughts of your mind.”
What a contrast between Arioch and Daniel in these verses. Arioch is quick to take the credit for something he did not do. He attempts to claim the credit for finding someone who could interpret the king’s dream. Nothing could be further from the truth.36 He may have attempted to find Daniel to arrest him, but there is no indication that he did find him. Daniel may have sought him out. Arioch’s words to Nebuchadnezzar expose his attempt to use the situation to further himself.
Daniel would have far greater opportunity to claim some of the credit for what he was about to do, and thus to gain from the gift God had given to him. Instead, at the outset of his meeting with Nebuchadnezzar, Daniel clearly stated that it was God who determines and reveals the future, not men. Daniel, simply an instrument of God, faithfully pointed to God as the One who should be the object of the king’s trust praise.
Daniel reiterates what the wise men had already told the king. Neither wise men, conjurers, magicians, nor diviners were able to make this dream known to the king. It was impossible for them. It was also impossible for Daniel. It was only possible for God, who revealed the dream and its meaning to Daniel. The “God in heaven” of whom the wise men spoke (2:11) was Daniel’s God. He would make known to the king the dream and its meaning. God’s use of Daniel was due to grace, not because of any merit of Daniel on his own (Daniel 2:30).
Gone With the Wind:
Nebuchadnezzar’s Dream Revealed
(2:31-35)
31 “You, O king, were looking and behold, there was a single great statue; that statue, which was large and of extraordinary splendor, was standing in front of you, and its appearance was awesome. 32 The head of that statue was made of fine gold, its breast and its arms of silver, its belly and its thighs of bronze, 33 its legs of iron, its feet partly of iron and partly of clay. 34 You continued looking until a stone was cut out without hands, and it struck the statue on its feet of iron and clay, and crushed them. 35 Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time, and became like chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found. But the stone that struck the statue became a great mountain and filled the whole earth.”
The occasion for the king’s dream was very different from the occasion when God gave Daniel its content and as its meaning. Daniel and his friends prayed to the God of heaven, the God of Israel, knowing that He determined the future and that He alone could reveal it to men. The king did not pray at all, and certainly not to the God of the Jews. He simply pondered the future. Surely this king was not thinking hypothetically. He must have been wondering what the future held for him. God knew his thoughts and gave him a dream which answered his inner questions.
How the king must have eagerly awaited this time when his dream might be revealed to him, when he would be assured that the interpretation was genuine! In the king’s dream, what he visualized was a great statue of unusual splendor. It had a head of gold, breast and arms of silver, a bronze belly, and legs of iron, with its feet a mixture of clay and iron.
It was not the statue which distressed the king so much as what happened to it as his dream continued. A stone was mysteriously cut out, fashioned without human hands. Striking the statue on its feet, the entire image fell, disintegrating into dust. The winds blew every trace of the statue away as though it never existed. The stone, on the other hand, became a great mountain which filled the whole earth.
Nebuchadnezzar’s Dream Interpreted
(2:36-45)
36 “This was the dream; now we shall tell its interpretation before the king. 37 You, O king, are the king of kings, to whom the God of heaven has given the kingdom, the power, the strength, and the glory; 38 and wherever the sons of men dwell, or the beasts of the field, or the birds of the sky, He has given them into your hand and has caused you to rule over them all. You are the head of gold. 39 And after you there will arise another kingdom inferior to you, then another third kingdom of bronze, which will rule over all the earth. 40 Then there will be a fourth kingdom as strong as iron; inasmuch as iron crushes and shatters all things, so, like iron that breaks in pieces, it will crush and break all these in pieces. 41 And in that you saw the feet and toes, partly of potter’s clay and partly of iron, it will be a divided kingdom; but it will have in it the toughness of iron, inasmuch as you saw the iron mixed with common clay. 42 And as the toes of the feet were partly of iron and partly of pottery, so some of the kingdom will be strong and part of it will be brittle. 43 And in that you saw the iron mixed with common clay, they will combine with one another in the seed of men; but they will not adhere to one another, even as iron does not combine with pottery. 44 And in the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever. 45 Inasmuch as you saw that a stone was cut out of the mountain without hands and that it crushed the iron, the bronze, the clay, the silver, and the gold, the great God has made known to the king what will take place in the future; so the dream is true, and its interpretation is trustworthy.”
That was it! That was the dream. Daniel’s description exactly matched the king’s vision. Now it was time for Daniel to tell the king what it all meant. The one statue was a composite, so to speak, of the kingdoms of the Gentiles, beginning with that of Nebuchadnezzar, and continuing through history. Nebuchadnezzar was the head of fine gold, an indication of the superiority of his kingdom to those which followed. Nebuchadnezzar was indeed a great king, but his power, strength, and glory were all from God.37 The extent of his rule (2:38 ) sounds much like the rule which God gave to Adam and Eve, in the beginning (Genesis 1:26).
After Nebuchadnezzar’s kingdom, three others would follow. Almost nothing is said of the second and third kingdoms, except for one thing: they will become progressively inferior to the kingdom of Nebuchadnezzar. A great deal is said of the fourth (and last) kingdom; more attention is given it than all the rest, which is most interesting because it was the farthest removed from the days of Nebuchadnezzar. Why should this kingdom receive such attention in the interpretation?
I think it is because this is the kingdom struck by the stone; it is the kingdom whose fall topples the entire statue, rendering it virtually non-existent in the end. This kingdom, while it receives much attention from Daniel, is not named, nor are all the details pertaining to it explained. The only detail is that the mixture of iron and clay, which weakens the statue, is that of a racial intermingling (Daniel 2:43).
When this final kingdom comes to power, the end is near. The final days will fulfill the details of this prophecy. The end of this kingdom is brought about by the mysterious “stone made without hands” —the stone which brings about a new, eternal kingdom.
Daniel ends the interpretation by informing Nebuchadnezzar that the vision was from God, indicating to him what would take place in the future. The matter was certain,38 and the interpretation reliable.
Before we consider the response of Nebuchadnezzar to Daniel’s words, let us summarize some important observations concerning the statue:
(1) There is a unity, a bond between the four kingdoms, as indicated by the vision. There is one statue, but four distinct kingdoms. Somehow these four kingdoms are related or share something in common. The common element seems to be that these were all Gentile kingdoms, kingdoms which subjugated and dominated the nation Israel.
(2) There is a downward progression, a deterioration of the kingdoms. The head of gold is glorious, the breast of silver of a lesser greatness. The belly of brass deteriorates to legs of iron and feet which are a mixture of iron and clay.39 Things don’t get better, only worse.
(3) There is, in the end, a disintegration of the entire statue. Granted Nebuchadnezzar’s kingdom was great, but when the stone strikes the feet of the statue, the entire statue collapses, disintegrates, and blows away. In the end, the greatness of Nebuchadnezzar’s kingdom (not to mention all the rest) is blown away. Somehow Nebuchadnezzar is to see the link between his kingdom and the other three, and to see that he shares in the final destiny of the entire statue.
(4) There is an unknown, mysterious “king,” who destroys the entire statue, who nullifies all of these kingdoms, bringing them to nothing while establishing his own kingdom.
(5) The kingdoms of Nebuchadnezzar and those who follow him pass away, and a greater, eternal kingdom does not.
(6) Greater emphasis is on the first and fourth kingdoms than on the rest. The first kingdom is given attention because Nebuchadnezzar is the king. The fourth kingdom receives more emphasis than the other three, I believe, because it is the final kingdom which will be struck down by Messiah at His appearance.
(7) Much in this vision is not interpreted or explained, which neither Daniel nor Nebuchadnezzar seem to have understood. In this vision, none of the kingdoms or kings are identified, except the first kingdom (Babylon) and its king (Nebuchadnezzar). What was not interpreted did not need to be known by Daniel or the king. The meaning and interpretation of these mysterious details will be evident when they are fulfilled.
Nebuchadnezzar’s Response Recorded
(2:46-49)
46 Then King Nebuchadnezzar fell on his face and did homage to Daniel, and gave orders to present to him an offering and fragrant incense. 47 The king answered Daniel and said, “Surely your God is a God of gods and a Lord of kings and a revealer of mysteries, since you have been able to reveal this mystery.” 48 Then the king promoted Daniel and gave him many great gifts, and he made him ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon. 49 And Daniel made request of the king, and he appointed Shadrach, Meshach and Abed-nego over the administration of the province of Babylon, while Daniel was at the king’s court.
The response of Nebuchadnezzar is truly amazing. Imagine Sadam Hussein, falling before a Jewish Christian, acknowledging the God of Israel as the only true God, and falling prostrate before one of His servants. Nebuchadnezzar was a much greater man, in power and in reputation.
In chapter 1, the king thought of the God of Israel as a lesser “god,” as one defeated by his “gods” (see 1:1-2). He seems to have cared little about Daniel’s God, or about Daniel’s convictions. He is impressed only by Daniel’s superior performance (1:18-20). But now, in light of the events of chapter 2, Nebuchadnezzar falls prostrate, acknowledging the superiority of the God of Israel as the “God of gods,” “Lord of kings,” and a “revealer of mysteries.” Nebuchadnezzar has not yet come far enough to be called a saint, but he has come a long way in his understanding of the God of Israel.
v
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Mon Aug 11, 2014 12:34 am
|
|
|
|
Nebuchadnezzar was a man of his word. He gave Daniel many gifts, just as he promised the wise men, if they would but tell him his dream and its meaning (see 2:6). Along with the gifts, Daniel received a promotion. He was made ruler of the entire province of Babylon and placed in charge of all the wise men of Babylon. Here was something for the wise men of Babylon to ponder. Their gods had nearly gotten them killed. Daniel’s God had saved their lives.
While Arioch attempted to use Daniel’s God-given gifts and abilities to further his own position, Daniel used his newly gained standing with Nebuchadnezzar to further his three friends. He spoke to the king on their behalf, and they were appointed with charge of the whole province of Babylon during the time Daniel was at the king’s court.
Conclusion
Before we focus our attention on the central theme and message of the king’s vision, consider three secondary lessons which we can learn from our text.
(1) Our text contributes to our understanding of spiritual leadership. Daniel did not seek prominence. He did not set his sights on spiritual leadership. He sought to be faithful to His God and to his calling. It was only when he was put “between a rock and a hard place” that he stepped forward. It is often in the crisis situations of life that leaders emerge. So it was with Daniel. He was, in a sense, forced to lead. Had he not acted as he did (humanly speaking), he and his three friends would have died. Daniel’s leadership came about when he acted out of necessity and out of faith, in a way that set him apart from the rest. This seems to be the way most of the leaders in the Bible were set apart.
(2) Impossible situations expose the futility of human wisdom and power and of false gods and religions. At the same time, they provide the setting for which the power and wisdom of God to be undeniably demonstrated. God brought about the crisis of Daniel 2. In so doing, He showed the wise men of this world to be unwise, and by testimony of their own lips showed their gods powerless. God’s power was so evident through the faith of Daniel and his friends that the king fell before this man and his God.
(3) Evangelism is the work of God, brought about by the workings of the Spirit of God. I am greatly impressed by what Daniel could have said, but did not. Daniel told the king his dream and its meaning. He did not tell the king what to do about the message God had revealed to him. He did not press the king to “close” the matter of his faith in God. The events of chapter 2 brought Nebuchadnezzar a long way from where he had been, but he was not yet ready to profess his faith in this God. All too often Christians are telling others what to do, when they should be concentrating on the proclamation and interpretation of God’s Word, trusting in the Holy Spirit to prompt men to take action as He guides them.
There are times when God does give clear application. Joseph not only interpreted the Pharaoh’s dreams, but then went on to recommend a specific plan of action. This was in order to preserve men from starvation, and especially to save the nation Israel. But often we make applications where God has not. Let us be careful not to rush beyond biblical revelation. The Holy Spirit knows better how to apply the Word of God than we do.
The major thrust of the king’s dream, as revealed and interpreted in Daniel 2, is so obvious we almost miss it. I fear that we usually miss this “camel” because we are too busy looking at the “gnats.” The lesson for the king can be summed up in these words:
THE KINGDOMS OF MEN FADE AWAY AND ARE FORGOTTEN;
THE KINGDOM OF GOD IS ETERNAL.
THE GLORY OF HUMAN KINGS IS NOTHING COMPARED TO THE
GLORY OF THE KING OF KINGS.
Nebuchadnezzar lay on his bed that eventful night, thinking about what the future held. No doubt his thoughts were focused on his reputation, his role in changing the course of history, and especially on his glory and fame. How humbling was the message of his dream!
His kingdom did have fame and glory. He was the head of gold. But his kingdom would pass, only to be replaced by another, and then another and another. In the end, One was coming who would put an end to all human kingdoms and establish a kingdom that was eternal. “Gone With the Wind” —that was the message of this king’s dream and the way it is with all human glory and power and works.
If the king wanted to be a part of a kingdom filled with glory, which lasted forever, he must “look to the rock” of his vision. It is not the head of gold, nor the breast of silver, nor even the entire statue which is glorious and eternal, but the stone. The stone brings the destruction of the statue and the creation of an everlasting kingdom.
Throughout the New Testament, our Lord taught the people of His day the same lesson God was teaching Nebuchadnezzar through his dream. Jesus warned men that the kingdoms of the world would pass away and that they should set their hearts and minds on the kingdom of God, which He had come to establish. He is the stone “fashioned without hands” (see Luke 1:35). He is the One whose kingdom is eternal and glorious.
Nebuchadnezzar was thinking of his empire. God instructed him in his dreams to submit to a great King and to be a part of an eternal empire, an eternal kingdom. Jesus is that King, and the kingdom of Heaven is the empire. Those who trust in Him have not only obtained immortality, but salvation, eternal life, glory, and peace. May we, like Nebuchadnezzar, turn from our own earthly empires to the heavenly empire of God.
“Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal: for where your treasure is, there will your heart be also” (Matthew 6:19-21).
Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age, nor of the rulers of this age, who are passing away; but we speak God’s wisdom in a mystery, the hidden wisdom, which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it, they would not have crucified the Lord of glory; but just as it is written, “Things which eye has not seen and ear has not heard, And which have not entered the heart of man, All that God has prepared for those who love him.” For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God (1 Corinthians 2:6-10).
According to the grace of God which was given to me, as a wise master builder I laid a foundation, and another is building upon it. But let each man be careful how he builds upon it. For no man can lay a foundation other than the one which is laid, which is Jesus Christ. Now if any man builds upon the foundation with gold, silver, precious stones, wood, hay, straw, each man’s work will become evident; for the day will show it, because it is to be revealed with fire; and the fire itself will test the quality of each man’s work. If any man’s work which he has built upon it remains, he shall receive a reward. If any man’s work is burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire (1 Corinthians 3:10-15).
Chapter 2:
Questions and Answers
(1) How do we go about interpreting the prophecies of Daniel 2, knowing there is so much disagreement among Bible scholars in their interpretations?
The words of Deuteronomy 29:29 should serve as our guide: “The secret things belong to the Lord our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law.”
Disagreement between sound, serious Bible scholars is most often found in areas unclear or dogmatic. I believe that there is much about prophecy we are not supposed to understand. This was true even of the prophets themselves (see 1 Peter 1:10-12). Our main responsibility is to focus on what God has made clear to us, to believe it, and to act upon it in faith.
We should approach the prophecies of Daniel 2 in light of what God has told us through Daniel. We should understand what he understood, what he explained to Nebuchadnezzar, and what Nebuchadnezzar therefore came to understand himself. We should pay attention the main points, and not the unexplained details.
(2) What events lead up to Daniel telling the king what his vision was, and its meaning?
King Nebuchadnezzar had gone to bed and was thinking about the future (verse 29). God gave the king dreams that night which informed him about the future and about his attitude toward it. These dreams were distressing to him, especially since he did not know what they meant. He was not able to sleep the rest of the night. When he got up, he summoned some of his leading wise men and demanded from them that they tell him his dream and its meaning. They protested that this was unreasonable, requiring more wisdom and greater gods than Babylon had to offer. The king was furious and ordered all the wise men of Babylon to be put to death. This order included Daniel and his three friends. After learning from Arioch what the problem was, Daniel went before the king and asked for time to learn the dream and its meaning. He and his friends then prayed to the God of Israel for mercy, by giving Daniel the dream and its meaning. God answered their prayers by revealing these things to Daniel. Daniel went to Arioch and then the king, to tell him what God had revealed to him in his dream.
(3) How and why does Daniel end up in a position of power and honor?
Daniel did not seek the prominence, honor, or position which he gained as a result of the events of chapter 2. Daniel and his three friends, through no fault of their own, fell under the death sentence pronounced by the king on all the wise men of the land. This prompted Daniel to seek out the king, and to assure him that he could reveal the dream and its meaning, because his God was the God who controlled and foretold future events. Daniel was careful not to take credit for his God-given ability, but in spite of this Nebuchadnezzar gratefully rewarded him with gifts and a high position for himself, and also a promotion for his three friends (at Daniel’s request).
(4) What was the vision which the king saw in the night?
Nebuchadnezzar saw a great and awesome statue. Its head was made of gold; its chest and arms were silver; its belly was bronze; its legs were iron, and its feet were a mixture of iron and clay. As Nebuchadnezzar looked on with amazement, a stone (shaped without human hands) was fashioned and struck the image on its feet. The image did not merely topple, it disintegrated, and the wind blew its dust away, so that there was nothing left of the statue. The stone, on the other hand, became a great mountain.
(5) What was the interpretation of the vision?
The statue was a representation of the Gentile kingdoms, from Babylon to the time of the coming of Christ. Nebuchadnezzar was the first kingdom, the head of gold. Three other kingdoms would follow. The second and third kingdoms are barely discussed. Each kingdom seems to be of decreasing value (begining with gold and ending with iron and clay). The final kingdom is overthrown by the “stone” (Christ), and establishes an eternal kingdom in its place.
(6) What is the meaning of the vision?
Essentially, God is warning Nebuchadnezzar against pride and preoccupation with his own kingdom, or with earthly kingdoms in general. Gentile kingdoms will, in the end, be done away with and their glory will be forgotten. The “king” who should gain our attention and our worship is the Messiah. He will, at His coming, put down earthly kings and kingdoms, and establish His eternal kingdom. Nebuchadnezzar should set his mind not on earthly things, but on heavenly things.
(7) What is the meaning of this vision for us?
It is exactly the same as it was for Nebuchadnezzar. As our Lord taught, we should not lay up treasures on earth, but rather in heaven. We should not focus on the temporal, but on the eternal. We should not dwell on ourselves, and our glory, but on God and His glory.
(8 ) What change occurs in Nebuchadnezzar as a result of this vision and its interpretation?
Significant changes occurred in the attitudes and actions of Nebuchadnezzar. From one who worshipped his own Babylonian gods as superior to the God of Israel, this king now acknowledged Him as superior to his gods. He greatly honored Daniel and his friends and promoted them to high level positions. But he was not yet what we would call a true believer. This will not come until chapter 4. The events of chapter 3 reveal to us that he did not yet “get the message” fully.
26 How much greater God is than these wise men could even imagine. He is a God who “dwells in heaven” (2:28 ), but He would also be the God who dwells in human flesh (Isaiah 9:6; Matthew 1:21-23; 1 John 1:1-4).
27 Some critics make a great deal that here we are told it was the second year of Nebuchadnezzar’s reign, contending this contradicts the reference in Dan. 1 to a three year training period (1:5). Several answers can be given. First, fractions of a year may be counted as an entire year in Hebrew usage. Second, Daniel and his friends may have commenced their training before Nebuchadnezzar formally became king.
I see no real problem in the first place. In Dan. 1, we were told that Daniel had the ability to understand and interpret dreams and visions (1:17). The incident in chapter 2 may have occurred before the training of Daniel and the others was completed. Daniel’s actions, described in chapter 2, may be the occasion when Daniel discovered his God-given ability to interpret dreams. This may also have been the incident which called the king’s attention to the vastly superior wisdom of Daniel and his friends. Too much has been made here of too little, as is the way with the critics, who strain the gnats and swallow the camels of Scripture (see Matt. 23:23-24).
28 At this point, the language changes from Hebrew, the language of the Jews, to Aramaic, the language of the Babylonians. There is no structural explanation for the change in language. The Hebrew language does not end at the close of one division and the Aramaic begin at a new division. You can, at best, find a paragraph break at verse 4, but this is at the beginning of the verse and the language changes to Aramaic in the middle of the verse.
The change in language occurs at a point of great interest in the story of king Nebuchadnezzar’s dream--when king Nebuchadnezzar demands that his wise men tell his dream and explain its meaning or be put to death. Abruptly the language changes so the Jewish reader, who knows only Hebrew, cannot follow to the story’s conclusion. What happened? A Hebrew could find out how the story ends only by learning Aramaic (which would be very humbling for a Jewish captive), or by asking a foreigner who knows Aramaic.
There is a message here for the Jews, in this change from Hebrew to Aramaic. God is reminding the Jews of their captivity, and thus of their sin and divine judgment (see, for example, Isaiah 28:11). He may be encouraging them to learn Aramaic. Although He had always spoken to the Jews in their own (Hebrew) tongue, God is now revealing Himself to the Gentiles through a Gentile tongue. (Remember that the New Testament was written in Greek.) This change in language is but another painful reminder to the nation Israel that the times of the Gentiles has begun.
29 The dreams of Pharaoh, as recorded in Genesis 41, are similar. While Daniel was a “prophet,” he was not a typical prophet, like those who stood before Israel and spoke to men for God. His calling was like that which Joseph had with the Pharaoh in Egypt. Daniel was a prophet especially equipped to speak for God to a Babylonian king. Since this king believed that the “gods” spoke to men through dreams, God spoke to him through dreams, and sent his “prophet” Daniel to interpret these dreams. God revealed the future to this king in the way he was most inclined to recognize as a word from God.
30 Exodus 5:2.
31 Exodus 7:5.
32 Ezra 1:1-4.
33 Daniel asked God to supernaturally reveal what men did not and could not know, but he asked men like Arioch what he did know. God gave Daniel favor with Arioch so that he was willing to tell him what he needed to know.
34 The king reveals unusual confidence in Daniel here. While he would grant no delay to the wise men (2:8-9), he did grant time to Daniel.
35 I think this expression, “times and epochs” is broad enough to include the various “dispensations.” The God of heaven is the One who brings about the “times of the Gentiles.”
36 There is actually no evidence that Arioch ever found Daniel, as he claims. While we might assume Arioch found Daniel to arrest him, this may not have been the case at all. Daniel’s friends were at his home, where he later joined them. Since his friends needed to be filled in on what was happening (2:17), it seems likely that Daniel was not at home, to be found or arrested, but that somehow he learned of the order to arrest all the wise men. I think Daniel sought out Arioch to find out what was happening. This would mean that Arioch did not really “find” Daniel in the first place. We know from verse 24 that Daniel “went in to Arioch.” In Arioch’s behalf, it should be pointed out that he had great faith in Daniel. By taking credit for finding Daniel and claiming he could meet the king’s demands, Arioch might benefit from Daniel’s success, but he also stood to suffer with Daniel if he failed. Arioch linked his fate with Daniel’s. The executioner could have been executed if Daniel was not able to tell the dream and its meaning.
37 Note that wisdom is not included here as a description of Nebuchadnezzar, as it is linked with power in Daniel’s prayer in verse 20.
38 In the beginning (verse 1) of this chapter, we were told that the king had dreams (plural), not just a dream (singular). Nebuchadnezzar, much like the Pharaoh of Joseph’s day, may have had more than one dream. Phaoah’s dreams were similar in nature and identical in meaning (see Genesis 41:1-8 ). Joseph pointed out to Pharaoh that since there were two dreams, the matter was determined and irreversible (Genesis 41:32). It may have been very much the same with Nebuchadnezzar’s dreams. Daniel’s words suggest this could be the case.
Source
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Wed Aug 13, 2014 3:30 am
|
|
|
|
Faith and the Furnace (Daniel 3:1-30)
(Nebuchadnezzar Puts the Heat on the Hebrews)
Introduction
The story of Shadrach, Meshach, and Abed-nego is a story we all know well. Who does not know how these three Hebrews were cast into the fiery furnace and came out alive? Familiarity with the story of the fiery furnace is one of two major obstacles which prevents us from benefitting from this passage as we should.
We are told automobile accidents often happen close to home. Because we are so familiar with the area, we pay less attention. In the same way, familiar passages of Scripture may receive less of our attention. Christians, and many others, know the stories of David and Goliath, Samson and Delilah, and Jonah and the “whale.” We may fail to grasp the meaning and message they were intended to convey because of our superficial understanding of the characters and events.
A second barrier is our mentally filing the story of these three Hebrews under the category of “fairy tale” or “myth.” Some commentators candidly admit, even advocate, that this story is merely a myth, and not history. They, at least, are conscious of their perspective on this passage. But many of us have heard this story so often in Sunday School that we may have lumped Shadrach, Meshach, and Abed-nego with Cinderella, Hansel and Gretel, and Goldilocks and the Three Bears.
My goal is to challenge your childhood perception of this favorite and familiar story. We must see this event as history, not fairy tale. We must feel the heat of that fire and smell the smoke of that ancient furnace. Our study will consider this text in light of both its context in the Book of Daniel and in the history of Israel. The message of our text is as vital to Christians today as it was to the Israelite of old. Carefully consider the words of Daniel 3 and look to God’s Spirit to enlighten your mind’s understanding and to quicken your heart’s belief and application.
The Stage on
Which the Scene is Played
The same stage upon which today’s events are being played is also the setting of past biblical events. Imagine for a moment that you are an American soldier sent to the Middle East during the Persian Gulf War to liberate Kuwait. As part of a tank battalion, you are scanning the landscape for enemy troops. As you fire rockets, taking out a bridge over the Euphrates River, you recall that here, or nearby, is where it all began. The Garden of Eden may have been near this spot (Genesis 2:10-15). Imagine tank tracks in the Garden of Eden!
Near here, or nearby, Nimrod built the city of Babel, and the kingdom of Babylon had its birth (Genesis 10:8-10). Centuries ago, about the time of Abraham, men concentrated themselves in a city on the plain in Shinar (Genesis 11:1-2). They intended to build not only a city, but a tower of bricks and stone with tar as mortar (Genesis 11:3-4). God frustrated and ended their efforts by confusing their language and scattering them. The place became known as Babel (later Babylon), which meant confusion (Genesis 11:5-9).
In this land, God called Abraham. Abraham was commanded to leave Ur of the Chaldeans, a place within the range perhaps of your tank’s cannon. Abraham left this place, the cradle of civilization, to go to an unknown and, as yet, undesignated place, where God was to bless him and others through him (Genesis 11:27–12:3).
Centuries later, after countless warnings from God through the prophets, Israel was taken captive and dispersed by Assyria. Little more than a hundred years later, the southern kingdom of Judah was taken captive by Nebuchadnezzar, the king of Babylon, just as God had foretold.
You wonder, surveying the plain stretching out before you, if this is where the tower of Babel was built and if it is the same place where Daniel’s three friends were cast into the fiery furnace. Was the furnace really a brick-kiln, as many have suggested? Was this kiln left by the ancients who sought to build the tower of Babel out of bricks and stone? The king’s image may have been constructed upon the same historical stage other earlier scenes had already been acted out.
Our Approach to Chapter 3
We will avoid “straining gnats” in order to pursue the “camels” of our passage (see Matthew 23:24). The text leaves some matters unspecified or unexplained which, from the silence of the passage, I understand to be mysteries by divine intention. We should spend little time seeking to learn what God has omitted.
A good example of intentional silence in Daniel 3 is the king’s “image.” I was tempted to use a play on words and call verses 1-7, “The King’s Self-Image.” But this title does not take the silence of the text seriously enough. We know very little about the image which Nebuchadnezzar set up. Whether this image was a representation of the king, of a known deity, or something totally different, we are not told. We should not seek to learn what God has withheld from us.
“The secret things belong to the Lord our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law” (Deuteronomy 29:29).
Avoiding the “secret things” withheld, we will give our attention to those things mentioned. Chapter 3 has several obvious repetitions we should note and respond to accordingly. The first repetition is the references to the political officials gathered for this occasion (see 3:2-3, 24, 27). Another striking repetition is the listings of the various musical instruments (3:5, 7, 10, 15). Yet another is the frequent reference to the peoples of all the different nations (3:4, 7, 29).
Our lesson will minimize speculation, and concentrate on that which is both clear and emphatic in our text.
The King’s Command
(3:1-7)
1 Nebuchadnezzar the king made an image of gold,40 the height of which was sixty cubits and its width six cubits; he set it up on the plain of Dura in the province of Babylon.41 2 Then Nebuchadnezzar the king sent word to assemble the satraps, the prefects and the governors, the counselors, the treasurers, the judges, the magistrates and all the rulers of the provinces to come to the dedication of the image that Nebuchadnezzar the king had set up. 3 Then the satraps, the prefects and the governors, the counselors, the treasurers, the judges, the magistrates and all the rulers of the provinces were assembled for the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. 4 Then the herald loudly proclaimed: “To you the command is given, O peoples, nations and men of every language, 5 that at the moment you hear the sound of the horn, flute, lyre, trigon, psaltery, bagpipe, and all kinds of music, you are to fall down and worship the golden image that Nebuchadnezzar the king has set up. 6 But whoever does not fall down and worship shall immediately be cast into the midst of a furnace of blazing fire.” 7 Therefore at that time, when all the peoples heard the sound of the horn, flute, lyre, trigon, psaltery, bagpipe, and all kinds of music, all the peoples, nations and men of every language fell down and worshiped the golden image that Nebuchadnezzar the king had set up.
Few doubt that Daniel intended to indicate a relationship between the statue of Nebuchadnezzar’s dream in chapter 2 and the king’s image in chapter 3.42 Much is omitted in the chapter 3 account, such as when the events took place in Nebuchadnezzar’s reign. But the precise timing of the events of chapters 1-4 does not contribute to the argument or the message of the Book of Daniel.
Indeed, we may have something to lose by knowing more. For instance we are not told what the image of chapter 3 represents. Is it an image of the king or of some deity? Why are we not informed? A high regard of Scripture assumes this information is withheld because it is not important. Little would be gained by knowing any more about the king’s image. Yet we may lose by knowing more.
Israel was commanded to serve God alone, and thus all idols were forbidden (Deuteronomy 5:7-10; 6:14-15). When the Israelites defeated their enemies and took the images of their gods, they were to destroy them. They were not to keep them even for the value of their metals (Deuteronomy 7:25-26). God specifically forbade the Israelites to avoid satisfying their curiosity about how the idols were used:
“When the Lord your God cuts off before you the nations which you are going in to dispossess, and you dispossess them and dwell in their land, beware that you are not ensnared to follow them, after they are destroyed before you, and that you do not inquire after their gods, saying, ‘How do these nations serve their gods, that I also may do likewise?’ You shall not behave thus toward the Lord your God, for every abominable act which the Lord hates they have done for their gods; for they even burn their sons and daughters in the fire to their gods” (Deuteronomy 12:29-31).
I believe Daniel avoided giving more information about the king’s image in obedience to this command. To give any more information was to provide what could become a snare to the reader. Think of it. If you knew more about the king’s image, would you not attempt to understand how this idol was to be worshipped? Daniel’s silence concerning the details of this idol was deliberate and instructive.
For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good, and innocent in what is evil (Romans 16:19).
We are told only that king Nebuchadnezzar had an image constructed 90 feet high and 9 feet wide, to which the entire nation was commanded to bow down. This was not merely an act of respect toward the king, but an act of worship.43 Daniel’s three young Hebrew friends found this something they neither could nor would do, even on penalty of death.
What Daniel does describe in detail may puzzle us. He describes the various levels of political and administrative leadership in Babylon, and then repeats them. He does the same for the various musical instruments, which make up the “orchestra” that provides the musical cue for all who will worship the image. There is also reference made with repetition to the peoples and nations of every language. Why does Daniel place the emphasis here?
Allow me to suggest a possible explanation. King Nebuchadnezzar, still an unbeliever, has been given divine revelation through a dream and told its interpretation in chapter 2. He grasps this revelation as an unbeliever and his understanding and response are impaired (see 1 Corinthians chapter 2). Viewing the revelation of Daniel 2 through the eyes of unbelieving king Nebuchadnezzar provides a better understanding of the king’s goals and methods described in chapter 3.
The king knew his dream pertained to the future of not only his kingdom but of kingdoms to follow. He knew the metals of the statue diminished in value. Though his kingdom was that of gold, those which followed were of silver, bronze, iron, and finally iron mixed with clay.
From his perspective, the king did not focus on the “stone cut out without human hands” (2:34) as the cause of the demise of the entire statue. Instead, he concentrated on the weakness of the statue itself. What was this weakness? It was the feet made of iron mixed with clay. They had no strength. When the stone struck the statue at its feet, the entire statue fell, disintegrated, and was blown away by the wind.
If you were a heathen king, intent on extending your rule and creating some kind of political immortality, what would you have done based on the dream of chapter 2? Would you not try to strengthen the feet? Made of a mixture of iron and clay, they had no strength. We know what the iron and clay mixture represented, and so did the king:
40 “Then there will be a fourth kingdom as strong as iron; inasmuch as iron crushes and shatters all things, so, like iron that breaks in pieces, it will crush and break all these in pieces. 41 And in that you saw the feet and toes, partly of potter’s clay and partly of iron, it will be a divided kingdom; but it will have in it the toughness of iron, inasmuch as you saw the iron mixed with common clay. 42 And as the toes of the feet were partly of iron and partly of pottery, so some of the kingdom will be strong and part of it will be brittle. 43 And in that you saw the iron mixed with common clay, they will combine with one another in the seed of men; but they will not adhere to one another, even as iron does not combine with pottery (Daniel 2:40-43, emphasis mine).
The weakness of the final kingdom, which in the king’s mind causes the entire statue to collapse, is the mixture of races and a resulting lack of cohesiveness. This is the “problem” which king Nebuchadnezzar set out to “fix” in Daniel 3.
Nebuchadnezzar, from the very beginning, seems intent on fulfilling a grand objective. He wants not only to establish a great kingdom, but it seems he envisioned a world empire. He hoped, like all ambitious despots and Satan, who stands behind them, to rule the world. Thus, in chapter 1 we find the king assembling a large pool of advisors representing the various schools of wisdom from all over the world. In this sense, he welcomed Daniel and his three Hebrew friends (remember that Solomon was renowned for his wisdom).
When the king learned from his dream that the mix of races weakened the last kingdom, he set his mind to solve this problem rather than deal with the stone of his vision. How could he change the course of history? How could he eliminate the fatal flaws of that final kingdom to prolong the life of the statue and thus his glory?
Daniel 3 suggests that the king determined to solidify his dominion by unifying the many races and nations under his rule with a common religion and object of worship. This posed a serious threat to the Jews. Other nations, who believed in more than one god, simply added this idol to their list of deities to be worshipped. The Jews, however, worshipped God alone. They could not be faithful to their God and worship anyone or anything else. Humanly speaking, if the king’s command stood, it could mean the end of the Jewish faith.
The first time the image is to be worshipped appears to be at its dedication ceremony, described in Daniel 3. This initial ceremony is important in determining how successful the king’s plan for unifying his empire will be. I believe this occasion is carefully designed and orchestrated to lead a unified worship of the image by those of every nation and language.
The dedication ceremony is to lead to a climactic act of worship. There is an “orchestra” which appears to include instruments from around the world. The orchestra itself is symbolic of the unity the king seeks to produce and protect. The orchestra gives the cue for all to fall down in worship in a carefully prescribed way.
The political authorities of the land are the first group of participants. These leaders fall into various groups identified repeatedly by Daniel, representing not only the different levels of government but the various races, languages, and cultures integrated into the government of Babylon. Even the clothing may have been representative of the nations and cultures gathered there to worship one image as one nation.
Had things gone according to the king’s plan, it would have been a very spectacular ceremony. A huge crowd—virtually all who lived in Babylon—would have gathered, the awesome golden image standing high above the crowds. Not far away, the furnace was burning, smoke billowing from its top. Everyone knew they must choose between the two. It was the image or the furnace; bow down or burn.
The political powers, who led in worship, were to be followed by the rest of the peoples of the land.44 Daniel’s three Hebrew friends were numbered among the political leaders, thanks to Daniel’s recommendation and the promotion given them by Nebuchadnezzar himself (see Daniel 2:48-49).
The celebration began. The orchestra signalled the political leaders that it was time to bow down. The rest of the masses were to follow the example of the leaders, perhaps in some kind of grouping, bowing down to the golden image. But this never happened. The celebration which began was never completed.
The Chaldean’s Charge
(3:8-12)
8 For this reason at that time certain Chaldeans came forward and brought charges against the Jews. 9 They responded and said to Nebuchadnezzar the king: “O king, live forever! 10 You yourself, O king, have made a decree that every man who hears the sound of the horn, flute, lyre, trigon, psaltery, and bagpipe, and all kinds of music, is to fall down and worship the golden image. 11 But whoever does not fall down and worship shall be cast into the midst of a furnace of blazing fire. 12 There are certain Jews whom you have appointed over the administration of the province of Babylon, namely Shadrach, Meshach and Abed-nego. These men, O king, have disregarded you; they do not serve your gods or worship the golden image which you have set up.”
The counselors of the king, which would include the Chaldeans, may have been the next to bow in worship. The Chaldeans would have noted the failure of the three to fall down rather than the king or the other political leaders. They, after all, were on their faces before the idol. How could they look about for those who did not bow down?45
The charge made against the three Hebrews was three-fold:
They showed disregard for the king’s authority.
They did not serve his gods.
They would not bow down to the image.
The Chaldeans were men who owed their lives to Daniel and his friends. Had Daniel not revealed the king’s dream and its meaning to Nebuchadnezzar, all of the wise men of the land would have been put to death. Now, they show their gratitude by pointing out the disobedience of the three Hebrews to the king.
The Chaldeans’ opposition is not difficult to understand, given the goal of Nebuchadnezzar to use foreigners as a part of his administration. The Chaldeans were the “natives” of Babylon. Nebuchadnezzar himself was a Chaldean. Daniel and his three friends were outsiders, yet they had higher positions in Nebuchadnezzar’s administration than the Chaldeans. The attack on the three Hebrews was an attack “against the Jews” (3:8 ).46
While the Chaldeans did not devise a scheme to bring about the demise of the three Hebrews (as others would later do with Daniel in chapter 6), they certainly took advantage of the situation. They apparently interrupted the ceremony, reporting to Nebuchadnezzar that these three Jews refused to bow down. When the king stopped the ceremony, everyone must have looked on with great interest to see how the matter would be handled and to see if the three Hebrews would buckle under to the king’s orders.
Deadlock:
The King’s Offer and the Hebrews’ Response
(3:13-18 )
13 Then Nebuchadnezzar in rage and anger gave orders to bring Shadrach, Meshach and Abed-nego; then these men were brought before the king. 14 Nebuchadnezzar responded and said to them, “Is it true, Shadrach, Meshach and Abed-nego, that you do not serve my gods or worship the golden image that I have set up? 15 Now if you are ready, at the moment you hear the sound of the horn, flute, lyre, trigon, psaltery, and bagpipe, and all kinds of music, to fall down and worship the image that I have made, very well. But if you will not worship, you will immediately be cast into the midst of a furnace of blazing fire; and what god is there who can deliver you out of my hands?” 16 Shadrach, Meshach and Abed-nego answered and said to the king, “O Nebuchadnezzar, we do not need to give you an answer concerning this matter. 17 If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand, O king. 18 But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up.”
The king, who had appointed these men to their high positions, probably valued their service. Realizing his reputation was at stake, he gave them, before all present, a second chance. He would instruct the orchestra to play once more, and if they bowed down, the matter would be forgotten.
What the king said next proves to be the most significant statement to come from his lips: “What god is there who can deliver you out of my hands?” (verse 15).
He was soon to find out. Like Pharaoh of old, he would learn that the God of Israel is to be heard and obeyed; the God of Israel is able to deliver His people.
The response of the three Hebrews may at first seem to be too abrupt and even disrespectful.
“O Nebuchadnezzar, we do not need to give you an answer concerning this matter. If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand, O king. But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up” (Daniel 3:16b-18 ).
The king had raised the issue —who was able to deliver these three? They responded that they need not give Nebuchadnezzar any answer because he was not their deliverer. They need not make their defense to him. He could not deliver them and this is why they could not bow down to his golden image. God was their Deliverer. He had proven so at the Exodus, and afterward He commanded His people not to bow down to any image.
The God of the Jews was their Deliverer. He was able to deliver them from the fiery furnace. They did not presume that He was going to do so. He could if in His sovereignty, He chose to do so. The statement which follows is significant: “He will deliver us out of your hand.”
The confidence of these three comes not from any personal assurance of deliverance from the furnace, but from God’s promise to the captives of Babylon that He would deliver them from captivity and restore them as a nation:
Then the word of the Lord came to me, saying, “Thus says the Lord God of Israel, ‘Like these good figs, so I will regard as good the captives of Judah, whom I have sent out of this place into the land of the Chaldeans. For I will set My eyes on them for good, and I will bring them again to this land; and I will build them up and not overthrow them, and I will plant them and not pluck them up, and I will give them a heart to know Me for I am the Lord; and they will be My people, and I will be their God, for they will return to Me with their whole heart (Jeremiah 24:4-7, see also Deuteronomy 30:1-10; Jeremiah 27:22; 29:10-14; 32:36-38 ).
Whatever happens to them personally, God has promised to deliver and restore His people. Their hope is in God, their Deliverer. One thing is non-negotiable: they will not bow down to this image.
There is a strong note of irony here. The Jewish captives of Babylon are in bondage because of their idolatry (see Isaiah 2; 30:19-22; 31:7; Jeremiah 8:19; Ezekiel 5:1-12; 6:1-10; 14:1-5; 16:15-23; 20:39-40; 22:1-4; 23). Israel was commanded not to make or worship idols, on penalty of death. Until their Babylonian captivity, they persisted in their idolatry. Idolatry was one of the reasons for their being in Babylon.
Now, with the making of this golden image and the dedication ceremony, Daniel’s three friends find themselves commanded to worship this idol, or die. God said, “Worship idols and die,” while Nebuchadnezzar said, “Worship my idol or die.” Shadrach, Meshach, and Abed-nego were determined to flee from idolatry, even if it meant death; Nebuchadnezzar commanded them to practice idolatry, or they would surely die. In doing what seemed to lead to certain death (refusing to bow down to the golden image), the three Hebrews were delivered from death. These three remained faithful to God and to His law, even when threatened with the fiery furnace. In contrast, Israel persisted in her idolatry, even when warned not to do so. Shadrach, Meshach, and Abed-nego are the ideal Israelites, who obey God’s law even when it is life-threatening. They would rather face the wrath of men than the wrath of God.
Taking the Heat
of Nebuchadnezzar’s Wrath
(3:19-23)
19 Then Nebuchadnezzar was filled with wrath, and his facial expression was altered toward Shadrach, Meshach and Abed-nego. He answered by giving orders to heat the furnace seven times more than it was usually heated. 20 And he commanded certain valiant warriors who were in his army to tie up Shadrach, Meshach and Abed-nego, in order to cast them into the furnace of blazing fire. 21 Then these men were tied up in their trousers, their coats, their caps and their other clothes, and were cast into the midst of the furnace of blazing fire. 22 For this reason, because the king’s command was urgent and the furnace had been made extremely hot, the flame of the fire slew those men who carried up Shadrach, Meshach and Abed-nego. 23 But these three men, Shadrach, Meshach and Abed-nego, fell into the midst of the furnace of blazing fire still tied up.47
We can almost see the redness of Nebuchadnezzar’s face when he hears these men will not obey this command, even if it means the furnace. Thousands of his subjects must have been listening and looking on. The orchestra was set, ready to play once again. All of Babylon’s political leaders were assembled, ready to bow down once again. The masses stood by too, ready to bow as well. Only these three Hebrews would not bow down.
Nebuchadnezzar was so hot, he commanded that the furnace be fired even hotter. This furnace may have been a brick-kiln, perhaps used in making the base for the golden image. The top was like a chimney, where smoke from the fire could escape. It could serve a second purpose as well—offenders could be cast into the fire by being thrown down from above. At the bottom there was a door or hole through which fuel could be added and air for combustion introduced.
The three Hebrews, bound tightly and still in their festive dress, had to be carried to the furnace and then thrown in. The fire was so intensely hot that those charged with the unpleasant task of throwing the men into the fire were consumed by the flames which belched from the furnace. These three men did not stand a “prayer of a chance,” unless their God was able to deliver them. They were cast into the top of the furnace, bound hand and foot.
The King’s Astonishment
(3:24-27)
24 Then Nebuchadnezzar the king was astounded and stood up in haste; he responded and said to his high officials, “Was it not three men we cast bound into the midst of the fire?” They answered and said to the king, “Certainly, O king.” 25 He answered and said, “Look! I see four men loosed and walking about in the midst of the fire without harm, and the appearance of the fourth is like a son of the gods!” 26 Then Nebuchadnezzar came near to the door of the furnace of blazing fire; he responded and said, “Shadrach, Meshach and Abed-nego, come out, you servants of the Most High God, and come here!” Then Shadrach, Meshach and Abed-nego came out of the midst of the fire. 27 And the satraps, the prefects, the governors and the king’s high officials gathered around and saw in regard to these men that the fire had no effect on the bodies of these men nor was the hair of their head singed, nor were their trousers damaged, nor had the smell of fire even come upon them.
The king’s vantage point must have afforded him a view of the furnace from below so that he could look into the flames through the bottom door where fuel and air were introduced. With utter amazement, the king looked inside. He was astonished! While the executioners were slain by the flames, the three Hebrews were not. They were walking about inside the furnace. Their bonds had been loosed, but the flames did them no harm.
Something else puzzled Nebuchadnezzar. There were not three men walking about in that furnace, but four. More troubling was that the fourth person in the furnace was not like the other three. The king turned to his high officials, who were looking on. He asked them if there were not three men cast into the fire. They wisely agreed. He called their attention to the fact that four men were now in the fire, and one had a god-like appearance. Whatever that appearance was, he knew it was not human and assumed it to be divine.
Drawing near to the door of the furnace, Nebuchadnezzar called into the flames, telling the men to come out. He referred to these men not only by name, but also as “servants of the Most High God.” This was perhaps motivated by the fourth man in the fire. Fortunately for the king and the rest, the fourth person did not come out with the other three.
The king and his officials now witnessed the full extent of the miracle God had performed in their sight. Neither the clothing nor the bodies of the men had been harmed by the intense heat and the flames. Their hair had not been singed; their clothing was not damaged. There was not even the smell of smoke to be detected. Their deliverance could not have been more complete. The only thing they lost in those flames were the ropes which bound them.
The King’s Announcement
(3:28-30)
28 Nebuchadnezzar responded and said, “Blessed be the God of Shadrach, Meshach and Abed-nego, who has sent His angel and delivered His servants who put their trust in Him, violating the king’s command, and yielded up their bodies so as not to serve or worship any god except their own God. 29 Therefore, I make a decree that any people, nation or tongue that speaks anything offensive against the God of Shadrach, Meshach and Abed-nego shall be torn limb from limb and their houses reduced to a rubbish heap, inasmuch as there is no other god who is able to deliver in this way.” 30 Then the king caused Shadrach, Meshach and Abed-nego to prosper in the province of Babylon.
Before we consider the words Nebuchadnezzar spoke at the end of Daniel 3, let us recall what we have read at the beginning of the chapter. Nebuchadnezzar had planned to further his kingdom by assembling a large crowd, all of whom would bow in worship to an image he had made. Men had to choose between bowing down to the idol or being burned in the flames of the furnace. The “god” represented by this idol was to be honored and worshipped. Those who resisted were to be destroyed. Yet Nebuchadnezzar’s final words are praise and adoration for these three “rebels,” who refused to bow down, and for the God whom they served, even to death.
This day’s events had not turned out the way the king had planned. He intended to turn the nation to worship his idol. That failed. He planned to subordinate all worship to this “god.” That failed, too. All of the energy and expense to produce worship of a false god was to no avail, and the king fell to his knees before the God of Israel.
His question, asked only moments before, “What god is there who can deliver you out of my hands?” is now answered by the king who asked it. Nebuchadnezzar blessed the God of these three Hebrews, as the God who had delivered them from death. He praised them for their faithfulness in obeying their God, even unto death. Significantly, the king praised these men for their exclusive (monotheistic) worship of their God. Unlike the rest, they were not willing to serve any other god in addition to the one God they worshipped and served.
The king’s decree goes beyond praise. It declares punishment for any who interfere with the free worship of the Jews. Nebuchadnezzar tried to interfere with the religion of the Jews. Their God had intervened and delivered them from the king’s wrath. Now the king seeks to insure this will not happen again. Anyone, the king declared, who so much as speaks against the worship of these men will be torn limb from limb and their property confiscated. All this because no other God had shown himself able to deliver as their God had done.
Finally, the king promotes Shadrach, Meshach, and Abed-nego, causing them to prosper in their administration of the province of Babylon.
Conclusion
Nebuchadnezzar’s decree set a legal precedent of paramount importance in Babylon. It determined the way religion was to be practiced in Babylon for years.
Other decisions have had a similar impact on the history of the people of God. In chapter 18 of Acts, the Jews charged Paul with holding and promoting a religion which was not Jewish. Their hope was to obtain a legal precedent which distinguished Judaism from Christianity. If this could be accomplished, Christianity would, from that time onward, be regarded as illegal by Rome. Rome would no longer protect the preaching of the gospel but would persecute Christians. When Gallio pronounced that Christianity was Jewish, the church and the preaching of the gospel enjoyed the continuing protection of Rome.
Another landmark case is described in Exodus 1-2. The Egyptians sought to exterminate the Jewish race by killing all the Hebrew boy babies, first by having the midwives kill them in the birth process, and later by drowning the babies in the Nile River. Pharaoh ordered the Hebrews and the Egyptians to “throw into the river” the Hebrew boy babies. Then Pharaoh’s daughter took a Hebrew baby out of the Nile. She even named him Moses, which signified that she took him out of the water (see Exodus 2:10). The actions of Pharaoh’s daughter virtually nullified the Pharaoh’s decree, thus reversing the death sentence imposed by the Egyptian king. If Pharaoh’s own daughter would not kill a Hebrew baby, but spare it from death in the Nile, what Egyptian would throw a baby into the Nile?
In the Book of Daniel, Nebuchadnezzar has been divinely granted victory over Judah and Jerusalem. The king deported many of the Jews to Babylon. In his effort to unify all of his Babylonian empire by worshipping one god, he has declared it illegal to worship only one God. The religion of the Jews was in the process of being outlawed, right there before the image as the orchestra played and the peoples of every nation began to bow down to it. Had the events of chapter 3 not taken place and the king made the decree of verse 29, the Jews would not have been able to legally practice their worship of God.
In the providence of God, the Chaldeans pressed the link of the three friends of Daniel with the Jews as a group. The end result guaranteed all Jews freedom of worship. The faithfulness of this small remnant of three Jews brought the protection of the worship of all the Jews in Babylon.
In addition to the precedent set by this decree of Nebuchadnezzar, a number of other lessons are to be learned from our text.
(1) CIVIL DISOBEDIENCE
In chapter 1, Daniel and his three Hebrew friends were able to serve their God without disobeying the government of their land. In chapters 2 and 6, this is not possible, and so the people of God chose to obey God rather than men.
Submission to authority is a principle which must never be put aside. God is the ultimate authority. He has ordained other authorities under Him, as His instruments. This includes human government. Generally when we submit to such authorities, we do so in submission to God. To oppose these authorities is to oppose God (see Romans 13:1-7; Ephesians 6:1-3). Jesus taught that we sometimes need to distinguish between our obligations to God and men and give each their appropriate dues (see Matthew 22:15-22). There are those unpleasant occasions when, in order to obey God, we must disobey human authority. In such cases, we must obey God, rather than men (Acts 5:29).
Nebuchadnezzar’s command to bow down to the golden image is one of those rare instances when godliness is expressed by civil disobedience. There was no chance, as in Daniel 1, for the three Hebrews to please God and the king at the same time. What the king commanded was clearly condemned by the Old Testament Scriptures. We can learn some valuable lessons from Daniel’s friends about civil disobedience.
Civil disobedience is only permissible when obeying man’s commands would violate God’s commands. When placed in a position where we must either obey God or men, then we must obey God and disobey men. If obedience to one of man’s laws would result in our disobedience to one of God’s laws, we must obey God by disobeying men.
A number of Christians would say a hearty “Amen,” but many go much farther than the Scriptures seem to warrant. Most of the civil disobedience of our time is very different than that of the three Hebrews. For Daniel’s friends, obedience to the king’s command would have required them to commit the sin of idolatry. They could not do what God had forbidden. If the law commands that we have an abortion, following the example of Shadrach, Meshach, and Abed-nego would require our refusal to have an abortion. But when the law allows a woman to have an abortion (a terrible thing, I agree), does the Bible encourage us to break those laws of the land which do not require us to sin in order to obey them? The civil disobedience of our time is not primary, but secondary. I do not find a biblical precedent for disobeying legitimate laws because another law is unbiblical.
v
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Wed Aug 13, 2014 3:31 am
|
|
|
|
Even when our obedience to God requires us to disobey a human law, there are proper ways to disobey. Daniel’s three friends disobeyed the command of Nebuchadnezzar, but they did so in a submissive manner. They did not seek to overthrow the king and set up another government. They did not attempt to call attention to their disobedience. Neither did they encourage others to follow their example. They quietly obeyed God by not bowing down; and then, without resistance, they accepted the king’s punishment. They left the rest to God. This kind of godly disobedience is far from inflammatory. It is the only kind of disobedience I find in the Bible.
(2) SUFFERING
Unlike some today, Daniel’s friends did not believe that faithfulness to God guarantees freedom from suffering and tribulation. We know from the Scriptures that those who would live godly lives should expect suffering and tribulation (see 2 Timothy 3:12; Hebrews 11 and 12; James 1:2-4; 1 Peter 2:18-25; 4:1-19).
In our suffering we gain and we grow. We experience a deeper level of fellowship with Christ (Philippians 3:10). We find Him present with us in the fires of our tribulations in a way we may not have previously known. From our text, we know that God was with Daniel and his three friends at all times. But in the fiery furnace, God was with these three in a very special way. How often we pray God would keep us from suffering, rather than keep us through suffering. Often God reveals Himself in our suffering in a much more personal and glorious way. So it was with these three. God was present with them in the furnace.
While these men bore witness to their faith by what they refused to do, God’s power was most dramatically demonstrated in the fire. When Christians suffer well, the world takes note that the faith of the believer is not a fair-weather faith. Suffering is the opportunity for God to bear witness through us.
Lastly, suffering is a beneficial experience because it purifies. The Bible likens going through tribulation to going through a fire (see 1 Peter 1:7). Fire purifies metals. It burned off the ropes which bound the three Hebrews. What the fire of affliction and suffering takes from us, we would be better off without (see 1 Peter 4:1-6).
(3) FEARING GOD MORE THAN MEN
Nebuchadnezzar sought to inaugurate the worship of a new god on the basis of fear. The citizens of Babylon, with the golden idol and the fiery furnace before them, had to choose one or the other. The refusal by these three Hebrews to bow down to the image was based upon a principle our Lord reiterated many years later:
“Do not fear those who can kill the body, but rather fear Him who is able to destroy both soul and body in hell” (Matthew 10:28 ).
Nebuchadnezzar’s anger was fierce, his countenance frightening, and his furnace intensely hot. Nevertheless, Daniel’s three friends feared the wrath of God more than that of the king. They knew that the fires of hell were more devastating than the fire of Nebuchadnezzar’s furnace. These Hebrews feared God more than men, and thus they obeyed God rather than men.
(4) BEWARE OF OATHS AND VOWS
Over the years, I have observed a number of ceremonies in which oaths or vows were taken. I thought little of them, until I started to listen more closely to what was being said in the vows. The vows of a number of seemingly beneficial secular organizations are frightening and unbiblical if the words are taken seriously. We should take them as seriously as Daniel’s friends took bowing down to the golden image. Our loyalty and obedience are to God, first and foremost.
(5) FALLEN MAN’S RESPONSE TO REVELATION
Why should we be surprised that Nebuchadnezzar failed to understand the revelation from God in chapter 2? Apart from the illumination of the Holy Spirit, the natural man will never grasp what God is saying or doing. Nebuchadnezzar is an example of what Paul taught in 1 Corinthians:
Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age, nor of the rulers of this age, who are passing away; but we speak God’s wisdom in a mystery, the hidden wisdom, which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it, they would not have crucified the Lord of glory; but just as it is written, “THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD, AND WHICH HAVE NOT ENTERED THE HEART OF MAN, ALL THAT GOD HAS PREPARED FOR THOSE WHO LOVE HIM.”
For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. For who among men knows the thoughts of a man except the spirit of the man, which is in him? Even so the thoughts of God no one knows except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. But a natural man does not accept the things of the Spirit of God; for they are foolishness to him, and he cannot understand them, because they are spiritually appraised. But he who is spiritual appraises all things, yet he himself is appraised by no man. For who has known the mind of the Lord, that He should instruct Him? But we have the mind of Christ (1 Corinthians 2:6-16).
Apart from the ministry of the Spirit, we will distort and pervert the Scriptures as badly as the pagan Babylonian king, Nebuchadnezzar.
(6) A TASTE OF THE LAST DAY
Our text foreshadows the end times, when the Antichrist seeks to unify mankind by false religion and worship. We can see the similarity of Daniel 3 to the events described in the Book of Revelation (see chapters 13-14, 17-18, noting the references to Babylon). Satan, too, seeks to rule over men through false worship. In our text, however, this would-be antichrist is destined to become a saint, as we shall see in chapter 4. God can turn anti-Christ’s into worshippers of Christ.
(7) THE NECESSITY OF FAITH
What these three young men did was incredible! They stood up against the most powerful nation and king of their time. Standing virtually alone, they stood up by faith, a faith which qualified them to be listed in the “hall of faith” :
And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight (Hebrews 11:32-34, emphasis mine).
(8 ) DELIVERANCE
This chapter is really about deliverance. The king expected all of Babylon, including the Jews, to fall down before his idol, because he was the one who could deliver or destroy them. “What god is there who can deliver you out of my hands?” , he asked them. To this he later replied, “there is no other god who is able to deliver in this way” .
The three Hebrews did not make any defense to this king because they knew he was not their deliverer. Their Deliverer was the God who delivered them from bondage in Egypt, who forbade His people to worship idols, and who promised to deliver them from Babylonian captivity. Their Deliverer was God.
Theirs was a complete deliverance, because God accomplished it. They were not merely delivered from the fire; they were delivered through the fire. They were delivered through the fire which brought death to their executioners and in a way that destroyed only their bonds.48 They were delivered from sizzling, singeing, and even the scent of smoke. That is complete deliverance.
The deliverance which God has accomplished for us is like that described in Daniel 3. It is, first and foremost, God’s deliverance. It is not a deliverance from all suffering and trials, but one which exists because God Himself experienced the fire. As the fourth person was present with the Hebrews in the furnace, Christ has endured the wrath of God, in our place. We are delivered from God’s eternal wrath because Jesus Christ, the Son of God, suffered for us, in our place. Deliverance, all deliverance, has been accomplished on the cross of Calvary.
I doubt that you and I fully grasp the extent of the deliverance we have in Christ. We say we believe that God has delivered us from Satan, sin, hell and death, but do we really believe it? Why do Christians frantically seek deliverance from drugs, addictions, fear, guilt, and bitterness in sources other than the shed blood of Jesus Christ? We do not fathom or experience the totality of the deliverance which God has for us now, let alone in eternity. God’s deliverance is complete deliverance.
(9) A FINAL PERSPECTIVE
Would Nebuchadnezzar seek to establish his kingdom by initiating a common religion and worship? It would fail. The words written in the last book, the Book of Revelation, put Daniel 3 into perspective. As you read these words at the close of our lesson, remember that one of those among this throng of worshippers from every nation and language will be none other than Nebuchadnezzar, on his face before God, in wonder, adoration, and praise:
And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. And He came, and He took it out of the right hand of Him who sat on the throne. And when He had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers of the saints, and they sang a new song, saying, “Worthy art Thou to take the book, and to break its seals; for Thou wast slain, and didst purchase for God with Thy blood men from every tribe and tongue and people and nation. And Thou hast made them to be a kingdom and priests to our God; and they will reign upon the earth.” And I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing. And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.” And the four living creatures kept saying, “Amen.” And the elders fell down and worshiped (Revelation 5:6-14).
Will you be among that throng who worships God for all eternity? You, like Nebuchadnezzar, must acknowledge your sin and trust in the God who delivers, through His Son—the stone of Daniel 2—Jesus Christ.
Chapter 3:
Questions and Answers
(1) Where do you think Nebuchadnezzar got the idea to make an image of gold?
The idea probably came from his dream described and explained in Daniel 2. From that dream, he learned that the entire statue (the Gentile kingdoms) disintegrated because a stone struck the feet which were weak. The weakness, he was told, was due to a racial mixture in the last kingdom. Seeking to “fix the feet” by making an idol of solid gold and creating one religion, Nebuchadnezzar constructed the gold image and required every race and culture to worship it. Nebuchadnezzar may have hoped to change the course of history and prolong the glory of his kingdom.
(2) What should Nebuchadnezzar have learned from his dream and the interpretation of Daniel, as recorded in Daniel 2?
Nebuchadnezzar was still a pagan though he had acknowledged the God of Daniel and his three friends as a God of wisdom and revelation. In chapter 3, he learned that the God of Israel was also the Deliverer of His people. What the king did not take seriously enough was the stone, the real cause of the statue’s destruction and the creator of the new, eternal, kingdom which replaced Gentile rule. Rather than “fix the feet,” he needed to fall at the feet of the “stone,” Jesus Christ.
Nebuchadnezzar did not yet grasp the sovereignty of God over history. Although he was told the dream and its interpretation were trustworthy (2:45), he still believed he could change the course of history.
(3) According to verses 2 and 3, who was specifically commanded to bow down to the image? Why these people?
The political and governmental leaders of the nation are in focus because Daniel and his three friends were in this group. I believe there were thousands present, who were to follow their leaders in the worship of the image. Among this group were the Chaldeans, who revealed to the king that the three Hebrews did not bow down.
(4) How and why were Daniel’s three friends singled out as wrongdoers with regard to the image? What was the real, underlying reason for the case against the three Hebrews? How did God use this for good for His people?
Shadrach, Meshach, and Abed-nego, seem to have been the only ones at the dedication who did not bow down to the image. The charges made by the Chaldeans against them as Jews, and in a sense this was correct for it was their Jewish faith which forbade them to worship any idol.
The Chaldeans should have been grateful to the three Hebrews and to Daniel because through them the king’s dream was revealed and interpreted which avoided the execution of all the Babylonian wise men.
The Chaldeans had a special animosity toward Daniel and his friends, which was probably racially motivated. The Chaldeans were the natives of Babylon. Nebuchadnezzar was a Chaldean, and yet the king promoted these Jews rather than the Chaldeans to the highest positions in the nation. They seem to be acting out of jealousy and racial bigotry.
After God delivered these three Jews, the king’s decree guaranteed religious freedom to all the Jews. The faithfulness of Daniel’s three friends brought freedom of religion for the entire Jewish community in Babylon.
(5) Why is no mention made of Daniel in chapter 3?
Daniel wrote this book; he is the one describing the events of chapter 3. He chose, for some reason, to exclude himself. We can only assume that Daniel was not charged because he had greater authority and prestige than the other three, or more likely, because Daniel was not there.
(6) How is the issue in chapter 3 similar to the problem Daniel and his three friends faced in chapter 1? How and why is their response different in chapter 3 than in chapter 1? How is their outcome different?
Both chapters deal with submission to God and to human government. In chapter 1, the four Jews served God and government, offending neither God nor the government. In chapter 3, they had to choose God or government, being unable to serve both at the same time. Thus, in chapter 3, godly men had to obey God by disobeying government.
In chapter 1, Nebuchadnezzar did not realize the superior wisdom of Daniel and his three friends. In chapter 3, the king clearly understands the issue is over whose god is more powerful, his god or the God of the Hebrews. In both chapters, Daniel and his friends are promoted, but in the latter Nebuchadnezzar recognizes God working miraculously to deliver His servants and acknowledges the superiority of their God over his.
(7) Why did the three Hebrews answer the king as they did?
They knew their destiny was not really in the hands of Nebuchadnezzar, but God. They made no defense to him because he was not their deliverer. Their deliverer was the God who delivered Israel from Egyptian bondage and then forbade His people to worship idols. The issues of deliverance and idolatry were therefore inseparably linked in God’s dealings with Israel. They knew God was able to deliver them from or through the fire. They also knew that God had promised to deliver the nation from Babylonian bondage. Their faith and hope was in God, not man.
(8 ) What is accomplished by the events of chapter 3?
for Daniel’s three friends?
for the Jews in Babylon?
for Nebuchadnezzar?
for the enemies of the three Hebrews?
for the reader of this account?
Daniel’s three friends are delivered and even promoted because of their faithfulness, and are included in the “hall of faith” in Hebrews 11 (see verses 32-34).
Their deliverance reversed Nebuchadnezzar’s requirement of the Jews to bow down. It also protected Jewish worship by promising punishment for any who would seek to hinder their worship.
Nebuchadnezzar is humbled to some degree and given greater revelation concerning the God of the Jews. Nebuchadnezzar understands in chapter 2 that the God of the Israelites is the source of wisdom and knowledge. He learns in chapter 3 that He also intervenes in human history to deliver His people.
The enemies of Shadrach, Meshach, and Abed-nego were shown the folly of their own “faith” and the power of the God of the Jews to preserve and deliver them.
The reader of the account is reminded that God is the only Deliverer. Deliverance comes from God, to the people of God. Deliverance is complete. It will keep us through the fire of tribulation and adversity.
(9) What are the issues in this text?
Idolatry
Submission to the state and civil disobedience
Suffering
Divine deliverance
The preservation of the Jews
The Antichrist of the last days
Whom do we fear?
Fallen man’s comprehension and response to divine revelation
The conversion of Nebuchadnezzar
40 The image could have been solid gold, or wood overlain with gold (see Exodus 37:25-26; 39:38; Isaiah 40:19; 41:7; Jeremiah 10:3-9).
41 “The archaeologist Julius Oppert states that he found on one of these mounds a large brick square, forty-five feet on a side and twenty feet high, which he believes was the foundation of this very image.” Leon Wood, A Commentary of Daniel (Grand Rapids: Zondervan Publishing House, 1973), p. 80.
42 While there seems to be a connection between the statue of chapter 2 and the image of chapter 3, there are striking contrasts between these two representations. Consider these contrasts:
Images of Chapter 2: (a) divine origin; (b) a vision only; (c) made of different metals; (d) not an object of worship; (e) privately revealed to Nebuchadnezzar; (f) fairly well described; (g) prompted king to bow down.
Images of Chapter 3: (a) human origin; (b) a reality; (c) made only of gold; (d) an object of worship; (e) revealed to all; (f) described only generally; (g) men commanded to bow down.
43 The term worship is employed 11 times in chapter 3 in reference to the king’s image.
44 One can see how disturbing the refusal of three high-level leaders to fall in worship would have been to Nebuchadnezzar. If the leaders were to worship first, followed by the people, what rebellion might that produce in the general population? These men were setting a bad example before all, and at the first ceremony of worship. Such disobedience would not be tolerated by the king.
45 None of the three Hebrews tried to call attention to their civil disobedience in refusing to bow down to the golden image. They were not trying to make an issue of this matter, but only being obedient to their faith and to the Law as quietly and inconspicuously as possible. Had the Chaldeans not made an issue of their failure to fall down, there would have been no confrontation.
46 This linking of the three friends of Daniel with the Jews was to work in favor of the Jews, as we shall soon see.
47 It is at this point in the text that Greek versions include a long addition: a prayer, a prose description of their deliverance and a hymn, commonly known as the Benedicite, supposedly sung from the furnace by the three men, or by Azariah alone (according to Theodotion). Evidence from Qumran has shown conclusively that these additions were not part of the original. Joyce G. Baldwin, Daniel: An Introduction and Commentary (Downers Grove: InterVarsity Press, 1978 ), p. 106.
48 What a picture this is of their future deliverance from Babylonian captivity. They were, in Babylon, delivered from the bondage of idolatry. They were not in any way adversely affected by the fire of tribulation in Babylon.
Source
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Sat Aug 16, 2014 2:30 am
|
|
|
|
Nebuchadnezzar Learns About the Birds and the Beasts (Daniel 4:1-37)
Introduction
Current world events have resulted in the radical reshaping of the USSR. The recent Russian coup was the desperate effort of a dying political regime to regain power over millions of people. The failed attempt gave those nations which were once a part of the Soviet Union an opportunity to declare their independence and throw off the shackles of communism. Never in my lifetime has such a dramatic change happened so quickly and with so little bloodshed.
President Mikhail Gorbechev of the USSR was deposed for several days before it became evident that the coup had failed. For those few days, he was removed from his position and power. Although he was later released and returned to office as President of the Soviet Union, Gorbachev has not been the same man since. Quickly, others, especially Boris Yeltsin, rose to a power and prominence even greater than Gorbechev. Formerly, nations which recognized the authority of the USSR submitted themselves to the rule of President Gorbachev. Not so today. These nations now are declaring themselves free from communist party domination and the USSR. A few days’ loss of power produced a radical transformation in the USSR and the rule of its president.
Centuries ago, another powerful leader was temporarily set aside. Daniel 4 records the events of at least eight years when Nebuchadnezzar was the powerful king of Babylon. During this time, the king was warned in a dream of divine discipline. Choosing to disregard the warning, Nebuchadnezzar became insane for seven years, and his position and power were removed while he lived like an animal.
Following the seven years of divine discipline, Nebuchadnezzar’s sanity was restored. His kingdom was also restored, and his majesty and splendor were given back and even increased. But Nebuchadnezzar was never the same again. On the surface, our text describes the way God dealt personally and individually with Nebuchadnezzar. The lessons learned by this king have a much broader application than just to Gentile kings. That which God taught Nebuchadnezzar, He was also seeking to teach His people, Israel. Beyond this, as we explore our text, we should see that these lesssons are of vital importance to every Christian and every non-Christian.
Our Text in Context
Daniel 4 is the last of four chapters which depicts the way God used Daniel and his three friends to impact Nebuchadnezzar, the king who not only defeated Jerusalem and Judea, but who carried them into Babylonia. As the prophets had long warned, and as Daniel informs us (see Daniel 1:1-2; 9:1-19), this was from the hand of God, who was chastening His people for their persistent sin and rebellion.
Progressively king Nebuchadnezzar came to learn about the God of Israel and to acknowledge His superiority over the gods of Babylon. In chapter 1, we see the faithfulness of Daniel and his friends to God and to His law. The king seems ignorant of Daniel’s God but recognizes the superior wisdom of Daniel and his three friends. He even appoints them to sit among his wise men. In chapter 2, Nebuchadnezzar learns that Daniel’s God is all-wise and able to reveal the future to men. In chapter 3, he learns that Israel’s God is not only all-wise, but all-powerful. Daniel’s God is able to deliver those who trust in Him, even from a powerful king. But in chapter 4, Nebuchadnezzar comes to grips with Israel’s God in a very personal way. Somewhere in the events of this chapter, the king is radically changed. We would say he was saved. The God whom Nebuchadnezzar once knew only intellectually, he now comes to trust and worship in a very personal way. Chapter 4 is the high point of Nebuchadnezzar’s life, a point he reached by being brought to an all-time low.
The Nature of Our Text
Chapter 4 is a continuation of chapters 1-3 in that Nebuchadnezzar is the central character.49 Chapters 1-4 may be viewed as a unit, with chapter 4 as the conclusion of this first section in Daniel. This chapter could, and did, stand alone, and its uniqueness should be recognized and appreciated.
Although chapter 4 originally stood by itself as a letter from the king of Babylon, it has been neatly integrated into the Book of Daniel. The letter was written to all the peoples, of every language (4:1). Verses 1-18 are written in the first person (“I”) and verses 19-33 in the second and third person (“you,” “the king”). This is necessary in part because someone of sound mind must describe the king’s insanity. Finally, in verses 34-37, the text returns to a narration in the first person (“I”), where the king once again publicly praises the God of Israel, while humbly acknowledging his own humiliation and restoration.
Some dispute that Nebuchadnezzar became a true believer in these verses. Their reluctance to acknowledge his conversion is understandable, for the text focuses not on Nebuchadnezzar’s salvation but on his removal and restoration from office. I do not know of any unbeliever who could write as Nebuchadnezzar has in these verses. His introductory words and conclusion sound similar to those written centuries later, penned by the apostle Paul, words which do not exalt men, but God.
The Structure of Our Text
The structure of Daniel 4 may be outlined as follows:
(1) Verses 1-3 — Nebuchadnezzar’s Greeting
(2) Verses 4-12 — Nebuchadnezzar’s Dream: Part I
(3) Verses 13-18 — Nebuchadnezzar’s Dream: Part II
(4) Verses 19-27 — Daniel’s Interpretation and Exhortation
(5) Verses 28-33 — Nebuchadnezzar Put Out to Pasture
(6) Verses 34-37 — Nebuchadnezzar’s Praise
Nebuchadnezzar’s Greeting
(4:1-3)
1 Nebuchadnezzar the king to all the peoples, nations, and men of every language that live in all the earth: “May your peace abound! 2 It has seemed good to me to declare the signs and wonders which the Most High God has done for me. 3 How great are His signs, and how mighty are His wonders! His kingdom is an everlasting kingdom, and His dominion is from generation to generation.”
Flattering though it may not be, Daniel 4 is more than a biographical sketch of events in the life of king Nebuchadnezzar. It is more than an authorized account of the fall and rise of this Gentile king. This is a personal testimony, directed to all peoples, of every language, not just one nation or race. The focus is not on man, but on the one true God, the God of Israel. One would hardly expect such a testimony in light of these words from the king in the previous chapter:
14 “… Is it true, Shadrach, Meshach and Abed-nego, that you do not serve my gods or worship the golden image that I have set up? 15 Now if you are ready, at the moment you hear the sound of the horn, flute, lyre, trigon, psaltery, and bagpipe, and all kinds of music, to fall down and worship the image that I have made, very well. But if you will not worship, you will immediately be cast into the midst of a furnace of blazing fire; and what god is there who can deliver you out of my hands?” (Daniel 3:14b-15).
This king, mighty in battle, the instrument through whom the king of Judah was defeated and taken captive, now sends forth a greeting of peace and not war. He who once worshipped his own heathen deities now publicly praises the God of Israel! Introducing his account of what this God has personally done in his life through mighty signs and wonders, this earthly king speaks of God and of His eternal kingdom. If these are not the words of a convert, I do not know what more could be asked as proof of conversion. The verses that follow describe the events which convinced and converted this once heathen king.
Nebuchadnezzar’s Dream—Part I
(4:4-12)
4 “I, Nebuchadnezzar, was at ease in my house and flourishing in my palace. 5 I saw a dream and it made me fearful; and these fantasies as I lay on my bed and the visions in my mind kept alarming me. 6 So I gave orders to bring into my presence all the wise men of Babylon, that they might make known to me the interpretation of the dream. 7 Then the magicians, the conjurers, the Chaldeans, and the diviners came in, and I related the dream to them; but they could not make its interpretation known to me. 8 But finally Daniel came in before me, whose name is Belteshazzar according to the name of my god, and in whom is a spirit of the holy gods; and I related the dream to him, saying, 9 ‘O Belteshazzar, chief of the magicians, since I know that a spirit of the holy gods is in you and no mystery baffles you, tell me the visions of my dream which I have seen, along with its interpretation. 10 Now these were the visions in my mind as I lay on my bed: I was looking, and behold, there was a tree in the midst of the earth, and its height was great. 11 The tree grew large and became strong, and its height reached to the sky, and it was visible to the end of the whole earth. 12 Its foliage was beautiful and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the sky dwelt in its branches, and all living creatures fed themselves from it.
Verses 4 and 5 set the scene. The king is about to describe the dream which caused him such distress. But first he informs us that the dream came to him in the ease and luxury of his earthly kingdom when, in his own words, he was “at ease” and “flourishing” (verse 4). There was nothing intrinsically evil about his success, his power, or his wealth. But something was drastically wrong with his attitude toward his prosperity and his use of his position and power. His prosperity played a part in his problem, as Daniel will soon indicate to the king.
Once again, God revealed future events to the king in a night dream (see 2:1-3, 28-29). What he saw greatly troubled the king (verse 5). Calling for his wise men, this time he did not demand that they first declare his dream to him; he knew this was too much to ask. He told them his dream and then asked for their interpretation. As before, none of the king’s heathen wise men could declare the meaning of the dream.
At last, Daniel appears before the king. We are not told that the king summoned Daniel specifically, but he does seem confident that Daniel would be able to interpret his dream. He refers to Daniel by his Babylonian name, Belteshazzar, rather than his Hebrew name. No mention is made of Daniel’s God, but only of the “spirit of the holy gods” (verse 8 ).
Why did the king not summon Daniel first? Why does he not mention Daniel’s God? Why the more general reference to the “gods” ? It is not difficult to theorize the answers. At the pinnacle of success, pride and arrogance have swollen the king’s ego. How could he retain his pride if he admitted the futility of his own religion? How could he keep his image and honor, and praise the God of one of the nations subject to him?
Doubtless, Nebuchadnezzar believed Daniel could interpret his dream, but he wanted to give his wise men an opportunity first. Today we hear the expression, “Buy American.” If possible, Nebuchadnezzar wanted to “Buy Babylonian.” He wanted one of his heathen wise men to interpret the dream. Likely it would be more flattering than what Daniel would reveal. And he would not be forced to face the superiority of Daniel’s God. Daniel was Nebuchadnezzar’s last chance. Only when all else failed did he call upon this Hebrew to interpret his dream. Even when Daniel stood before the king, the king dealt with him only as a man in touch with the gods like the rest of his wise men. He seems to hope Daniel will deal with him as a heathen rather than as a Hebrew.
The king begins by telling Daniel the first part of his dream in verses 10-12, the “good news” portion, which did not trouble him. But this was the way the dream began; a great and mighty tree reached high into the sky, prominent for all the world to behold. Its boughs and fruit provided both food and shelter for the birds and the beasts of the earth.
Nebuchadnezzar’s Dream—Part II
(4:13-18 )
13 ‘I was looking in the visions in my mind as I lay on my bed, and behold, an angelic watcher, a holy one, descended from heaven. 14 He shouted out and spoke as follows: “Chop down the tree and cut off its branches, strip off its foliage and scatter its fruit; let the beasts flee from under it, and the birds from its branches. 15 Yet leave the stump with its roots in the ground, but with a band of iron and bronze around it in the new grass of the field; and let him be drenched with the dew of heaven, and let him share with the beasts in the grass of the earth. 16 Let his mind be changed from that of a man, and let a beast’s mind be given to him, and let seven periods of time pass over him. 17 This sentence is by the decree of the angelic watchers, and the decision is a command of the holy ones, in order that the living may know that the Most High is ruler over the realm of mankind, and bestows it on whom He wishes, and sets over it the lowliest of men.” 18 ‘This is the dream which I, King Nebuchadnezzar, have seen. Now you, Belteshazzar, tell me its interpretation, inasmuch as none of the wise men of my kingdom is able to make known to me the interpretation; but you are able, for a spirit of the holy gods is in you.’
Most distressing to the king was the second act of his dream. An “angelic watcher” enters the scene, calling for the tree to be cut down. Its branches were to be removed and its fruit scattered. A metal band was to be put around the stump, prohibiting its growth. The “tree” was now to become a creature, living in the open field among the beasts and having the mind of a beast.
The king may not have understood the symbolism, but the words spoken by the watcher clearly spelled trouble for Nebuchadnezzar. The words struck terror into the heart of this proud, arrogant ruler:
“This sentence is by the decree of the angelic watchers, and the decision is a command of the holy ones, in order that the living may know that the Most High is ruler over the realm of mankind, and bestows it on whom He wishes, and sets over it the lowliest of men” (Daniel 4:17).
The king implores Daniel to inform him of the dream’s meaning.
Daniel’s Interpretation and Exhortation
(4:19-27)
19 “Then Daniel, whose name is Belteshazzar, was appalled for a while as his thoughts alarmed him. The king responded and said, ‘Belteshazzar, do not let the dream or its interpretation alarm you.’ Belteshazzar answered and said, ‘My lord, if only the dream applied to those who hate you, and its interpretation to your adversaries! 20 The tree that you saw, which became large and grew strong, whose height reached to the sky and was visible to all the earth, 21 and whose foliage was beautiful and its fruit abundant, and in which was food for all, under which the beasts of the field dwelt and in whose branches the birds of the sky lodged— 22 it is you, O king; for you have become great and grown strong, and your majesty has become great and reached to the sky and your dominion to the end of the earth. 23 and in that the king saw an angelic watcher, a holy one, descending from heaven and saying, “Chop down the tree and destroy it; yet leave the stump with its roots in the ground, but with a band of iron and bronze around it in the new grass of the field, and let him be drenched with the dew of heaven, and let him share with the beasts of the field until seven periods of time pass over him” ; 24 ‘this is the interpretation, O king, and this is the decree of the Most High, which has come upon my lord the king: 25 that you be driven away from mankind, and your dwelling place be with the beasts of the field, and you be given grass to eat like cattle and be drenched with the dew of heaven; and seven periods of time will pass over you, until you recognize that the Most High is ruler over the realm of mankind, and bestows it on whomever He wishes. 26 And in that it was commanded to leave the stump with the roots of the tree, your kingdom will be assured to you after you recognize that it is Heaven that rules. 27 Therefore, O king, may my advice be pleasing to you: break away now from your sins by doing righteousness, and from your iniquities by showing mercy to the poor, in case there may be a prolonging of your prosperity.’”
Fully grasping the dream and its interpretation must have dramatically changed Daniel’s facial expression. From Daniel’s body language, the king must have read that the revelation he had received from the dream was bad news. Nevertheless, the king was intent on knowing the meaning of the dream. He encouraged Daniel not to be distressed by what the dream meant. In truth, it seems that Daniel was more deeply affected by the dream than the king.
Daniel prefaced his interpretation with a sincere expression of his love and concern for the king. He wished that the dream applied to the king’s enemies and not the king himself. Daniel is truly committed to serve his king and to contribute to his well-being. In Daniel, we see a man who not only understands biblical submission, but one who practices it. He now reveals to Nebuchadnezzar the meaning of his dream, concluding with a course of action which might avert or delay the adversity of which the king is warned.
On the one hand, the tree depicts things as they were. The increasing height and beauty of the tree depicts the rapidly increasing majesty and splendor of Nebuchadnezzar’s kingdom. On the other hand, the tree reveals the ideal, or the standard, by which Nebuchadnezzar’s reign is evaluated. It is on the basis of the failure of Nebuchadnezzar to live up to this standard that he is brought low, as indicated in the second portion of his dream.
Nebuchadnezzar judged himself and his kingdom according to the standard of greatness, power, and glory. By this standard, the king had done well. The “tree” was not created primarily for its own greatness or glory. It was to provide shelter and food for the birds of the air and the beasts of the field, providing for and protecting the earthly animals.50
The text’s inference is that Nebuchadnezzar failed to grasp the purpose for his kingdom in the divine economy. He looked at his kingdom in terms of how well it promoted and displayed his own power and glory, not in terms of the purpose for which God had ordained it. For example, while God had raised up Nebuchadnezzar to defeat, capture, and preserve the Jews of Jerusalem and Judah, Nebuchadnezzar had set himself on a course of action which would have destroyed the Jews (see chapter 3). Rather than look upon wealth and power as a divinely bestowed stewardship, to be used to benefit the weak and the poor, Nebuchadnezzar seems to have used his power to oppress the powerless. For this reason, Nebuchadnezzar will be brought low, or, in the figure of the tree, he will be cut down and his stump banded for a period of seven years.
Reluctantly, Daniel reveals to king Nebuchadnezzar that a time of divine discipline lies ahead. Instead of being a great tree, from which the earthly creatures may find food and shelter, the tree will be cut down and join the earthly creatures. Rather than remain as a tree, the king is about to become bird-like and beast-like. His hair will become like eagles’ feathers and his nails like birds’ claws (verse 33). His food will be that of the beasts of the field. He will graze like a beast and live in the field without shelter, so that the dew of heaven will drench him (verse 25). Even his thinking will be beast-like (verse 16).
All that happens to the king will be done not for his ultimate destruction, but for his deliverance and restoration. The time of his humiliation is seven years. The basis for his restoration will be his acknowledgement of the sovereignty of Almighty God, who rules in heaven, and who both raises up kings and puts them down. His restoration to sanity and power will come when he acknowledges that he is God’s unworthy servant, who has been given power to benefit and bless others rather than exalt and glorify himself.
Verse 27 must be recognized as a key verse. Daniel goes beyond the dream and its meaning to urge the king to take preventative measures, forestalling if possible this divine discipline and prolonging his prosperity. Daniel exhorts the king to “break away from his sins” and to “do righteousness,” to cease his “iniquities” and to “show mercy to the poor.”
It is here that the king’s sins are more specifically exposed and the nature and manifestation of true repentance is made known to the king. His pride and arrogance are exposed as the root of his sin. The fruit of his sin seems to be self-promotion and the oppression of the poor.
It is imperative that we see Daniel linking pride and oppression in this text. The king’s pride has resulted in the oppression of the poor. The king’s humiliation is to be the cure, resulting in justice and mercy. What is the connection between pride and oppression?
Pride is a kind of plagiarism. It attempts to grasp for ourselves the glory which belongs to another. Nebuchadnezzar took all the glory for the greatness of his kingdom; he did not give glory to God. In effect, he began to set himself in the seat of God, reminiscent of other glory-seeking creatures, including Satan himself (see Isaiah 14 and Ezekiel 28 ). Taking glory which does not belong to us causes us to see ourselves as better than others. Pride ignores and denies the truth that prosperity comes from God, as a gift of His grace, and not the reward for our greatness. Pride also interprets others’ poverty as proof of inferiority and the penalty for inferiority. Sooner or later, pride justifies the use of power as rightly taking advantage of the poor to gain from their weakness.
The Christian’s perception of wealth and poverty is the opposite—the strong are to help the weak. The pagan perception of wealth and poverty assumes the strong have the right to gain at the expense of the weak. Pride then has led to oppression.
Jonah’s life is an example of this. As a Jew, Jonah believed he was better than the Gentiles. He neither wanted nor needed grace; indeed, he despised it. Nor did he want the Ninevites to experience the grace of God. Jonah did all he could to hinder the salvation of these heathens and even desired to watch them perish. The pride of the self-righteous always reject grace and charity.
The Jewish leaders of Jesus’ day were proud and self-righteous. Like Nebuchadnezzar, they regarded their position, power, and prestige as a reward for their superiority. The poverty and affliction of others was regarded as divine punishment for their sins. The pride of those in positions of power led to oppression, and later our Lord accused the scribes and Pharisees of “stealing widow’s houses” (Matthew 23:14).
If Nebuchadnezzar was to be “saved” from divine chastening, he must recognize that his position and power were not a reward for his merits, but a gift of divine grace. He must cease using his power to further his personal “kingdom” and begin using his position and power to benefit the weak and the oppressed. This would be true repentance, and it might prolong his prosperity.
Nebuchadnezzar Put Out to Pasture
(4:28-33)
28 “All this happened to Nebuchadnezzar the king. 29 Twelve months later he was walking on the roof of the royal palace of Babylon. 30 The king reflected and said, ‘Is this not Babylon the great, which I myself have built as a royal residence by the might of my power and for the glory of my majesty?’ 31 “While the word was in the king’s mouth, a voice came from heaven, saying, ‘King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you, 32 and you will be driven away from mankind, and your dwelling place will be with the beasts of the field. You will be given grass to eat like cattle, and seven periods of time will pass over you, until you recognize that the Most High is ruler over the realm of mankind, and bestows it on whomever He wishes.’ 33 “Immediately the word concerning Nebuchadnezzar was fulfilled; and he was driven away from mankind and began eating grass like cattle, and his body was drenched with the dew of heaven, until his hair had grown like eagles’ feathers and his nails like birds’ claws.”
Note the difference here and what is described in Daniel 2. In chapter 2, after Daniel told Nebuchadnezzar his dream and its interpretation, the king honored and promoted Daniel. Here we find no expression of appreciation from the king, nor a promotion or advancement of Daniel. From the silence of the text, the king only politely thanked Daniel at best, choosing not to take his interpretation seriously. The dream itself seems to have had no great impact on the king’s attitude or actions.
v
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Sat Aug 16, 2014 2:31 am
|
|
|
|
An entire year passes in silence. Twelve months later, the warning of this dream seems entirely forgotten. The king, in his palace enjoying the fruits of his power and prosperity, looks about him and sees only the splendor of the works of his own hands. It seems to be only in his own reasonings that the king reveled in the glory of this kingdom as the result of his greatness:
‘Is this not Babylon the great, which I myself have built as a royal residence by the might of my power and for the glory of my majesty?’ (verse 30).
The thought had no more than passed through his mind when the announcement of the commencement of his humiliation came to the king. His sovereignty was to be removed. His sanity was to be taken away. He who thought himself better than other men was now to be considered unworthy to dwell among men. Henceforth, he would dwell among the cattle, eating grass like the beast of the field. This would take place for seven years, until that time when the king recognized the sovereignty of God over men and kings and kingdoms, and his sanity returned.
Immediately, the pronouncement was fulfilled. In one brief verse, the king’s humiliation is described, showing that the dream and its interpretation were precisely fulfilled. Daniel summarizes in one verse what our morbid curiosity would have taken chapters to describe. There is never edification in muddling in man’s sin and depravity. How high this king had come in power and glory; how low he fell in humiliation and dishonor.
Nebuchadnezzar’s Praise and Promotion
(4:34-37)
34 “But at the end of that period I, Nebuchadnezzar, raised my eyes toward heaven, and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever; for His dominion is an everlasting dominion, and His kingdom endures from generation to generation. 35 and all the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What hast Thou done?’ 36 “At that time my reason returned to me. and my majesty and splendor were restored to me for the glory of my kingdom, and my counselors and my nobles began seeking me out; so I was reestablished in my sovereignty, and surpassing greatness was added to me. 37 Now I Nebuchad-nezzar praise, exalt, and honor the King of heaven, for all His works are true and His ways just, and He is able to humble those who walk in pride.”
At the end of the appointed time, the king did the only thing he, in his beastly state, could do. He merely lifted his eyes toward heaven. It was his way of acknowledging that God in Heaven is sovereign, and that He reigns over the affairs of men and of nations. His sanity returned, and then with his whole heart and mind he worshipped the Most High God. Unlike mortal men, God lives forever. His kingdom, unlike the passing kingdom of Nebuchadnezzar, endures from generation to generation. Nebuchadnezzar was acknowledging in every possible way the infinite superiority and supremacy of God. Unlike the king of Babylon, God is able to act according to His will, in heaven and on earth. In His sight, those who inhabit the earth are as nothing. How paltry and pathetic the kingdom of Nebuchadnezzar now appears in contrast to the glorious kingdom of the eternal, all-wise and all-powerful God.
Nebuchadnezzar’s repentance brought about his restoration. Not only did he regain his sanity, he regained his kingdom. He was sought out by his counselors and nobles. His power and greatness increased above that he possessed before his downfall. His final words are those of testimony and worship, addressed to the King of heaven, praising Him for His truth, His ways, His justice and compassion in the lives of mortal men.
Conclusion
This lesson was a very personal and private intervention of God in the life of king Nebuchadnezzar, bringing him to his knees first in humiliation and then in praise. But it is a lesson for all, and thus the king makes his testimony a matter of public record, even though it does not flatter him. What lessons can we learn from this text? Along with your own thoughts, consider these:
(1) Pride is a form of insanity. Nebuchadnezzar’s experience highlights and illustrates an important principle in the relationship between pride and insanity. Pride is actually a form of insanity. Insanity is a condition in which one loses touch with reality, living in an unreal world. Sanity is seeing things as they are and then living appropriately.
I believe our text indicates that Nebuchadnezzar’s pride was insane. His chastening allowed his insanity to ripen and come into full bloom. Holding too high an opinion of oneself and lightly regarding the glory of God is insane. When one fails to live up to his or her capacity and calling as created by God, we are no better than the beasts of the field. The king’s sin made a beast of him. And so does all sin in each of us (see Psalm 73:22; Romans 1:18-32).
(2) Worship is man’s highest calling, setting him apart from the beasts of the field and giving him the basis for sanity. If the king’s self-congratulations were the cause of his humiliation, his worship was the turning point for the return of his sanity and his restoration to power. Worship is man’s highest calling. It sets men apart from the beasts. Worship sees God for who He is and man for who he is, and thus life as it truly is. Worship is the foundation for sanity. When men failed to worship God, they began their fall and became no better and little different from the beasts (Romans 1:18-32). Worship turns men to God in humility, gratitude, and worship, based upon the wonder of His grace. Worship is the way to wisdom, because it humbles us and exalts God.
(3) Our worship is directly related to our witness. Daniel chapter 4 is actually king Nebuchadnezzar’s personal testimony. He endeavors to share with others what God has taught him. Witnessing should be to the praise and glory of God. It should be an act of worship. Whether those who hear our witness turn to faith in God, God has been publicly praised in and by our witness. Too many people share their faith only as a duty and not as a delight. Their witness is not the overflow of a grateful heart, done as to the Lord, but a painful duty. We should learn how to worship and witness from this Babylonian king.
(4) Salvation should not be separated from the sovereignty of God. Recently, growing debate has surfaced over the issue of “lordship salvation.” I do not wish to reopen the debate or to take sides with the major spokesmen. I do believe that salvation is by grace, apart from works. But I also believe that our passage teaches the importance of the lordship (sovereignty) of God to the doctrine of salvation. The doctrine of God’s sovereignty was king Nebuchadnezzar’s principle obstacle. In our fallen state, we are proud, arrogant, and self-sufficient. We neither want nor accept grace. Grace is that which is extended to the helpless and the needy. Pride admits no needs, and oppresses the needy.
When the king praised God for His sovereignty, he was restored to his sanity and power. I believe it was also at this time that he was saved. While the point of the passage is not the conversion of this king, I do not think we can avoid acknowledging the radical change in this man’s life. How can an unsaved man utter the praises which come from the lips of Nebuchadnezzar? How many unbelieving kings would share the testimony of their pride and subsequent downfall as Nebuchadnezzar has done? This man seems to have come to faith in God through the events of chapter 4, and the crucial issue seems to be the sovereignty of God.
How then can we think that the sovereignty of God is not vital to evangelism and the conversion of the lost? Is the sovereignty of God something of such minor import that it can be put off until a later time, after the unbeliever has come to faith? I think not. The fall of man occurred because men failed to acknowledge and abide by the authority of God. The crucial issue which divided Jesus and the Jewish religious leaders was His authority. One cannot knowingly reject the sovereignty of God and come to Him for salvation. To come to Jesus for salvation is to come to Him as Lord. Those who have rejected Him in life will, before the throne, acknowledge Him as Lord. Jesus is Lord! Salvation is based upon this vital truth, for the Lord is the one who died and rose again, for our deliverance. The One who has all power is the One who has the power to save men from their sins.
(5) Authority is not a position of status but a place of service. There has always been an unbiblical, ungodly view of power. Jesus referred to this mindset as typical of the Gentiles. Unfortunately, it also characterized the Jews, and even the disciples of our Lord:
35 And James and John, the two sons of Zebedee, came up to Him, saying to Him, “Teacher, we want You to do for us whatever we ask of You.” 36 And He said to them, “What do you want Me to do for you?” 37 And they said to Him, “Grant that we may sit in Your glory, one on Your right, and one on Your left.” 38 But Jesus said to them, “You do not know what you are asking for. Are you able to drink the cup that I drink, or be baptized with the baptism with which I am baptized?” 39 And they said to Him, “We are able.” And Jesus said to them, “The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized. 40 “But to sit on My right or on My left, this is not Mine to give; but it is for those for whom it has been prepared.” 41 And hearing this, the ten began to feel indignant toward James and John. 42 And calling them to Himself, Jesus said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. 43 But it is not so among you, but whoever wishes to become great among you shall be your servant; 44 and whoever wishes to be first among you shall be slave of all. 45 For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Mark 10:35-45).
The Gentiles view power and authority as the basis for being served. Men seek to rise to positions of power and authority so that others under them might serve them. So it was with Nebuchadnezzar. But God places men in authority so that they may serve those under them. Leadership is not characterized by status but by service and self-sacrifice. Our Lord exercised authority in this way, and it should be the way of his followers:
1 Therefore, I exhort the elders among you, as your fellow-elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, 2 shepherd the flock of God among you, not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3 nor yet as lording it over those allotted to your charge, but proving to be examples to the flock, 4 and when the Chief Shepherd appears, you will receive the unfading crown of glory. 5 You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE. 6 Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time … (1 Peter 5:1-6)
Power is a gift of grace, not a reward for merit. It is given to make men strong so they may serve the weak. Power is never given to bolster the ego of one who is divinely strengthened or enabled. These truths apply to those in leadership, but also to every Christian. Every Christian is divinely empowered with a spiritual gift or gifts to serve others, ultimately serving our Lord. None should be prideful and glory in his gift because of the abilities God has given. Rather, we should be grateful, humble, and alert for opportunities to use our strengths to minister to those who are weak.
(6) The lesson God had for Nebuchadnezzar also applied to the Jews. God raised up Nebuchadnezzar to power and position. God gave king Jehoiakim and the other captive kings into Nebuchadnezzar’s hands (see Daniel 1:1). Nebuchadnezzar was successful and rose to power by the grace of God, not due to his own merit (see Daniel 4:17). When he became proud and took credit for divine grace, God humbled him—not to destroy him but to deliver him, to make of him a humble and grateful worshipper. Humiliation was ultimately God means of exalting the king. What appeared to be his destruction became the means of his deliverance. To be restored, the king must repent, acknowledge the sovereignty of God, and demonstrate his repentance by showing forth righteousness in being merciful to the poor.
Nebuchadnezzar’s rise and fall almost exactly mirrors the rise, fall, and restoration of the nation Israel. Israel was not chosen because of her greatness or potential. She was chosen in spite of her weakness and insignificance, to serve God and bring glory to Him. When God made this people a great nation in Egypt and was about to bring them into the blessings of Canaan, He warned them of the danger of pride, cautioning them about taking credit for His grace (see Deuteronomy 6-8 ). He warned them of His chastening if they failed to obey His laws, to worship Him alone, and to care for the poor and the oppressed (see Deuteronomy 28 ).
Israel failed to heed these warnings and those of later prophets, just as Nebuchadnezzar failed to heed the warning of his dream from Daniel. And so this nation was humbled by defeat and captivity. This nation, which was to exercise authority in the name of God, was removed from authority. They were scattered among the nations, as Nebuchadnezzar was put among the beasts of the field. Just as Nebuchadnezzar was delivered by acknowledging God’s sovereignty and grace, and by worshipping Him, so the Israelites would be delivered and restored.
The story of Nebuchadnezzar’s elevation, humiliation, and restoration should have given hope to the nation Israel, for just as he was put down and later restored, so would they be. The restoration of this Gentile king was recorded to give hope to the humbled, captives of Judah, who would also be restored to their position of leadership in God’s economy.
(7) Sooner or later, all mankind will be humbled before God and acknowledge His sovereignty. Nebuchadnezzar bowed before God after seven years of humiliation. He became a worshipper of the One true God. He will continue to worship and serve God for all eternity. What Nebuchadnezzar did many years ago, every man and woman will do in the future. All mankind will acknowledge that Jesus is Lord. Some Jews and Gentiles will do so by professing faith in Him as Savior and Lord:
34 “For it was not David who ascended into heaven, but he himself says: ‘THE LORD SAID TO MY LORD, SIT AT MY RIGHT HAND, 35 UNTIL I MAKE THINE ENEMIES A FOOTSTOOL FOR THY FEET” ‘ 36 “Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified.” (Acts 2:34-36).
8 But what does it say? “THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART” — that is, the word of faith which we are preaching, 9 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you shall be saved; 10 for with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation, 11 For the Scriptures says, “WHOEVER WILL CALL UPON THE NAME OF THE LORD WILL BE SAVED.” (Romans 10:8-11).
After death, those who reject Jesus as Savior and Lord will not be given another chance to choose Him as Savior. But they will be required to acknowledge Him as LORD:
5 Have this attitude in yourselves which was also in Christ Jesus, 6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9 Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:5-11).
I must now ask you the most important question you will ever answer: “What have you done with Jesus Christ?” Have you trusted in Him as Savior and Lord? I am not speaking about mere intellectual assent. Years before the events of Daniel chapter 4 Nebuchadnezzar had recognized the wisdom and the power of the God of Israel. But he had not placed his trust in Him. I am not asking if you know about God. I am asking if you have come personally to trust in Him, to love Him, and to worship Him. Your response to the Lord Jesus Christ is the most important issue of your life.
Chapter 4:
Questions and Answers
(1) How does chapter 4 of Daniel fit into the context of the book?
Chapters 1-4 of Daniel all take place during the reign of king Nebuchadnezzar. In chapter 1, Nebuchadnezzar is the king who defeated Jehoiakim, king of Judah, and who took captives back to Babylon, including Daniel and his three friends. While the king did not seem to be aware of the faith of Daniel and his friends, he did recognize the superior wisdom God had given them, and thus he appointed them as his advisors. In chapter 2, through Daniel, Nebuchadnezzar came to understand the superiority of the God of the Jews as the God who knows the future and reveals future events to men. In chapter 3, through Daniel’s three friends, Nebuchadnezzar came to understand that the God of the Jews is able to deliver His people from the hands of those who would seek to destroy them. Now, in chapter 4, Nebuchadnezzar not only learns about God, but he seems to come to know God personally, through his dream and its fulfillment. In chapter 5, we leave king Nebuchadnezzar and move to the times of king Belshazzar. Thus, chapter 4 is the conclusion to the narrative of God’s working in the life of king Nebuchadnezzar.
(2) What is unique about this chapter?
Chapter 4 fits very nicely into the context of chapters 1-4, serving as the conclusion to the account of Nebuchadnezzar. But as one looks more carefully at chapter 4, it becomes evident that this chapter is a separate work included in the Book of Daniel. Chapter 4 is the personal testimony of king Nebuchadnezzar, who writes of his pride, his humiliation, and his restoration. The first and final sections of this chapter are written in the first person (“I”).
(3) Why did Nebuchadnezzar not call for Daniel first, rather than after all the other wise men? Why did Nebuchadnezzar refer to Daniel by his Babylonian name?
It would seem that the king had every confidence that Daniel would be able to interpret his dream (see verses 8 and 9). He may have delayed calling for Daniel because he preferred to give his own counselors first chance. It may also be that Nebuchadnezzar sensed that Daniel’s God would not be so easy on him as his own “gods” would have been. Daniel’s interpretation of the king’s first dream, recorded in Daniel 2, was not altogether flattering, for he told the king the days of his kingdom were numbered, and that the reign of the Gentile kings was to be cut off by the coming Messiah. Nebuchadnezzar’s reference to Daniel by his Babylonian name, and in terms of the “gods” more generally, may have been his conscious or unconscious effort to avoid any comparison between the God of Israel and the gods of the Babylonians. While the king had previously given testimony to the superiority of the God of Israel, he did not really prefer to do this. Far better that Daniel’s God be seen as one among the many (gods), than as the One who is God over all (Lord of lords), or so Nebuchadnezzar seems to have thought.
(4) For what evil was Nebuchadnezzar being chastened?
Nebuchadnezzar was being rebuked and exhorted concerning his attitude of pride and arrogance. He was also informed indirectly of his sin with regard to the poor. In his arrogance, Nebuchadnezzar seems to have been oppressing the poor, rather than protecting and providing for them. As the “tree” was to provide food and lodging for the birds and the beasts, so Nebuchadnezzar was to provide for his people, particularly for the poor.
(5) How was Nebuchadnezzar’s pride related to his oppression of the poor?
Pride takes the credit (glory) for that which we have not accomplished. Nebuchadnezzar took pride in his rise to power, in his mighty kingdom, and in his defeat of the Jews. All this was God-given, apart from any merit on the king’s part. The king thought his prosperity proved him to be better than others. He seems also to have concluded that the poverty of others proved them to be inferior. Thus, the powerful and prosperous begin to reason that they have the right to gain at the expense of the poor. One can use his strength to take from the weak. The Bible teaches the opposite. God makes men strong so that they can minister to the weak (see Romans 15:1-3; Ephesians 4:28 ). This same tendency of the strong to prey upon the weak is evident among the Jews (see Jeremiah 7:1-7; 22:13-23; Ezekiel 34:1-6; Matthew 23:14).
(6) How is Nebuchadnezzar’s discipline and restoration a lesson to the Jews and to every Christian?
Nebuchadnezzar was raised up to power and prosperity by God. Rather than give God the glory and use his power to serve others, Nebuchadnezzar became proud, arrogant, and an oppressor. God first warned him by means of his dream. Then God humbled Nebuchadnezzar for a time. All this was to bring the king to his senses, so that he would acknowledge, serve, and worship God.
Israel too was elevated to a position of power, preeminence, and prosperity by God. He made this insignificant people into a great nation, a nation through whom He would rule the earth. Israel became proud and arrogant, taking credit for the prominence and prosperity God had given them by grace. God warned His people of coming judgment through the law and the prophets. They, like Nebuchadnezzar, did not heed God’s warnings. Also, like Nebuchadnezzar, Israel would be humbled, stripped of her power, prominence, and prosperity. The Jews would be scattered and humbled, until they once again turned to their God in humility and in grateful worship. Just as the king’s humiliation was God-given, to bring him to faith, so Israel’s humiliation would turn their hearts to God, so that He might forgive and restore them to a place of blessing. Thus, the king’s humiliation, repentance, and restoration was intended to give hope to Israel, that, through their humiliation, they might be brought to repentance and restoration.
(7) What are the evidences that Nebuchadnezzar became a true believer in this chapter?
In Daniel 2 and 3, Nebuchadnezzar acknowledged the greatness of Israel’s God, to reveal and to deliver His people. The king took steps to guarantee the Jews the freedom to worship their God without interference. In chapter 4, Nebuchadnezzar himself becomes a worshipper of God. He moves from a kind of intellectual awareness of God’s character and attributes to a personal response to them, that of worship and of witness. No heathen could say the things which Nebuchadnezzar has said of God.
2 You know that when you were pagans, you were led astray to the dumb idols, however you were led. 3 Therefore I make known to you, that no one speaking by the Spirit of God says, “Jesus is accursed” ; and no one can say, “Jesus is Lord,” except by the Holy Spirit (1 Corinthians 12:2-3).
(8 ) What is the relationship between salvation and the sovereignty of God?
The so-called “lordship salvation” controversy has become a heated and divisive debate. I wish to simply point out here that Nebuchadnezzar appears to have come to a personal faith in God in our text, and that the sovereignty of God seems to be the crucial issue. Up to this point, Nebuchadnezzar had been willing and able to acknowledge that God knows all and that He is all-powerful. Here, he confesses that He is Lord.
In Satan’s fall, Lucifer rebelled against God’s sovereignty. So too Adam and Eve rebelled against the authority of God in the Garden of Eden. When our Lord introduced and presented Himself as Israel’s Messiah, the crucial issue was that of His authority. When the apostles called upon men to be saved, they urged them to acknowledge Him as Lord. I do not see how anyone can turn to a God for salvation who is not Lord. And I do not see how the fall can be reversed apart from submission to the authority of God. Trusting in Jesus Christ for salvation delivers a death blow to pride, because it requires an acknowledgment of our sin and inability to save ourselves, and a confession that Jesus is both Lord and Savior.
Related Passages For Your Consideration
Psalm 1; 145:8-13
Isaiah 6; 10:15-19, 33-34; 11:1-5
Jeremiah 17:7-8
Ezekiel 17; 31
49 There is, of course, a sense in which Daniel and his three friends are the central characters, which I would not dispute. But notice that while Nebuchadnezzar is prominent in every chapter (1-4), Daniel is not referred to in chapter 3, and his three friends are unnamed after chapter 3. Only Nebuchadnezzar is present in all four of the first chapters of Daniel.
50 The accuracy of this imagery is interesting. Today, in the Pacific Northwest, environmentalists are seeking to prevent the cutting down of those trees which provide a habitat for the spotted owl.
Source
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Tue Aug 19, 2014 1:31 am
|
|
|
|
The Hand of God in History (Daniel 5:1-31)
Introduction
Have you ever seen a tragedy coming and could do nothing to stop it? One evening as my family and I returned from a school outing, a car passed us at incredible speed, losing control as it sped by. Careening out of control, the car bounced along the center median, rupturing the gas tank and spewing a trail of gas down the highway. Sparks flew as the underside of the car scraped the concrete curb.
Instantly, the sparks ignited, and flames followed the car to its final halt. We watched helplessly while the flames caught up with the car, ignited the gas tank, and engulfed the car in flames. A wall of fire between us and the automobile prevented our rendering aid. Thankfully, those on the other side of the flames were able to rescue the passenger.
Reading Daniel 5 gives me that same feeling of helplessness and distress. From our distance in time, our knowledge of history, and the account of Daniel, we know the king, and likely those dining with him at his royal banquet, are destined for destruction. Yet we can do nothing to prevent it. Helplessly, we look on as judgment day comes for king Belshazzar.
Announcement of the king’s coming judgment begins by a mysterious hand writing on the wall of the banquet hall. Crying aloud, the king summons the wise men of Babylon. Their inability to fulfill his instructions only adds to his frustration. When his ability to interpret such matters is made known to the king, Daniel enters the scene.
It was in chapter 2 of the Book of Daniel that king Nebuchadnezzar had a distressing dream, which he demanded that his wise men reveal and interpret; they could not do so. Daniel revealed the dream and its meaning to king Nebuchadnezzar, and in so doing spared the lives of the wise men. In chapter 4, Nebuchadnezzar had yet another dream. Once again, the king first sought the meaning from the other wise men of Babylon. When all others failed to explain the king’s dream, Daniel revealed its meaning and called on the king to repent, so that the threatened outcome might be delayed or prevented.
Another king now sits on the throne in Babylon. His name is Belshazzar, and Nebuchadnezzar was his “father.” For years, the skeptics pointed to this chapter as yet another evidence of the late date and fictitious character of the Book of Daniel. More recent findings have led many Bible scholars, even some of the more liberal ones, to agree with the facts presented in this chapter.
Recent archaeological findings have named Belshazzar and identified him as the son of Nabonidus. Now, conservative scholars generally agree that Belshazzar shared a co-regency with his father, especially in his father’s absence from Babylon. This could explain how Belshazzar offered the man who could interpret the writing on the wall the position of third ruler of the kingdom (Daniel 5:16).51
Nearly 25 years have passed since the events of chapter 4 and over 70 years since chapter 1. Now advanced in years, Daniel is a senior statesman in Babylon. He has outlasted a number of kings and in his time Belshazzar, the last of the Chaldean kings of Babylon, will be killed and Babylon will pass from Chaldean rule to rule by Darius the Mede.
In chapters 1-4, we have an account of the life of Nebuchadnezzar, the first Babylonian king to rule over the captive Jews. The account looks at several events in the life of this great king, which eventually bring him to his knees in worship and praise of the God of Israel. Daniel then passes over several kings, giving us this brief account of the last day in the reign of Belshazzar, the last of the Chaldean kings.
The death of Belshazzar at the hand of Darius is a partial fulfillment of the prophecy revealed to king Nebuchadnezzar by his dream in chapter 2. There, Daniel informed Nebuchadnezzar that his kingdom was the first of four kingdoms to precede the coming of Messiah. His was the kingdom of gold, to be followed by a lesser kingdom of silver (Daniel 2:39). The kingdom of silver is introduced in Daniel 5, when Darius captures Babylon, and Belshazzar is put to death. The Medo-Persian kingdom is born, fulfilling the first part of the prophecy revealed through Daniel.
Belshazzar’s Blasphemous Banquet
(5:1-4)
1 Belshazzar the king held a great feast for a thousand of his nobles, and he was drinking wine in the presence of the thousand. 2 When Belshazzar tasted the wine, he gave orders to bring the gold and silver vessels which Nebuchadnezzar his father had taken out of the temple which was in Jerusalem, in order that the king and his nobles, his wives, and his concubines might drink from them. 3 Then they brought the gold vessels that had been taken out of the temple, the house of God which was in Jerusalem; and the king and his nobles, his wives, and his concubines drank from them. 4 They drank the wine and praised the gods of gold and silver, of bronze, iron, wood, and stone.
Understanding how things went from bad to worse in these verses is not difficult. As a college student, I worked several months for a caterer. One night we catered a banquet for a group of socialites in the city of Seattle. As the night wore on and the alcohol flowed freely, I saw and heard things I never would have expected or believed from people normally very proper and dignified.
Such seems to have been the scene at Belshazzar’s banquet.52 One thousand of the king’s nobles were invited, along with their wives or other women. The king was responsible for what happened, and too much wine seems to have contributed to his poor judgment. A false sense of pride and self-sufficiency seems to have dominated the dinner party. The king remembered the expensive vessels which Nebuchadnezzar, his father,53 had taken when he defeated and captured Jerusalem. How much more impressive the evening would be if they drank their wine from the gold and silver vessels from the temple in Jerusalem.54
And so the vessels were brought in. The wine continued to flow freely, and toasts began to be offered. That these pagans were engaged in a kind of drinking bout with the sacred temple vessels was bad enough, but the ultimate blasphemy was toasting the gods of gold, silver, brass, iron, wood, and stone.55
God has a limit to how far He will allow men to go in their sin. In His longsuffering and mercy, God may allow men to continue in their sin for a time. But there is a time for judgment.56 The king and his Babylonian dinner guests crossed the line that fateful night in the banquet hall of Babylon. Judgment day had come, and the writing on the wall announced its arrival.
The Handwriting on the Wall
(5:5-9)
5 Suddenly the fingers of a man’s hand emerged and began writing opposite the lampstand on the plaster of the wall of the king’s palace, and the king saw the back of the hand that did the writing. 6 Then the king’s face grew pale, and his thoughts alarmed him; and his hip joints went slack, and his knees began knocking together. 7 The king called aloud to bring in the conjurers, the Chaldeans and the diviners. The king spoke and said to the wise men of Babylon, “Any man who can read this inscription and explain its interpretation to me will be clothed with purple, and have a necklace of gold around his neck, and have authority as third ruler in the kingdom.” 8 Then all the king’s wise men came in, but they could not read the inscription or make known its interpretation to the king. 9 Then King Belshazzar was greatly alarmed, his face grew even paler, and his nobles were perplexed.
Knowing the power of the Babylonian kings,57 Belshazzar must have seen many men stand in fear and trembling before him. Now it was his turn to tremble. In that torch-lit banquet hall, the revelry had reached its peak, doubtlessly with loud boasting and toasting, laughter and celebration. Likely, the king was the life of the party. Perhaps he was closest to the sudden emerging of the mysterious hand in the light of the nearby lamp.
One might have thought the king was having a heart attack. Barely able to stand, his face was ashen and seized with terror. The raucous laughter turned to deafening silence with all eyes on the king. The king’s eyes were fixed upon the hand as it wrote. As a sense of foreboding and panic fell on the crowd, all eyes turned to the mysterious writing on the wall. The king’s actions alarmed all who were present.
One can only imagine the scene. Already affected by too much wine, the king’s terror robbed his legs of all strength. The lower part of his body seems to have lost control. Crying aloud in fear, his speech probably slurred, the king immediately summoned his wise men to the banquet hall. What did these words on the wall mean? He must know. A tempting reward was offered to anyone who could interpret the meaning of the handwriting on the wall.
Some think the king did not recognize the words, while others believe he only failed to understand their meaning. Since the words seem to be written in Aramaic, and there are only three, it may be that he recognized the words but did not understand their meaning. Unable to decipher their meaning, the wise men come and go. The king’s fear and distress intensifies while the others remain terror stricken.
The Recommendation of Daniel
(5:10-12)
10 The queen entered the banquet hall because of the words of the king and his nobles; the queen spoke and said, “O king, live forever! Do not let your thoughts alarm you or your face be pale. 11 “There is a man in your kingdom in whom is a spirit of the holy gods; and in the days of your father, illumination, insight, and wisdom like the wisdom of the gods were found in him. And King Nebuchadnezzar, your father, your father the king, appointed him chief of the magicians, conjurers, Chaldeans, and diviners. 12 “This was because an extraordinary spirit, knowledge and insight, interpretation of dreams, explanation of enigmas, and solving of difficult problems were found in this Daniel, whom the king named Belteshazzar. Let Daniel now be summoned, and he will declare the interpretation.”
The queen mother58 does not seem to have attended the banquet, but eventually the cries of those in the banquet hall reach her ears, and she arrives on the scene. Taking note of Belshazzar’s appearance and demeanor, she tries to calm him. She informs the king that in the past a man named Daniel had successfully dealt for many years with such difficult matters. Daniel could decipher the words and their meaning.
The queen has great confidence in Daniel’s ability based upon his track record in the history of Babylonian affairs. Her summary of Daniel’s accomplishments in verse 12 suggests that Daniel performed other amazing tasks throughout the lifetime of king Nebuchadnezzar. Those recorded in the Book of Daniel are but a sampling of Daniel’s ministry to the king.
Sadly, we must observe that the queen mother’s confidence in Daniel does not seem to have been related to any personal faith in his God. She refers to Daniel and his great wisdom in pagan terms and makes no reference to Daniel’s God as the God of the Jews. She simply refers to his wisdom as having its source in “the gods.” His wisdom was extraordinary, but not the wisdom of a sovereign God. Her knowledge of Daniel and his God is superior to that of Belshazzar, but inferior to that of Nebuchadnezzar’s final assessment (see Daniel 4:2-3, 34-37). Her confidence does seem to produce a calming effect on the king and his guests. The king summons Daniel to appear before the king and his guests that very night.
Daniel is Summoned
(5:13-16)
13 Then Daniel was brought in before the king. The king spoke and said to Daniel, “Are you that Daniel who is one of the exiles from Judah, whom my father the king brought from Judah? 14 “Now I have heard about you that a spirit of the gods is in you, and that illumination, insight, and extraordinary wisdom have been found in you. 15 “Just now the wise men and the conjurers were brought in before me that they might read this inscription and make its interpretation known to me, but they could not declare the interpretation of the message. 16 “But I personally have heard about you, that you are able to give interpretations and solve difficult problems. Now if you are able to read the inscription and make its interpretation known to me, you will be clothed with purple and wear a necklace of gold around your neck, and you will have authority as the third ruler in the kingdom.”
When Daniel arrived, the king was eager to assure himself that this was the man the queen mother had recommended with the credentials to perform the task at hand. His questions all pertain to Daniel’s ministry during the reign of his “father” Nebuchadnezzar. They will, to some degree, become the basis for Daniel’s indictment of the king’s sin in the verses which follow. The question then will not be whether Daniel demonstrated divine wisdom, but what this king did with the knowledge of such wisdom.
The failure of all the other wise men in the kingdom is reported to Daniel in the words of verse 15. Daniel was being asked to do what no other wise man in Babylon could do, all having failed before Daniel was summoned. If Daniel was able to fulfill the king’s request, there would be a reward. The king promised royal clothing, a gold necklace, and a position of power directly under him. Obviously, the king was eager to know what those words on the wall meant.
Daniel’s Indictment
(5:17-24)
17 Then Daniel answered and said before the king, “Keep your gifts for yourself, or give your rewards to someone else; however, I will read the inscription to the king and make the interpretation known to him. 18 “O king, the Most High God granted sovereignty, grandeur, glory, and majesty to Nebuchadnezzar your father. 19 “And because of the grandeur which He bestowed on him, all the peoples, nations, and men of every language feared and trembled before him; whomever he wished he killed, and whomever he wished he spared alive; and whomever he wished he elevated, and whomever he wished he humbled. 20 “But when his heart was lifted up and his spirit became so proud that he behaved arrogantly, he was deposed from his royal throne, and his glory was taken away from him. 21 “He was also driven away from mankind, and his heart was made like that of beasts, and his dwelling place was with the wild donkeys. He was given grass to eat like cattle, and his body was drenched with the dew of heaven, until he recognized that the Most High God is ruler over the realm of mankind, and that He sets over it whomever He wishes. 22 “Yet you, his son, Belshazzar, have not humbled your heart, even though you knew all this, 23 but you have exalted yourself against the Lord of heaven; and they have brought the vessels of His house before you, and you and your nobles, your wives and your concubines have been drinking wine from them; and you have praised the gods of silver and gold, of bronze, iron, wood and stone, which do not see, hear or understand. But the God in whose hand are your life-breath and your ways, you have not glorified. 24 “Then the hand was sent from Him, and this inscription was written out.
Daniel begins by turning down Belshazzar’s reward. Let the king keep his gifts or give them to someone else. Why would he decline Belshazzar’s offer? Daniel knows that the king’s gifts are virtually useless. What good would it do Daniel to be given the third highest office in the administration of Belshazzar when his reign would end that very night? Daniel was God’s servant, divinely gifted to interpret dreams. He would not prostitute his gift by using it for his own gain. His was a gift of grace, and he would use it that way. Finally, Daniel was not “for hire.” As God’s prophet, Daniel spoke to men for God. He was not like Balaam, whose ministry could be bought. When the king pressed Daniel to take the gifts, Daniel did so, knowing he had faithfully carried out his task as God’s servant.
Verses 18-24 are fascinating. In these verses Daniel explains the guilt of king Belshazzar. The writing on the wall, explained in verses 25-28, speak of the imminent judgment of God which will fall upon Belshazzar and his kingdom, due to sin. Daniel spends more time on the king’s guilt than on his punishment, as he devotes more time to explaining the reason for the writing than the meaning of the writing.
Verses 18-24 are intriguing also because they focus on Belshazzar’s father, Nebuchadnezzar. Belshazzar’s sin is attributed to his failure to learn from history. The great head of gold was Nebuchadnezzar, the one into whose hand God gave king Jehoiakim, the king of Judah. He was the one who had brought the vessels from the temple in Jerusalem to Babylon (1:1-2; 5:2). Under his reign, Daniel’s divinely bestowed wisdom became evident and was displayed on various occasions. The queen mother’s words in 5:10-12 focus on Daniel’s wisdom during the days of Nebuchadnezzar. Now, when Daniel rebukes this king, he does so because he ignored the lessons he should have learned from the past, through his father’s experiences with Daniel and his God.
The events of Daniel 4 are now repeated, as a lesson which not only Nebuchadnezzar learned but which Belshazzar his son should have learned as well. God sovereignly granted Nebuchadnezzar power, glory, and majesty, and he exercised that power and authority over mankind. But his heart became proud, and he acted arrogantly. God temporarily took away his power and his kingdom, and he became like the beasts of the field, eating grass and living in the elements without shelter. All this happened so that he might recognize God as the ruler over mankind and recognize that all human authority is delegated to men by God, from whom all authority is derived.
Belshazzar knew these things, and yet he had not learned from them. His heart was now proud and haughty like that of his forefather Nebuchadnezzar. He exalted himself against the God of heaven, as evidenced in his profaning the holy vessels taken from the temple. His sin was shared by those who ate and drank toasts with him that night. Rather than glorifying the God of heaven, whom he had heard about in relationship to his forefather, Nebuchadnezzar, Belshazzar blasphemed the name of God by profaning the temple vessels. This was the reason for the writing on the wall. The blasphemous use of the vessels and the writing on the wall were inseparably related. Judgment day had arrived.
Daniel’s Interpretation
(5:25-28 )
25 “Now this is the inscription that was written out: ‘MENE, MENE, TEKEL, UPHARSIN.’ 26 “This is the interpretation of the message: ‘MENE’— God has numbered your kingdom and put an end to it. 27 “‘TEKEL’— you have been weighed on the scales and found deficient. 28 “‘PERES’— your kingdom has been divided and given over to the Medes and Persians.”
Three little words compose the message, one of which was repeated. They seem to be Aramaic words. While these words may have been familiar to the king, the message in writing was so terse he could not understand it. Now, Daniel is about to interpret the meaning of the words on the wall.
Scholars have spent considerable effort to explore the origin and meaning of each of these three terms.59 We need not rely on such efforts to determine the meaning of the writing on the wall. The king did not need a dictionary; he needed the interpretation of the meaning of these three words as written, in the context of that moment of history. In effect, it would seem that the message on the wall was a kind of abbreviation, summed up in three words. Imagine a three point message!
Daniel explained that the twice-used term ‘MENE’ informed the king that God had numbered his kingdom and was putting an end to it (verse 26). In effect, God seems to be saying to Belshazzar, “Time’s up.” ‘TEKEL’ meant the king had been weighed on the scales of divine justice and found deficient. The king had given God short measure. ‘PERES’60 is the divine notification that the Babylonian kingdom was to be divided and handed over to the Medes and the Persians (verse 28 ).
Daniel’s Reward
(5:29)
29 Then Belshazzar gave orders, and they clothed Daniel with purple and put a necklace of gold around his neck, and issued a proclamation concerning him that he now had authority as the third ruler in the kingdom.
Verse 29 describes the king’s response, which, like his life and administration, was found wanting. Belshazzar’s response to Daniel imply two sad realities. First, the king’s response indicates he believed Daniel had given him the true interpretation of the writing on the wall. He rewarded Daniel as he had promised to anyone who could interpret the writing on the wall. When he rewarded Daniel, he gave testimony to the truth of the interpretation Daniel had given. Surely he would never have rewarded Daniel for an interpretation he believed to be inaccurate.
Second, the king’s response is sadly deficient. While Daniel is not said to have urged the king to repent, as he did with Nebuchadnezzar (4:27), prophecy affords sinners the opportunity to repent.61 Daniel does not indicate how much time is left for the king. We know from the final verses of the passage that the night would not pass before the king was put to death. For him, there were only minutes—at the most hours—to repent, and he did not do so.
Is this one final act of pride described in verse 29? Did the king take such pride that his word would be carried out that he spent his last moments bestowing the promised reward upon Daniel, a reward Daniel had already turned down? Or did the king think that putting Daniel in a position of power might change things? I believe Daniel turned down the reward before he interpreted the writing on the wall because he wanted the king to know his was a ministry of grace. The king’s insistence on rewarding Daniel, even in the last moments of his own life, was to be understood as a rejection of grace. The king’s promise was fulfilled, but at the same time, his doom was sealed. How tragic to be preoccupied with purple clothing, a gold necklace, and the promotion of men, rather than with eternal destiny.
Belshazzar’s Reward
(5:30-31)
30 That same night Belshazzar the Chaldean king was slain. 31 So Darius the Mede received the kingdom at about the age of sixty-two.
While Daniel had not given a time frame for when his kingdom would end, the inference of Daniel’s words was that time had run out for the king. Did the king even have time to sober up enough to understand what Daniel had told him? That very night the writing on the wall was fulfilled. Belshazzar was killed, and Darius the Mede came to power.
Secular history fills in much detail here showing how the Babylonian king felt secure within the walls of that great city and how Darius managed to lower the level of the River Euphrates which flowed through the city so that his army could enter the city unhindered. Daniel omits these details, perhaps because they diminish the impact of the swift and devastating fulfillment of prophecy.
Daniel intends for us to grasp this one thing: the Word of God is sure. God brought about the downfall of Babylon and Belshazzar, its king, just as He said. The history books provide details of this defeat, but Daniel underscores the one thing they will all omit: the death of Belshazzar and the defeat of Babylon was the judgment of God on a city and a people who profaned the name of the God of Israel. God will not be mocked.
Conclusion
We see from our passage that the events of that fateful final night in Belshazzar’s banquet hall did not profit him at all. We may conclude then that Daniel 5 was written more for our edification than for Belshazzar. Let us conclude our study by highlighting some of the lessons we should learn from the writing on the wall.
(1) The deadly nature of the sin of pride. Pride is the evil response of sinful men to the grace of God. It is taking personal credit for what God has given or accomplished. Pride was the root sin necessitating the disciplining of Nebuchadnezzar, as we learn both from Daniel 4 and our text in chapter 5. Pride was also the sin of Belshazzar. It led to his blasphemous acts with the temple vessels and, ultimately, to his death.
The Bible views pride as a dreaded and deadly sin. In our culture today, pride is seen more as a virtue. In our culture, it is not something men have too much of, but something men believe they lack and need more of. Why does the Bible condemn men for thinking too highly of themselves and command them to do otherwise (see Philippians 2:1-11), while our culture tells us the great evil, the source of many social ills, is the lack of self-esteem? If self-esteem is not another name for pride, then what is it, and when is it ever described, defended, or advocated in the Scriptures?
Like his father, Belshazzar did not see God for who He is. He had no adequate grasp of the greatness of God, which always results in humility—a realistic view of ourselves. Only when we esteem God rightly do we see ourselves correctly. Pride swells men’s ego to the point that God is small, and He can be controlled by men. True worship sees God as “high and lifted up,” infinitely wise and all-powerful. True worship causes men to fall before God in humble praise and adoration. To fail to acknowledge the glory of God and pursue and promote one’s own glory is to pursue death. We must not fail to learn this from the death of Belshazzar.
(2) The inadequacy of secular wisdom. Three times in the first five chapters of Daniel, the wisest men in the land were summoned by the king to tell him the truth which had been divinely revealed. Each time, the wise men were forced to acknowledge their inability to do so. Secular wisdom can never provide the answers for the all-important, spiritual and eternal issues of life:
8 “For My thoughts are not your thoughts, Neither are your ways My ways,” declares the LORD. 9 For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts (Isaiah 55:8, 9)
33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! 34 FOR WHO HAS KNOWN THE MIND OF THE LORD, OR WHO BECAME HIS COUNSELOR? 35 OR WHO HAS FIRST GIVEN TO HIM THAT IT MIGHT BE PAID BACK TO HIM AGAIN? 36 For from Him and through Him and to Him are all things. To Him be the glory forever. Amen (Romans 11:33-36; see also 1 Corinthians 1:18-25; 2:6-16).
A popular phrase frequently heard in Christian circles today says something like this: “All truth is God’s truth.” On the face of it, this is surely true. The problem is in placing secularly derived truth on the same level as divinely revealed truth. God’s truth, as revealed in His Word, is the only truth we need to be saved and to live godly lives in this world (see 2 Timothy 3:16-17; Hebrews 4:12-13; James 1:18; 1 Peter 1:22-25; 2:1-3; 2 Peter 1:2-4, 16-21; 3:14-18 ).
Why are Christians turning more and more to the secular wisdom of men (sometimes Christian men) for that which is essential for life and godliness? Are the Scriptures not sufficient? Is the cross of Christ not the solution for sin? What does the world offer that is better than the Bible has to offer? Christians are turning to secular wisdom for truth, guidance, and direction, when the Book of Daniel turns us to divine revelation. It is time to get back to the Book!
(3) Seeing the hand of God in history. The spiritual, divinely inspired account of the fall of Babylon differs greatly from that of secular accounts. I must admit it was tempting for me to “fill in” some details of the fall of Babylon from sources outside the Scriptures. But then it struck me: Daniel’s account includes all that God felt it necessary for us to know. It is not wrong to know more, but all we need to know, God has revealed in the Bible.
Daniel’s account differs greatly from the secular accounts of the historians. How and why Daniel differs is significant and instructive. Secular accounts focus on the political and administrative blunders of Belshazzar and Babylon. Daniel focuses on the moral failures of Belshazzar and the nobility of Babylon. Secular history would look at the death of Belshazzar and his kingdom from a political point of view. The Bible describes the same incidents from a spiritual viewpoint. The moral failure was that of pride. The sin was that of blasphemy and failing to give God the glory which is His. Secular accounts would focus on diverting of the river which passed under or through the walls of Babylon, while the Bible focuses on divine judgment. The city fell because this was God’s judgment on a wicked nation and a wicked king.
Daniel 5 describes the hand of God in the writing on the wall, but it also describes the hand of God in the history of Babylon and of Israel. To Belshazzar the “hand of God” was a bizarre and frightening thing. To the Christian, seeing “the hand of God” in history should be a constant mindset. Allow me illustrate this mindset.
In the past few weeks, we have seen the division of the USSR, the downfall of the Communist party, and the Communist domination of the Soviet Union. As we have watched the news, people have even had opportunity to ask questions of Soviet leaders Mikhail Gorbachev and Boris Yeltsin. In all of the explanations, the simplest, ultimate reason for the fall of Communism has been overlooked: Communism rule in Russia has toppled because God has divinely judged it. Communism was allowed to rule for a time. Communism denies the existence of God and resists the church of Jesus Christ and the proclamation of the gospel. Communism was given its day in the sun to achieve those purposes which God had for it. Now, judgment day has come for Communism. The cause of the events which have taken place in Russia are not found in the political realm but in the spiritual realm. We must see the hand of God in the history of the USSR.
(4) Learning from history. I am impressed that while Belshazzar’s punishment was revealed by the writing on the wall, this king’s sin was the result of his failure to heed the lessons which his father, Nebuchadnezzar, had learned. The basis for Belshazzar’s judgment was his failure to heed history and the lessons of his father. All the king needed to know in order to honor God and be spared from divine judgment, he did know. But he failed to act on what he knew from history. Even when the day of judgment was revealed through the writing on the wall, he still did not repent.
When you and I stand before God, all of the Bible will be the basis for divine judgment. We cannot say we did not know better nor can we plead ignorance. No one, in all of time, has been given so much revelation as we. I must ask: “What have you done with the revelation you have received through the Bible?” As God held Belshazzar responsible for what had happened to Nebuchadnezzar, so he will hold you and I responsible for what has happened to men through history, as revealed in His Holy Word. We must learn to heed the lessons of history.
(5) The judgment of God. Daniel 5 is the inspired account of the judgment of God, falling upon the kingdom of Babylon and upon its king, Belshazzar. How sad to read of a king who parties while his kingdom crumbles, and who fails to repent even when the day of judgment is divinely revealed to him. Refusing to heed the “hand-writing on the wall,” he was judged for it. The final minutes of life were spent in matters pertaining to his earthly kingdom, rather than in seeking entrance into the eternal kingdom.
The judgment of Babylon and of Belshazzar were certain. They were also imminent. Yet the king never seemed to grasp this and act accordingly. His actions are typical of all who are blinded by sin. For this reason, our Lord warned of the dullness of men’s hearts and minds, even as the day of judgment approaches:
32 “Now learn the parable from the fig tree; when its branch has already become tender, and puts forth its leaves, you know that summer is near; 33 even so you, too, when you see all these things, recognize that He is near, right at the door. 34 Truly I say to you, this generation will not pass away until all these things take place. 35 Heaven and earth will pass away, but My words shall not pass away. 36 But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. For the coming of the Son of Man will be just like the days of Noah. 38 For as in those days which were before the flood they were eating and drinking, they were marrying and giving in marriage, until the day that NOAH ENTERED THE ARK, 39 and they did not understand until the flood came and took them all away, so shall the coming of the Son of Man be. 40 Then there shall be two men in the field; one will be taken, and one will be left. Two women will be grinding at the mill; one will be taken, and one will be left. Therefore be on the alert, for you do not know which day your Lord is coming, 43 But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into. 44 For this reason you be ready too; for the Son of Man is coming at an hour when you do not think He will (Matthew 24:32-44).
Only two letters are different in the names Belshazzar (the king) and Belteshazzar (Daniel). The life of the king was cut short, while the life of the prophet was extended, so that he outlived several Babylonian kings and served in the Medio-Persian court as well as the Babylonian court. But the difference between Belshazzar and Belteshazzar is not in the spelling of their names; the difference is in their relationship to God. Belshazzar resisted and rejected the grace of God and the revelation which he was given through history and the prophet Daniel. Belshazzar reaped the wrath of God. Belteshazzar, Daniel, trusted in God and served Him faithfully. Daniel believed, obeyed, and proclaimed God’s Word, and lived on. Not only did Daniel live long in this world, but he will live forever in the kingdom of God. May you not be like Belshazzar but like Belteshazzar.
1 “Come down and sit in the dust, O virgin daughter of Babylon; Sit on the ground without a throne, O daughter of the Chaldeans. For you shall no longer be called tender and delicate, 2 Take the millstones and grind meal, Remove your veil, strip off the skirt, Uncover the legs, cross the rivers. 3 Your nakedness will be uncovered, Your shame also will be exposed; I will take vengeance and will not spare a man.” 4 Our Redeemer, the LORD of hosts is His name, The Holy One of israel. 5 “Sit silently, and go into darkness, O daughter of the Chaldeans; For you will no more be called the queen of the Chaldeans; 6 I was angry with My people, I profaned My heritage, And gave them into your hand. You did not show mercy to them, On the aged you made your yoke very heavy. 7 Yet you said, ‘I shall be a queen forever.’ These things you did not consider, Nor remember the outcome of them. 8 Now, then, hear this, you sensual one, Who dwells securely, Who says in your heart, ‘I am, and there is no one besides me. I shall not sit as a widow, Nor shall I know loss of children.’ 9 But these two things shall come on you suddenly in one day; Loss of children and widowhood. They shall come on you in full measure In spite of your many sorceries, In spite of the great power of your spells. 10 And you felt secure in your wickedness and said, ‘No one sees me.’ Your wisdom and your knowledge, they have deluded you; For you have said in your heart, ‘I am, and there is no one besides me.’ 11 “But evil will come on you Which you will not know how to charm away; And disaster will fall on you For which you cannot atone, And destruction about which you do not know Will come on you suddenly” (Isaiah 47:1-11).
6 Seek the LORD while He may be found; Call upon Him while He is near. 7 Let the wicked forsake his way, And the unrighteous man his thoughts; And let him return to the LORD, And He will have compassion on him; And to our God, For He will abundantly pardon. 8 For my thoughts are not your thoughts, Neither are your ways My ways,” declares the LORD. 9 For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts. 10 For as the rain and the snow come down from heaven, And do not return there without watering the earth, And making it bear and sprout, And furnishing seed to the sower and bread to the eater; 11 So shall My word be which goes forth from My mouth; It shall not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it (Isaiah 55:6-11).
Chapter 5:
Questions and Answers
(1) What do we know about king Belshazzar and the “queen” of Daniel 5?
For some time, no record existed of any king Belshazzar among the archaeological records known to scholars. Liberal scholars used this to prove that Daniel was mistaken in his information, showing that the Book of Daniel was not written in the 6th century B.C. but considerably later. Later findings have proven there was a Belshazzar, who was the son of Nabonidus and who ruled as vice-regent under him. In his father’s absence, he functioned as the king. So it was that Belshazzar offered the man who could interpret the writing on the wall the third place of power in the kingdom, after Nabonidus and himself.
The “queen” referred to in verses 10-12 seems not to have been Belshazzar’s wife, but his mother. This conclusion is based on her words to Belshazzar which sound more “mother-like” than “wife-like” . She speaks with more authority than a wife would in those times. Further, since this was a banquet for the nobles and their wives, it seems unlikely that the wife of Belshazzar would have been absent from the banquet. The “queen” was absent, which would be understandable if this woman were the king’s mother. Finally, the “queen” seems to have a better recollection of Daniel’s ministry to Nebuchadnezzar in the past, which would indicate that she was older than Belshazzar.
(2) Compare king Belshazzar with Nebuchadnezzar.
Nebuchadnezzar was the first king of Babylon; Belshazzar was its last. Nebuchadnezzar’s victories, including the defeat of Jehoiakim of Judah, brought Babylon to world power status. Belshazzar’s defeat spelled the end of the Babylonian empire. Four chapters are devoted to Nebuchadnezzar, during which God used Daniel to bring this man to faith. One chapter is devoted to Belshazzar. Daniel is summoned to the king on the last day of the king’s life, on which he dies, is judged, and removed by the God of Israel because of his sin. Nebuchadnezzar had a long, 43-three year reign; Belshazzar’s reign is much shorter.
(3) How did Belshazzar obtain possession of the temple vessels? What occasion prompted Belshazzar to use the temple vessels? What use did Belshazzar make of the temple vessels? Why was God offended by their use?
Nebuchadnezzar took possession of the temple vessels when he defeated Jerusalem (see Daniel 1:2; 2 Kings 24:13). He took the vessels back to Babylon, where he placed them in the house of his god. Belshazzar knew this and decided to mock Israel and her God by using the temple vessels in a blasphemous way. It almost seems this was an act of protest and rebellion against the favor shown to the God of Israel by Nebuchadnezzar. Had king Nebuchadnezzar issued decrees giving glory to the God of Israel? Had he put aside the pagan religion of Babylon? Then Belshazzar, it seems, would restore the old religion by mocking the God of Israel. It was his final and fatal act. God did not allow this blasphemy to go unchallenged, for that very day He judged Babylon and Belshazzar.
(4) What is the relationship between verses 1-4 and 5-9?
Verses 1-4 are the last straw, the final act of blasphemy which brings upon Belshazzar and the banquet nobles the judgment of God, foretold by the writing on the wall in verses 5-9.
(5) What do we learn about Daniel, the queen, and Belshazzar from verses 10-12?
These verses record the recommendation of Daniel by the queen mother. He was the one, she assured Belshazzar, who could interpret the writing on the wall. These verses indicate that Daniel’s ministry during the reign of Nebuchadnezzar was extensive and well-known. Belshazzar was aware of the experiences of his father. He both could and should have known about Daniel, but he seems to be ignorant of those truths which could have saved him from God’s judgment. The queen mother, while confident of Daniel’s abilities, views him not in terms of his relationship to the one all-powerful, sovereign God of Israel, but as only one among many wise men who served the “gods.” She does not reflect the knowledge of, or faith in, God that we can see in Nebuchadnezzar.
(6) What is different about Nebuchadnezzar’s dream in chapter 4 and the writing on the wall in chapter 5?
Nebuchadnezzar’s dream in chapter 4 was interpreted by Daniel, but his interpretation gave the king hope of avoiding God’s discipline if he repented (4:27). In addition, the discipline of Nebuchadnezzar was for a period of seven years after which he would be restored. Belshazzar was given no such hope or encouragement. His blasphemous act would result in his death. His judgment is declared shortly before it occurred, not so this king could repent as much as that the reader might recognize the fall of Babylon and the death of Belshazzar as the fulfillment of God’s purpose of judging this king and his kingdom.
(7) How does Daniel become involved in the matter of Belshazzar’s dream? Why was it especially appropriate for Daniel to interpret the king’s dream?
Daniel was called upon because no other wise man in Babylon could interpret the writing on the wall and because the queen mother recommended him so highly. Daniel had interpreted Nebuchadnezzar’s first dream in chapter 2, which told of the passing of this kingdom of gold to be replaced by the kingdom of silver, that of Medio-Persia. It was likely for Daniel to be summoned, because he was a prophet of the God of Israel, to whom Belshazzar refused to give glory and honor, choosing rather to blaspheme His name. It was also fitting for Daniel to be called because he was so prominent during the reign of Nebuchadnezzar, from whose experiences Belshazzar should have learned humility. But he did not.
(8 ) According to Daniel’s words in our text, what was the sin of Belshazzar for which he was being judged by God?
Belshazzar was judged for his pride and for not learning humility from history. He did not learn the lessons God had given Babylon through the experiences of king Nebuchadnezzar. Specifically, the king evidenced his pride through his blasphemous act of using the temple vessels to toast the gods of gold, silver, bronze, iron, wood, and stone.
(9) Why was the king told of his destruction only hours before his death? How did the king respond? How did his response differ from that of his father, Nebuchadnezzar?
The purpose for revealing king Belshazzar’s judgment does not seem to be to call him to repentance but to demonstrate to the reader that the fall of Babylon and its king was an act of divine judgment, due to sin. Nebuchadnezzar repented when the wisdom and power of the God of Israel was demonstrated. Belshazzar does not repent. Nebuchadnezzar died in faith; Belshazzar died in unbelief. Nebuchadnezzar came to know the salvation of God; Belshazzar came to experience the wrath of God.
(10) What purpose does chapter 5 fulfill in the argument of Daniel?
Among other things, Daniel 5 is a picture of the coming judgment of God upon sinful men and nations. In the Book of Daniel, chapter 5 demonstrates that while God raises up heathen nations and uses them to accomplish His plans and purposes for Israel, He will also judge them for their sins.
(11) What lessons are being taught in Daniel 5?
Daniel 5 reminds us of the awesome reality of the coming day of judgment, when our Lord will judge those men and nations who have rejected His revelation and who have refused to give glory to Him. It is a reminder of the certainty and the swiftness of God’s judgment and of the way in which sinners remain oblivious to their judgment, even within moments of their own destruction.
This chapter testifies that God’s hand is always present in human history, an awareness which Christians should keep uppermost in their minds. History is the outworking of God’s purposes through men and nations, whether they believe in Him or not.
This chapter represents the third occasion in the first five chapters of Daniel in which human wisdom is inadequate and unable to solve the deepest and most urgent matters of life. Only God’s wisdom, as revealed through His servants the prophets, has the words of life by which men may be saved and spared from God’s eternal wrath.
Nebuchadnezzar’s discipline, of which Belshazzar is reminded in this chapter, and the judgment of God brought upon Belshazzar and Babylon, are due to the pride of men. Pride takes credit for what God has done and does not give God the glory He alone deserves. Daniel exposes the damning sin of pride.
51 For further information concerning the identification of Belshazzar in recent archaeological findings see John F. Walvoord, Daniel: The Key to Prophetic Revelation (Chicago: Moody Press, 1971), pp. 113-115, and Edward J. Young, The Prophecy of Daniel (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949), pp. 115-118.
52 For similar events, recorded in the Bible, see Esther 1 and Mark 6:14-29.
53 It is generally understood and accepted that the term “father” was used more loosely in the Old Testament of one’s forefather, who may have been a grandfather or even a more distant “father.”
54 See Daniel 1:2; 2 Kings 24:13; 25:15; Ezra 1:7, 11.
55 It is interesting that the descending order of these metals is the same as that found in Daniel 2 for the metals which represented the various kingdoms. See Daniel 2:32.
56 See Genesis 15:12-16; 18:16-33.
57 See Daniel 5:19.
58 Various theories attempt to identity the “queen” in this text. The best seems to be that this was not the king’s wife but rather his mother. Her words sound more like that of a mother than a wife, and she seems to have a better knowledge of previous history than Belshazzar. Furthermore, she was not present at the banquet, which would not have been unusual if this were the king’s mother (who wants his mother to see him drunk and disorderly?). It would have been a social blunder if it were his wife; it was, after all, a banquet at which the king, his nobles, wives and concubines were present (see verse 2).
59 It seems to be fairly conclusively proven, for example, that all three terms are units for the measurement of weight. Various theories also show how the letters and words were arranged. There even seem to be puns or word plays here. See Walvoord, pp. 127-129 and Baldwin, pp. 123-125.
60 The “U” of the term ‘UPHARSIN’ is equivalent to “and.” ‘PHARSIN’ is the plural of ‘PERES.’ See Walvoord, p. 128.
61 See Jeremiah 18:5-8; Jonah 3.
Source
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Sat Aug 23, 2014 10:30 am
|
|
|
|
The Deliverance of Daniel and Darius (Daniel 6:1-28.)
Introduction
A friend of mine once remarked, “A lot of crimes are not sins, and a lot of sins are not crimes.” Our text indicates he was absolutely right. In the sixth chapter of Daniel, this righteous man is convicted of a crime which is not a sin. Daniel purposefully committed this crime because he did not wish to commit a sin, which was not a crime.
Daniel’s deliverance from the lion’s den, one of the most popular and well-known Bible stories, is not the first great deliverance in the Book of Daniel, but it is the best loved. Daniel and his three friends are divinely delivered in chapter 1 from a confrontation with the Babylonian government and Nebuchadnezzar its king. While these four godly Hebrews were willing to be called by Babylonian names, attend Babylonian schools, and even work for a Babylonian government, they were not willing to eat the food served at the king’s table.
God granted these men favor in the eyes of their foreign superiors, and they were allowed to eat vegetables, rather than the food set aside for them by their king. Because of their faithfulness, God gave these men an extra measure of wisdom, greatly impressing king Nebuchadnezzar, who gave them positions of influence and responsibility in his kingdom.
In chapter 2, once again God delivered Daniel and his three friends. King Nebuchadnezzar had a dream he could not understand; neither could his counselors and wise men reveal or interpret the dream. In anger, the king commanded the execution of all the wise men of the land, including Daniel and his friends. In the providence of God, Daniel learned of the king’s dilemma and was able to reveal to the king his dream and its meaning, sparing his own life and the lives of the other Babylonian wise men.
In chapter 3, Nebuchadnezzar created a great golden image, before which the people of all nations were to bow in worship. Daniel’s three friends refused to bow down. Again in anger, Nebuchadnezzar threatened them with death if they did not obey his decree. Refusing to obey, they were thrown into a fiery furnace. God was present with them there and preserved them from death, injury, and even the smell of fire. The king was so impressed he issued a decree guaranteeing the Jews freedom to worship their God without hindrance.
Chapter 4 speaks of Nebuchadnezzar’s deliverance. He is delivered from his pride and oppression when, for a period, his sanity and kingdom are removed from him, and he must live like a beast of the field. From his own testimony, it appears he came to genuine repentance and saving faith as a result of God’s working in his life.
Chapter 5 witnesses Belshazzar’s condemnation in contrast to Nebuchadnezzar’s conversion in chapter 4. Because of his rejection of the truth, and his blasphemy against the God of Israel, only one day in the life of Belshazzar is recorded in Scripture, only to announce his condemnation and death.
Now, in chapter 6, Daniel’s life is in danger, and he will experience God’s deliverance. Daniel 1 reveals what set Daniel apart from the rest of his Jewish peers and brought him to a position of prominence and power in king Nebuchadnezzar’s administration. But chapter 6 identifies what sustained Daniel over the many years of his ministry and enabled him to survive the crises of his life.
While Daniel deservedly commands center stage of our text, much can be learned from King Darius and even Daniel’s peers, who seek to arrange his downfall and destruction. Once again in the Book of Daniel, we are reminded that God is able to deliver His people, even in a distant land. The inspired and inspiring words of our text have much to teach us.
Daniel in the Critics Den
Two books which share the same title are entitled Daniel in the Critics Den. Correctly, two Christian authors have compared Daniel’s experience in the lion’s den to the critics’ attack on the Book of Daniel itself. Chapter 6 is one of the portions under heaviest attack. A message as important and encouraging as that found in our text could be expected to come under attack.
The primary issue of chapter 6 is the identity of Darius. Secular history has no record of a king named Darius. We need no outside confirmation of reliability if we believe the Bible to be divinely inspired, accurate, and authoritative. If we reject the Bible’s authority, historical confirmation of its teachings will certainly be insufficient to change minds.
One explanation suggests Darius is simply another name for Cyrus, a view some respected evangelical scholars hold.62 Our previous text in chapter 5 indicated that until recent years, nothing was known of Belshazzar. In twenty or forty years, we may know as much about Darius as we now know about Belshazzar. We must not be distracted from the richness and the blessings of this chapter by the clamoring of the skeptics, who would not take this chapter seriously even if Darius were a well-known king. What truly offends the unbelieving mind is the claim of a miraculous divine deliverance, not the lack of historical evidence. God’s miracles and moral standards are both offensive to fallen man.
The Conspiracy
(6:1-9)
1 It seemed good to Darius to appoint 120 satraps over the kingdom, that they should be in charge of the whole kingdom, 2 and over them three commissioners (of whom Daniel was one), that these satraps might be accountable to them, and that the king might not suffer loss. 3 Then this Daniel began distinguishing himself among the commissioners and satraps because he possessed an extraordinary spirit, and the king planned to appoint him over the entire kingdom. 4 Then the commissioners and satraps began trying to find a ground of accusation against Daniel in regard to government affairs; but they could find no ground of accusation or evidence of corruption, inasmuch as he was faithful, and no negligence or corruption was to be found in him. 5 Then these men said, “We shall not find any ground of accusation against this Daniel unless we find it against him with regard to the law of his God.” 6 Then these commissioners and satraps came by agreement to the king and spoke to him as follows: “King Darius, live forever! 7 “All the commissioners of the kingdom, the prefects and the satraps, the high officials and the governors have consulted together that the king should establish a statute and enforce an injunction that anyone who makes a petition to any god or man besides you, O king, for thirty days, shall be cast into the lions’ den. 8 “Now, O king, establish the injunction and sign the document so that it may not be changed, according to the law of the Medes and Persians, which may not be revoked.” 9 Therefore King Darius signed the document, that is, the injunction.63
Daniel 5 informs the reader of Belshazzar’s defeat and the end of the Babylonian kingdom, the “head of gold” of Daniel 2. The kingdom of the “Medes and the Persians” commences at the end of chapter 5, when Darius becomes the first king of this new empire at approximately 62 years of age (Daniel 5:31).
Chapter 6 accounts Daniel’s rapid rise to power, the threat it posed to his peers, and ultimately to his own life. Verses 1-9 depict a sequence of events which give birth to a conspiracy against Daniel, leading to a law which makes Daniel a criminal and sentences him to the death penalty.
Darius may have been new at the task of ruling an empire, but he was far from naive. To establish himself and his rule over the territory formerly ruled by Babylon, he appoints 120 satraps, each responsible for a certain geographical region. The king’s major concern was corruption. He knew that political power afforded the opportunity not only for oppression but for corruption. Darius feared he would not be able to adequately supervise the satraps with such a large kingdom,64 and they would enrich themselves at his expense. For this reason, the king appointed three governors over the one-hundred and twenty satraps. He wanted to create a system of accountability which would prevent him from suffering loss.
Darius may have become familiar with Daniel in a number of ways. It certainly appears unusual for this Hebrew, who had been so intimately associated with the Babylonian kingdom Darius had just overthrown, to rise so quickly to a position of power under this Mede. While the text does not say, we would hardly be wrong to conclude that, as before, God gave Daniel favor in the sight of this king.
Daniel’s rise to power under Darius did not rest upon his remarkable accomplishments of the past. We are told Daniel “began distinguishing himself among the commissioners and satraps” because of the “extraordinary spirit” he possessed. I believe Darius recognized not only Daniel’s wisdom but his integrity and faithfulness. Here was a man he could trust in a leadership position who would not cause him to “suffer loss.” Recognizing his unique abilities, Darius planned to promote Daniel, placing him in charge of all the commissioners and the satraps.
The king’s plan to promote Daniel seems to have become public knowledge; at least the commissioners and satraps knew. The thought of Daniel’s promotion created much consternation. This crisis must be taken most seriously. Why? What distressed them so greatly? The common view is that Daniel’s peers were jealous. Perhaps so, but the matter seems more serious to them.
The context supplies the reason for their distress. His ability threatened them, but more so his honesty. The king was delighted to find a man of ability and honesty. To the corrupt leaders of the kingdom, Daniel’s ability and honesty seriously threatened their corruption. They could neither corrupt Daniel nor deceive him. If he were to rise above them, they could not continue.
Daniel’s testimony is awesome, his character and ability unsurpassed. His work is such that not even his enemies can bring a charge against him. His flawless faithfulness to the king and his obedience to the laws of the land forces his enemies to pass a new law aimed directly at him and his destruction. The only fault to be found with Daniel is that he is too godly. What Christian would not want to be regarded as highly as Daniel?
Somewhere a conspiracy is born. First, Daniel’s opponents began to talk about Daniel. Eventually, they conspired to keep Daniel from the promotion the king planned to carry out in the near future. Although Daniel’s enemies were of one heart and purpose, they have a most difficult task ahead of them. Daniel surpassed them in his wisdom, his character, and his standing with the king. Keeping Daniel from rising above them and ruling over them would be no easy task.65
Two contemporary political events may help us under- stand the mindset and motivation of these politicians against Daniel.
First is the recent opposition to Supreme Court nominee, Clarence Thomas. The Senate Judiciary Committee members most definitely would not wish to be under the same scrutiny they are giving Judge Thomas. The committee’s concern stems essentially from their desire to be re-elected. Concern over Judge Thomas’ views on abortion has nothing to do with the rights of the unborn, but with the votes they will lose should they fail to convince their constituencies they are pro-abortion, doing all they can to prevent a pro-life nominee from becoming a Supreme Court justice.
The Supreme Court’s task is not only to judge the laws of Congress according to the standard of the constitution but to to maintain a balance of power. The Senate Judiciary Committee understands all too well that a conservative and pro-life justice may not only change the balance of power on the Supreme Court, but it may also lead to the overturning of a number of the laws passed by the Congress as unconstitutional. No wonder they are seeking to turn the tide of congressional opinion against Judge Thomas.
The second contemporary illustration is the recent unsuccessful coup in Russia. Conservative communist political leaders saw, with great apprehension, the tide in the USSR turning away from communism and toward democracy. They saw the transition reaching a critical point of no return and sought to forcibly regain control. They were willing to risk their lives to remove Mikhail Gorbachev and Boris Yeltsin from power. They knew that allowing these men to grow in power and popularity would be the end of communist domination of the USSR.
We may now better understand Daniel’s situation. These politicians, skilled in corruption, saw an end to their positions and profits should Daniel be appointed over them. Yet, as hard as they tried to find some basis for accusing Daniel to the king, they could not do so. To achieve their purpose of doing away with Daniel, they must achieve three goals:
(1) They must discredit Daniel in relationship to his religion and the Law of Moses by which he lived.
(2) They must discredit Daniel by passing a new law, which was purposely designed to lead to Daniel’s death.
(3) They must do away with Daniel against the king’s will. They would have to do away with Daniel in a way that forced the king to eliminate Daniel, a way which he could not escape.
To do this, the conspirators found it necessary to deceive the king. A group seems to have come before the king as a delegation, representing themselves as the spokesmen for the entire number of prefects, satraps, officials, and governors. Their deception led the king to conclude that Daniel too agreed with their proposal.66
They urged Darius to pass a law requiring no petition be made in all the land unless it were made to the king. Their proposal seemed to be in the king’s best interest, helping to establish his rule over the former kingdom of Babylon. The proposal is similar in some respects to Nebuchadnezzar’s described in chapter 3. By fashioning a golden image and requiring every citizen to bow down to it, king Nebuchadnezzar thought he would give unity and cohesiveness to his kingdom. By requiring all men to make their petitions to Darius, they would acknowledge him as the source of their every blessing. The difference between Nebuchadnezzar’s plan in chapter 3 and this plan in chapter 6 is that this was not Darius’ idea. This proposal originated with the conspirators.
The law was for a limited time—30 days, a short enough period that the king might not scrutinize the plan carefully. It would be temporary, setting a precedent. The conspirators insisted the decree be a law of the Medes and the Persians so it could not be revoked. This would prevent the king from reversing the law once he realized Daniel was the victim of this proposed legislation.
The king should have known better. No doubt he reminded himself of this many times the night Daniel spent in the den of lions. Nevertheless, he signed the law, little realizing where it would lead, just as the conspirators failed to realize where their deceit would lead. The death planned for Daniel in the lion’s den would be their own. It is a dangerous thing to oppose those who serve the living God.
Daniel Accused and the King Aghast
(6:10-15)
10 Now when Daniel knew that the document was signed, he entered his house (now in his roof chamber he had windows open toward Jerusalem); and he continued kneeling on his knees three times a day, praying and giving thanks before his God, as he had been doing previously. 11 Then these men came by agreement and found Daniel making petition and supplication before his God. 12 Then they approached and spoke before the king about the king’s injunction, “Did you not sign an injunction that any man who makes a petition to any god or man besides you, O king, for thirty days, is to be cast into the lions’ den?” The king answered and said, “The statement is true, according to the law of the Medes and Persians, which may not be revoked.” 13 Then they answered and spoke before the king, “Daniel, who is one of the exiles from Judah, pays no attention to you, O king, or to the injunction which you signed, but keeps making his petition three times a day.” 14 Then, as soon as the king heard this statement, he was deeply distressed and set his mind on delivering Daniel; and even until sunset he kept exerting himself to rescue him. 15 Then these men came by agreement to the king and said to the king, “Recognize, O king, that it is a law of the Medes and Persians that no injunction or statute which the king establishes may be changed.”
From our text, it may seem this new law affected only Daniel. Had Daniel not disobeyed the law and been divinely delivered, things would have been quite different for the Jews held captive in Babylon. This law aimed directly at Daniel also affected every Jew. If the law had not been nullified, every Jew would have been prevented from praying legally to the God of Israel. Every faithful Jew could have been charged, convicted, and put to death. The potential evil of this law may have gone farther than even its authors ever conceived.67
Daniel learned about the legislation the king had foolishly signed and executed. What options did he have? Several must have come to mind, all of which he rejected:
(1) Obey the new law, making his petitions to the king.
(2) Appeal to the king to change or repeal the law.
(3) Cease praying altogether, making no petitions for 30 days.
(4) Limit his prayers to thanksgiving and praise, simply setting aside his petitions for 30 days.
(5) Simply continue to pray, privately.
Daniel chose none of these options. He could not redirect his prayers to the king. It would do him no good to appeal to the king. The king himself wanted to change the law, but as a law of the Medes and the Persians, it could not be revoked. Daniel knew his needs were daily needs68 and that he should petition God daily for those needs. Petitions could not be delayed. If Daniel ceased to pray, Daniel would have sinned against his God. He would have broken God’s law in order to obey man’s laws.
The last option seems to be the most tempting, at least to me. Why did Daniel simply not pray out of sight? After all, is not prayer a private matter? Does not our Lord later advocate private prayer and express disdain for public prayer?
1 “Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. 5 … And when you pray, you are not to be as the hypocrites; for they love to stand and pray in the synagogues and on the street corners, in order to be seen by men. Truly I say to you, they have their reward in full. 6 But you, when you pray, go into your inner room, and when you have shut your door, pray to your Father who is in secret, and your Father who sees in secret will repay you” (Matthew 6:1, 5-6).
We know our Lord was not condemning all public prayer, but rather teaching His disciples not to pray in order to appear pious and gain the praise of men. Daniel’s “public prayer” would surely not bring him praise, but it would result in his prosecution as a law-breaker.
Why then does Daniel pray publicly? What compelled him to pray publicly, knowing it would bring him to the lion’s den? There seem to be several reasons.
(1) Unlike chapter 1, Daniel seems to have had no opportunity to protest the law signed by the king and no way to avoid obedience to the law without compromise.
(2) The issue was a matter of law and of public policy and practice; thus its violation must be public.
(3) Private disobedience would have been hypocritical and hindered his testimony. His opponents expected Daniel to disobey the law, publicly.
(4) It was necessary in order for Daniel to persevere in his normal disciplines of godliness. Daniel had a life-long habit of praying toward Jerusalem three times a day. His enemies knew this and were confident he would continue. Daniel would not set aside those regimens that were normal in pursuing godliness (2 Peter 1:3,4).
(5) This particular law implied something utterly inconsistent with and contrary to God’s law. To make that point, he had to publicly violate that law.
The last reason seems to me the primary basis for Daniel’s decision to disobey the laws of the land. Consider the following texts in light of the king’s injunction:
Now the Lord said to Abram, “Go forth from your country, and from your relatives and from your father’s house, to the land which I will show you; and I will make you a great nation, and I will bless you, and make your name great; and so you shall be a blessing; and I will bless those who bless you, and the one who curses you I will curse. And in you all the families of the earth shall be blessed” (Genesis 12:1-3).
Then Jacob departed from Beersheba and went toward Haran. And he came to a certain place and spent the night there, because the sun had set; and he took one of the stones of the place and put it under his head, and lay down in that place. And he had a dream, and behold, a ladder was set on the earth with its top reaching to heaven; and behold, the angels of God were ascending and descending on it. And behold, the Lord stood above it and said, “I am the Lord, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants. Your descendants shall also be like the dust of the earth, and you shall spread out to the west and to the east and to the north and to the south; and in you and in your descendants shall all the families of the earth be blessed. And behold, I am with you, and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” Then Jacob awoke from his sleep and said, “Surely the Lord is in this place, and I did not know it.” And he was afraid and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven” (Genesis 28:10-17).
“But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain Thee, how much less this house which I have built! Yet have regard to the prayer of Thy servant and to his supplication, O Lord my God, to listen to the cry and to the prayer which Thy servant prays before Thee today; that Thine eyes may be open toward this house night and day, toward the place of which Thou hast said, ‘My name shall be there,’ to listen to the prayer which Thy servant shall pray toward this place. And listen to the supplication of Thy servant and of Thy people Israel, when they pray toward this place; hear Thou in heaven Thy dwelling place; hear and forgive … When they sin against Thee (for there is no man who does not sin) and Thou art angry with them and dost deliver them to an enemy, so that they take them away captive to the land of the enemy, far off or near; if they take thought in the land where they have been taken captive, and repent and make supplication to Thee in the land of those who have taken them captive, saying, ‘We have sinned and have committed iniquity, we have acted wickedly’; if they return to Thee with all their heart and with all their soul in the land of their enemies who have taken them captive, and pray to Thee toward their land which Thou hast given to their fathers, the city which Thou hast chosen, and the house which I have built for Thy name; then hear their prayer and their supplication in heaven Thy dwelling place, and maintain their cause, and forgive Thy people who have sinned against Thee and all their transgressions which they have transgressed against Thee, and make them {objects of} compassion before those who have taken them captive, that they may have compassion on them (for they are Thy people and Thine inheritance which Thou hast brought forth from Egypt, from the midst of the iron furnace), that Thine eyes may be open to the supplication of Thy servant and to the supplication of Thy people Israel, to listen to them whenever they call to Thee. For Thou hast separated them from all the peoples of the earth as Thine inheritance, as Thou didst speak through Moses Thy servant, when Thou didst bring our fathers forth from Egypt, O Lord God” (1 Kings 8:27-30, 46-53; cf. also 2 Chronicles 6:20-40).
There we sat down and wept, When we remembered Zion. Upon the willows in the midst of it We hung our harps. For there our captors demanded of us songs, And our tormentors mirth, saying, “Sing us one of the songs of Zion.” How can we sing the LORD’S song In a foreign land? If I forget you, O Jerusalem, May my right hand forget her skill. May my tongue cleave to the roof of my mouth, If I do not remember you, If I do not exalt Jerusalem Above my chief joy. Remember, O LORD, against the sons of Edom The day of Jerusalem, Who said, “Raze it, raze it, To its very foundation.” O daughter of Babylon, you devastated one, How blessed will be the one who repays you With the recompense with which you have repaid us, How blessed will be the one who seizes and dashes your little ones against the rock (Psalm 137:1-9).
God made a promise to Abraham in Genesis 12:1-3 known as the Abrahamic covenant. In this covenant, God promised Abraham a land, a seed, and a blessing. Through Abraham, his seed, and his blessing, the nations too would be blessed. When Jacob left the promised land to flee from his brother and to seek a wife among his relatives, he had a vision of a ladder on which angels were ascending and descending. For the first time in his life, he was awe-struck that this land of Canaan was a “holy place.” Even more, somehow it was a place of mediation, a place where heaven and earth met.
The same truth is later affirmed by Solomon at the time of the dedication of the temple in Jerusalem. God’s dwelling place was not the temple, Solomon confessed. Even the heavens were not able to contain God, much less a temple in Jerusalem. But Jerusalem was the place where God chose to meet with men and to bless them. Solomon spoke in his prayer of men praying toward Jerusalem, the place where God would meet with men to bless them. He specifically spoke of God’s people praying toward Jerusalem from the lands where they were captives.
One such prayer recorded for us is Psalm 137. There, from Babylon, the psalmist cries out to the God of Israel. The eyes of the psalmist look toward Jerusalem and long to return there to worship God. Jerusalem is in ruins, but the psalmist is not deterred from looking toward that city. It did motivate him to petition God to judge those who brought about the destruction of this city.
I believe Daniel consistently prayed toward Jerusalem three times a day for the more than seventy years of his sojourn in Babylon. Ironically, we can confidently assume that many of those prayers of petition were for the blessing of the king and kingdom of Babylon (see Jeremiah 7:13-17; 11:1-14; 14:11; 29:4-7). The conspirators passed a law intended to prevent the very prayers which brought God’s blessings on this nation and its people.
The Jewish captives brought the blessings of God on the kingdom of their captors. The city of Jerusalem not only symbolized the hopes of the Jews, but it is the place their God met with them and heard their prayers. God chose to mediate His blessings through His chosen people, the Jews, and through His chosen place (Jerusalem).69
While the king may not have thought through the implications of the injunction which he made law, Daniel did. The law passed by the conspirators, in effect, made Darius the mediator between all “gods” and men. I do not believe the king was declaring himself to be a “god.” Neither do I believe he put himself above all “gods.” But his injunction did make him the link between all those in his kingdom and any “god.”
Here the conflict between Daniel’s faith as a Jew and the injunction of Darius became irresolvable. According to the new law, the king was “mediator for 30 days.” According to Daniel’s Law, the Old Testament Scriptures, the God of Israel is God alone, and those who would be blessed will be blessed through His people, Israel. Their petitions must be directed to God, but through the place of His blessing, Jerusalem. There was no way Daniel could redirect his petitions to the king, rather than to God, by facing Jerusalem.
It does not seem possible for Daniel to pray to God, toward Jerusalem, other than by literally looking in that direction. This meant his window would be open and he would be visible when he prayed. He prayed publicly, in defiance of the law of the Medes and the Persians, because he believed there was no other choice.
I can almost see the conspirators deciding how they will catch Daniel breaking their law. His prayer life was so consistent they could literally pick the time to gather outside his window to catch him in prayer.
Although, it was no great accomplishment to catch Daniel in prayer, the conspirators approached the king very carefully with this news. Accusing a man of the king’s favor was dangerous. They began by asking the king about the law which had just gone into effect. He reiterated that he had indeed passed the law forbidding any petition be made except to him. He further acknowledged that the penalty for breaking this law was to be cast into the lion’s den. Only at this point did the conspirators shock the king with the announcement that Daniel has been found violating this very law. Their accusation was meant to impress upon the king that Daniel had not merely broken the law once, he was persisting in violating this law, showing in their minds complete disregard for the king and his authority.
King Darius responds to this report very differently than his predecessor, Nebuchadnezzar. When told of the refusal of the three Hebrews to bow down to his image (see Daniel 3:13-18.), Nebuchadnezzar became furious and intent on putting them to death. Darius was greatly distressed and spent the remaining daylight hours trying to find a way to deliver Daniel from the lion’s den.
The conspirators refused to be put off by the king’s resistance. After spending the day seeking to arrange Daniel’s release, they returned and reminded the king the law Daniel had broken was a “law of the Medes and the Persians” and thus irrevocable. Essentially, they told the king he had no choice. He was bound by the law he had signed and subject to the plot of the conspirators who had convinced him to sign it.
Daniel in the
Den, And Darius in Distress
(6:16-18.)
16 Then the king gave orders, and Daniel was brought in and cast into the lions’ den. The king spoke and said to Daniel, “Your God whom you constantly serve will Himself deliver you.” 17 And a stone was brought and laid over the mouth of the den; and the king sealed it with his own signet ring and with the signet rings of his nobles, so that nothing might be changed in regard to Daniel. v18 Then the king went off to his palace and spent the night fasting, and no entertainment was brought before him; and his sleep fled from him.
Reluctantly, the king gave the order for Daniel to be brought in and thrown into the lion’s den. Unlike Nebuchadnezzar, who defied any god to deliver the three Hebrews from death in the fiery furnace, Darius speaks words of encouragement to Daniel. He assures Daniel that His God would most certainly deliver him. Is it possible that this king, unlike Belshazzar, had read the historical records of Nebuchadnezzar’s kingdom and come to believe in the God of the Hebrews? It certainly seems so. The king’s final words to Daniel are a commendation of this man’s faithful and constant obedience to his God. Having spoken words of faith and hope to Daniel, he had Daniel lowered into the lion’s den, the stone cover put in place and sealed. No man dared tamper with the stone to deliver Daniel.
Something very interesting and significant strikes me about this paragraph. Can you see it? Although Daniel is the one wrongly accused and in the process of his own execution, the entire paragraph is about the king. The king orders Daniel lowered into the lion’s den; the king speaks words of encouragement to Daniel; the king abstains from entertainment that night and sleep eludes him.70
It appears the king suffered more than Daniel. I believe Daniel had a great night’s sleep. The angel of the Lord was there with him, much as He was present with the three Hebrews in the furnace. The mouths of the lions were stopped, preventing any harm to Daniel. I wonder if Daniel had a lion for a pillow that night. It could easily have been so.
Daniel’s Deliverance
and His Enemies Destruction
(6:19-24)
19 Then the king arose with the dawn, at the break of day, and went in haste to the lions’ den. 20 And when he had come near the den to Daniel, he cried out with a troubled voice. The king spoke and said to Daniel, “Daniel, servant of the living God, has your God, whom you constantly serve, been able to deliver you from the lions?” 21 Then Daniel spoke to the king, “O king, live forever! 22 “My God sent His angel and shut the lions’ mouths, and they have not harmed me, inasmuch as I was found innocent before Him; and also toward you, O king, I have committed no crime.” 23 Then the king was very pleased and gave orders for Daniel to be taken up out of the den. So Daniel was taken up out of the den, and no injury whatever was found on him, because he had trusted in his God. 24 The king then gave orders, and they brought those men who had maliciously accused Daniel, and they cast them, their children, and their wives into the lions’ den; and they had not reached the bottom of the den before the lions overpowered them and crushed all their bones.
The king had not slept well that night, if at all. He had been deceived by his ministers, and his most trusted servant had been set up, falsely accused, and cast into the lion’s den. As powerful as this ruler of the greatest kingdom on earth was, he was powerless to deliver Daniel. Dawn must have welcomed the end of a fitful night. Quickly, he made his way to the lion’s den, calling out to Daniel. I am convinced this king had every hope that Daniel was divinely delivered.
The king shouted very specific words into the lion’s den. Just as he had not wished Daniel “good luck” as he left him the previous evening, his first words to Daniel were pointed: “Daniel, servant of the living God, has your God, whom you constantly serve, been able to deliver you from the lions?”
What joy must have filled the king’s heart when Daniel responded to his call. Daniel gave glory to God for delivering him through His angel. He also reiterated his innocence of any wrong-doing, linking this to his deliverance.
With much pleasure, the king gave orders to remove Daniel from the lion’s den. With great indignation, the king also gave orders to arrest those who had maliciously accused Daniel, along with their families,71 and had them cast into the den of lions. Lest some skeptic explains Daniel’s miraculous deliverance by suggesting all the lions had the flu, the account is given of the devouring of Daniel’s enemies and their families. While they could not harm Daniel, they would perform as expected with anyone else. God not only delivers His people from their enemies, He also delivers their enemies to the judgment they deserve for oppressing His people.
The King’s Decree
(6:25-27)
25 Then Darius the king wrote to all the peoples, nations, and men of every language who were living in all the land: “May your peace abound! 26 “I make a decree that in all the dominion of my kingdom men are to fear and tremble before the God of Daniel; For He is the living God and enduring forever, And His kingdom is one which will not be destroyed, And His dominion will be forever. 27 “He delivers and rescues and performs signs and wonders In heaven and on earth, Who has also delivered Daniel from the power of the lions.”
The king’s decree is similar to that of his predecessor, Nebuchadnezzar. It sounds something like the Hallelujah chorus to me. I cannot imagine these words coming from anyone other than a true believer in the God of the Jews. The decree, like that of Nebuchadnezzar, is addressed to all the people of his kingdom, and perhaps anyone else who would hear and heed it.
It acknowledges the God of Daniel as sovereign. Darius declares that Daniel’s God is a far greater king than he, and that God’s kingdom is much greater than his earthly kingdom. He is the one who delivered Daniel. By inference, He is also the One to whom men should rightly address their petitions. Since God had done what the king could not do in delivering Daniel, God is the One whom men should worship and the One to whom their petitions in prayer should be made.
Epilogue
(6:28.)
28 So this Daniel enjoyed success in the reign of Darius and in the reign of Cyrus the Persian.72
These closing words in chapter 6 inform us that while the careers of Daniel’s enemies came to an abrupt halt, Daniel’s life was preserved. His effective ministry continued, not only throughout the administration of Darius, but also into the reign of Cyrus, through whom God would deliver the captive Jews back to their land to rebuild the temple.
Conclusion
Daniel’s deliverance from the lion’s den is a great story which wears well, even with repetition. What can we learn from this text as we conclude?
(1) This text suggests that Christians who would live holy lives should expect persecution; it also explains why. Daniel was persecuted by his peers because he was godly. Daniel’s godliness posed a serious threat to his peers, who used their positions corruptly to benefit at the expense of both their king and those under their authority. Whenever holy living threatens the sinful lifestyle of others, persecution may be expected. The New Testament confirms the lesson we learn from Daniel.
But you followed my teaching, conduct, purpose, faith, patience, love, perseverance, persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord delivered me! And indeed, all who desire to live godly in Christ Jesus will be persecuted. But evil men and impostors will proceed from bad to worse, deceiving and being deceived (2 Timothy 3:10-13).
Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God. For the time already past is sufficient for you to have carried out the desire of the Gentiles, having pursued a course of sensuality, lusts, drunkenness, carousals, drinking parties and abominable idolatries. And in all this, they are surprised that you do not run with them into the same excess of dissipation, and they malign you; but they shall give account to Him who is ready to judge the living and the dead.… Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; but to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation. If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. By no means let any of you suffer as a murderer, or thief, or evildoer, or a troublesome meddler; but if anyone suffers as a Christian, let him not feel ashamed, but in that name let him glorify God. For it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God? And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner? Therefore, let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right (1 Peter 4:1-5, 12-19).
v
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Posted: Sat Aug 23, 2014 10:31 am
|
|
|
|
The Scriptures instruct us to expect persecution for living in a way that pleases God. Beyond this, the Scriptures also indicate there have been and will be times of official persecution, when human governments and the laws of the land will be used to oppose and oppress the saints. So it was, for a short time, in Daniel’s life. So it will also be as the last days draw near. The Book of Revelation especially speaks of such times of persecution and oppression, but so do the latter chapters of the Book of Daniel. Americans have never known official opposition and persecution to the gospel and to the practice of our faith, but we may very well see the beginnings of it, especially as the end times appear to be coming upon us.
American Christians have always thought of themselves as “law-abiding Christians,” and so we would hope to be. But when official opposition to our faith and service to God come about, we must be prepared, like Daniel, to disobey those laws which directly conflict with God’s law, and we must be willing to suffer the consequences. Saints in other parts of the world know what this is like. In time, we may be able to better identify with Daniel and his three Hebrew friends. May God give us the grace to respond in the way Daniel did, to His glory.
(2) Our text assures us of divine deliverance when we serve God faithfully and are persecuted for doing so. It also assures us that God will judge those who persecute us. In the closing chapters of Deuteronomy (and in the life of Moses), God told the Jews they would be unfaithful to Him, and He would discipline them by giving them over to those nations which would take them into captivity in foreign lands. He also promised to bring them to repentance, to rescue them, and to restore their nation. In addition, God promised to punish their enemies, who so cruelly oppressed them as His chastening rod. The deliverance of Daniel in chapter 6 is an example of divine deliverance and retribution on the enemies of God and His people.
Daniel’s persecution did not come about due to his sin, but rather because of his righteousness. He suffered because he was godly. When Daniel was found guilty under the law of the Medes and the Persians, the king was unable to save him. But God’s hand was not hindered. Darius believed God would deliver Daniel; he assured him of God’s protection as he went to the lion’s den. God sent His angel and shut the lion’s mouths. He also brought about the destruction of Daniel’s enemies.
The account of Daniel’s deliverance was written to assure the saints of every age that God is able to deliver His people, even when men are unable to do so. What the king of the most powerful kingdom on earth could not do, God did. God knows how to deliver his own from judgment and how to deliver His enemies to judgment:
For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment; and did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly; and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example to those who would live ungodly thereafter; and if He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men (for by what he saw and heard that righteous man, while living among them, felt his righteous soul tormented day after day with their lawless deeds), then the Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the day of judgment (2 Peter 2:4-9).
While we may be confident that God will deliver the righteous and destroy the wicked, we may not be certain how and when He will do so. There are many times when God allows the wicked to prosper in this life, leaving their day of judgment for eternity (see Psalm 73). There are many times when God allows His saints to suffer persecution and death, to deliver them through death, rather than from it. While Paul was assured of his ultimate deliverance, he was ready and willing to be delivered either from death or through it, as we can see in the first chapter of his Epistle to the Philippians (especially verses 12-26).
In the “Old Testament hall of faith,” recorded in the 11th chapter of the Book of Hebrews, some of the heroes of the faith were delivered from death, among whom Daniel seems to have been numbered (see Hebrews 11:32-34). Others, however, were delivered through death (see Hebrews 11:35-40). We dare not presume that God will always keep the righteous from persecution and death. We can always be certain that God will deliver us, whether in life or in death. Since our hope is not for earthly pleasure or success, but rather on that heavenly city and God’s eternal blessings, we can face either life or death with joy and confidence. God will deliver His people, and He will also deliver the wicked to judgment.
The same God who delivered Daniel from the lion’s mouths will also deliver us, in His way, and in His time.
16 At my first defense no one supported me, but all deserted me; may it not be counted against them. 17 But the Lord stood with me, and strengthened me, in order that through me the proclamation might be fully accomplished, and that all the Gentiles might hear; and I was delivered out of the lion’s mouth (2 Timothy 4:16-17).
(3) This account of Daniel and the lion’s den is a lesson in dealing with the crises of life. You may have read that excellent little pamphlet entitled, “Thy Tyranny of the Urgent.” Its essence is that we fail to concentrate on the important things when confronted by the crises which appear urgent. The “urgent” matters of life keep us from the “important” things. Daniel is an example of a man who knew the difference between the “urgent” and the “important.” When times of “crisis” confronted him, he refused to panic and to change his priorities and practices. He persisted in seeking first God’s kingdom, trusting Him to provide the rest. The king and the conspirators could agree on one thing: Daniel was consistent and persistent.
The way to deal with the crises of life is to establish godly disciplines in the routine times of life, and then to refuse to depart from them in times of crisis.73 We know little of the godly discipline evident in the life of Daniel. It takes as little as a touch of fatigue or a football game on television to set aside our spiritual disciplines. Daniel would not forsake his regimen even when men passed a law against it.
Some believe men do extraordinary things at times of crises. There may be some truth in this perspective, but I suggest times of crisis are those times when great men continue to persist in the good things they have practiced all along, when it was easier to do so.
(4) Daniel’s prayer life should serve as both a rebuke and an encouragement to Christians today. Daniel had a life-long pattern of praying toward Jerusalem three times a day. Anyone who knew anything about Daniel seemed to realize this. How many of us could claim to be as faithful in our prayer life as Daniel was? What a rebuke!
What missing ingredient explains the difference between Daniel’s consistency and our lackadaisical attitude toward prayer? There are probably many answers, but I call your attention to one. According to our text, Daniel’s prayers consisted of thanksgiving and petition (6:10; see also 9:4-19). Daniel was aware that every provision, every circumstance, every event (including those which came from his enemies), came from the hand of His sovereign God, for his good, and for God’s glory. God’s blessings were so full, so frequent, and so gracious Daniel could not possibly cease praying for 30 days. He would get too far behind in his praise and thanksgiving and never catch up.
Daniel also saw himself as continually dependent upon God for his every need. He saw himself as powerless, without the provisions God gave to him daily. He saw himself as unable to please God and his earthly superiors, apart from God’s grace. He prayed because he was aware of how great his needs were, and because he knew that only God could meet them.
This is why our prayer life (mine included) is so weak, so anemic, so sporadic and undisciplined. We don’t fail to go to bed at night, because we know we need to, and our body reminds us by being tired. We don’t fail to eat, because we know we must. But we really do not sense the desperate need to pray. We fail to grasp our daily dependence on God and His provisions. All too often we forget it is only God who can meet our fundamental needs. When we do sense the need for help, we usually begin by going to others first, and God last. Daniel knew he had needs; he knew only God could meet them, and thus he made daily prayer a priority in his life.
(5) The story of Daniel’s deliverance from the lion’s den in our text is an illustration of the gospel. This chapter illustrates what men dislike about God which causes them to oppose Him. What bothered Daniel’s peers and turned them against him was precisely the same thing which bothered the Jewish religious leaders about Jesus. They were petrified at the thought of our Lord’s authority because of His holiness.
For fallen, sinful, men, power and authority is the opportunity to use people for our own selfish gain. The satraps and governors used their position and power for personal gain. They sought to enhance themselves through the abuse of their power at the expense of their king who was in authority over them, and at the expense of those under their authority. This is why the king appointed the three commissioners over the satraps. He knew that they were causing him to suffer loss as they sought to add to their gain.
When word got out that the king planned to promote Daniel over all of them, they were petrified. A godly man in authority is a threat to every ungodly man under his authority (see Proverbs 20:8 ). This explains why the men about to be placed under Daniel’s authority were willing to take risks to keep Daniel from being promoted. It is also the reason the scribes and Pharisees were terrified at the thought of Jesus being in authority over them. They wished to persist in their sins and to profit from them. They devised a scheme to put Jesus to death, even as Daniel’s enemies formed a conspiracy to bring about his death.
The lordship of our God is not a threat to those who want to be forgiven and delivered from their sins. It is only dreaded by those who wish to remain in their sins. Instead of using His power and authority to profit at man’s expense, Jesus gave Himself sacrificially, dying for our sins, so that we might gain at His expense. Here is the Christian perspective on leadership and authority. Here is the model for Christian leaders, in marriage, in the home, and in the workplace.
Daniel’s enemies sought to use the law to bring about Daniel’s demise. They abused the irreversible law of the Medes and the Persians to bring Daniel under condemnation. No one, they thought, including the king, could rescue Daniel from the law and its condemnation.
What the king could not do, God did, not by keeping Daniel from death or by casting the law aside. Daniel was condemned according to the law, but the mouths of the lions were shut. Daniel paid the penalty of the law, and now he was free to serve God. In New Testament terms, Daniel “died to the law.”
This is what the gospel is all about. God gave us His law. It is a perfect standard of holiness. It too is unchangeable and irreversible. Because we are sinners, we have violated the law, fallen short of God’s standard of holiness, and come under the sentence of death. Jesus took on human flesh and died in the sinner’s place. He died to sin and the law, and then rose from the dead. Those who are in Christ by faith have been set free from the condemnation of the law and are free to serve the living God.
Have you experienced the freedom from the condemnation of the law which God has provided in Jesus Christ? All you need do is admit you are a sinner, condemned by God’s law, and to trust in the Lord Jesus as the One whom God sent to die in your place. He not only died to sin and the law’s condemnation, He also rose from the dead in newness of life. If you have never received God’s gift of salvation in Christ, I urge you to trust in Him today.
Chapter 6:
Questions and Answers
(1) How did the king feel about Daniel and why? How does this explain his rise to power under this Median king, when he had formerly served the Babylonian kings?
The king held Daniel in very high regard. It seems likely that the king learned of Daniel through past dealings with him, or by means of some of the historical records of Babylon. Daniel did not rise to power solely on the basis of his past accomplishments, however. Because of the extraordinary spirit (“Spirit” ?) within him, he continued to distinguish himself above all of his associates. Both in character (honesty, trustworthiness, and loyalty) and in practical skill and wisdom, Daniel overshadowed his peers and thus gained the king’s respect and trust. While this cannot be proven, it would almost seem as though Daniel had become a friend to the king and not just an employee.
Daniel was submissive to the government under whose authority God placed him. Thus, he could as easily be a loyal supporter of Darius as he had been of Nebuchadnezzar.
(2) How did Daniel’s peers feel about him, and why?
Daniel’s peers may have respected him at first. They could also have looked down on him because he was a Jew. But once Daniel rose to power, they quickly began to fear him and regard him as their enemy. This was because Daniel was not only more capable, and about to be put in authority over them, but also because he was a man of honesty and integrity. For this reason, they knew that Daniel would not tolerate the corruption which had become their practice. Their corrupt administration would end soon after Daniel’s promotion, and they knew it.
(3) How were Daniel’s enemies able to get him in trouble?
To their dismay, Daniel’s enemies learned there was no basis for any accusation against Daniel. He was diligent and faithful in the execution of his duties—far more than they! He was also free from corruption. They concluded the only way they could accuse Daniel would be to pass a law which contradicted the Old Testament law Daniel observed faithfully. They knew that if Daniel had to choose between God’s law and the law of the land, Daniel would disobey human law.
They proposed this new law to the king as though all of the officials, including Daniel, had been consulted and approved. They persuaded the king to think the law would serve his best interests, without revealing to him their true motivation. Because it was proposed as a “law of the Medes and the Persians,” it could not be revoked or reversed. Since it was a law in effect for only 30 days, the king may not have considered this legislation very carefully.
(4) How did the king respond to the news that Daniel had broken the new law he had just signed? Why?
The king was surprised and greatly upset. He seems to have known he was deceived and used by his officials, and that he made a foolish decision in signing the proposed law. He appears convinced that Daniel was innocent of any real crime. He probably recognizes by this time that the whole matter was a scheme cooked up by some of his other officials, so that Daniel’s promotion could be aborted. The one man in whom the king had complete confidence was now charged with a crime. Perhaps worst of all was the king’s growing realization that there was nothing he could do to stop Daniel’s execution.
(5) Why was the king unable to help save Daniel?
The king was bound by the law of the Medes and the Persians. It would seem that the Medo-Persian empire, like our own nation, was a government of laws, and not of men. Signing this injunction into law as one of the “laws of the Medes and the Persians” was to make the law irrevocable. The king was powerless to save Daniel, in spite of his strong desire to do so.
(6) What happened to Daniel?
Daniel was cast into the den of lions, just as the law required. But God sent His angel, who not only shut the lions’ mouths but kept them from hurting him in any way. Daniel was kept safe through the night. Having paid the penalty of the law, he was released.
(7) What happened to Daniel’s enemies?
The destruction Daniel’s enemies had planned for him became their destiny. By the king’s orders, those who falsely accused Daniel of wrong-doing were cast into the lions’ den, along with their families. They were immediately destroyed, which only underscores the miracle God performed on Daniel’s behalf.
(8.) Why was Daniel spared from death, when many Old Testament saints were not? Does God spare everyone who is godly and has faith from danger or death?
We are not told why God chose to deliver Daniel, while He allows others to suffer persecution and death and their oppressors to apparently prosper. In Hebrews 11 we find two kinds of saints: (1) those who were delivered from danger or death, and (2) those who were delivered through danger or death (see Hebrews 11:32-40). We should remember that our Lord was without sin, and yet God did not spare Him, but delivered Him up to suffer and to die. We can at best say that God purposes for some to suffer and even die to accomplish His purposes, and others He delivers for His purposes. It would seem in Daniel’s case that God delivered him as a reminder to the Jews that as He delivered Daniel, so He would deliver Israel from her captivity. Furthermore, Daniel’s life may also have been prolonged because God still had prophecies to reveal to him and through him (see Daniel 10:1ff.).
(9) What was the king’s response to Daniel’s deliverance?
The king believed that God not only could but would deliver Daniel, and so he encouraged him before unwillingly casting him into the den of lions. When the king came out to the den of lions, he called to Daniel, asking him if his God had delivered him. He most happily ordered Daniel removed from the lion’s den and his enemies thrown inside.
(10) Compare Darius with Nebuchadnezzar.
Both kings, in my opinion, came to a genuine faith in the God of Israel. Nebuchadnezzar seems to have been more stubborn in his resistance, while Darius seems to have believed more quickly. Nebuchadnezzar set up his golden image on his own initiative; Darius passed his law at the initiative of his officials. Nebuchadnezzar was fiercely angered when the three Hebrews refused to bow down to his image, defying any god to deliver them from the death he threatened. Darius was greatly distressed to find Daniel accused of disregarding his new law, taking every possible measure to deliver him from the lions’ den. Unlike Nebuchadnezzar, Darius assured Daniel that his God would deliver him. The decrees which both kings sent throughout their kingdoms after coming to faith are very similar.
(11) What is the meaning and significance of Darius’ decree?
The decree was the king’s public testimony that God had delivered Daniel from the “curse of the law” which he had passed. It was a witness to his personal faith. It was also an implied warning to anyone in his kingdom who would be tempted to resist Daniel, to persecute the Jews, or to try to accuse anyone else of breaking the 30 day injunction he had wrongly signed.
(12) Do you think king Darius was a true believer? What evidence is there for your conclusion?
I believe Darius was a true believer, like Nebuchadnezzar. This is consistent with the prophetic significance of the Book of Daniel and other prophecies that Israel’s disobedience would not only result in the discipline of God’s people but also in the salvation of the Gentiles. Darius not only regretted signing the 30 day law, he sought to reverse it or at least to arrange for Daniel’s release. He encouraged Daniel that his God would deliver him. He fasted and perhaps prayed for Daniel’s release the night Daniel was in the lion’s den. He came to the lion’s den early the next morning, expecting Daniel to have been delivered. He sent a proclamation throughout his kingdom, praising the God of Israel as the sovereign God. Such praise does not come from the lips of an unbeliever.
(13) What can we learn from this chapter?
This chapter helps us understand why Christians will be persecuted for their faith, and how such persecution can even become a part of public policy, forcing saints to break those laws which oppose the law of God. It also teaches us that God is able to deliver His people, even when men are powerless to do so. He may deliver them from death, or through it. It is a reminder of the importance of prayer, and of a disciplined life, making the pursuit of godliness a habit, which will not be broken, especially by danger or panic. It is also an illustration of sin and temptation, as the self-seeking, self-serving officials oppose Daniel and deceive the king into passing an evil law. As well, it is an illustration of the gospel, for it was by being delivered through the curse of the law of the Medes and the Persians that Daniel was saved. He bore the penalty and came out alive, so that he no longer was subject to the law or its penalty.
62 See Joyce C. Baldwin, Daniel: An Introduction and Commentary (Downers Grove: Inter-Varsity Press, 1978 ), pp. 26-28. See also John F. Walvoord, Daniel: The Key to Prophetic Revelation (Chicago: Moody Press, 1971), pp. 132-134.
63 Even though verses 1-9 are one paragraph, a rather clear sequence is indicated. The repeated “then” signals us to this sequence. I have sought to indicate this sequence by the arrangement of these verses.
64 Baldwin points out that the Persian kingdom would become the largest kingdom in history: “The Persian empire, which incorporated that of the Medes, a vast area forming an arc to the north of the Babylonian territories, extended eventually to Asia Minor, Libya and Egypt to the west, and to the Indus river and the Aral Sea to the east. It was the largest empire the world had yet seen, hence the urgent need for an efficient organization from the beginning.” Baldwin, p. 126.
65 In several ways, the concerns of Daniel’s peers, the leaders of this Medo-Persian kingdom, were nearly identical with the concerns of the leaders of Israel regarding Jesus. They feared Jesus’ integrity (holiness) and his authority. They dared not allow Jesus to rule over them.
66 Note the word “all” in verse 7, which was surely meant to include Daniel.
67 It is also possible that the opposition of the conspirators was motivated by ant-Jewish prejudice and hatred. In this case, if they were ever to succeed in doing away with the Jews and their religion, they would first have to do away with Daniel.
68 Compare Matthew 6:8-13.
69 A dramatic change took place at the time of our Lord’s coming to the earth. The ministry of prophet, priest, and king converged in the person and work of Christ, our great Prophet, Priest, and King. The place of blessing changed from Jerusalem to Jesus (compare Genesis 28:10-17 with John 1:43-51 and 4:19-26). In the eternal kingdom, the “New Jerusalem” will come down to earth from heaven, and there will be no temple, for God Himself will be our dwelling place (Revelation 21).
70 The king also fasted that night. Did he fast according to the Old Testament Law? Did he make petition to the Lord for Daniel’s safety? From all the king is reported to have said and done, this would not be surprising.
71 The fate of these families is consistent with the prayer of the psalmist in Psalm 137:7-9.
72 While some render these words in such a way as to identify Darius as Cyrus (“So this Daniel enjoyed success in the reign of Darius even in the reign of Cyrus the Persian”), I find this straining a little too much. Darius was called “the Mede” (Daniel 5:31); Cyrus was called “the Persian” (6:28 ).
73 There may be exceptions to this rule, but let us not lose sight of the rule.
Source
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
