Daniel 10-12

As we watch history play out in this world, with political intrigues, wars and treaties, the rise and fall of leaders and nations, we are usually unaware of what might be going on “backstage” in the spiritual realm. In Daniel 10, the curtain is pulled back a bit, and we catch a glimpse of the ongoing conflict between God’s angels (including Michael the Archangel and the messenger sent to Daniel) and the forces of evil (including the “prince of Persia” and the “prince of Greece”). (See Daniel 10:12-13,20-21.) We would do well to remember this reality when we turn on the news, especially when we see rockets raining down on Israel.

In reading Daniel 11, we may find it hard to follow who is who and what is going on because we are not there in the middle of it. But for Daniel this is a revelation of upcoming history. Like yesterday, we don’t have the capacity here to trace through all the historical details, but we can note a few highlights. Daniel 11:3-4 speaks of Alexander the Great, who rises to power in Greece and conquers Persia (and everyone else) very rapidly. Upon Alexander’s death at the ripe old age of 33, his empire is split up among his leading generals into four competing realms. Daniel 11:5-35 focuses on two of those realms, the Ptolemaic Kingdom (based in Egypt and seen here as the “king of the south”) and the Seleucid Empire (based in Mesopotamia and seen here as the “king of the north”). And yes, history really does play out following this script over the next few centuries — at least through verse 35.

One particularly nasty character in this history is Antiochus IV Epiphanes, appearing in Daniel 11:21-35. This Seleucid king, in control of Judea, launches severe persecution of the Jews and attempts to stamp out worship of the LORD. He ends the daily sacrifice, desecrates the Temple, where he installs a statue of Zeus, and slaughters a pig on the Altar. (All of that triggers the Maccabean Revolt in 167 BC, eventually resulting in independence for the Jews that lasts until the Romans invade in 63 BC under Pompey.)

Why focus on this guy? Just as various Biblical characters (like Joseph and Joshua) serve as “types” of Christ — “models” exhibiting some characteristics of which Christ is the ultimate fulfillment — Antiochus IV Epiphanes serves as a type of the Antichrist, the “beast” of Revelation 13. In other words, Antiochus IV Epiphanes gives us a hint — but not a complete picture — of what to expect from the Antichrist in the end times, which is where our text seems to jump in Daniel 11:36-12:3.

All of this goes to say that our God is fully in control of all of history. He has a plan, and He has it all worked out. He knows the end from the beginning. God is not surprised by the rise of Alexander the Great, nor is He surprised by his early death. He is not baffled by all the machinations of the Ptolemies and the Seleucids. He is not threatened by Antiochus IV Epiphanes, nor by the Antichrist. And He is certainly not panicked by Putin or Hamas. Yes, we may each face extraordinary challenges. We may face suffering of various forms — sickness, danger, violence, persecution, even martyrdom. But God is still God, and He calls us to trust Him.

Daniel 7-9

Rewind back to the life of Daniel, back to the time of Babylonian rule before the Persians, before the lions’ den and even before the handwriting on the wall. That’s the setting for Daniel’s receiving of the visions of Daniel 7-8. (Daniel 9 is after the handwriting on the wall.) So why are we reading these chapters now and not earlier? It is because the content of Daniel’s visions pertains to the Persians and even more so to the Greeks and Romans, to the coming of Christ, and to the establishment of His everlasting Kingdom.

In Daniel 7-8, if all we had were the original visions of the four beasts and of the ram and the goat, we might be left scratching our heads wondering what they could mean. Fortunately for us, an angel explains the visions to Daniel, and with a little knowledge of history we can see how they play out. Naturally, we do not have the time or space here to review all that history, so I’ll refer you to the following for a “brief” overview:

• The Persian (Achaemenid) Empire
• Alexander the Great
• The Hellenistic Period
  • The Ptolemaic Kingdom
  • The Seleucid Empire
    • Antiochus IV Epiphanes
• The Roman Empire

Have you got all that? Good. Suffice it to say that Daniel’s visions give us a pretty good overview of the broad sweep of history reaching from his own frame of reference all the way to the Second Coming, speaking of which:

I saw in the night visions,
and behold, with the clouds of heaven
there came One like a Son of Man,
and He came to the Ancient of Days
and was presented before Him.
And to Him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve Him;
His dominion is an everlasting dominion,
which shall not pass away,
and His kingdom one
that shall not be destroyed.

Daniel 7:13-14

It is from this passage (apparently) that Jesus draws His favorite title for Himself: The Son of Man. It is entirely understandable how one might not recognize how a poor itinerant Preacher, hanging out with fishermen around the Sea of Galilee and getting Himself crucified, could possibly be this Son of Man Whose dominion is everlasting, but that discounts the Resurrection. When this Son of Man comes again, there will be no mistaking it. All other kingdoms, empires, nations, and superpowers will bow before Him.

We might want to live accordingly.

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One more thing…

It is tempting to spend a tremendous level of effort deciphering the “seventy weeks” of which the angel Gabriel speaks in Daniel 9:24-27. And we could argue over the finer points of multiple interpretations. And in so doing we could miss the main point, that God has it all worked out. We might also completely miss Daniel’s prayer leading up to Gabriel’s visit. (Daniel 9:1-19) I suggest that we would do well to spend a little more time meditating on the content of that prayer and learn from Daniel’s example.

Zechariah 9-14

Today we return to Zechariah, who prophesied alongside Haggai in the days of Zerubbabel, encouraging the rebuilding of the Temple. (See September 11 and 12.) Here, Zechariah’s prophecies are far ranging, reaching well beyond Zechariah’s own lifetime to both the first and second comings of Christ.

Some of what Zechariah has to say is quite mysterious and difficult to interpret, especially insofar as he speaks of things still to come. But I think we can nevertheless see some general themes:

• God’s judgment upon the proud and arrogant, against all who stand against Him
• God’s faithfulness to all Israel, not only to Judah (the Southern Kingdom) but to Ephraim/Joseph (the Northern Kingdom) as well
• God’s provision of a Savior and King
• God’s establishment of an exalted and secure Jerusalem (just as in Isaiah)

No matter what hardships God’s people may go through, no matter how bleak things may look, no matter how dark the night, there will yet come a Day when the LORD will set all things right.

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One more thing…

We may well have a difficult time interpreting much of what Zechariah says, but the New Testament writers make some things quite clear, as with the verses below.

Rejoice greatly, O daughter of Zion!
Shout aloud, O daughter of Jerusalem!
Behold, your King is coming to you;
righteous and having salvation is He,
humble and mounted on a donkey,
on a colt, the foal of a donkey.

Zechariah 9:9

Both Matthew and John cite this verse when describing Jesus’ Triumphal Entry, riding a donkey’s colt into Jerusalem on Palm Sunday. (Matthew 21:1-9; John 12:12-16)

Then I said to them, “If it seems good to you, give me my wages; but if not, keep them.” And they weighed out as my wages thirty pieces of silver. Then the LORD said to me, “Throw it to the potter”—the lordly price at which I was priced by them. So I took the thirty pieces of silver and threw them into the house of the LORD, to the potter.

Zechariah 11:12-13

Matthew cites this passage in describing the payment for Judas’ betrayal of Jesus. (Matthew 26:14-15; 27:3-10)

Strike the shepherd, and the sheep will be scattered.

Zechariah 13:7b

Jesus Himself quotes this verse in telling the disciples that they would fall away before His crucifixion. (Matthew 26:31; Mark 14:27)

And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on Me, on Him Whom they have pierced, they shall mourn for Him, as one mourns for an only child, and weep bitterly over Him, as one weeps over a firstborn.

Zechariah 12:10

John cites this verse when a Roman soldier pierces Jesus’ side with a spear. (John 19:31-37)

Isaiah 65-66

In his final two chapters, Isaiah again presents a future joyous world where justice prevails and oppression is absent, where carnivores become herbivores, where there is long life and peace, and no weeping. But this time the LORD makes it explicitly clear that this is not merely some incremental improvement of conditions. This is a new creation: For behold, I create new heavens and a new earth… (Isaiah 65:17a)

Glory!

But this new creation is not for everyone. It is not for those who obstinately rebel against the LORD. (Isaiah 65:2-4) It is not for those who forsake the LORD, turn to other gods, and choose evil. (Isaiah 65:11-12) It is not for those who put on an outward show of religious observance, but who inwardly go their own way and delight in abominations. (Isaiah 66:3-4) It is not for those who hate and mock the LORD’s people. (Isaiah 66:5) It is not for the LORD’s enemies. (Isaiah 66:6)

Rather, the new creation is for those who humbly seek the LORD. (Isaiah 65:8-10) It is for His servants. (Isaiah 65:13-16) It is for those with a contrite heart, who tremble at the word of the LORD. (Isaiah 66:2)

The LORD is calling, “Here I am, here I am!” (Isaiah 65:1). Are we listening?

Isaiah 60-64

Isaiah repeatedly portrays a future world that is utterly transformed, a world in which Zion (Jerusalem) is central and exalted, enjoying complete peace and security, with all things set right under the leadership of One upon Whom the Spirit of the LORD rests. We see this in the following passages (among others):

• Isaiah 2:2-4 — Zion lifted up and beating swords into plowshares
• Isaiah 4:2-6 — The Branch of the LORD and a canopy over Zion
• Isaiah 9:1-7 — To us a Child is born
• Isaiah 11 — A Shoot from the stump of Jesse; the wolf dwelling with the lamb; a highway for the remnant of God’s people
• Isaiah 12 — Drawing water from the well of salvation
• Isaiah 14:1-2 — Compassion on Jacob
• Isaiah 25 — Swallowing up death forever and wiping away all tears
• Isaiah 27:12-13 — The remnant of Israel worshipping in Jerusalem
• Etc.

And we see this today in Isaiah 60-62. Zion is firmly established. All Israel is gathered back to the Promised Land. The wealth of the nations flows to Jerusalem. The gates of the city are open continually, for there is no danger or threat. There is no need for sun or moon, for the LORD Himself is the Light.

This is sure and certain Truth, but this vision is not realized in the short term. It is not found simply in the return of some exiles from Babylon, nor just in rebuilding the Temple or the walls of Jerusalem. There is yet a long road ahead, as expressed in the prayers of Isaiah 63-64. But God is faithful, and as we shall soon see, it is Jesus upon Whom the Spirit of the LORD rests. Stay tuned.

Isaiah 56-59

First, a quick note on chronology… Let’s not forget that Isaiah lived and prophesied about 250-300 years prior to our most recent readings in Nehemiah. Yet here we are now reading the last eleven chapters of Isaiah, because the editors of The Chronological Study Bible seem to think that these chapters speak to the postexilic period more than Isaiah’s day. Maybe so. Or maybe Isaiah speaks of things that are timeless…

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Thus says the LORD:
“Keep justice, and do righteousness,
for soon My salvation will come,
and My righteousness be revealed.
Blessed is the man who does this,
and the son of man who holds it fast,
who keeps the Sabbath, not profaning it,
and keeps his hand from doing any evil.”

Isaiah 56:1-2

Two days ago the topic of the Sabbath came up in Nehemiah 13. Here it is again. And then we see it again and again in Isaiah 56:3-7; 58:13-14. I’m guessing that the LORD has a different view of the Sabbath than what we see all around us in our culture today. We know His view is not that of the Pharisees, stuck in a loveless legalism of prohibitions, but neither is He lackadaisical about the Sabbath. He clearly considers the Sabbath of much greater importance and value than the typical evangelical believer does, let alone our secular culture. Perhaps we should stop to think about what we might be missing…

There is, of course, much more in today’s reading than these references to the Sabbath. We should recognize that the first verse above leads off with the need to keep justice and do righteousness. Yet it becomes clear that justice and righteousness are woefully lacking among the human race:

Justice is turned back,
and righteousness stands far away;
for truth has stumbled in the public squares,
and uprightness cannot enter.
Truth is lacking,
and he who departs from evil makes himself a prey.
The LORD saw it, and it displeased Him
that there was no justice.
He saw that there was no man,
and wondered that there was no one to intercede;
then His own arm brought Him salvation,
and His righteousness upheld Him.

Isaiah 59:14-16

Yes, we need to pursue justice and righteousness, but ultimately it is entirely up to the LORD to bring it about.

Joel 1-3

What the cutting locust left,
the swarming locust has eaten.
What the swarming locust left,
the hopping locust has eaten,
and what the hopping locust left,
the destroying locust has eaten.

Joel 1:4

Locusts. An enormous swarm of voracious grasshoppers darkens the sky above and devours every plant below. Before this vast army, the land is green and beautiful. Behind, the land is stripped bare and lifeless. (Joel 2:3) It is truly a “disaster of biblical proportions”. In all likelihood this is a very real catastrophe playing out in the land of Judah right in front of Joel, and the LORD inspires Joel to use this event as a metaphor for the coming Day of the LORD and thus as a wake-up call for the people to return to the LORD:

“Yet even now,” declares the LORD,
“return to Me with all your heart,
with fasting, with weeping, and with mourning;
and rend your hearts and not your garments.”
Return to the LORD your God,
for He is gracious and merciful,
slow to anger, and abounding in steadfast love;
and He relents over disaster.

Joel 2:12-13

In response to repentance, the LORD promises mercy and restoration, but He goes beyond what we might imagine and declares that He will pour out [His] Spirit on all flesh (Joel 3:28) and that everyone who calls on the name of the LORD shall be saved. (Joel 3:32) Saint Peter quotes this passage to explain the outpouring of the Holy Spirit on the day of Pentecost. (Acts 2:16-21) So what seems at first to be a message of doom and gloom becomes a radical message of hope and deliverance.

Although I cannot recall any recent news bulletins concerning a plague of locusts, we get a steady stream of reports of other natural disasters: wildfires, hurricanes, tornadoes, earthquakes, floods… Each such report should serve as a warning of the coming judgment, the coming Day of the LORD, with a corresponding recognition of the mercy available. Yet we never hear that in the news. Instead, each disaster comes with a cacophony of voices leveling blame and demanding change of one form or another, from charges of poor construction quality or inferior building codes, to holding power companies liable for wildfires, to calls for the radical reduction of carbon emissions to hold off climate change. But few, if any, voices call for repentance and a return to the LORD.

Why, do you suppose, is that?

Nehemiah 13:1-22; Psalm 92; Nehemiah 13:23-31

Today we come to the end of the Book of Nehemiah, which marks the end of the historical narratives in the Old Testament. Nehemiah acts as governor of Judah for several years, but he is called back to Persia in the thirty-second year of Artaxerxes (i.e. 433 BC – Neh. 13:6), and so is away from Jerusalem for some time. In Nehemiah’s absence, the people again become lax in their devotion to the LORD, so upon Nehemiah’s return to Jerusalem, he discovers serious problems and must confront them head-on.

Nehemiah is absolutely correct in zealously guarding against both corruption and apathy. He has learned the lesson of the Exile and knows that a right relationship with the LORD is essential and requires vigilance. Other leaders, like Eliashib the priest, seduced by greed, seem not to have learned that lesson, and compromise with the world around them…

Although I believe Nehemiah is rightly motivated here and although he appears to win the day, at least for the time being, with a push toward purity and holiness, he cannot change hearts. He can force only outward conformity with the Law, and in so doing (it seems to me) Nehemiah unwittingly sows the seeds of what would become the pharisaism that Jesus so strongly opposes a few centuries later.

We may not be in Nehemiah’s shoes, but we still face similar challenges. We too are called to holiness. We too must vigilantly guard our faith and practice. But all too often our pursuit of holiness morphs into deadly legalism. Not wishing to become legalistic, do we then simply abandon the pursuit of holiness? Is that our choice, legalism or license?

Take, for example, one issue facing Nehemiah: Observance of the Sabbath. That is an issue that still faces us today. As the Fourth of the Ten Commandments (Ex. 20:8-11), we should (presumably) take the commandment to keep the Sabbath Day holy just as seriously as we take the commandments against murder, theft, and adultery. But do we? Really? (A quick look around would suggest that we think that the LORD abolished the Fourth Commandment long ago…) If we take this commandment seriously, then how do we observe the Sabbath without becoming hypocritical Pharisees? And how many of us right now are thinking that observing the Sabbath sounds horribly restrictive and dour, rather than joyful and liberating?

So I challenge us all: Apart from just going to church Sunday morning, what about the Sabbath looks particularly different from any other day? Does anything need to change for you? Most importantly, are you now just thinking about some new rules, or do you need (spiritual) heart surgery?

See also: August 17 (2022) / Psalm 92

Psalms 145-150

See:

• December 24 (2022) / Psalm 145:1-7
• December 25 (2022) / Psalm 145:8-21
• December 26 (2022) / Psalm 146
• December 27 (2022) / Psalm 147:1-11
• December 28 (2022) / Psalm 147:12-20
• December 29 (2022) / Psalm 148
• December 30 (2022) / Psalm 149
• December 31 (2022) / Psalm 150