Daniel 11 – The Vision of the Kings of the North and the South

Posted on March 24, 2011 by Rick Wadholm
11:2-4 – Persians and Greeks.  Why should there be note of telling “the truth”?  It appears to emphasize that because what follows is given as prophecy of kings and kingdoms that are yet to come, even though some of these things may seem incomprehensible they are yet “the truth” and therefore to be believed.  The four kings to appear may refer to those who immediately follow Cyrus: Cambyses (530-522BC), Smerdis (522BC), Darius I Hystaspes (522-486BC) with Xerxes I (486-465BC), or Ahasuerus (Ezra 4:6; Esther 1:1), as the final one who was “richer than all the others” and attacked Greece provoking the hatred of Greece for many years to come.  The revelation does not follow everything in detail, which is never to be expected of Scripture, but leaves gaps.  The “mighty king” of Greece refers to Alexander the Great (336-323BC) who died suddenly with both of his sons, Alexander IV and Herakles, being murdered within a few short years after his death.  His empire was thus divided up among his generals who fought for control of their respective regions and to dominate one another.
11:5-20 – The Kings of the South and North.  The “king of the South” (vs.5) was Ptolemy I Soter (323-285BC) of Egypt and “one of his commanders” refers to Seleucus I Nicator (312-280BC) who was made satrap of Babylonia.  However, another general of Alexander by the name Antigonus seized Babylon and Seleucus was forced to flee to Egypt in 316BC.  In 312BC, Antigonus was defeated and Seleucus re-instated, though he managed to separate himself from Ptolemy I and establish a kingdom (Syria) far greater than Egypt.  Conflict broke out between the two kingdoms (Egypt and Syria) and a treaty was able to be brokered between Ptolemy II Philadelphus (285-246BC) when he gave his daughter, Berenice, in marriage to the grandson of Seleucus I, Antiochus II Theos (261-246BC).  As part of the treaty, Antiochus II was to put aside his marriage to his wife, Laodice, but when the treaty went bad, Antiochus II took back Laodice who in turn murdered him and Berenice and their son so as to secure the throne for herself and her own son, Seleucus II Callinicus (246-226BC).  As an aside, according to tradition, it was Ptolemy II who ordered the Greek translation of the Hebrew Scriptures in Alexandria that were called the “Septuagint”.
Berenice’s brother, Ptolemy III Euergetes (246-221BC), succeeded her father and sought revenge against Syria.  He was very successful in his campaigns against them and managed to restore many of the territories to Egypt, to return idols that had been captured many years earlier, and to make Syria a province for a time.  However, he made peace with Seleucus II after winning in 240BC in order to try to conquer territories of the Mediterranean.  Two sons of Seleucus II, Seleucus III Ceraunus (226-223BC) and Antiochus III (223-187BC) both took up the former wars of their father against Egypt.  The “large army” (vs.11) likely refers to the conflict at Raphia in Palestine where Ptolemy IV Philopator (221-203BC) had a decisive victory in 217BC with his 70000 infantry, 5000 cavalry and 73 elephants against Antiochus III’s 62000 infantry, 6000 cavalry and 102 elephants (Polybius Histories 5.79).  The Syrians came back with a vengeance because Egypt did not press their victory and so the Ptolemies never dominated again.  In 202BC, Antiochus III invaded the territories of the Ptolemies (following the death of Ptolemy IV in 203BC) and captured the important fortress at Gaza from Ptolemy V Epiphanes (203-181BC) in 201BC.
Daniel 11:14 refers to those of Israel who would join in the conflict against the king of the South and calls the “violent men” (lit. “sons of violence”).  This likely refers to Jewish rebels who aided Antiochus III against Ptolemy V (Jos. Ant.12.3.3).  Even though he was eventually defeated, the Egyptian general Scopas punished the rulers of Jerusalem and Judah who had participated in the rebellion (Polybius Histories 16.39.1).  Scopas was captured holed up in Sidon in 198BC by Antiochus III who then gained control of Palestine and Phoenicia.  Antiochus III gave his daughter, Cleopatra I, to Ptolemy V as a wife in order to try to gain control of Egypt, but she sided with the Ptolemies against Syria.  Antiochus III then began a conquest of much of the Mediterranean but was defeated in 191BC at Thermopylae by the Roman Lucius Cornelius Scipio.   This forced Antiochus III to flee back into Asia Minor, where he was again defeated, and this time at the Battle of Magnesia near Smyrna in 190BC.  Antiochus III was forced to surrender much of his territory and this son Antiochus IV as well as make a heavy tribute of 1000 talents to Rome in 188BC.  He returned home in defeat and was killed by an angry mob in 187BC (Dan.11:19).  His “successor,” Seleucus IV Philopator, was thus left with a heavy debt to collect and sent the collector Heliodorus to do so.  However, Heliodorus managed to poison Seleucus IV and tried to take the kingdom in 175BC.  Thus Seleucus did not die “in anger or in battle” (Dan.11:20).
11:21-35 – The “Contemptible” King of the North.  Antiochus IV Ephiphanes (175-163BC) took the throne of Syria upon returning from Rome and another of his brothers, Demetrius I Soter, who was rightful heir to the throne, was held there instead.  He put Heliodorus, his father’s murderer, to death and assumed his rule.  In 169BC, Ptolemy VI Philometor (181-146BC) attacked Syria in hopes of regaining Palestine and Phoenicia but failed and was himself captured.  At this time he deposed Onias III as High Priest in Israel and finally had him murdered in 172BC.  He then entered a “covenant” with Antiochus IV in order to retake the throne of Egypt from his brother Ptolemy VII Euergetes II which was successful enough to take Memphis, but not Alexandria.  However, Ptolemy VI broke his covenant with Antiochus IV to try to do away with the Syrian influence in Egypt at Pelusium by reuniting with his brother.  Antiochus IV returned home and found Palestine in revolt so he slaughtered 80000 and looted the Temple with the help of the priest Menelaus (2 Macc.5:12-21).  In 168BC, Antiochus IV attempted to reinvade Egypt but failed when he was met by the Roman commander Gaius Popilius Laenas who it is reported drew a circle in the sand around Antiochus and told him to consider carefully before stepping out of the circle whether he was willing to face the legions of Rome if he continued in his invasion of Egypt (Polybius Histories 29.27; Livy 45).  In his anger at not being able to wage war against Egypt he sent his commander Apollonius in 167BC to Israel to collect tribute as a ruse and on the Sabbath he attacked and killed many, rewarding the wicked High Priest Menelaus (1 Macc.1; 2 Macc.4-6).  On Chislev 167BC, the altar of the Temple was desecrated by setting up some sort of image (?) to Olympian Zeus on it and ten days later sacrificing a swine on it (1 Macc.1:54, 59).  Many remained faithful to the LORD, but they paid with their lives for this (1 Macc.1:62-63).  The sons of the priest, Mattathias, led a revolt beginning in 165BC against Antiochus and his generals and successfully restored the Temple.  They were called the “Maccabees” in particular after the son Judas called “maccabeus” (meaning “hammer”) who died in batt
le on Mount Azotas in 160BC (1 Macc.9:3, 15-18).  Antiochus IV died in Persia in 163BC according to several reports: “insane” (which plays off the name many gave him of “Epimanes” meaning “insane” in place of “Ephiphanes” meaning “glorious”; Polybius 31.9; 1 Macc.6:16; 2 Macc.9:1-29).
According to John Walvoord’s count there are 135 prophetic statements made in these first thirty-five verses of Daniel eleven and all of them have demonstrated an amazing accuracy (Walvoord 269).  This has bearing on the significance of the prophetic messages which remain in the rest of the book concerning another king that is similar to Antiochus IV in his vehement opposition to the LORD’s people and proper worship, but this king will do much that Antiochus never did.
Several notable features throughout this eleventh chapter are the repeated mentions of things being done for “a time” which serves to emphasize that all of the kingdoms of this world have their limitations.  The LORD alone will rule forever and His kingdom alone is without end.  All other kingdoms have only a set time or “appointed time”.  They rise and fall; they are replaced by others who also rise and fall, but they all eventually meet their end despite the ongoing struggle.  Another thing to note in this chapter is the entrance of the fourth beast that was mentioned in Daniel 2 and 7 (?) that speaks of the Romans who were not even on the horizon in the days of Daniel’s writing.  This pointed ahead to the last kingdom that would rule before the end and thus to the establishment of God’s kingdom.
By: Rick Wadholm Jr.
Posted in 1 Maccabees, 2 Maccabees, Daniel, Esther, Ezra | 2 Comments

Daniel 10 – Prepared for the Final Vision

Posted on March 3, 2011 by Rick Wadholm

10:1 – The Time and General Content of the Vision.  The third year of Cyrus king of Persia would place this vision in approximately 536-535BC.  This would also suggest that the recently begun work on rebuilding the Temple of the LORD by the returning exiles under the supervision of Ezra had been stopped temporarily by Samaritan opposition (Ezra 4:5, 24).  Why would Daniel suddenly at this point refer to himself as “Belteshazzar” and in the third person?  This would seem to tie in the contents of the first chapter with the contents of the last vision (chapters 10-12) by referring to King Cyrus (Dan.1:21; although this refers to his first year) and to Daniel’s Babylonian name (Dan.1:7).  Why should the “message” be affirmed as “true” (Heb. ’ĕmet)?  Is this not always the case of messages from the LORD?  This serves to mark the vision apart as truly a vision given concerning the future and accurately speaking to matters that will occur.  It also suggests that what will occur has already been written in the “Book of Truth” (Heb. kətāb ’ĕmet in Dan.10:21).  There is considered to be some ambiguity about a “great war” (Heb. sābā’ gādōl) that is referred to here as is noted by the NIV footnote that reads “true and burdensome”, but the former seems the most likely in light of the conflicts that ensue in the following in the vision of the future.  The vision concerns a message of peace, rest and blessedness it also concerns the great conflicts leading to the final conflict of the ages.

10:2-4 – Fasting by the Tigris.  Daniel was apparently so perturbed in his spirit before even receiving this vision likely because of the setbacks of the Temple project in Jerusalem that he gave himself to fasting and did so outside of Babylon itself.  That he gave up eating “choice food” and then speaks of “meat and wine” means that he had taken these up again some time after his initial training upon arriving at Babylon and proving his faithfulness to the LORD at that time.  In other words, he did not consider such things to be a rule or law for all time, but only something that called for the obedience of that appointed time to demonstrate faithfulness.  The date of his fasting is important to note because if he had been fasting for three weeks and does not end it until the twenty-fourth day of the first month that means that he fasted for right through the Feast of Unleavened Bread (Passover) that was to occur every year from the 15th of Nissan, sometimes also called Abib (the first month of the year), to the 21st which was required to be observed.  Granted that he would not make the journey back to Jerusalem, still, why would Daniel intentionally not observe one of the three Feasts that were required by the LORD (Exo.12:2; 23:15; 34:18; Deut.16:1)?  Why should Daniel give himself to fasting at all since he was well into his eighties by this time?  It is a little strange that he calls the Tigris river the “great river” since that is the normal name of the Euphrates, but it is not completely out of the question that he should have done so.  This would place him anywhere within 20 miles to a couple hundred miles of Babylon depending on where exactly along the Tigris he was.  It would seem the most likely that he was somewhere fairly nearby Babylon.
10:5-9 – The Appearance of a Man.  The description that Daniel gives of the one he sees and describes as a “man dressed in linen” suggests one who is perhaps prepared for a priestly sort of ministry (cf. Exo.28:42; Lev.6:10; 16:4), but this is also the sort of clothing of the angelic-like “men” that Ezekiel describes (Eze.9:2-3, 11; 10:2, 6-7).  He wore a golden belt and his body and face glowed.  His eyes were “like flaming torches” and arms and legs “burnished bronze” with a mighty voice of a great crowd.  This description fits very closely with that of Ezekiel 1:26-28 and Revelation 1:12-16 and this individual is so imposing that he may in fact be a theophany (that is, the appearing of God Himself) with later messengers giving the explanations to the revelation (Dan.10:10-14) in much the manner that John in the Revelation would later receive.  Why was Daniel the only one who could see the vision of this “man”?  Obviously there was something tangible about the whole experience because those who were with him became terrified and ran to hide.  Even Daniel described himself as overwhelmed by the vision.
10:10-14 – Affirmation of Daniel.  It may be that the one who touched him and speaks in verses 10-14 is not the same as the one in verses 5-6 because if the first one was in fact a theophany then there would have been no need for the help of another (Michael) and he would not have come to only explain.  Further, the Hebrew does not designate that there was only one individual there and seems to suggest as in previous visionary visits that there may have been more than one present (cf. Dan.8:13).  Daniel is made to tremble on his hands and knees by the touch of this messenger who affirms him as “highly esteemed”.  This touch accompanied by the command to consider what he would be instructed and to stand was sufficient to bring him to his feet even though he was still in a trembling state.  Though Daniel was “highly esteemed” by the LORD this not only did not exclude him from suffering but seems to have necessitated it at some level, just as it did for Mary the mother of Jesus (cf. Luke 1:30; 2:35) and Jesus himself who was the beloved of the Father.  As it was for Daniel, so for us, it should never be taken for-granted that understanding comes natural without applying ourselves to intentionally seek to understand and humble ourselves before God. 
The messenger assures Daniel that he came in response to the prayers of Daniel, but was held back by the “prince of the Persian kingdom” for twenty one days apparently the whole time Daniel was praying.  However, he was assisted by “Michael” who is here called “one of the chief princes,” who enabled him to be released from the struggle and bring the message to Daniel.  Michael is mentioned here and Daniel 12:1, Jude 9 and Revelation 12:7.  In each account, he is one who engages in conflict and particularly in Daniel 12:1 defends the people of Israel.  He is called an “archangel” or “chief (first) angel” in Jude 9 and as such is the only one named in the Protestant canon of Scripture.  It is unclear just who the “prince of the Persians” and the “king (lit. ‘kings’) of Persia” are, but the likeliest explanation at least for the former is some sort of wicked spiritual power.  The latter may be a reference to the actual king (or kings) of Persia or to some other form of these spiritual powers. 
Certainly there is nothing clear here concerning a structure of authorities by which one can (or should) build a highly structured doctrine of spiritual powers and authorities beyond this very basic teaching that there are actual spiritual beings and realities at work throughout the kingdoms of this world.  We cannot (nor should not) simply assume that the kingdoms of this world are all that there is because this is all we may be used to through our own experience
s (cf. Eph.6:10-18).  There are other references to some sort of gods of the nations that may represent some reality behind them (even when a prophet like Isaiah will confess that they are really “nothing”; cf. Isa.46:2; Jer.46:25; 49:3; see also Deut.32:8 in the LXX and Qumran; Ps.96:4).  Since it is not revealed in Scripture how these conflicts among these “princes” actually took place…it would be mere conjecture to make suppositions about how this was and is carried out.  The message that was so necessary for him to bring to Daniel was a message about the future and not even about the present.  This was something which Daniel seemed more concerned about.  What might this say about our present struggles and reality?
10:15-11:1 – The Strengthening of Daniel.  Once again Daniel was overwhelmed and bowed over and once again was touched, but this time on the lips.  Why would he be touched on the lips?  To affirm the message he was being given and his ability to speak it and to allow him to confess his own sense of helplessness and humility.  Again he was touched and this time given strength and reaffirmed concerning the LORD’s estimation of him.  In what sense does the word of the LORD to Daniel to “Peace!  Be strong now!  Be strong.” become the strengthening of Daniel joined to the touch?  The message and the touch are not simply passive work, but active and empowering in the life of Daniel as in us.  Why would the messenger return to the fight against the “prince of Persia”?  The engagement will be taken up until the “prince of Greece” would come.  We can only surmise that this would entail a further conflict among the “princes”, but this refers to a time in our own history that would not happen until about 331BC with the rise of the Greeks under Alexander (or perhaps slightly sooner). 
Before he left he assured Daniel that what he would share with him was already written down in the “Book of Truth” which is apparently a way of referring to what has been determined to be by the LORD.  He notes that only Michael supports him against the princes of Persia and Greece.  The messenger had taken his stand with Michael two years before against the “prince of Persia” and it would appear that this was to protect “Darius” (though this is less than certain).  Why should these struggles among beings that are not human require long term conflict when the LORD could easily resolve them?  For the same reason that this world could quickly be redeemed and all wickedness be dealt with in a moment without the conflict of the righteous struggling against sin and principalities and powers until the last Day.  The reason is that it all works for the ultimate glory of God as demonstrated in the cross, resurrection and coming again of the Lord Jesus Christ who will judge the living and the dead.  It is that in the end, he might be demonstrated to be supreme over all (Col.1:15-20).
By: Rick Wadholm Jr.
Posted in Colossians, Daniel, Deuteronomy, Ephesians, Exodus, Ezekiel, Ezra, Isaiah, Jeremiah, Jude, Leviticus, Luke, Psalms, Revelation | Leave a comment

Daniel 9 – The Vision of the Seventy Sevens

Posted on February 24, 2011 by Rick Wadholm

9:1-2 – Understanding the date.  This chapter occurs some time after chapter five and perhaps after chapter six.  If this “Darius” the Mede (which seems likely) is “Cyrus” as explained in earlier notes (6:28) then the year would be 538BC and Daniel would be approximately 82 years old.  The NIV has curiously followed the LXX reading for Darius’ father’s name “Xerxes” instead of the Hebrew reading “Ahasuerus” (both of which appear to be titles rather than proper names according to Miller 240 and Goldingay 239) as most of the English translations do (but see NIV footnote).  In what sense was he “made ruler” over the Babylonian (lit. “Chaldean”) kingdom?  Who might have made him ruler?  The Hebrew is pointed as a Hophal which is passive (he was “made ruler”), but Theodotian, the Syriac and the Vulgate all suppose an active (Hiphil) verb meaning “became ruler” perhaps in order to smooth out the reading. 

Note that Daniel refers to Jeremiah’s book as among the other “Scriptures” (lit. “books” but implying “sacred books”) even though Jeremiah was a near contemporary who wrote his prophecy during Daniel’s youth.  The text Daniel was reading seems to refer to Jeremiah 25:11-12 written in 605BC which was the year Daniel was taken to Babylon and also the Jeremiah 29:10 written in 597BC the year Ezekiel was taken to Babylon (cf. 2 Chron.36:21; and compare Lev.25:8; 26:18).  Daniel read how the desolation of Jerusalem would last only seventy years according to Jeremiah and knew that meant the time was nearing for it to be complete, but he also understood that this did not simply mean that God would accomplish the restoration apart from His people.  How should we understand Daniel taking time to reflect upon the Scriptures in light of his own circumstances and what he felt it required of him?  What might this suggest about the process of the formation of the Scriptures and their early acceptance as authoritative by (at least some of) the community?
9:3-19 – The Prayer of Daniel.  Daniel fully commits himself to humility and sincerity before the Lord as he prays concerning what he has read in Jeremiah about the restoration of Jerusalem.  This prayer finds parallel in the prayer of 1 Kings 8; Ezra 9:6-15; Neh.1:5-11; 9:5-38; Baruch 1:15-38; 1QS 1.22-2.1; 4QWords of the Luminaries.  That he fasted implies this did not happen immediately.  Further, he put on “sackcloth” which was non-traditional clothing that was irritable and was a sign that one was in mourning.  This was also the purpose of the ashes. This is the only chapter in Daniel where LORD (the Hebrew Yahweh) occurs.  There are also many Hebrew manuscripts that read LORD in place of Lord (Heb. ’adōnāy) in verses 3, 15, 16, 17 and 19.  Daniel pleads with the LORD not only as the God of his people, but as his own God.
It is important to note that Daniel begins his prayer with praise and adoration of who God is as well as acclaiming the covenant and the faithful-love (Heb. hesed ; the two should not be read as “covenant of love” like the NIV since they are differentiated in the Hebrew) of God for those who love Him and keep the covenant.  However, Daniel then immediately moves to confession of the failure to live up to the covenant on the part of God’s people and he includes himself in this with the “we”.  He lists six things as confessions: “sin” (Heb. hāttā’) as a general category of disobedience, “wrong” (Heb. ‘āwôn) or crooked, “wicked” (Heb. rāsa‘), “rebelled” (Heb. mārad), turned away from the LORD’s commands and laws and not listened to the LORD’s servants the prophets.  This is quite a litany of charges that Daniel lays out against all of the leadership of his people and, indeed, all of the people themselves including himself.
He ascribes righteousness (Heb. sədāqâ) to the LORD, but justified shame to all of the people who are exiled including the ten tribes of Israel, the people of Judah and specifically His city Jerusalem because of unfaithfulness.  It is because of sin that shame covers them and this is not only shame for themselves but in some sense it is a shame for the LORD whose name they bear.  Daniel moves at times between the second person and third person in his address to the LORD as if to call himself and his people to this joint confession and to faithfulness to the LORD having pleaded with the LORD for his mercy and forgiveness.  Daniel is emphatic about the personal failure of the LORD’s people despite the LORD’s unfailing goodness and despite the clarity of the promise of the covenant concerning the judgment for disobedience (Deut.28:15-68).  In what sense could the disaster brought on Jerusalem be considered worse than that brought on other cities that also were destroyed and/or exiled?  Because Jerusalem was especially chosen of the LORD for His dwelling and personal revelation as opposed to all other cities.  Yet, despite the judgment against their sins there was still no repentance and turning to the truth according to Daniel.  This is not to suggest that there were none who did this, but that the people by and large did not and so as a nation they suffered together under the justified judgment of the LORD.
Daniel reminds the LORD of His deliverance of His people from Egypt which serves as THE sign of the LORD’s faithfulness to His people and of His self-revelation.  He calls on the LORD to hear his prayer for the people, “your city, your holy hill” knowing that the LORD cares and will act according to His own Name.  He prays that the LORD would restore all of this for the sake of the LORD’s name and glory, because the LORD is righteous and merciful and this is the revelation of His very character to the whole world and not because of anything inherently worthy about the people of Israel or the place of Israel or Jerusalem.
9:20-27 – The Vision of the Seventy Sevens.  In the very middle of Daniel’s praying, confessing of sins and concern for the restoration of Jerusalem Gabriel arrives with a message.  The statement about coming to him “in swift flight” in the English suggests that Gabriel flew to him and follows the popular notion of angels with wings despite that this messenger is never described as having wings.  The Hebrew actually may suggest “in my extreme weariness” (Heb. mu‘āp bî‘āp ; see the NASB, NET; Goldingay 228; Miller 250-1) which would fit the context better of one who has been fasting and in intense prayer and given his earlier weariness over revelations from the Lord (cf. Dan.7:28; 8:27; 10:8-9, 16-17). The time of the arrival was the time of the evening sacrifice which places it about 3-4PM even though there would not have been any sacrifices because there was not as yet any rebuilt temple to sacrifice in, but this was a normal time of prayer (Ezra 9:5; Ps.141:2).
The message was released for Daniel as soon as he had begun praying even though he was just now receiving it.  He would receive special insight into what he had been pra
ying about because the LORD considered him “highly esteemed”.  What might constitute this estimation by the LORD?  Whereas Daniel understood correctly that the seventy years were upon him for the end of the exile, yet there were to be seventy ‘sevens’ (that is: 490 years broken into three groups…see the notes below) in order to deal with the sins of Israel completely (“finish…”, “put an end…” and “atone…”) and to fulfill all righteousness (“to bring in…”, “to seal up…” and “to anoint…”).
The decree to “restore and rebuild Jerusalem” could either be the one to Ezra in 458BC (Ezra 7:11-26) or to Nehemiah in 445BC (Neh.2:1ff) and would then be the first seven sevens (49 years) to approximately 409BC or 396BC when the project was completed, but in “times of trouble” (cf. Neh.4:1ff; 9:36-37).  The sixty-two sevens to the “Anointed one, the ruler” would be 434 years or approximately (Jesus baptism in) 26AD or (Palm Sunday) 32/33AD.  Though precision of dating the latter in such matters depends upon the highly questionable 360 day Jewish prophetic calendar with a thirteenth month included occasionally to offset for the lack of days that results.  Just who is the “anointed one” which lacks the definite article in the Hebrew as does the “ruler”?  While this could just as easily refer to any king or priest it seems most likely to refer to Jesus as our dating suggests.  Especially since this “anointed one” will be “cut off” that is to say that he will be killed or die and be left with nothing some time after the allotted years noted above.  So who are the “people of the ruler who will come” that destroys the city and the sanctuary?  The antecedent would almost seem to be whomever this “anointed one” was and his “people”, but rather than taking this “ruler” with the “anointed one” that precedes it would seem best to take it with the individual that follows who makes a seven year covenant with Israel and breaks it midway and sets up abominations of desolation until his end.  Between these two rulers there appears to be wars and desolations. 
While it was not readily apparent in Daniel’s day that there would be a gap of time between the last ‘seven’ and the other sixty-nine sevens history suggests otherwise and Jesus own interpretation of the abomination causing desolation suggests otherwise (Matt.24:15; Mark 13:14).  In other words, there appears to still be a future date where the last ‘seven’ years will be accomplished by one who makes and breaks covenant with Israel, putting an end to the sacrifices and offerings three and half years into the covenant and setting up abominations that causes desolation (“on a wing of the temple” should not be read with the NIV, but should read “on the wing of abominations”) until his end.  This means that the temple must still be rebuilt at some time in the future and the sacrifices be reinstituted and Israel will wrongfully make covenant with one who will not be faithful just as they were unfaithful and who will be abominable just as they were abominable.  But the LORD is faithful and merciful and He will use this to bring Israel back to Himself and bring an end to sin as has already now been done through our Lord Jesus Christ, but shall be fulfilled at his glorious appearing from heaven.
By: Rick Wadholm Jr.
Posted in 1 Kings, 2 Chronicles, Daniel, Deuteronomy, Ezra, Jeremiah, Leviticus, Mark, Matthew, Nehemiah, Psalms | Leave a comment

The Old Testament for Seventh Graders (in Four Weeks!) 4

Posted on February 17, 2011 by Rick Wadholm
Life Under the Covenant – Joshua-Malachi
Story: Living in the Land (Joshua-2 Chronicles) – Israel entered the land of eternal promise, but once they were in the land they failed to live according to the covenant.  The LORD rescued them again and again even though they always managed to rebel again and again. (Joshua 23:16; Judges 21:25; 1 Kings 9:3-9) SCROLL   
Prophets: The Word of the LORD (Isaiah-Malachi) – The LORD always sent his messengers with a word to his people to do what was right because he loved them enough to call them back to the covenant and to remind them of the consequences of disobedience.  The word of the LORD was for the whole world, but what would people do? (Hosea 1:2; Jeremiah 1:9-10; 7:25; Amos 3:7; Jonah 3:2, 10) HORN 
Exile: Judgment Days (Daniel, Esther) – Because Israel would not listen to the LORD they were sent into exile among the nations, the temple was destroyed and the kingship that was promised forever was done.  At every turn it seemed like Israel would be completely destroyed, but the LORD continued to preserve His people even in exile.  (Daniel 9:4-19) SWORD
Wisdom: Two Paths (Job-Song of Songs) – The reflections of people concerned with life, suffering, blessings, judgment and obedience became sharpened by the time spent in exile even while most of the works belonged to persons of ages long before the exile.  Songs and sayings of wisdom where one considers what really matters serve to remind Israel that they must choose the right path.  (Psalm 1; Proverbs 4:20-27) FORK-IN-THE–ROAD
Return: A New Day? (Ezra-Nehemiah) – The LORD brought Israel back again to the land and restored the temple with promises for the future, but the question remained, “For how long?”  Would Israel be able to remain faithful or again be disobedient and undo it all?  (Zechariah 8:1-8; Malachi 4) SUNRISE
For the other installments: 1, 2, 3
By: Rick Wadholm Jr.
Posted in 1 Kings, Amos, Covenant, Hosea, Israel, Jeremiah, Jonah, Joshua, Judges, Malachi, Proverbs, Psalms, Zechariah | Leave a comment

The Old Testament for Seventh Graders (in Four Weeks!) 3

Posted on February 17, 2011 by Rick Wadholm
The Covenant With Israel – Exodus-Deuteronomy
Exodus: God with His People – Israel grew up as slaves in Egypt and Moses was raised up by the LORD to deliver God’s people from Egypt.  God makes His presence known in the midst of His people in the desert and makes an everlasting covenant with them. (Exodus 33) MOUNTAIN   
Leviticus: The Holiness of God and His People – The LORD God made His people holy, because He is holy.  (Holiness means they are separate from uncleaness and disobedience and separated to God Himself and love for others). (Leviticus 16; 19:1; 26:46) GOAT 
Numbers: Judgment and Hope for Israel – Israel was judged for constantly not trusting God as they should have and so they would not receive the promises they had been given, but their children would.  The next generation would also be tested so the hope is held out for those who settled in the land.  Would they be like their parents?  Or would they trust the LORD?  (Numbers 14:26-45) SNAKE-ON-A-STICK
Deuteronomy: Renewal of the Covenant – Israel needed to know exactly how they were to live once they had actually entered the land of the covenant. (Deuteronomy 6) ONE
For the first and second installments: 1, 2
By: Rick Wadholm Jr.
Posted in Covenant, Deuteronomy, Exodus, Israel, Leviticus, Numbers | Leave a comment

The Old Testament for Seventh Graders (in Four Weeks!) 2

Posted on February 17, 2011 by Rick Wadholm
The Covenant With Abraham – Genesis 11-50
Calling and Covenant – God called Abraham and made a covenant (everlasting promise) with him to make him a blessing to the world in order to rescue the world from its own destruction and death. (Genesis 12:1-3; 15:4-19)  STARS 
Tests: Failures and Faithfulness – Though there were many times where it seemed like the promise of God to Abraham would fail because it seemed impossible, yet God was forever faithful and Abraham had only to remain faithful as well. (Genesis 22:1-18)  ALTAR
Jacob – Abraham’s grandson Jacob attempted to take the promise of blessing that God had given to Jacob, but instead was forced to receive it from God by learning to trust in God himself. (Genesis 27-28)   POT
Covenant Renewal – Jacob, whose name was changed to “Israel,” remembered all that God had done for his family and remade the covenant with God knowing that God would be faithful to complete everything else God had promised (Genesis 35:1-15) STONE
Jacob’s Family in Egypt – Joseph (one of the twelve sons of Israel) was loved by his father and hated by his brothers who sold him as a slave into Egypt where he ended up by the care of God rising to a place of authority, saving his family and the world from destruction. (Genesis 45:4-11) COAT

For the first installment: Old Testament for Seventh Graders (in Four Weeks) 1 

By: Rick Wadholm Jr.
Posted in Abraham, Covenant, Genesis, Israel | Leave a comment

The Old Testament for Seventh Graders (in Four Weeks!)

Posted on February 17, 2011 by Rick Wadholm

As the senior pastor of a small church I take the time once a month to change from leading my weekly adult Bible study to once a month lead the youth group. I always look forward to this time with the youth of my congregation. Since I get very little specific time with them I decided this year I’d endeavor to take them through the entire Bible in six months (as that covers the months where I actually have one week with them).

What follows in the next several posts are the four handouts I gave to my youth and taught from over the course of four different weeks concerning a summation of the Old Testament written with seventh graders in mind. I chose a title for each paragraph of several simple sentences. Several (hopefully) representative passages and the word in capital letters at the end of each paragraph was a picture that I drew and had them draw if they wanted of something somehow to help connect to that particular part of the Old Testament. I’d be interested to know what others think of this approach and of the specifics of what I did. Each handout was intended to be a half-sheet of paper.

Creation and Fall – Genesis 1-11

Creation – God IS.  Everything exists because He made it.  Everything was made “good” in the beginning.  SEVEN

Man and Woman – Man and woman were created in “God’s image” and for all things good and were told to have children and spread out over the earth and take care of it.  TREE
Sin/Curse/Death – Man and Woman disobeyed.  Disobedience concerns everyone throughout all time and is under the curse of God demanding death and actually brings death to everything and everyone.  It also means removal from God’s presence and that we can have nothing good apart from God providing this Himself to us.  LAMB
Flood – People got worse and worse over time and disobeyed God more.  God destroyed the earth and saved only Noah and his family and animals for refilling the earth, because Noah loved and obeyed God.  After the flood God promised to never destroy the earth in the same way again. RAINBOW
Babel – Later, the people united against God, but God confused them and spread them out over the earth like they were supposed to have done in the very beginning.  TOWER
By: Rick Wadholm Jr.
Posted in Babel, Creation, Curse, Flood, Genesis, Sin | Leave a comment

Kids and the Bible

Posted on February 13, 2011 by Rick Wadholm

Every morning (when I’m not already gone for a meeting or class) I read a small portion of Scripture to my children (from the NLT) and we each pray in turn before I send them off on the bus to school.  This is our daily routine.  I realized that during these times we end up discussing all sorts of things we might not otherwise discuss.

For instance, my daughter Abbi (8), after I read about Jesus delivering a man from an “unclean spirit”, she asked where demons come from.  I was able to tell her that the Scriptures don’t actually talk about that (even though lots of folks talk like the Bible clearly answers this sort of question — I did assure her that they were not simply the ghosts of dead people…which was her thought), but simply stated that the Bible is clear that they are disobedient and try to hurt people…but Jesus has power and authority over them.  Jesus had come to set people free and that is what He still does!  And when we give our lives to Jesus we have power and authority over them from Jesus as well to help see people set free.

This just drove home to me the truth of Deuteronomy 6:6-7 (NLT): “And you must commit yourselves wholeheartedly to these commands that I am giving you today. Repeat them again and again to your children. Talk about them when you are at home and when you are on the road, when you are going to bed and when you are getting up.” 

In other words…our children were not meant to simply “catch” what the truth of Scripture.  NO!  We are to daily and repeatedly every day…to instruct them…and talk about them intentionally.  This creates an atmosphere where we actually train up our children in the Scriptures instead of just expecting them to “get it” from Sunday School and Church.  I must admit I haven’t always done this…but I have been reminded through the questions of my children about trouble with friends, miracle-stories in the Bible, forgiveness, and where demons come from that I know that we must be intentional about the formal spiritual instruction of our families…to even create proper space for the informal instruction of our families.

By: Rick Wadholm Jr.
Posted in Children, Church, Deuteronomy, Instruction, Scripture | Leave a comment

Daniel 8 – The Vision of the Ram and the Goat

Posted on February 10, 2011 by Rick Wadholm
Vision de Daniel à Suze
By: Stephanus Garsia (11th Century)

8:1-2 – Daniel has a vision three years after the dream of chapter seven (approximately 550BC) while Belshazzar was still in Babylon (and his father, Nabonidus, still king of all Babylon).  Perhaps the reason he repeats the “vision” three times is because it was so disturbing to him (8:27).  Daniel was taken (much like Ezekiel) in this vision to the “citadel of Susa” (another name for the “city”) located 220 miles east of Babylon and 150 miles north of the Persian Gulf.  This city was later to become one of the royal cities of Medo-Persia acting as a winter palace (cf. Est.1:2; Neh.1:1; 2:1).  The location is important as it had not yet become a location of prominence again having been destroyed some years before and the Medo-Persians having not yet rebuilt it for full use yet at the time of Daniel’s vision.

8:3-4 – A Ram Appears.  The ram has two horns, one longer than the other, but the shorter growing longer than the former.  According to one fourth century AD writer (Ammianus Marcellinus 10:1 – see Goldingay 208) the Medo-Persians always carried a golden head of a ram into battle with them as their symbol.  More importantly this ram is later interpreted as Medo-Persia and it can be surmised that the initially longer horn was Media which was the initially predominant power of the two, until Persia became the more powerful.  The charging of the ram is to the west, north and south following essentially the path of Medo-Persia in her conquests of Babylon, Lydia, Asia Minor, and Egypt.  There appeared to be none that could stop this empire.  In what sense might the kingdoms of this world all be understood as “animals” in light of the implications of verse 4?  What does this suggest about all worldly kingdoms even though they be ordained of the LORD?
8:5-8 – A Goat Appears.  This goat is described with a “prominent horn between his eyes” suggesting a single ruler and kingdom (Alexander the Great of Macedon as the interpretation of Dan.8:21 declares).  The ram notably charges across the earth “without touching the ground” in a similar manner to the four-headed leapord-like creature of Dan.7:6 that suggested Greece as well.  The enraged goat destroyed the ram and the two horns.  However, the “large horn” before it could become even greater than it had already become was “broken off” and replaced by “four” (again the connection to Dan.7:6).  Alexander’s untimely death off in Babylon (323BC) left his empire shattered and ten years later it was divided among four of his generals.
8:9-12 – A Small Horn.  From among one of the four horns of the goat there appeared a small horn initially that grew in the south, east and toward the “Beautiful Land” (Heb. sebî : that is toward “Jerusalem”; cf. Dan.11: 16, 41; Jer.3:19; Eze.20:6, 15)  On this occurring see 1 Macc.1 and 2 Macc.5-6.  Who is this “small horn” that grew?  History now tells us it was Antiochus IV Epiphanes (reigned 175BC-163BC) of Syria who assassinated the high priest Onias III in 170BC replacing him with another priest, ended the sacrifices and desecrated the temples setting up an altar to Zeus and sacrificing a swine on the altar in 167BC, that the temple was restored and dedicated December 14, 164BC (Hanukkah), while he died shortly thereafter in 163BC.  But who are the “host of heaven” that he threw down to the earth and trampled?  Certainly not angels.  More likely this refers to the faithful of Israel (cf. Dan.12:3; see also Gen.15:5; 22:17; Deut.17:3; Enoch 46:7; Mt.13:43; Phil.2:15; Rev.12:4).  Further, he set himself up against the “Prince” of the host…which suggests God Himself.  This is done by his taking away the “daily sacrifice” (Heb. tāmîd “continually”; cf. Exo.29:38-42; Num.28:3-8) and desecrating the temple.  Why would the LORD allow it to prosper in everything it did and truth to be “thrown to the ground”?  Does the LORD have a greater purpose than the immediate or temporary?
8:13-14 – The Conversation.  Daniel is meant to overhear a conversation among some of the “holy ones” (angels?).  It seems that even they are concerned with the question of humanity, “How long?” (cf. Ps.6:3; Isa.6:11; Zech.1:12)  The two speaking are concerned with how long it will take for all of the declared to happen to actually occur.  The answer is declared to Daniel (though the LXX and Syriac read that the answer was given to the other holy one) that it will take “2300 evenings and mornings”.  How should we understand this?  As 1500 days or as 2300 days?  The latter seems preferable given the manner in which Hebrew chooses to express the form for the numbers with mornings and evenings.  Thus this would be about seven years time from beginning to end.  In other words, there is a definite limit set to the wickedness of this king and his kingdom.  There is no reason to automatically assume that this “horn” is to be identified with the “horn” of chapter seven since that one belonged to the fourth beast (rather than the third which was Greece) and came from one of the four horns as opposed to that fourth beasts little horn that came up among the ten horns and displaced three.  While both chapters speak of little horns, they are distinguished considerably even while both being arrogant and prideful and opposing the LORD and the saints.
8:15-18 – Gabriel Arrives.  While Daniel was contemplating all that he had seen and heard he received a messenger like “a man” (Heb. gāber) who would explain the vision.  There are only two angels ever named in Scripture and this is the first occasion where one is named.  “Gabriel” appears again at the announcement of John the Baptist’s birth (Luke 1:19) and Jesus birth (Luke 1:26).  “Michael” is the other angel named in Scripture (Dan.10:13, 21; 12:1; Jude 9; Rev.12:7); though in the approximately second-third century BC apocryphal work of 1 Enoch there are several others named as well: Raphael, Uriel, Raguel, Saraqqel and Remiel (1 Enoch 9:1; 20:1-8).  Gabriel task appears always to be that of messenger in the Scripture (thus “angel” is a fitting name though he is not called that here in Daniel).  Daniel kept falling in fear before Gabriel and actually may have passed out, but Gabriel lifted him up.  The message Gabriel had for Daniel was that these things pertained to “the time of the end”, but the “end” of what?  The end of that era or the end of all things?  The former seem
s more likely if one postulates the historical interpretation at all, but if one still holds to any future sense then there must be also something remaining of the actual “end” of this world and the reign of the LORD. 
There are actually four main views for interpreting Daniel 8: (1) Historical – All of Daniel 8 was historical and has been fulfilled; (2) Futuristic – All is still in the future; (3) Dual Fulfillment – The chapter referred both to what happened historically now and what will happen at the Second Coming; (4) Typological – The chapter refers to historical fulfillment but also things typical of that which points to the end of the age (see Walvoord 192-196).
8:19-27 – The Interpretation.  Gabriel interprets the vision for Daniel (who earlier in the book had been the interpreter for others) and explains that the ram was Medo-Persia and the goat was Greece and specifically the horn was the first king of Greece.  What Daniel has seen up to this point is over two hundred years in the future from his time.  He is told that the kingdom of Greece will be divided into four kingdoms none of which will come close to the power of Greece and from one of those will be raised up a particular king (this actually foretells what will occur 350 years in the future).  It is noteworthy that this king is raised up when wickedness is complete (cf. Gen.15:16; 1 Th.2:16).  The king is noted for his appearance, intelligence, and unknown source of power; and though everything he does even against the LORD and the saints seems to succeed it will only be temporary until the LORD Himself destroys him.  What does it mean for Daniel to “seal up” (Heb. sātam) the vision?  This term when “applied to a book is not strictly ‘seal’ but rather ‘guard from use’ and therefore from misuse (cf. 12:3)” (Baldwin 179).  Why should the LORD have told Daniel any of this and not saved such matters for another more near to the time of the incidents?  What was the purpose of revealing this in the third year of Belshazzar?  Also, does this not point ahead beyond Antiochus IV Epiphanes to one who like him will do much the same even as it would appear that almost similar sorts of calamity overtook Judea in the latter part of the first century (cf. Matt.24; Mark 13; Luke 21:5ff), but still point ahead to “the end”?
By: Rick Wadholm Jr.
Posted in 1 Thessalonians, Additonal Esther, Daniel, Deuteronomy, Exodus, Ezekiel, Genesis, Isaiah, Jude, Luke, Mark, Matthew, Nehemiah, Numbers, Philippians, Psalms, Revelation, Zechariah | Leave a comment

Daniel 7 – Visions in the Night

Posted on January 27, 2011 by Rick Wadholm

This chapter is considered by most to be the most significant chapter of Daniel and also a key chapter of the Old Testament.  There are some who have proposed that Daniel has borrowed from the ancient Near Eastern mythologies around him in this composition (such as the account of Adapa, Enuma Elish, or the Ugaritic Baal Cycle; see Goldingay 150-151), but Daniels dream and its explanation seem just far more likely to belong to the literature of the prophets (Isaiah, Jeremiah, Ezekiel) and to Genesis and Psalms where there has been anything expounded upon, but he seems to simply have his own visions and explanations apart from these others as well as in addition to these others.

Chapter seven closes out the chiastic structure of chapters two through seven (see Goldingay 158) as well as concluding the Aramaic portion of Daniel:
            Ch. 2 – A vision of four kingdoms and their end (Nebuchadnezzar)
                        Ch. 3 – Faithfulness and miraculous rescue (three friends)
                                    Ch. 4 – Judgment presaged and experienced (Nebuchadnezzar)
                                    Ch. 5 – Judgment presaged and experienced (Belshazzar)
                        Ch. 6 – Faithfulness and miraculous rescue (Daniel)
            Ch. 7 – A vision of four kingdoms and their end (Daniel)
“Dan 2 offered world rulers a vision of their position as a God-given calling.  Dan 3-6 has portrayed them inclined to make themselves into God; they are thus also inclined to put mortal pressure on those who are committed to God (chaps. 3; 6), but are themselves on the way to catastrophe (chaps. 4; 5).  These motifs are taken up and taken further in chap. 7.  The tension between the human and the bestial that appeared in chaps. 4 and 6 becomes a key motif: bestiality is now turned on God himself (Barr), but he puts an end to the reign of the beast and gives authority to a humanlike figure (Lacocque).  As the real statue of chap. 3 follows on the dream statue of chap. 2, the dream animals of chap. 7 follow on the real animals of chap. 6.  As people of all races, nations, and languages were called to bow before the statue (3:4; cf. 5:19), so now they honor the human figure of Daniel’s vision (7:14).  Once Nebuchadnezzar testified to God’s lasting power (3:33; 4:31; cf. 6:27); now Daniel’s human figure has this power (7:14).  Once Nebuchadnezzar’s humiliation was limited to seven periods of time (4:13); now the humiliation of the heavenly ones will be limited to 3 ½ such periods (7:25).  Once God demonstrated in history that as ruler in the earthly realm he could give royal authority to the most ordinary of human beings (4:14); now he gives it to a humanlike being at the end of the story of earthly kingdoms (7:13-14).  Once Darius took hold of power (6:1); now the heavenly ones do so (7:18).  Once Darius acknowledged that God’s rule would persist until the end (סופא עד) (6:27); now the king symbolized by the small horn has his authority destroyed permanently (סופא עד) (7:26).  Dan 2-6 have affirmed that God controlled times and epochs, his decree being victorious over the decrees of kings (2:9, 13, 15, 21; 6:6, 9, 13, 16); now a king who think to control times set by decree will lose all power (7:25-26).  Chaps. 3-6 indicate why the sequence of earthly regimes is destined to be brought to an end in the way chap. 2 describes.  Chap. 7 combines the thrust of the preceding chapters as a whole, and puts them in a new perspective” (Goldingay 158-159).
7:1 – Daniel had a dream.  The date indicated by Daniel places this dream between chapters four and five.  Daniel states that it was the first year of Belshazzar’s reign: 550-549BC (Goldingay 157), or 553BC (Miller 194; Walvoord 149) or 552-551BC (Baldwin 153).  Chapter eight then follows just two years later (8:1) and chapter nine is dated to between chapters five and six (9:1) with chapters ten to twelve concerning messages that were given sometime around or after the events of chapters six (10:1).  Whereas in chapter two it was king Nebuchadnezzar who dreamed of four kings/kingdoms, here it is Daniel and it was still during the days of the Babylonian empire.  Daniel proceeded to record what he saw and the interpretations he received.
7:2-3 – Four beasts from the great sea.  What might the “four winds” refer to?  Is this a sort of reference to the Spirit of God come from all directions?  Also, what and where is this “great sea”?  While some have proposed that it refers to the Mediterranean (which is the normal meaning of “great sea” in the Old Testament), it seems more likely to refer to the earth…that is to the nations and peoples of the earth according to the interpretation Daniel receives (Dan.7:17; cf. Isa.17:12-13; 57:20; Rev.13:1, 11; 17:1, 15).  Who or what are the “four beasts” of Daniel’s visions?  They are kings and kingdom—there is often overlap between the two where one may indicate the other (Dan.7:17; cf. Rev.13:1-7; 17:8).  They were to be distinguished from one another and to arise in succession.  Further, they would rule in ways not like lesser kingdoms, but as world powers who would act beastly in their rule though called by God to their places.
7:4 – The first beast was like a lion, but with wings like an eagle (or vulture?) until the wings were torn from it.  It was made to be human-like after the wings were torn from it.  What might this refer to?  (Jer.4:7; 49:19, 22; 50:17, 44; Lam.4:19; Eze.17:3; Hab.1:8) Many suggest it refers to the account of Nebuchadnezzar’s humbling in Daniel 4.  There is little question, but that this kingdom is Babylon.  It is beastly: majestic and swift, powerful, but God determined to give it glory as a “man” and to raise it up in a manner that others would not be raised.
7:5 – The second beast was like a bear, but in some manner uneven.  It would be less majestic than the lion-like creature, but still powerful and terrible.  It is unclear what it means for a bear-like creature to be “raised up on one of its sides,” but it appears to refer to Medo-Persia and the unevenness of the dual empire with Persia as predominant.  Also, it remains unclear just wh
at the three “ribs” in its mouth refers to.  Some have proposed the three primary kingdoms Medo-Persia conquered: Babylon (539BC), Lydia (546BC) and Egypt (525BC), but this is really nothing more than conjecture.  It was further given instructions to eat more despite already eating.  The idea would be that it would not be satisfied and look for more to conquer with a voracious appetite.
7:6 – The third beast was like a leopard, but with four wings and four heads.  That it was like a leopard suggests speed and that it included four wings suggests that this speed was increased.  The four heads suggests four kings or kingdoms in some way composing this empire.  This is apparently the Greek empire as under Alexander the Great the empire grew in rapid succession beginning in 334BC until his early death (323BC) whereupon it was divided between his four generals: Antipater over Greece and Macedonia; Lysimachus over Thrace and much of Asia Minor; Seleucus I Nicanor over Syria, Babylon and much of Asia except Palestine that part of Asia Minor controlled by Lysimachus; and Ptolemy I Soter over Egypt and Palestine.
7:7-8 – The fourth beast was beyond description with iron teeth it destroyed everything and crushed underfoot all (for the proposal of what empire this is see below).  This creature was truly terrifying and had ten horns which bothered Daniel enough to make him wonder about them.  As Daniel watched he saw a “little horn” grow up and displace three of the ten previous horns and this little one had eyes like a man and a boastful mouth (cf. Dan.11:36-37; 2 Th.2:3-12; Rev.13:5-6).  The eyes suggest intelligence and the mouth pride.  The horns refer to kings specifically as will be explained later (Dan.7:24). 
7:9-10 – The blazing court in heaven.  While Daniel was bothered deeply by the turbulence of his visions and even the boastfulness and terribleness of this last beast, suddenly he sees the court of heaven convening in the midst of fire and thousands upon thousands standing before the throne.  What are the plural “thrones” referring to?  (cf. Luke 22:30; 1 Cor.6:2; Rev.3:21; 20:4)  How should we understand the name and description of the “Ancient of Days”?  Also, what does it mean for a throne to have “wheels” on it? (Eze.1:15; 10:6)  What are the “books” that were opened?  (Exo.32:32; Isa.65:6; Dan.12:1; Mal.3:16; cf. Luke 10:20; Rev.20:12)
7:11-12 – The judgment.  Daniel is immediately wondering what will happen to the boastful horn given the scene he has just witnessed in heaven.  Note that not only is the “horn” dealt with, but the fourth beast is “slain and its body destroyed and thrown into the blazing fire” (cf. Rev.19:20).  Why should the whole of the fourth beast be destroyed and thrown into the fire when it was the “horn” itself that was so boastful?  In what sense can the kingdom and the king truly be separated from one another?  What does this say about those who profess Christ as their king?  What might Daniel mean by his comments about the other three beasts being stripped of their authority but being allowed “to live for a period of time”?
7:13-14 – The vision of the “son of man”.  John Goldingay seems correct when he writes that Daniel 7 “invites us to focus on the humanlike figure’s role rather than on its identity” (172).  However, this should not exclude our asking who is this one “like a son of man” (Aram. kĕbar ’enāš)?  Jesus certainly takes up the language of Daniel here and applies it to himself in the Gospels (Mark 14:64), but the term itself had not been unknown and had before really only referred to being truly “human” (cf. Ezekiel’s regular usage of the term in just this fashion), but did take on great significance in other places in the OT (Eze.1:26; 8:2; and even somewhat in the human significance of the “son” in Psalm 2 and 8:4 among other places in the Psalms).  In what sense is the one only “like” a son of man?  This one is described in divine terms by “coming with clouds of heaven” and receiving worship in the very presence of God.  This one could be none other than God himself…the Son of God as he revealed Himself in the New Testament.  Though Daniel was far from such an explanation in his visions.  Daniel notes that the kingdom and dominion of this one is forever and ever in comparison to those beasts and that whereas they came from below this one was from above.
7:15-28 – The interpretation of the dream.  Daniel was actually bothered by his visions and inquired of one of those (an angel?) who was nearby.  The explanation he received was that the four beasts were four kingdoms though he was not told just who the four kingdoms were.  He was also told that the “saints” would actually receive the “kingdom” forever despite the ferocity of the kingdoms (and particularly the fourth kingdom and the little horn) that would come and go and all they would try to do against the saints.  The only kingdom which Daniel receives explanation of is the fourth one.  This one also receives a further description as having bronze claws.  The “little horn” (one of the ten kings) would destroy and replace three others and make war against the saints of God until the very end of days when the final judgment would commence and the saints receive their reward.  This fourth kingdom was declared to be very different from the others before it and be truly global and utterly destructive.  Part of his agenda will be to “try to change the set times and the laws”.  What does that mean?  Some believe this refers to his abolition of the Jewish calendar and therefore the setting himself in the place of the LORD, but another likely explanation is that he will try to rule history and determine the course of events against the plan and purpose of God’s will (see Dan.2:9, 21).  Daniel is informed that the persecution of the saints will be successful for “a time, times and half a time” which is later connected with approximately 3 ½ years (the 1290 days of Dan.12:11 and the 1335 days of 12:12; the 42 months of the beasts authority in Rev.13:5; the trampling of Jerusalem by the Gentiles for 42 months in Rev.11:2 and1260 days in Rev.12:14; and the breaking of a covenant in the middle of the seventieth “seven” which points to the mid-point of a seven year period in Dan.9:27; see Miller 215).   In other words, there is a definite limit set to the time for this king and his kingdom and to the suffering of the saints and their endurance. 
One should compare this fourth beast with the beast of the Revelation (Dan.7:7, 11, 19, 23; Rev.13:1-2; 17:3).  They are both opposed to God and blasphemers (Dan.7:25; Rev.13:1, 5-6); both have ten horns (Dan.7:7, 20, 24; Rev.13:1; 17:3, 12, 16); both persecute the saints (Dan.7:25; Rev.13:5); both have power for three and a half years (Dan.7:25; Rev.13:5); and both are destroyed at the coming and kingdom of Christ (Dan.7:26-27; 2 Th.2:8; Rev.19:19-20).  So just what empire is this?  Some have proposed it was the Seleucids and the “little horn” was fully fulfilled in Antiochus Epiphanes, but this would be excluded by the NT parallels to this beast and final ruler.  Some have proposed an Islamic Caliphate or a revived Rome (with the latter being the more popular view) – as the first Rome has since passed away and the end has not come.  Certainly Rome fulfilled some of what constituted this final world power
according to certain elements in the NT, yet John in the Revelation speaks of what is still future.  Is there a sense in which this kingdom will be Roman-esque in its severity, but not actually Rome?  That seems likely.  In fact, it seems likely that Rome was only a type pointing ahead to a final world power and ruler that would exalt himself beyond all others and would make all other kingdoms and powers before him seem rather mild in comparison which is why Daniel describes it as peculiarly “different” than all the others he saw (Dan.7:7).
Judgment is certain and the end of that kingdom will be forever.  But better than just the end of all earthly (and beastly kingdoms) is the rule and reign of the Most High and His saints forever and ever.  Why might Daniel be so bothered by his thoughts rather than comforted by the ultimate victory of the LORD?  “The chapter’s ending on this note of perplexity encourages us as we find ourselves in some perplexity over key aspects of it.  If we thought we had a clear and certain understanding of it that would be a sign that we had misunderstood it” (Goldingay 182).
By: Rick Wadholm Jr.
Posted in 1 Corinthians, 2 Thessalonians, Daniel, Exodus, Ezekiel, Habakkuk, Isaiah, Jeremiah, Lamentations, Luke, Malachi, Psalms, Revelation | Leave a comment