Daniel 2 – Dreams From God

Posted on October 13, 2010 by Rick Wadholm

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2:1-3 – The disturbing dreams of a king. (cf. Gen.41)  Nebuchadnezzar appears to have had dreams that were disturbing his sleep and the notation of time seems confusing (“in the second year of his reign) until it is understood that it likely refers to the Babylonian calendar and thus refers to just after the ending of the “three” years of training were completed by Daniel and his friends (see Miller 76-7; Walvoord 45-6).  While this is not a guaranteed solution, it seems a very probable one given the all of the evidence.  It was common for kings of the ancient Near East to keep such persons as here listed in order to deal with issues such as interpreting omens like those found in dreams that were considered to be from the gods.  Certainly a new and fairly young king like Nebuchadnezzar would have many reasons to fear the contents of the dreams he had been having (as laid out by Daniel later in this chapter), because it would suggest some sort of great calamity or foreboding omen.  Why would the Lord have given Nebuchadnezzar these dreams and not simply Daniel (as He does in a fuller form later in Dan.7)?
2:4-11 – The impossibility of telling a dream and then interpreting it.  His diviners, who are all well trained in dream interpretations, need to be told the dreams in order to offer an interpretation, but Nebuchadnezzar refuses perhaps because he fears they may be somehow plotting something against him (especially since his dream seamed to contain such destructive images).  His fears may not have been entirely unfounded given that “two of the next three Babylonian kings were assassinated” (Miller 82).  His threats against them are not vain…nor his promises of wealth and honor.  Those who excel in the arts of divining the will of the gods and speaking on behalf of the gods clearly declare to the king that no one can do what he has asked, because there is no one who has that kind of contact with the gods.
2:12-18 – The order of death and the prayer for mercy.  All of the wise men of (the vicinity) of Babylon were to be executed because of the failure to serve the king in the capacity they were supposed to serve him.  What in particular marks Daniel’s statements to Arioch the executioner with “wisdom and tact”?  Why should Daniel have been given time, when Nebuchadnezzar had already said that his wise men were seeming to only want to buy more time in order to change the situation?  What does this say about Divine favor?  What is the first thing Daniel does after getting permission to have more time to interpret the dream (and try to find out what the dream even was)?  They specifically pray for “mercy” (cf. Neh.9:28; Isa.63:7; Dan.9:9).
2:19-23 – A psalm.  It would appear that during the night while Daniel and his friends were praying the Lord gave a vision to Daniel and showed him the “mystery” which caused him to bless the “God of heaven” (Ezra 1:2; 6:10; 7:12, 21; Neh.1:5; 2:4).  This short psalm is indeed “a model of thanksgiving” (Baldwin 101).  All praise is due to God who alone is sovereign over all: time (contrast the bold claim of the “little horn” in Dan.7:25), powers, and authorities.  There is nothing hidden from Him (cf. Deut.29:29) and Daniel also gets specific about thanking God for this particular revelation that He has given to them.
2:24-30 – Who could reveal the dream to the king?  Daniel goes to Arioch who in turn takes him to the king where Daniel (also called Belteshazzar) confesses that this is an impossible task for the wise men.  However, he then clarifies that there is “a God in heaven” who does know and reveal such things and who had done such for Daniel.  “Daniel denies that history is determined by the planetary forces that the Babylonians studied (cf. Isa.40:25-26).  History is under the control of God in his freedom.  It is thus his secret.  It cannot be predicted, divined by means of techniques, s the sages have now acknowledged.  It can only be revealed” (Goldingay 56).  For whose benefit does Daniel say that the dream and the interpretation have been given?
2:31-45 – The dream and interpretation.  The king saw a large statue (Aram. sělem “image” which is not an idol) of unknown size and brilliant in appearance.  It had a head of pure gold, torso and arms of silver, belly and thighs of bronze (not brass as the KJV), legs of iron with feet partly iron and baked clay.  Suddenly he saw a rock (divinely?) cut out that was hurled at the statue and not only toppled it and destroyed it, but ground it to chaff and dust and the wind blew it all away and the rock grew to become a great mountain that filled the whole earth.  Why does Daniel address Nebuchadnezzar as the “king of kings” and who is the “we” that is doing the interpreting?  The interpretation (which Daniel received further explanation through a dream of his own some forty years later in Dan.7) is as follows: the gold head is Nebuchadnezzar (and his kingdom of neo-Babylon 605-539BC) who is described as having dominion over everyone and everything.  How fitting is this?  The silver torso and arms represents another kingdom (Medo-Persia 539-331BC) that is “inferior”, just as the bronze one (Greek 331-168BC) is even more so.  The fourth kingdom, though tremendously strong (like iron) will be mixed with baked clay and will be a “divided kingdom”.  This fourth kingdom is Rome (168BC-436ADWest & 1453East) or at least ancient Rome and some form of a reconstituted Rome (by this I mean to refer to some future kingdom/s as well).  How could there be no mention of a time gap?  Note the “mountains of prophecy” example: where someone looks at a mountain range from a distance and sees only a mountain, but the closer one gets, the more one sometimes sees the great distances between what turns out to be many mountains.  While there is no mention of there being ten toes on the statue, yet later there are ten specifically mentioned in Dan.7:24 as ten kings (kingdoms or nations) that are somehow a part of what was ancient Rome (cf. Rev.13:1; 17:12).  While the kingdoms would grow increasingly more inferior to the one previous, yet they would also grow more fierce and terrible until finally the fourth kingdom would be destroyed by God’s kingdom represented by the “rock” that will utterly destroy all the kingdoms of this world and will be established itself forever and ever.  “Lifelike as much of this sculpture was, the figure remained rigid and motionless, the artificial product of human handiwork, and as such the statue was a fitting symbol of man-made kingdoms.  The stone, by contrast, was mobile, a ‘living stone’, which had within it the power to grow until it filled the earth” (Baldwin 108).  This whole dream actually seems to rule out the view that the kingdom of God is only spiritual (and thus the millennial reign of Christ is only spiritual) because the other kingdoms are all very much a part of this world and they are destroyed in reality and replaced in reality.  This would suggest a very real historical acting on God’s part to make His kingdom come.  However, one thing should be kept in mind that “the vision offers no hint regarding the chronology whereby God’s rule will arrive; it does invite its recipients to live as people who expect it as a living reality” (Goldingay 62).  While Daniel is explaining the very real plan of God in the scheme of world history, yet we are not being given a time-line of world history so as to map out God’s exact prophetic program.  The “what” is certain; the “when” is left for another time.
2:46-49 – The results of God’s dreams.  While Nebuchadnezzar offers honor and incense to Daniel it appears to actually be to Daniel’s god as the “God of gods and the Lord of kings” (titles that were actually used for Marduk chief god of the Babylonians).  While the gods of the Babylonians were silent and their earthly cohorts in the wise men could say nothing, the living God in heaven spoke and His men of wisdom thereby revealed the hidden mysteries.  This was not really ever about the wise men, but about the gods and about the absolute ruler of this world.  Does this mean that Nebuchadnezzar has confessed his faith in the Lord?  No.  Since the Lord already knew that he wouldn’t turn in faith, why did He go through the trouble of doing what he did as recorded in this chapter?  The king kept his promise of blessing whoever could interpret his dreams.  Perhaps the Lord was positioning his servants Daniel and his friends in other places in the kingdom for yet future service.  How old would Daniel have been at this time as he was made head over the wise men of the vicinity of Babylon since it was only the second year of Nebuchadnezzar?  Also, Daniel’s friends received places of honor and authority because of their part in the interpretation of the dreams.  From this it should be evident whose God is god…
By: Rick Wadholm Jr.
Posted in Daniel, Deuteronomy, Ezra, Genesis, Isaiah, Nehemiah, Revelation | Leave a comment

Daniel 1 – When In Exile….

Posted on October 7, 2010 by Rick Wadholm

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Brief Introduction to the Book – Daniel was taken into captivity in the summer of 605BC while Jehoiachim son of Josiah was king of Judah some time after the Babylonians defeated the Egyptians at Carchemish.  Jehoiachim had actually been placed upon the throne by Egypt and thus it seemed only fitting that the defeat of the Egyptians spelled the defeat of Judah.  Nebuchadnezzar, son of Nabopolassar, was officially made king of Babylon later that summer upon the death of his father (Miller 56).  Daniel and his friends were among those initially taken and he survived until some time after the Babylonian captivity ended with the defeat of the Babylonians by the Perians in 539BC.  The book of Daniel was included in the Hebrew canon among the writings because he does not belong particularly to the prophets (as in the LXX canon and our own), but this does not mean the book was regarded as non-prophetic.  Daniel contains several additions in the Catholic canon (Song of the Three, Susanna, Bel and the Dragon; and in the original KJV[!]), but this was not received into the Protestant canon of Scripture (these will be briefly discussed at the conclusion of this series).  Many reject Daniel as being written in the 6th century and instead date it to the Maccabean period (250-167BC), but Archer (421-448) Baldwin (14-80), Walvoord (11-25), and Miller (22-41) have argued rather persuasively for a 6th century date of authorship perhaps shortly after the date of the Babylonian exile in 539BC.  The book has been variously divided between the Hebrew sections (Dan.1:1-2:4a; 8:1-12:13) and Aramaic section (Dan.2:4b-7:28), but the most helpful distinction is between the stories (Dan.1-6) and the visions (Dan.7-12).  “This biblical witness challenges the faithful to be awake for the unexpected intervention of God in wrapping up all of human history.  The stories of Daniel and his friends picture men who bear eloquent testimony is both word and deed to an unswerving hope in God’s rule.  As a consequence, they were made free to hang loosely on the world because they knew their hope rested elsewhere” (Childs 622).
1:1-2 – The beginning of captivity.  The time note that Daniel provides refers to the year 605BC and though there are no records of any actual siege of Jerusalem, it is not necessary that Jerusalem was laid siege so much as taken captive in that year.  Nebuchadnezzar is called “king” because either it refers to his functioning role in the very end of his father’s reign or because it refers to him this way as one who later was king of Babylon.  Who is emphasized as responsible for the victory of Nebuchadnezzar over Jerusalem and what is the significance in relation to the book of Daniel?  The Lord rules all the nations…great and small.  The “temple articles” were promised to be taken to Babylon because of the sin of Hezekiah in showing the Babylonians his treasures (cf. 2 Chron.36:7, 10, 18, 20-23; Isa.39:2, 4, 6; Ezra 1:7-11 and comes into play later in Daniel 5:2-4).  Literally, the articles were carried off to “Shinar” (cf. Gen.10:10) which was an ancient name of a city recognized to be a place of opposition to God (Gen.11:1-9; Zech.5:11).  What is the significance of putting the articles of the temple of God into the temple of Nebuchadnezzar’s gods? (cf. 1 Sam.4-5)  “To all appearances, the God of Jerusalem has been defeated by the gods of Babylon” (Goldingay 21), but Daniel will point in a radically different direction.
1:3-7 – The training of the best of the young exiles.  The descriptions of those who were to be trained were that they were taken from the best families (royal and/or nobility; cf. Isa.39:7) and of fine appearance and high aptitude.  The terms used are those of the wisdom literature (cf. Prov.1:1-6) with regard to the acumen of these young men (Heb. yělādîm which “covers men from birth to marriage” – Goldingay 5).  The literature and language of the “Babylonians” (lit. “Chaldeans” Heb. kaśdîm, Aram. kaśdāy) included magical, astrological, medicinal, temple, wisdom, and legal texts among others.  How could Daniel and his friends spend three years of intensive training in such things and yet remain true to the LORD?  John Goldingay astutely notes that the “wise person knows how to learn from the wisdom of other peoples without being overcome by it” (24).  The food and wine they were assigned came directly from the king’s table and thus was luxurious but would also have been offered to the god/s of the king (cf. Oppenheim 188-92) before they received it.  Four of the chosen young men are named as particularly faithful and deserving of mention: Daniel (“God is my judge”; became Belteshazzar “Bel, protect his life!”), Hananiah (“The LORD has been gracious”; became Shadrach “Command of Aku” the moon god), Mishael (“Who is what God is?”; became Meshach “Who is what Aku is?”), and Azariah (“The LORD has helped”; became Abednego “Servant of Nebo” the god of Nebuchadnezzar’s namesake) – on name changes see Gen. 41:45; Esther 2:7.  Why were their names changed and why did they not protest this and the learning of the Chaldeans, but did protest the diet that follows?
1:8-16 – The ten day test of food and faith.  What might have been Daniel and his friend’s motivation for refusing the food and wine of Nebuchadnezzar and choosing to have “vegetables” (technically refers to “vegetables, grain, and non-mean products generally” Goldingay 6) and water instead?  One suggestion has been that they were not “kosher” (cf. Lev.11, 17) and thus would “defile” them, but this would only pertain to meats and not to wine. As was previously mentioned it had been offered to the god/s (cf. 1 Cor.8-10; Rom.14), but so would the “vegetables” have been (cf. Bel and the Dragon 3; Oppenheim 192; those who denied consuming e
ven the “vegetables” for this reason: cf. Judith 10:5; 12:2; Add. Esther 14:17; Tobit 1:10-11).  It is also notable that Jehoiachin was recorded to have eaten daily at the kings table according to 2 Kings 25:29.  Goldingay proposes that they refused as symbols of “avoiding assimilation” (19).  They had taken the names, learned the wisdom, worn the clothes and by outward appearances become “Babylonians”, but they would hold this one thing as to the LORD.  Though Daniel’s request found favor with the chief official, the official was too afraid to grant it directly so the “guard” (or more properly the one given direct responsibility over them) exchanged portions with them thus relieving the chief official of responsibility.  This act of Daniel and his friends was an outright act of faith on their part.  At the end of the ten days they were found to be in much better appearance than the rest of those who ate the royal food so they were permitted to continue with their diet of faith.  This is not in any way offered as a vegetarian command since the Law specifically commanded certain sacrifices of meat to be made and eaten every year (though the temple was destroyed at this time and thus the sacrifices could not be made then).  “Even a small act of self-discipline, taken out of loyalty to principle, sets God’s servants in the line of his approval and blessing.  In this way actions attest faith, and character is strengthened to face more difficult situations in the future” (Baldwin 92-3).
1:17-21 – An insight into the end before getting to the end.  It is stated the God Himself gave the four young men understanding of all the things they were studying during their three years of Babylonian tutelage.  How might this be understood in light of the contents of what they studied?  What relation does God’s wisdom and knowledge have to the world’s?  It is specifically noted that Daniel was blessed with being able to understand and interpret dreams (cf. Num.12:6) which comes into play later in the book (though it is not something inherent to him, but something he still prays and seeks).  When they finally made their appearance before the king it was noticeable that these four far surpassed all the others, but they would still have opportunities to demonstrate the superiority of their God.  The note in verse 21 concerning King Cyrus (see the prophecy in Isa.44:24-45:7) maintains that while Daniel when into captivity he lived to see the end of it under the Persians (cf. Deut.30:3-5; the “seventy years” of Jer.25:12).
Bibliography
Archer, Gleason.  “Daniel,” A Survey of Old Testament Introduction.  Chicago,
IL: Moody Press, 1994.  pp. 421-448.
Baldwin, Joyce G. Daniel. Tyndale Old Testament Commentaries vol. 23,
Downers Grove, IL: Inter Varsity Press, 1978.
Childs, Brevard S.  “Daniel,” An Introduction to the Old Testament as Scripture.  
            Philadelphia, PA: Augsburg Fortress Press, 1979.  pp. 608-623.
Goldingay, John. Daniel. Word Biblical Commentary vol. 30, Nashville, TN:
            Thomas Nelson Publishers, 1989.
Miller, Stephen R. Daniel. The New American Commentary vol. 18, Nashville,
TN: B&H Publishing, 1994.
Oppenheim, A. Leo.  Ancient Mesopotamia: Portrait of a Dead Civilization. 
Chicago, IL: University of Chicago Press, 1977.
Walvoord, John F.  Daniel: The Key to Prophetic Revelation. Chicago, IL: Moody
Press, 1971.
By: Rick Wadholm Jr.
Posted in 1 Corinthians, 1 Samuel, 2 Chronicles, 2 Kings, Additonal Esther, Daniel, Esther, Ezra, Genesis, Judith, Leviticus, Numbers, Proverbs, Romans, Tobit, Zechariah | Leave a comment

Farewell Good-Fellow

Posted on October 1, 2010 by Rick Wadholm

Last night I said my fairwells to a good friend of late.  We had become intensely acquainted with one another over this last year spending many days every week (and many, many hours each of those days).  While it is not as if I will never again be with this blessed friend…it is sad to not spend the time with him that I have.  I have chosen to write a full-length tribute to him HERE (or it can be read on the very top of my “Writings” link).  While I have taken to a new friend whom you have written highly of….you will always be with me and I shall call upon you often….farewell my beloved Ezekiel….until we meet again….

By: Rick Wadholm Jr.
Posted in Ezekiel | Leave a comment

Ezekiel 47-48 – The River And The Land

Posted on September 30, 2010 by Rick Wadholm

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47:1-6 – A trickle from the temple becomes a great river.  The location that Ezekiel is shown may indicate where the “sea” was once kept in Solomon’s temple, but there is no mention of such a thing in this temple (1 Kings 7:23-26).  While the directional descriptions are difficult it seems that the trickle flowed through the temple and out the eastern gate that was closed (Ezekiel even uses a Hebrew term that sounds like gurgling from a jug for it coming out the gate).  Again, the man has his measuring rods and begins taking notes.  At 1000 cubits (1500ft.) it was ankle deep, at 3000ft. it was knee-deep, 4500ft. it was waist-deep and at 6000ft from the temple it was already so deep that Ezekiel was forced to swim…and all of this without tributaries and from a trickle!
47:7-12 – The river from the temple brings miraculous life wherever it flows (cf. Gen.2:10-14; Ps.36:8-9; 46:4; Joel 3:17-18; Zech.14:5-11; John 7:38; Rev.22:1-2).  “The scene calls for a miraculous act, the converse of that experienced by the Israelites at the Red Sea.  Instead of creating a dry path through the sea, this holy stream produces a water course through the desert” (Block NICOT II:694).  On the banks are many trees whose leaves will not whither providing “healing” and whose seasons have become months because of the life they receive from the river (cf. Ps.1:1-3;  Rev.22:2).  The river will flow to the Arabah (or the Jordan valley) and into the Salt Sea (the aptly named “Dead” Sea because it sits at 1400 feet below sea level and cannot sustain life) where it will not only turn its waters to fresh water (cf. Exo.15:25; 2 Kings 2:19-22), but will cause its waters to have more life than even the Mediterranean (the Great) Sea.  In fact the whole (“from En Gedi to En Eglaim” refers to the western and eastern shores respectively) of the Sea will be changed to give life, with the exception that the low areas will still produce salt.  Why should they be left?  “It is necessary that salt should be available as an element of covenant consummation” (Duguid NIVAC 533).  It will also serve as a blessing to those who fish and those who harvest. 
47:13-23 – The boundaries of the land of Israel (cf. Num.34:1-15; Josh.15-21).  Why does Joseph get two portions?  Because there must still be twelve (this was also the counting of the tribes) and Levi receives his portion as a priestly portion and because Jacob blessed Ephraim and Manasseh as his own (Gen.48:8-20).  Of particular significance are four things: first that they receive their portions as “inheritance” in the form of gift from a sovereign and not by right, and second that they “are to divide it equally among them”.  This is significant, because this had never been done before.  There was a greater equilibrium to be accomplished in Israel by this act.  As part of this they each had a portion that ran from the Mediterranean inland and was exactly the same distance north-to-south.  Third, all twelve of the tribes were to be reunited into one land again which had not been possible for several hundred years.  Fourth, their boundaries were to exceed anything in their previous history.  It is also notable that Ezekiel mentions the “aliens” (Heb. gēr) as being permitted to receive an inheritance if they settle and have children (cf. Lev.19:33-34; or the “foreigner” in Isa.56:3-8).  In other words, this was not only a promised blessing for ethnic Israel, but for all who would identify themselves with the covenant community.
48:1-29 – The tribal, princely, sacred and city allotments.  The tribes are largely rearranged from their earlier portions and there is no longer any mention of the territories possessed in the Trans-Jordan.  Dan Block notes that in the allotment Bilhah and Ziphah’s sons are furthest out with Benjamin and Judah on both sides of the sacred precinct (cf. Josh.18:28; 1 Sam.9; 2 Sam.5:5-6)—though Judah is on the north and Benjamin the south—and Rachel and Leah’s sons are closest with Ephraim and Manasseh by each other (NICOT II:723-724; for the matronage see Gen.35:22-26).  In the midst of verses 1-8 and 22-29 describing the tribal allotments is the focus of the chapter—the special allotment that is for the prince, the city and the sacred precincts.  We have previously discussed this area in chapter 45 (for more detail see the notes there).  Some of the new things emphasized here pertain to the workers that would be necessary for maintaining the city and the supply of food for all of the tribes as they take their turns in coming to the temple and the city.
48:30-35 – The exits of the city.  There are twelve gates to this city which is considerably more than any normal city not to mention that it would be exceptional that any city should be square to begin with which has sacred connotations.  The city is approximately one mile by one mile (contrast this to the New Jerusalem that is described as a cube-like structure approximately 1400 miles by 1400 miles by 1400 miles! Rev.21:16).  Interestingly, Levi has a gate and so Joseph has a gate (which would be for both Ephraim and Manasseh). 
By: Rick Wadholm Jr.
Posted in 1 Kings, 1 Samuel, 2 Kings, 2 Samuel, Daniel Block, Exodus, Ezekiel, Genesis, Iain Duguid, Isaiah, Joel, John, Joshua, Leviticus, Numbers, Psalms, Revelation, Zechariah | Leave a comment

Worship of the Living and the Dead

Posted on September 25, 2010 by Rick Wadholm

Strange are the self-worshipers, since they worship carrion.

(Spiritual Sayings of Kahlil Gibran pg. 53)

Oh, that we would recognize our death, as the very dry bones filling the valley of Ezekiel’s vision (Eze.37)!  Our sins have slain us and we are destroyed.  We lay scattered in all our macabre regalia…kings and paupers, priests and prophets, farmers and soldiers, clergy and laity.  How will we ever be saved if we cannot even cry out for lack of flesh for our dry bones, lack of breath to cry out to the only One who could answer?  Where is that one who will speak to the valley of dry bones and prophesy that we might be clothed with flesh and flesh clothed with skin?  Where, again, is that breath from the Living LORD that will blow and fill that valley and fill that mighty army to live as we were created to?  May the Spirit of Life speak through His people and give life to all who hear and may these dry, dry bones live and be made flesh and be filled with the breath of life!  And may we truly worship the Lord and Giver of Life and not the dry, dry bones….

By: Rick Wadholm Jr.
Posted in Ezekiel, Holy Spirit, Khalil Gibran | Leave a comment

Ezekiel 45-46 – Sacred Land and Days

Posted on September 23, 2010 by Rick Wadholm

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By Clarence Larkin (click to enlarge)
45:1-6 – The sacred district.  The full sacred area would cover an area seven miles wide and seven miles long.  One section stretching seven miles long and three miles wide would be for the priests and would be for the “Most Holy Place”.  Another section stretching seven miles long and three miles wide would be for the Levites who serve on behalf of the people of Israel in the temple.  They would no longer have towns scattered among the tribes (as in Josh. 21), but would live with all of the rest of Israel focused upon the center: the temple as the presence of the LORD in the midst of His people.  The “city” would take up a section about one mile wide and seven miles long for the whole of Israel.
45:7-12 – The prince(s) of Israel.  No longer would the princes be allowed to abuse Israel as had occurred throughout Israel’s history, but would receive a portion of the land surrounding the sides of the sacred districts.  What is the importance of fair measurements? (cf. Lev. 19:36; Deut. 25:13-16; Prov.11:1; Amos 8:5-6; Hos.12:7)  One shekel would be approximately 4 oz. and therefore one minah about 24 oz.  The ephah (for dry measurements) and bath (for liquid measurements) would be about 5.8 gallons and so the homer would be about 58 gallons total.
45:13-20 – Offerings for atonement.  Why would the LORD be so specific about the offerings Israel was to offer?  The offerings made of wheat and barley were nearly 2% of the total, the oil 1% and the sheep .5%.  These sacrifices were specifically for atonement.  What need would Israel have for atonement?  Also, note that the prince plays a particular role in making provision for the sacrifices as well.  There was to be an atonement made on the first day of the year and the seventh (were these to be repeated?) for atonement of the temple.  Why would the temple need atonement?  What sorts of sins were said to be covered by this sacrifice?
45:21-25 – The feasts.  The requirements here are notably different than those found in the Torah concerning the Passover celebration (cf. Exo.12:1-28; Num.9:1-14; Deut.16:1-8).  However, it is also notable that whereas there was never a repetition of the smearing of blood on the doorposts after the exodus from Egypt, yet in verses 19-20 the posts of the temple were to be smeared in sacrificial blood prior to the actual celebration of Passover that would begin a week later.  The other feast day is unnamed but is said to occur at the time of the Feast of Tabernacles on the fifteenth day of the seventh month (cf. Deut. 16:13).
46:1-12 – The Sabbath and New Moon feasts.  The eastern outer court gate was perpetually kept shut, but the inner courts eastern gate was opened every Sabbath and New Moon when the prince was to come and offer sacrifices and stand at the entrance of the gate giving worship to the LORD.  The people were also to worship the LORD at that gate.  The prince must come and go at the same gateway, but the people were to leave at the opposite (if they entered north they left south and vice-versa).  What is the point of the control at the gates?  The prince was to act as just another person and would not stay longer than the rest of the people though he was the only one permitted use of the eastern inner court gate which would be shut at evening after he had gone.  There was a marked difference between what Ezekiel was instructed and what had happened throughout Israel’s history in regard to the ruler’s relations to the temple.
46:13-15 – The command to make daily offerings.  Why might the language have shifted from the third person to the second person (“you”) for these few verses?  Was Ezekiel expected to participate in this?  Also, how does the nature of the sacrifices being a “lasting ordinance” relate to what is written in Hebrews 7:27; 9:25-10:18?
46:16-18 – The prince and his land.  What is the importance of the inheritance being kept within the prince’s family and of the prince not being able to take any property from the rest of the house of Israel?  (on acquisition of Israelite territories and inheritance issues see Deut.17:14-20; 2 Sam.9:7; 16:4; 24:24; 1 Kings 9:16; 16:24; 21:1-29)  Many have often confused the notion of this “prince” with the Messiah, but Iain Duguid astutely notes, “It is the temple that points us to Jesus, not the prince” (NIVAC 524).
46:19-24 – The importance of the kitchens.  Why should Ezekiel be shown the kitchens in the temple and why should these be mentioned for us?  It is significant because temples of the ancient Near East were places for the gods to feast, but not for the general population, but in the temple of the LORD He prepares a table before His people and shares it with them (cf. Ps. 23:5; Matt.
22:1-14; Rev.3:20; 19:9).
By: Rick Wadholm Jr.
Posted in 1 Kings, 2 Samuel, Amos, Deuteronomy, Exodus, Ezekiel, Hebrews, Hosea, Iain Duguid, Joshua, Leviticus, Matthew, Numbers, Proverbs, Psalms, Revelation | Leave a comment

Praying for Palestinians

Posted on September 22, 2010 by Rick Wadholm

This is one of the reasons my heart breaks for the Palestinian people.  I pray that there will be peace in Israel and the Palestinian territories.  It is inherently evil what some Israelis have continued to perpetrate against their Palestinian neighbors (and perhaps “neighbors” shouldn’t even be used with the type of treatment that is regularly doled out).

I can never condone the violence of militant Palestinians against the Israelis, but neither can I condone the violence of unjustly seizing land and homes from Palestinians. 

O, Lord how long….

By: Rick Wadholm Jr.
Posted in Israel, Palestinian territories | Leave a comment

Nursery Rhymes With Bultmann and Wright

Posted on September 20, 2010 by Rick Wadholm

I just received a humorous reading of “Humpty Dumpty by N. T. Wright” (thanks to Jason Hood) and he further had a link to Bultmann’s reading of “Mother Goose”.  These are a little too close to reality…see what you think.  Or perhaps I’ve just spent too much time reading theologians…and that’s why I think these were hilarious. 

Now if only I could find a Karl Barth reads “Rockabye Baby” (not sure how many volumes that would take…but knowing how much the man wrote on everything else……)

By: Rick Wadholm Jr.
Posted in Jason Hood, Karl Barth, N. T. Wright, Rudolph Bultmann | Leave a comment

The Church and Same-Sex Attraction

Posted on September 17, 2010 by Rick Wadholm

I recently read one of the finest (albeit sadly too brief) expositions for how the church ought to deal with issues of same-sex attraction.  It was an article written by Dr. Melody D. Palm (of the Assembly of God Theological Seminary) in the latest issue of Enrichment entitled: Desires in Conflict: Hope and Healing for Individuals Struggling with Same-Sex Attraction.  It was both generous and gracious, while being biblically sound and highly practical.  I would hope that there might be more teaching (and practice) like this in the church that has tended towards over-reaction (one way or another) to any issues related to homosexuality.  It was VERY encouraging to read something this positive in the Assembly of God journal and I do hope more such articles are regularly printed.

Briefly, Dr. Palm discusses the terminology (both positive and negative) that is a part of this discussion, then proceeds to debunk five common myths associated with homosexuality (they are child molesters, inherently promiscuous, its “contagious”, it is the result of molestation and/or abusive parent/child relations, its a choice), five things to avoid in dealing with persons who have same-sex attraction (trying to do what only the Spirit can do, being preach-y or simply quoting scripture, denying their personal experiences, recommending marriage or opposite gender relations to “fix” their problem, breaking confidentiality), and five recommendations for the church to put into practice (creating a safe, non-judgmental environment for sharing, being educated about such issues, offering hope, helping to find identity in Christ, support towards holiness and wholeness). 

Homosexuality is something inherent to certain persons, but this in no way justifies acting upon personal inclinations.  We all struggle with various things that we by nature desire.  There is nothing inherently righteous about opposite-sex attractions (which just as often tend towards obsession, sin, violence, or infidelity), which also must be yielded to the Lordship of Christ.  It is not a matter of simply denying our desires and inclinations, but of learning to use them in a godly manner that glorifies the Lord.  Our individual inclinations (whatever they may be) are no excuse for inappropriate action or sin.  Each of us must learn to yield ourselves to the Lord in all things…our thought-life…sexuality…bodies…indeed, our whole being.  May we do this with grace and charity as one people made holy through the obedience of the Gospel.  May we all find freedom in this obedience and healing through the reconciling Spirit-empowered ministry of  the Church. 

Help us Lord to be a holy people, pure and undefiled!

By: Rick Wadholm Jr.
Posted in Enrichment Journal, Homosexuality, Same-sex attraction | Leave a comment

Ezekiel 43-44 – The Glory of the LORD and the Temple Torah

Posted on September 16, 2010 by Rick Wadholm

43:1-5 – The glory returns.  Why does the glory of the LORD approach from the east? (cf. Eze.11:23)  There is no ignoring the approaching glory which radiates the land and comes with a great tumult of sound.  This vision is likened to the appearing of the glory in chapters 8-11, but also to the appearing in the very beginning of the book.  Note that the reference is to the vision by the Kebar River when the glory had first come to destroy Jerusalem.  Ezekiel’s posture is as it was before when the glory appeared: prostrate.  And just as the Spirit had previously lifted Ezekiel up for action, here the same thing occurs.  Note what the glory of the LORD does. (cf. Isa.6:4)

43:6-12 – The temple torah is given.  Ezekiel hears an undisclosed person’s voice that gives him the temple instructions (torah).  Contrast the presence of the LORD in this temple to the one which Solomon built (1 Kings 8:48-49; Isa.66:1).  It was always the LORD’s design to live with His people Israel.  However, His continuing presence depends upon the holiness with which His people live.  The LORD promises that Israel and her kings will no longer do what they had done before in defiling the temple and rejecting Him.  In particular are the sins of the kings against the sanctity of the temple of the LORD when they set up idols for themselves (NIV’s “their high places” Heb. bāmôtām should likely read Heb. bemôtām “at their death”; see Duguid NIVAC 490fn5) and fornicated themselves.  It is notable that the glory of the God of Israel no longer is enthroned upon the ark of the covenant, but upon Jerusalem itself and His temple (Jer.3:16-17; Block NICOT II:581).  How might the plan of this temple cause Israel to feel shame for their sinfulness?  It would appear that the whole of this temple area is designed for guarding the holiness of the LORD.  The torah of Ezekiel and his function in the process of sanctifying the temple likens him to a second Moses (cf. Exo.29; Block NICOT II:606-7).
43:13-27 – The altars design and sanctifying.  Why might the dimensions of the altar be of significance to Ezekiel’s audience?  This altar area was approximately 1100 sq. ft. while the alter itself was nearly 600 sq. ft. and stood some 15 feet high.  The trench on the outside of the altar could handle nearly 3800 gallons! (see Block NICOT II:601).  This made it actually smaller than the one in Solomon’s temple (1 Kings 1:50-53; 2:28-29; 8 ½H x 17W x 17L) and much smaller than the one in Herod’s temple (Josephus JW 5.5.6§§222-226; 15H x 50W x 50L).  The steps (against Mosaic instruction in Exo.20:26) to the altar notably face east when traditionally all of the altars had the officiating priest facing east.  The altar still needed dedication through purifying (Heb. hattā’t traditionally read as “sin offering”; see Duguid NIVAC 491fn10) sacrifices and burnt offerings that were supposed to last the course of a week for atonement and then on the eighth day the priests would begin making regular offerings upon it.  The animals were to be salted (cf. Lev.2:13; the “covenant of salt” in Num.18:19; 2 Chron.13:5; and see Mark 9:49-50) and their bodies disposed of outside the sanctity of the temple.  How will the LORD treat this sanctifying work and what will be His response?
44:1-4 – The eastern gate was shut permanently once the glory of the LORD had entered through it.  The prince (Heb. nāsî’) was the only one permitted into the gate to eat a fellowship offering before the LORD, but not through the gate.  While this would offer some special blessing to the prince, he was still excluded (as the rest of Israel) from entering the temple itself and could not enter through the gate which the LORD had entered.  Again, note Ezekiel’s response to seeing the glory of the LORD as the glory fills the temple.
44:5-9 – The entrances and exits of the temple.  It was not only the priests and the kings of Israel that were responsible for the defiling of the temple, but the whole of the house of Israel.  They were responsible for bringing foreigners into the temple (cf. 2 Kings 11:14-19) when the Levitical priests were supposed to have guarded the sanctity of it (Num.18:7, 21-23).  It was not that foreigners weren’t allowed, it was that these foreigners were not a part of the covenant people of God and had not purified themselves.
44:10-14 – The restoration of the Levites.  While the Levites had sinned they were promised to receive restoration as those responsible for the gates and certain of the sacrifices on behalf of the people of Israel.  However, their idolatry was not without repercussions.  They would not be given responsibility to actually approach the LORD, but instead would represent the people’s presence in the temple itself.
44:15-31 – The Zadokites priest’s blessings and responsibilities.  It was not because the Zadokites were sinless, but they were more faithful than the Levites in general (cf. 1 Sam.3:11-14; 1 Kings 1:5-8; 2:26-27, 35).  Therefore, they would be given the particular blessing and responsibility of serving directly before the LORD and making the necessary sacrifices.  Their clothing was regulated in order to avoid both contaminating it with sweat (i.e. body fluids; see Deut.23:11-13) and to not “consecrate” the people when they leave the inner court before the LORD.  On holiness as a dangerous contagion see Lev.10:1-3; Num.4:15; 1 Sam.6:19; 2 Sam.6:6-9.  Their hair was never to be either unkempt or shaved off (cf. Lev.21:5, 10; 19:27), they were never to have alcohol when ministering (Lev.10:9), nor were they to marry any woman that might allow for the common Israelites to share in their inheritance.  They were to teach the people, to serve as judges and to celebrate all that the LORD had commanded.  They were to be kept from that which was dead (Lev.21:1-3) and to receive their inheritance in the LORD (Num.18:20) enjoying the sacrifices given by Israel (Exo.22:31; Lev.22:8; Num.15:20-21; 18:8-20).
By: Rick Wadholm Jr.
Posted in 1 Kings, 1 Samuel, 2 Chronicles, 2 Samuel, Daniel Block, Deuteronomy, Exodus, Ezekiel, Iain Duguid, Isaiah, Jeremiah, Leviticus, Mark, Numbers | Leave a comment