Convictions vs. Compromise

Study of the Book of Daniel

Lesson 3

Daniel 1:8-21

“Those who honor Me I will honor, and those who despise Me will be lightly esteemed.”– 1 Samuel 2:30b

“When a man’s ways are pleasing to the Lord, He makes even his enemies to be at peace with him.” – Proverbs 16:7

Some ships go east, and some go west,

Before the wind that blows;

It's the set of the sail, and not the gale;

That determines the way it goes.

–Unknown

God's people, whether Israel or the church, always stand as the countercultural opponents of the systems of this world. Never was that reality more poignantly lived out than in the Old Testament captivity and exile, and particularly the dominance by Babylon. That national struggle will emerge early in our book, but the first chapter primarily teaches us that righteousness begins with a firm commitment to God. When God's people respond to adversity with courage and courtesy, God may melt the hearts of the adversaries.[1]

Leviticus 11:44–47

⁴⁴‘For I am the Lord your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth. ⁴⁵ ‘For I am the Lord who brought you up from the land of Egypt to be your God; thus you shall be holy, for I am holy.’ ” ⁴⁶ This is the law regarding the animal and the bird, and every living thing that moves in the waters and everything that swarms on the earth, ⁴⁷ to make a distinction between the unclean and the clean, and between the edible creature and the creature which is not to be eaten.

Daniel and his friends refusing the rich foods of the king’s table^[2]

Magicians and Enchanters

The king consulted magicians, enchanters, sorcerers, astrologers, wise men, and diviners. “Magicians” (ḥarṭūmmîm, Dan. 1:20; 2:2) was a general word referring to men who practiced the occult. (This word is also used in Gen. 41:8, 24; Ex. 7:11, 22; 8:7, 18-19; 9:11.) “Enchanters” (’aššāp̱îm, used only twice in the OT, Dan. 1:20; 2:21) may refer to those who used incantations in exorcisms. The word “sorcerers” (meḵaššepîm, 2:2) probably is from the Akkadian verb kašāpu, “to bewitch, to cast a spell.” (This participial noun, rendered “sorcerers,” used only here in Dan., occurs only four other times in the OT: Ex. 7:11; 22:18; Deut. 18:10; Mal. 3:5.) “Astrologers” (Heb., kaśdîm, Dan. 2:2, 4; Aram., kaśdā’în, 2:5, 10 [twice]; 3:8; 5:7, 11) seems to refer to a priestly class in the Babylonian religion (misleadingly rendered “Chaldeans” in the kjv) who depended on revelation through the stars, which were objects of worship. “Diviners” (gāzerîn, 2:27; 4:7; 5:7, 11) may be those who sought to ascertain or decree the fate of others.

The practices of these five groups may have overlapped extensively. Several times Daniel referred to these men under the general rubric of “wise men” (2:12-14, 18, 24 [twice], 48; 4:6, 18; 5:7-8, 15).

Daniel’s ministry in the royal court of Babylon continued until the overthrow of the Babylonian Empire by Cyrus in 539 b.c. God had said, “Those who honor Me, I will honor” (1 Sam. 2:30). Daniel determined to honor God even though he was living where people did not have the high standards God demanded. And God honored Daniel’s obedience to the Law and promoted him in the king’s court. This incident would have reminded Israel that obedience brings blessing and that righteousness is a prerequisite for enjoying the covenanted blessings.

The fact that God gave Daniel the ability to understand and interpret visions and dreams (Dan. 1:17) meant that throughout Nebuchadnezzar’s long reign he depended on Daniel for understanding future events, revealed through dreams and visions. This anticipated the ministry Israel will one day fulfill. God had set Israel apart to be a kingdom of priests (Ex. 19:6). As such they were God’s light to the world (Isa. 42:6; 49:6). They were to receive God’s revelation and communicate it to nations that were ignorant of God. They were continually reminded of their role by the lampstand erected in the tabernacle. Daniel, during his tenure in the royal court in Babylon, fulfilled that function as God’s spokesman to the Gentiles. When Israel will enter her millennial blessing under the reign of the Messiah, she will fulfill the role for which she was set apart by God and will then communicate God’s truth to the Gentiles (Zech. 8:21-23).^[3]

¹⁵ Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. ¹⁶ For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. ¹⁷ The world is passing away, and also its lusts; but the one who does the will of God lives forever. – 1 John 2:15–17

Daniel did not leave his actions to a spur-of-the-moment response. He “purposed in his heart that he would not defile himself” (v. 8). He had made a decision before God. He had found one of the great biblical secrets of spiritual success that was better known to our forefathers than it is to us: He entered into a solemn covenant in the presence of God that he would turn away from sinful behavior in whatever form it presented itself.

The Example of Jonathan Edwards

There is no finer example of such living in the presence of God than the eighteenth-century American preacher, theologian, and philosopher Jonathan Edwards, whose life and work have prompted so much interest in recent years. In his late teens, he began to write a series of resolutions, seventy of which were completed prior to his twentieth birthday. They include:

Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God …

Resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age.

Resolved, never to give over, nor in the least to slacken, my fight with my corruptions, however unsuccessful I may be.

Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour before I should hear the last trump.^[4]

Elements of Moral Heroism

• Discernment: They saw precisely what was wrong with eating the prescribed food. Where did they learn it? From pious parents (Deut. 6:4-9).
• Resistance to evil: Distance from critical observation did not weaken it (see Mt 10:26-28; Jas 4:7). This resistance to evil also developed in their very early years in godly homes. Children do not naturally resist evil; rather they embrace it. They must be taught to hate evil! (see Heb 12:9-13; Prov 3:11, 12; 13:24; cf. Eli’s sons, I Sam 2:12-30)
• Power to voice disagreement: Youth is often an age of conformity; this incident gives strong evidence of special grace in the lives of these four.
• Physical courage: The prince of the eunuchs was right. His head as well as theirs could have been in danger (cf. Dan 2:5, the lions’ den, the fiery furnace.)
• Perseverance: When no help came via the chief eunuch, Daniel tried the steward.
• Determination: His purpose “in his heart,” the very center of his being; not a shallow purpose.
• Meekness: Without mock heroics Daniel respectfully “requested” or “besought” his superiors.
• Good sense: The trial suggested was reasonable and feasible. (See also Ezek 28:3; Prov 2:11 in context.)^[5]

Why Do We Hesitate to Take a Moral Stand?

Sometimes we are hesitant to take a stand. Why?

• Lack of confidence
• Apathy
• Ignorance
• Time
• Fear
• Concern about Consequences

Daniel made up his mind to do what was right, for God was his judge. We should make the same commitments. Instability comes from not making up your mind. Daniel shows us that inner convictions can overcome outward pressures to compromise. God-honoring convictions yield God-given rewards as we will see later in the book. Is your mind made up to serve Jesus Christ? Some folks may ask, "How do you make up your mind and become decisive for God?" What does it really mean to be "decisive?"

A decisive person is one who has the ability to recognize the important, crucial factors of a situation and finalize difficult choices. This word "decisive" comes from a Latin word de-caedere which means "to cut off once for all as with a knife or sword." Decisiveness then is the ability to cut quickly to the heart of a matter. It is the ability to cut through chaos and confusion. Gordon Graham said, "Decisiveness is a sharp knife that cuts clean and straight. Indecision is a dull knife that hacks, tears, and leaves ragged edges behind it."

Decisiveness is an open-eyed character trait, willingly facing all factors bearing on the decision. Getting the right information is also an important part of decisiveness. So how does one become decisive? What will help you and I to be decisive and make up our minds? [6]

Conviction or Preference

“Difference between a conviction and a preference, according to the U.S. Supreme Court. A preference is a very strong belief, held with great strength. You can give your entire life in a full-time way to the service of the preference, and can also give your entire material wealth in the name of the belief. You can also energetically proselytize others to your preference. You can also want to teach this belief to your children, and the Supreme court may still rule that it is a preference. A preference is a strong belief, but a belief that you will change under the right circumstances.

Circumstances such as: 1) peer pressure; if your beliefs are such that other people stand with you before you will stand, your beliefs are preferences, not convictions, 2) family pressure, 3) lawsuits, 4) jail, 5) threat of death; would you die for your beliefs?

A conviction is a belief that you will not change. Why? A man believes that his God requires it of him. Preferences aren’t protected by the constitution. Convictions are.

A conviction is not something that you discover; it is something that you purpose in your heart (cf. Daniel 1, 2–3). Convictions on the inside will always show up on the outside, in a person’s lifestyle. To violate a conviction would be a sin.” ^[7]

Diet in Scripture

Bread is a comfort food.

Genesis 18:5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.

The blessings of Canaan include butter from cows, lamb meat, grains and grapes are the provisions for food from God.

Deuteronomy 32:14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape.

Dinners of vegetables are far better where there is love, than banquets where there is hatred.

Proverbs 15:17 Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.

We are to be careful when eating the rich foods of the rich and not eat very much of them.

Proverbs 23:1-3 When thou sittest to eat with a ruler, consider diligently what is before thee: And put a knife to thy throat, if thou be a man given to appetite. Be not desirous of his dainties: for they are deceitful meat.

God commands that we drink goats milk instead of other kinds.

Proverbs 27:27 And thou shalt have goats’ milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens.

There is a day coming when those that eat luxuriously will eat dung.

Lamentations 4:5 They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.

Christ gave the disciples fish and honeycomb.

Luke 24:42 And they gave him a piece of a broiled fish, and of an honeycomb.^[8]

A Study on Self Denial

by Rod Mattoon

When we look at the character of Daniel, we find that he was willing to deny his selfish desires of pleasure, popularity, and prominence to do what was right and in compliance with God's commands. He was a unique man because he knew how to govern his graspy, greedy desires that can grab a young man in a convenient situation. Self denial is a trait that is difficult to acquire and maintain because denying your fleshly desires is a struggle. Our flesh likes to be pampered and we don't like to say, "No" to ourselves. So how do we get consistent victory in this area of our lives? God provides some answers. A survey of Scripture provides insights on this issue. We will look at two basic areas:

• The Reasons for Self Denial
• The Rudiments for Self Denial

A. The Reasons for Self Denial

1. Self denial is a Substantive Element in following Jesus Christ.

If you are going to be a disciple of the Lord, then "self must be conquered and kept in check. The conflict between your will and God's will is a constant battle that you will face continually. If it is your desire to be used of God, then you need to learn to deny yourself. To deny oneself not only means in every moment of life to say "No" to self, but also "Yes" to God. To deny oneself means to dethrone self and to enthrone the Lord Jesus Christ as the master of your life.

Kamikaze is the Japanese word for "divine wind." Divine the wind was in 1281. Never was a typhoon more God-sent, if one were Japanese. The typhoon crushed the invasion fleet mounted by the ambitious Mongol emperor Kublai Khan (Marco Poli Kublai) in the wake of his conquest of China's Sung dynasty. To take the wind out of the sails of the United States naval juggernaut, the retreating Japanese organized their own kamikaze in World War II.... a suicide air force. Navy pilots slammed their bomb-laden planes and themselves into American ships in the Pacific. Twelve hundred pilots killed themselves taking out thirty four U.S. ships. Today, we need "Christian Kamikazes" who will take the faith anywhere the "divine wind" blows regardless of the cost. Dietrich Bonhoeffer, a pastor who was imprisoned by Adolph Hitler said, "When Christ calls a man, He bids him come and die." This is what eventually happened to him as he died for Christ in Germany.

Matthew 16:24—Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.

When Jesus used this picture of his followers taking up their crosses to follow Him, the disciples knew what He meant. Crucifixion was a common Roman method of execution, and condemned criminals had to carry their crosses through the streets to the execution site. Following Jesus, therefore, meant sacrifice, true commitment, the risk of death, and no turning back. Taking up the cross meant that death was imminent for the cross-bearer. We are to live our lives for Christ each day as if it were our last. You never know, do you? Let me ask, "If this was your last day to live, what did you do with your life? Did you make it count for the Lord and have you wasted and thrown away your opportunities to serve Him?"

James 4:14—Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.

2. Self denial is a Significant Principle in accomplishing difficult tasks.

Mark 9:28-29—And when he was come into the house, his disciples asked him privately, Why could not we cast him out? [29] And he said unto them, This kind can come forth by nothing, but by prayer and fasting.

In this situation, Jesus explains that the demons could not be cast out accept by prayer and fasting. Prayer and fasting involve self denial. It is hard work. The principle we are making here is that a difficult task sometimes requires self denial, especially in areas of time, money, energy, personal goals and desires. There are times we must sacrifice and do without to reach difficult goals.

3. Self denial helps to Strengthen those that are weak.

Romans 15:1—We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

The comforts that come from blessing and strength are not for the sole purpose of self indulgence. The philosophy of our lives is not to be eat, drink, and be merry. No, we are to be alert to the needs of others and do what we can to encourage and help them. Our life is not to be consumed in living for self, but for God and for others. A good motto for the believer, whether poor or rich, is to be "ministry to others."

Philippians 2:4—Look not every man on his own things, but every man also on the things of others.

Christian History, Issue 39, speaks of the Later Years and Legacy of Martin Luther. The article reveals that when Martin Luther married, neither he nor his bride, Katherine von Bora, felt "in love." Katherine was still getting over a broken engagement to a man she truly loved and Martin admitted, "I am not 'in love' or burning with desire." Yet, their love for each other blossomed throughout their 20-year marriage.

In 1527, a terrible plague struck Wittenberg, and virtually all of Luther's students fled for their lives. The prince begged Luther to leave town also, but Luther felt pastors should stay and help the afflicted. Because he and Katherine took in so many sick and dying people, their house had to be quarantined even after the plague ended. They denied themselves to strengthen the weak.

Luther was so generous he was sometimes taken advantage of by people. In 1541, a transient woman, allegedly a runaway nun, came to their home. Martin and Katherine fed and housed her, only to discover she had lied and stolen. Yet, Luther believed no one would become poor by practicing charity. "God divided the hand into fingers so that money would slip through," he said.

Even on his wedding night, Luther couldn't refuse a person in need. At 11 p.m., after all the guests had left, radical reformer Andreas Karlstadt knocked at the door of the newly weds. Largely because Luther fiercely opposed him, Karlstadt had fled town. But now, when Karlstadt was fleeing the Peasants' War and needed shelter, Luther took him into his home. Luther was able to strengthen someone who was weak by denying himself.

We have seen several reasons for denying self.

• It is a substantive element in following Christ.
• It's a significant principle in accomplishing difficult tasks.
• It helps to strengthen those that are weak.
• Next, it safeguards our life from being disqualified by moral failure.

4. Denying self Safeguards our life from being disqualified by moral failure.

Lord Joseph Duveen, American head of the art firm that bore his name, planned in 1915 to send one of his experts to England to examine some ancient pottery. He booked passage on the ship Lusitania. Then the German Embassy issued a warning that the ocean liner might be torpedoed. Duveen wanted to call off the trip. "I can't take the risk of you being killed," he said to his young employee. "Don't worry," said the man, "I'm a strong swimmer, and when I read what was happening in the Atlantic, I began hardening myself by spending time every day in a tub of ice water. At first I could sit only a few minutes, but this morning, I stayed in that tub nearly two hours."

Naturally, Duveen laughed. It sounded preposterous, but his expert sailed, and the Lusitania was torpedoed. The young man was rescued after nearly five hours in the chilly ocean, still in excellent condition. Just as this young man did, so Christians should condition themselves by practicing devotional discipline, behavioral discipline, and discipline in doing good. This is what Paul did in his own life. He disciplined himself to do what was right.

1 Corinthians 9:27—But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

Paul denied his flesh, bringing it into subjection. This word "subjection" is a powerful word. It is from the Greek word doulagogeo {doo-lag-ogue-eh'-o} which means "to lead away into slavery, to make a slave and to treat as a slave; to subject to stern and rigid discipline." This is what we are to do with our body. Paul said, "I treat my body as a slave. I subject it to rigid discipline."

The reason he lived in self denial was to avoid behavior that would disqualify him from ministry. This is the idea behind the word "castaway." This word is from the Greek word adokimos {ad-ok'-ee-mos} which means "not standing the test, not approved." It was used of metals and coins that were examined and not found to be of the genuine weight because they had been shaved on the edges. People would shave the edges of their coins and melt down the shavings to form their own coins. The tampered coins were disqualified from circulation and use because they were not genuine or accurate.

Paul denied the desires of his flesh to keep himself in check. He did not want to do anything stupid that would hinder his service for Jesus Christ and put him out of circulation in serving the Lord. He wanted God to use him and was careful to practice what he preached because he wanted his listeners to know that he was genuine and his message was genuine.

We have seen the reasons for self denial, now we will examine the rudiments for self denial.

B. The Rudiments for Self Denial

What are the elements of self-denial? What is involved in denying your self? The Bible provides a number of insights.

1. Self denial may involve Surrendering Special Treasures in your life.

Exodus 33:5-6—... For the Lord had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. [6] And the children of Israel stripped themselves of their ornaments by the mount Horeb.

Mark 10:21—Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.

Not long ago at a high school, three military recruiters showed up to address some high school seniors. Graduation was only a few months away, and the military men were there for the obvious—to articulate to these graduating young men and women some of the options that military service would provide them. The meeting was to last forty-five minutes. Each recruiter-representing Army, Navy, and Marine Corps-was to have fifteen minutes. Well, the Army and Navy recruiters got carried away.

When it came time for the Marine to speak, he had two minutes. So he walked up with two minutes to make his pitch. He stood utterly silent for a full sixty seconds—half of his time. Then he said this: "I doubt whether there are two or three of you in this room who could even cut it in the Marine Corps. I want to see those two or three immediately in the dining hall when we are dismissed." He turned smartly and sat down. When he arrived in the dining hall, those students interested in the Marines were a mob. They acted without delay. He appealed to the heroic dimension in every heart and challenged them with difficulty, sacrifice, and a difficult standard. Jesus made the same challenge when He said, "Take up your cross and follow me."

A great hindrance to 100% total commitment to the Lord is the treasure of the believer. I am talking about those things or those people that are so important that they keep us from being or doing what God wants us to do. It may be money, a material possession, a position, even a person such as a boyfriend, girlfriend, husband, or wife. There is nothing wrong in treasuring things as long as they are the right treasures and they don't have a prominent position above our relationship with Christ. God's challenge to us is to replace our earthly treasures with eternal ones that will never be destroyed.

Matthew 6:20—But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

Our relationship with the Lord is to be our greatest treasure. He is to be number one in our heart. If there is something or someone that has prominence above Him, He will want us to surrender that treasure. If it can be removed or demoted, then do it. If a husband or wife is hindering your dedication to the Lord, then some serious discussions need to take place with your spouse and some difficult choices about your time and priorities need to be made.

This is why the Christian should not marry an unbeliever or a carnal, backslidden Christian. Can two walk together unless they agree? If your spouse is a hindrance, don't divorce them. There are many other options available. Christlike consistency, loving care, kindness, and intimacy in the marriage go a long way with any husband or wife. When your love and kindness are linked to following Christ, your spouse 99% of the time will want you to follow the Lord if you cherish and adore them. This is what Peter was trying to get across to the wives of unbelieving husbands.

1 Peter 3:1-5,7—... Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; [2] While they behold your chaste conversation coupled with fear. [3] Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; [4] But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. [5] For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:.. [7] Likewise, ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

The word "conversation" deals with the lifestyle, the behavior, attitude, and actions of the person.

2. Self denial involves Sacrificing to Serve the needs of Others

1 Kings 17:13—And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son.

Ruth 2:11—And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.

Elijah asked the widow to deny herself and son and give their last portion of food to God's man. She did and the Lord blessed her in a huge way. Ruth chose to deny herself in order to meet the needs of Naomi. In so doing, the Lord put her on the path of Boaz who became her husband. Ruth and Boaz were part of the family tree of King David. The willingness of the widow and Ruth to deny themselves put them in a position where they could be used of God to be a blessing. God has honored both of them by having their decisions recorded in Scripture for us to read several thousand years later.

3. Self denial involves Shunning the exaltation of Self.

Proverbs 25:6—Put not forth thyself in the presence of the king, and stand not in the place of great men:

People get themselves into trouble when they start bragging or exalting themselves. They do this many times because of the insecurity they feel in their own life about themselves. By promoting themselves among others or claiming to be great, they diminish what they have accomplished. Solomon warned us to let others brag on us. If you have done something that is worthy of praise, someone will note it. If not, the Lord will reward you.

Proverbs 27:2—Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.

Self exaltation is a by-product of comparing your life with the accomplishments of others. Paul warned us that comparing yourself with others is not a smart thing to do. Why? If we compare ourselves and find that we are weaker or less successful than others, we can become discouraged. We can also become so focused on out-doing someone else that we pursue that which is unimportant and is not going to satisfy us. If we feel that we are greater than others, we can become proud, unteachable, or content with mediocrity in our Christian growth and dedication. Paul made it clear that the opinions that really matter are the Lord's opinions of our life.

2 Corinthians 10:12—For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.

2 Corinthians 10:18—For not he that commendeth himself is approved, but whom the Lord commendeth.

When people commend themselves, it doesn't count for much. The important thing is for the Lord to commend them either now by His blessings or in eternity. His opinion is really what matters, for He is our judge.

When Ptolemy, outstanding astronomer and mathematician of the second century, decided to build the Pharos, he chose Sostratus to design that mammoth lighthouse which later became one of the Seven Wonders of the World. Ptolemy insisted that he should be exalted and that the structure should bear his inscription as a personal memorial. However, Sostratus didn't think the king should get all the credit. He therefore put the title of Ptolemy on the front of the lighthouse in a thick plaster which would be eye catching at first, but years later would eventually be worn away by the sea, sun, wind, and rain.

Secretly, Sostratus had cut his own name in the granite underneath the plaster. For decades the sea dashed against the inscription of Ptolemy's name and gradually eroded it. Though it lasted the lifetime of that earthly monarch, it finally was obliterated, leaving the name "Sostratus" standing in bold relief!

In like manner, worldly fame often disappears before the relentless waves of time. In the same thought, those folks whose names are buried, who humble themselves, will eventually be known and honored. May our priority be the commendation of the Lord.

4. Self denial involves Striving to keep oneself pure.

Daniel 1:8—But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.

Galatians 5:24—And they that are Christ's have crucified the flesh with the affections and lusts.

One of the blessings of keeping yourself pure is a clear conscience. One of the curses of involving yourself in sinful living and immorality are the depression and guilt that shadow your behavior. A popular belief among doctors and social scientists has been that many teens begin drug use and sexual activity to deal with depression. However, a study published in the October, 2005 edition of the American Journal of Preventive Medicine reverses those beliefs. Health policy researcher Denise Dion-Hallfors comments: "Findings from the study show depression came after substance and sexual activity, not the other way around."

The data was gathered from a national survey of 13,491 adolescents. A large group of these teens, about 25 percent, were called "abstainers." They never had sex, smoked, drank alcohol, or had taken drugs. Only 4 percent of these teens experienced depression. The study also reported that girls among the 75 percent who had taken drugs and experimented with sex were 2-3 times more likely to experience depression than abstaining girls. Boys who engaged in binge drinking were 4 to 5 times more likely to experience depression than boys in the abstaining group. Boys smoking marijuana were over three times more likely to be depressed than those who abstained. The Bible warns of the consequences of sinful living.

Proverbs 13:15—Good understanding giveth favour: but the way of transgressors is hard.

The word "hard" is from the Hebrew word ʾethan {ay-thawn'}. This word means "ever-flowing, constant, permanent." The ideas of "hard, harsh, enduring rut, or rugged" are derived from this word. The reason his way is rough and uneasy is because the consequences of his choices are unpleasant to himself and unacceptable to other people, especially when they are affected by his lifestyle.

Those who live in wickedness do find they get into an enduring rut that leads to a difficult, bumpy path, especially when they are addicted to something destructive. Their way is "constant or ever-flowing" because some sinful choices that people make have consequences that they have to live with for the rest of their lives. These consequences may involve a pregnancy, harm to the body or someone else, or imprisonment. The consequences can lead to severe depression and stress.

Rafiq Abdul Mortland clearly needed to choose another career. The 38-year-old found that what he was doing put him under pressure, not to mention that the work was illegal. Mortland committed a string of robberies in Hennepin County, Minnesota. After capture, he received a sentence of eight to ten years in prison for holding up eight local businesses. During his crime spree, Mortland received the nickname "The Rolaids Robber." This came about after Mortland repeatedly asked store clerks for antacid tablets while the felony was in progress. His explanation? Mortland said he needed the antacid because of the stress that came from committing crimes. Beloved, the way of the transgressor is hard!

Jeremiah 2:19—Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts.

Your sinfulness will bring its own punishment and chastisement. When you get away from God, it will lead to your shame and discipline. Indulging in the sweetness of sin will lead to bitterness and a sour life.

We have seen so far that self denial involves several elements.

• Surrendering Special Treasures in your Life.
• Sacrificing to Serve the Needs of Others
• Shunning the Exaltation of Self
• Striving to Keep Oneself Pure
• Next, Subtracting Hindrances from our Lives.

5. Self denial involves Subtracting Hindrances from our lives.

Matthew 18:8—Wherefore if thy hand or thy foot offend thee, cut them off and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.

Self denial involves removing stumbling blocks that cause us to sin. This does not mean to cut off a part of the body; it means that any relationship, practice, or activity that leads to sin should be stopped. We are to remove the hindrances from our lives. The writer of Hebrews referred to them as "weights."

Hebrews 12:1—Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,

1 Peter 2:1—Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

Colossians 3:8—But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.

6. Self denial involves Shunning Behavior that causes a brother to stumble into sin.

Romans 14:21—It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

Self denial involves removing from our lives that which can cause another to fall into sin or spiritually weaken them. What you may be doing is not wrong, but it may be offensive to someone else or detrimental to a new Christian.

7. Self denial may involve Shelving your Security and comfort zone to do what God wants you to do.

Matthew 4:20—And they straightway left their nets, and followed him.

Matthew 4:22—And they immediately left the ship and their father, and followed him.

The disciples left their security and comfort zone of fishing to follow the Lord Jesus Christ. Many a Christian today has left their comfort zone to serve the Lord in the ministry and God has blessed their decision and denial of self. They may have left their home to serve the Lord on the mission field or a very lucrative job to serve the Lord as a preacher. Denying yourself may involve putting your security and comfort zone on the back burner and truly living your life by faith. God promises His blessing when we make this sacrifice for Him.

Matthew 19:29—And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.

8. Self denial involves Seeing your Success or accomplishments as lost or unimportant.

Hebrews 11:24-25—... By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; [25] Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

Philippians 3:7-8—... But what things were gain to me, those I counted loss for Christ. [8] Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

If anyone had a reason to be proud, it would be Paul. In spite of his success and accomplishments, he counted them as worthless or broken in comparison to the value of walking with God. His accolades were discarded like garbage or dung so that he could know the Lord more. Nothing was more important than his relationship with the Lord Jesus Christ. What a challenge to us all!

Paul reveals an important truth in spiritual growth. Many folks achieve victories for Christ, only to rest in those victories and not progress or go forward. They say, "In the past, I did this or that. It's time for someone else to serve." Living in the past brings ruin and waste in the present which brings emptiness and shame in the future. Beloved, make each day count for the Lord. Whatever happened yesterday is now in the past. Today is a new day with new challenges and new opportunities to glorify God. Don't waste them. What we do for Christ and our relationship with Him is what really matters. Howard Rutledge found this out the hard way.

Howard Rutledge, a United States Air Force pilot, was shot down over North Vietnam during the early stages of the war. He spent several miserable years in the hands of his captors before being released at the war's conclusion. In his book In the Presence of Mine Enemies, he reflects upon the resources from which he drew in those arduous days when life seemed so intolerable in a Vietnam prison. Here is what he said:

During those longer periods of enforced reflection it became so much easier to separate the important from the trivial, the worthwhile from the waste. For example, in the past, I usually worked or played hard on Sundays, and had no time for church. For years Phyllis (his wife) had encouraged me to join the family at church. She never nagged or scolded—she just kept hoping, but I was too busy, too preoccupied, to spend one or two short hours a week thinking about the really important things.

Now the sights and sounds and smells of death were all around me. My hunger for spiritual food soon out-did my hunger for a steak. Now I wanted to know about that part of me that will never die. Now I wanted to talk about God and Christ and the church. But in Heartbreak (the name POWs gave their prison camp), there was no pastor, no Sunday School teacher, no Bible, no hymn book, no community of believers to guide and sustain me. I had completely neglected the spiritual dimension of my life. It took prison to show me how empty life is without God.

Beloved, have you learned this truth? How important is your relationship with the Lord Jesus Christ? Have you made up your mind to live for Him? May the Lord help us all to stay close to Him![9]

---

[1] Kenneth O. Gangel, Holman Old Testament Commentary – Daniel, ed. Max Anders (Nashville, TN: Broadman Holman, 2002), WORDsearch CROSS e-book, 14

^[2] Dockery, D. S., Butler, T. C., Church, C. L., Scott, L. L., Ellis Smith, M. A., White, J. E., & Holman Bible Publishers (Nashville, T. (1992). Holman Bible Handbook (450). Nashville, TN: Holman Bible Publishers.

^[3] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Da 1:18–21). Wheaton, IL: Victor Books.

^[4] Ferguson, S. B., & Ogilvie, L. J. (1988). Vol. 21: The Preacher's Commentary Series, Volume 21 : Daniel. The Preacher's Commentary series (35). Nashville, Tennessee: Thomas Nelson Inc.

^[5] Pfeiffer, C. F. (1962). The Wycliffe Bible commentary : Old Testament (Da 1:21). Chicago: Moody Press.

[6] Rod Mattoon, Mattoon's Treasures – Treasures from Daniel, (Springfield, IL: Lincoln Land Baptist Church, n.d.), WORDsearch CROSS e-book, 14.

^[7] Macomber, C. A. (2005; 2005). What Really Matters (30). Pleasant Places Press.

^[8] Macomber, C. A. (2005; 2005). What Really Matters (28). Pleasant Places Press.

[9] Rod Mattoon, Mattoon's Treasures – Treasures from Daniel, (Springfield, IL: Lincoln Land Baptist Church, n.d.), WORDsearch CROSS e-book, 21-32.

Godly Youth in a Pagan Land

Study of the Book of Daniel

Lesson 2

Daniel 1:3-7
“And some of your own sons, who will come from you, whom you will father, shall be taken away, and they shall be eunuchs in the palace of the king of Babylon.” –Isaiah 39:7

“A majority of twenty-somethings – 61% of today's young adults – had been churched at one point during their teen years but they are now spiritually disengaged (i.e., not actively attending church, reading the Bible, or praying).” – George Barna[1]

In Lesson 1, we witnessed the rise of the Babylonian Empire and the fall of Jerusalem to King Nebuchadnezzar. In addition to destroying the City of Jerusalem and raiding the temple of many of its sacred items, Nebuchadnezzar also took for himself the cream of the crop of Israeli youth. These young men were deported to Babylon, some 500 miles away. This is there story.

Historical: Chapters 1 - 6 1 Deported as a teenager 2 Nebuchadenzzar’s Dream 3 Bow or Burn: the Furnace 4 Nebuchadnezzar’s Pride 5 The Fall of Babylon 6 The Lion’s Den 7 Daniel’s Vision

Visions Chapters 7 – 12 7 Four Beasts 8 The Ram and the He-Goat 9 The Seventy Weeks 10 A Glimpse of the Dark Side 11 The “Silent Years” (in advance) 12 The Consummation of All Things

Overview of Daniel

Who Were the Chaldeans?

Chaldea, Chaldeans.

Ancient region in Mesopotamia and its inhabitants. The name comes from the Chaldean (or Kaldu) tribes which shared Babylonia in southeastern Mesopotamia with several other peoples, especially the Sumerians and Akkadians. After the Old Babylonian empire was absorbed by the Assyrians, the Chaldeans under Nebuchadnezzar’s leadership took control and built a Neo-Babylonian empire that dominated the Middle East for nearly a century. The region called Chaldea is also associated with the patriarch Abraham, whose Mesopotamian home was “Ur of the Chaldeans” (Gn 11:28).

Land and People.

Until the end of the 8th century b.c. Chaldea referred only to a small territory in southern Babylonia. Within 100 years, following a rapid and successful bid for power, it embraced all of Babylonia. At that time it included the territory from Baghdad on the Tigris River to the Persian Gulf and extended up the Euphrates River as far as the city of Hit. Although Chaldea is usually placed between the Tigris and Euphrates, it reached into the flatlands between the Tigris and the Zagros mountains to the east and also included some land west of the Euphrates. The Arabian desert formed its western boundary. Chaldea rarely exceeded 40 miles in width, having an area of about 8,000 square miles, approximately the size of New Jersey. On today’s map Chaldea falls inside Iraq, with its southwestern tip touching the small kingdom of Kuwait.

Productivity. Chaldea was by far the most productive region of the Fertile Crescent (a geographical arc extending from the Nile delta to the mouth of the Tigris and Euphrates). Since the productivity of the land was in direct proportion to the upkeep of irrigation canals, many kings boasted of their canal building. When irrigation was neglected, as it was under Turkish rule in modern times, Babylonia became one of the most desolate places on earth.

With proper use of dikes and canals the irrigated fields produced staggering amounts of barley, wheat, and emmer (an ancient form of wheat). Figs, pomegranates, and dates grew in abundance. The Assyrian king Sennacherib praised the gardens and fruit trees of Chaldea. The higher sections of the plain were suitable for pasture mainly in the spring. Along the rivers and lagoons were large areas of marshland where cattle and sheep could graze. Fishing was another important source of food.

Trade and Transportation. Except for food products, the only raw material native to Chaldea was bitumen (asphalt), found in deposits near the city of Hit. The Chaldeans therefore depended heavily on trade to bring in building materials and other necessary items. Food and wool were traded for lumber, metals, and precious stones.

Some products came through the Persian Gulf, others via land routes from the north and east. Major roads ran from the gulf all the way to Syria, Palestine, and Egypt, and eastward to Elam and Persia. Within Babylonia itself most transportation was handled by boat. Goods were easily sent from city to city on canals and rivers. Rafts consisting of a wooden platform with inflated skins underneath plied the Tigris River. The slower-moving current of the Euphrates permitted navigation farther upstream than on the Tigris. In the Bible the majestic Euphrates was often called “the great river” (Dt 1:7; Jos 1:4; Rv 9:14) or simply “the river” (Gn 31:21 kjv). The prosperity of Chaldea hinged on the scope of its trading interests and on the effectiveness of its transportation system.

Because of the lack of both stone and lumber, the people of Babylonia were forced to use clay from the alluvium (silt) deposits to form adobe. Clay bricks were the primary building material in the land. The same clay was used to make tablets for their wedge-shaped writing called cuneiform. When baked, they lasted for centuries and have unlocked for modern archaeology many secrets of that era.

Cities. The Chaldeans had few cities at first, when they relied primarily on fishing and hunting. But in time the Chaldean population grew, and they occupied a number of famous cities whose mounds are still visible today. Most of the cities of Mesopotamia had been built by earlier cultures in its southern sectors. Near the Persian Gulf lay Eridu, Ur, Larsa, and Uruk (the Erech of Gn 10:10). Nippur was located in the center of Babylonia, and toward the north were Borsippa, Babylon, Kutha, and Kish. Some of those cities of the Sumerian and Akkadian cultures were already well known in the 3rd and 2nd millennia b.c., when Chaldea was called “Sumer and Akkad.” Ur and Eridu were once very close to the ancient coastline, but over the centuries alluvial deposits from the rivers have filled in the northern part of the Persian Gulf.

History.

First mention of the Chaldeans is found in the Assyrian annals of Ashurnasirpal II (885–860 b.c.), leading some authorities to suggest that they entered Babylonia about 1000 b.c. They are usually associated (though not identified) with the Semitic Aramaean tribes who were constantly pushing their way from the western deserts into Mesopotamia. They settled primarily in the southern tip of Babylonia, at the nothern end of the Persian Gulf, perhaps centuries before the Assyrian annals mentioned them.

Job 1:17 mentions three bands of Chaldeans who participated in a raid against Job’s camels and servants, probably in the vicinity of Edom or northern Arabia. Their presence in those regions does not necessarily mean they lived nearby, since armies from Babylonia (Sinar) and Elam ranged as far as Palestine centuries earlier (Gn 14:1, 2).

Under Assyrian Rule. Living by the marshes and lakes of the extreme south, the Chaldeans maintained a high degree of independence, even when Assyrian dominion extended over them. It was difficult for invading armies to maneuver in the Chaldean marshes. As a result, the Chaldeans resisted paying taxes or providing any form of service to the Assyrian government. When the Assyrians sought to limit their freedom, the Chaldeans turned to guerrilla warfare and political intrigue. They were quick to disregard treaties or to switch alliances as circumstances dictated. Under Assyrian rule, whereas the native residents of Babylonian cities were generally content, the Chaldeans became the leaders of a national independence movement. For 250 years the Assyrians had to enforce their dominion against persistent Chaldean attempts to assert their autonomy and influence.

Finally, in 721 b.c. the Chaldean leader Marduk-apla-iddina II (known as Merodachbaladan in 2 Kgs 20:12 and Is 39:1, who sent an embassy to Hezekiah, king of Judah) entered Babylon and claimed the kingship of Babylonia, a position long appointed by the Assyrian king. Crafty and resourceful, he successfully maintained his claim for 10 years before being driven back into his own southern territory by Assyria’s Sargon II. On Sargon’s death in 705 b.c. he reasserted his claim, but was defeated by the new Assyrian king, Sennacherib, who destroyed Babylon as a lesson to the Chaldeans and their allies.

Sennacherib’s son and successor, Esarhaddon, pursued a policy of conciliation with the Babylonians and rebuilt their capital city, a gesture that effectively neutralized Chaldean agitation and inaugurated a period of peace that lasted over 30 years. The last unsuccessful revolt occurred under Ashurbanipal’s reign and was actually instigated by his brother, whom the Assyrian king had appointed to the Babylonian throne. The Chaldeans gladly joined the rebellion, which was crushed in 648 b.c.

The Neo-Babylonian Empire. Two decades later, at the time of Ashurbanipal’s death, Assyrian power suddenly and dramatically slipped. Nabopolassar, a Chaldean governor, took the opportunity to drive the Assyrians out of Babylonia. He became king of Babylon in 625 b.c. Allied with the Medes, the Babylonians went on to destroy the Assyrian empire, capturing the capital cities of Asshur in 614 and Nineveh in 612. They divided the conquered lands with the Medes and annexed the Assyrian regions west and south of the Tigris, creating a new Babylonian empire. (The first Babylonian empire, with which Hammurabi is associated, had flourished over a thousand years earlier.) Throughout the Middle East, Chaldea and Babylonia became synonymous.

During the long and brilliant reign of Nabopolassar’s son, Nebuchadnezzar (or Nebuchadrezzar) II, the empire reached its zenith. As crown prince he won a decisive victory in 605 b.c. over the Egyptians at Carchemish (the battle mentioned in 2 Chr 35:20), which effectively established Babylonian supremacy in the Near East (see 2 Kgs 24:7). That same year the southern kingdom of Judah became a vassal nation to Babylon. Nebuchadnezzar won the submission of King Jehoiachim, carried off the choicest articles from the temple for his own temple in Babylon, and took the outstanding leaders and youth of Judah captive (2 Kgs 24:1; 2 Chr 36:5–7; Dn 1:1–4). When Judah revolted several years later at the instigation of Egypt, the Chaldean army captured Jerusalem in 597 b.c. Judah’s new king, Jehoiachin, was deported at that time together with more of its leaders (2 Kgs 24:8–16). A second revolt in 594 b.c. by the Chaldean-appointed king (Zedekiah) resulted in a third invasion, the destruction of Jerusalem in 586 b.c., and the exile of most of Judah’s citizens (2 Kgs 24:20–25:12; 2 Chr 36:11–21). With the booty from that and other conquests Nebuchadnezzar built Babylon into one of the most dazzling cities in the ancient world. His projects included the hanging gardens (one of the seven wonders of the ancient world), the Ishtar Gate, and a 17-mile outer wall designed for defense of the city. His pride in such accomplishments eventually brought the judgment of God (Dn 4:30–33).

Nebuchadnezzar was succeeded by his son Amel-Marduk (Evil-merodach in 2 Kgs 25:27 and Jer 52:31, remembered there for his special kindness to the exiled king Jehoiachin). After two years he was killed in an armed rebellion led by his brother-in-law, Nergal-sharusur (Nergal-sharezer of Jer 39:3), who attempted to establish his own dynasty. After a 4-year reign Nergal-shar-usur was succeeded by his son, who lasted only a few months before being ousted by a usurper, Nabonidus.

The Fall of Babylon. Nabonidus was the last of the Chaldean monarchs. His installation as king was supported by many Babylonian officials who, watching their former allies the Medes gradually become a rival power, saw in Nabonidus a ruler strong enough to meet their threat. Strong or not, his attempts to reform Babylonian religion proved extremely unpopular, and his efforts to strengthen the economy were unsuccessful. Both facts made Babylon an unpleasant residence for Nabonidus; during one extended absence from the capital city he installed his son Belshazzar as co-regent. (Belshazzar’s position explains why he is described as king of Babylon in the OT Book of Daniel and why in Dn 5:7 he could make Daniel only “the third ruler in the kingdom.”)

While Belshazzar was handling government affairs, the famous incident of the “writing on the wall” occurred, ominously predicting Babylon’s downfall (Dn 5). The Elamites, in fact, were already attacking the empire’s eastern flank. Rumors of Persian power in the north brought Nabonidus back to Babylon just in time for an invasion by the Persian king, Cyrus the Great. Cyrus took Babylon without a fight, putting an end both to Chaldean power and to the Neo-Babylonian empire.

Chaldeans as Astrologers.

Long after the Chaldean empire had ceased to exist, the name “Chaldeans” lingered in Hellenistic Egypt, Greece, and Rome as a term for magicians, astrologers, and diviners. The same usage of the term appears in the Book of Daniel, where Chaldeans were linked with soothsayers, conjurers, and sorcerers (Dn 2:2, 10; 4:7; 5:7).

Babylonians had long been renowned for their advanced knowledge of astronomy and for their dependence on the stars to help them predict the future. One Babylonian text from about 700 b.c. described the zodiacal belt and named 15 constellations. Several of the names are still used by astrologers today: the Bull, the Twins (Gemini), the Scorpion, and Capricorn. In Daniel 2:2 and 4:7 one of the terms linked with the Chaldeans is related to a Babylonian word referring to a class of priests who made use of incantations. Just how important they were for society has been shown in tablets that have been excavated which describe the priests’ training. The most outstanding youths of Judah, including Daniel, were selected for a similar educational program (Dn 1:4).

Herbert M. Wolf^[2]

Chaldean Names

As part of the assimilation process, these four young Jewish nobles were given Babylonian names. Their names were:

Jewish names	Babylonian names
Daniel (God is my judge)	Belteshazzar (may Bel protect his life)
Hananiah (Yhwh is gracious)	Shadrach (command of Aku)
Mishael (who is what God is?)	Meshach (who is what Aku is?)
Azariah (Yhwh has helped)	Abednego (Servant of Nebo)

The meaning of their Babylonian names is by no means certain, but the ones listed are those favored by Walvoord and Leupold. Bel was the Chaldean equivalent of Baal, Aku was the moon-god, and Nebo was the son of Baal. It is evident that their Babylonian overlords insisted on their absolute control over even the religious lives of the princes enrolled in this royal academy. Clearly, they intended to Chaldeanize these Jews!!^[3]

Biblical Concept of Education

Parents must first memorize Scripture before teaching it to their children.

Deuteronomy 6:6-7 And these words, which I command thee this day, shall be in thine heart: ⁷And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

Parents must always be teaching their children

Deuteronomy 11:19 And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.

Parents must teach their children all of God’s Word

Deuteronomy 32:46 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law.

Mothers set down laws to follow and fathers instruct.

Proverbs 1:8-9 My son, hear the instruction of thy father, and forsake not the law of thy mother: ⁹For they shall be an ornament of grace unto thy head, and chains about thy neck.

Fathers set down commandments

Proverbs 6:20 My son, keep thy father’s commandment, and forsake not the law of thy mother:

Education starts with reverence to God

Proverbs 9:10 The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.

Teachers give instruction in the way to go in life.

Isaiah 30:20-21 And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: ²¹And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.

To become Christ-like, we must become educated and well learned.

Luke 2:52 And Jesus increased in wisdom and stature, and in favour with God and man.^[4]

Christians and Secular Education

Christians face increasingly difficult choices in the education of their children. Public policy in some nations has mandated that public education be secular. As a result, Christians who want their children to learn in an environment that honors biblical beliefs and values often wonder what to do with the public schools.

There are no simple answers to this issue, but the educational experience of Daniel may offer insight. As a young noble, he was deported to Babylon and placed in a program to learn the “language and literature of the Chaldeans” (Dan. 1:4). This curriculum exposed him to a number of practical skills such as mathematics and glassmaking. However, it also involved many things that were utterly opposed to God: casting spells, sorcery, astrology, and other occult arts (compare 2:2); myths, legends, and lore from ancient Chaldea; and prayers and hymns to the numerous gods of the Babylonians. It was a system of study based on a worldview that was polytheistic and, from the standpoint of the Law, idolatrous.

The purpose of this three-year program was to develop Daniel to “serve before the king” (1:5). In other words, Daniel was being prepared for a lifetime of employment in a pagan government—a far cry from the expectations with which he must have grown up during the days of godly King Josiah.

Is Daniel a model for how Christian young people today should prepare to live and work in a secular society? In drawing conclusions, it is important to keep a number of points in mind:

(1) Daniel grew up in a godly Jewish home. Even though the Bible does not state this outright, there can be no question that Daniel came from a family that feared God and raised its son according to the Law. Daniel had to have come by his bold, resolute, godly convictions somehow (1:8). The most plausible explanation, given what we know about ancient Jewish culture, is the nurture and influence of his parents.

The implication for today is that education in the ways of God must begin in the home. Formal education may or may not support and expand on that foundation, but it can never replace it.

(2) Daniel had God-given abilities of intelligence and discernment. The Bible makes it clear that Daniel was a bright person with a superior intellect (1:4). This does not mean that he had special, supernatural talent, only that God created him as a person of high intelligence. This skill enabled him to make the most of what was undoubtedly a superb educational opportunity in Babylon.

Perhaps this says to parents today that they should take into account the talents and God-given bent of their children as they choose among educational alternatives. The morals and values of the educational environment, important as those are, are only one consideration among many.

(3) Daniel’s Babylonian education was secondary, not elementary. In all probability, Daniel was about 15 or 16 years old when he was deported to Babylon. Thus his training in the king’s service was preparation for a specific career, not unlike many vocational, college, and graduate programs today. It was not early childhood or elementary education. Daniel was not learning his A-B-C’s and fundamental ideas about the world. These he had gained in Judah.

The point is that Daniel brought a worldview with him to Babylon, one that had been formed on the basis of the Hebrew Law. This foundation enabled him to evaluate what he learned by comparing it against God’s absolute truth.

(4) Daniel was exposed to Babylonian culture, but he did not succumb to that culture. He was able to maintain his distinctive beliefs and values. In fact, he never abandoned his core beliefs. Even after a lifetime in the service of pagan kings, his faith was as rock-steady as ever (6:4–5, 10, 22).

The challenge for Christian young people today is to remain in the world, yet not become of the world (John 17:15–16). There can be no modern-day Daniels if Christians compromise their fundamental beliefs as soon as they are exposed to competing worldviews.

(5) Daniel did not reject Babylonian culture out of hand. It is interesting to observe that while Daniel objected to eating the king’s food (Dan. 1:8), he apparently did not object to reading the king’s books, listening to the king’s instructors, or thinking about the king’s ideas. One could argue that he had little choice but to cooperate, but the incident with the food shows otherwise. It seems that Daniel was able to reject what was unworthy while retaining what was useful. Clearly he not only survived, but thrived.

(6) Daniel did not function alone. Three other youths of like-minded faith shared the disciplines and challenges of the Babylonian captivity (1:6). This suggests that going against the grain is easier to do in partnership with other believers than by oneself. Trying to go it alone may result in doing without the support, encouragement, and prayer that is vital in overcoming pressure to compromise.

These observations would seem to give permission to Christians today to actively participate in the culture, even though many aspects of it may be opposed to God. While much is worthless, much is not. Wise believers will learn to discern the difference and act accordingly.

Two other leaders in the Bible whose educations helped to shapeow God would use them were Moses and Paul. See “Paul, Apostle to the Intellectuals” at Ex. 2:11; “The Value of Learning” at Acts 7:22; and “Paul, Apostle to the Intellectuals” at Acts 17:15.^[5]

Already Gone: Why your kids will quit church
and what you can do to stop it

[6]

Ken Ham, known for his Answers in Genesis creation-science ministry, says a major study he commissioned by a respected researcher unveils for the first time in a scientific fashion the startling reasons behind statistics that show two-thirds of young people in evangelical churches will leave when they move into their 20s.

The study, highlighted in Ham’s new book with researcher Britt Beemer, “Already Gone: Why your kids will quit church and what you can do to stop it,” finds church youth already are “lost” in their hearts and minds in elementary, middle and high school – not in college as many assume.

“A lot of the research already done has been to find out how many believe, how many support abortion, believe in the resurrection, say they’re born again,” Ham said. “But nobody has really ever delved into why two-thirds of young people will walk away from the church.”

The first-of-its-kind study by Beemer – a former senior research analyst for the Heritage Foundation and founder in 1979 of the American Research Group – included 20,000 phone calls and detailed surveys of 1,000 20 to 29 year olds who used to attend evangelical churches on a regular basis.

The survey found, much to Ham’s surprise, a “Sunday School syndrome,” indicating children who faithfully attend Bible classes in their church over the years actually are more likely to question the authority of Scripture.

“This is a brutal wake-up call for the church, showing how our programs and our approaches to Christian education are failing dismally,” Ham writes in the book.

Among the survey findings, regular participants in Sunday School are more likely to:

· Leave the church

· Believe that the Bible is less true

· Defend the legality of abortion and same-sex marriage

· Defend premarital sex

The book explores a number of reasons for the findings, but Ham sees one overarching problem that is related to how churches and parents have taught youth to understand the Genesis account of creation.

Ham – who believes in a literal six-day creation that happened 6,000 to 10,000 years ago – says the church opened a door for the exodus of youth, beginning in the 19th century, when it began teaching that “the age of the Earth is not an issue as long as you trust in Jesus and believe in the resurrection and the Gospel accounts.”

“What you see in the Bible is that when there is compromise in one generation, and it’s not dealt with, you usually notice it to a greater extent in the next generation,” Ham said.

In previous generations, young people could live with this inconsistency, he said, but with an increasingly secular and atheistic public education system – where some 90 percent of church-going youth are trained – today’s youth find it hard to see a connection between what they are taught in church and what they learn at school.

“Because of the way in which they’ve been educated,” Ham said, teens come to believe “that what they are taught in school is reality, but the church teaches stories and morality and relationship. Bible teaching is not real in the sense of real history.”

Now, as parents or leaders tell youth they can “continue to believe in evolution, millions of years,” Ham said, young people are starting to see, ‘Well, I can then believe what I’m taught at school – but school has nothing to do with God.’”

The key issue is that this doubt about the Bible’s account of origins causes youth to doubt the authority of Scripture, he said.

“Salvation is not conditioned on what you believe about the age of the Earth and the six days of creation,” Ham said. “There are many who believe in millions of years and are Christians.”

But the Genesis issue does matter, he contends, “because salvation does rise or fall on the authority of Scripture. The message of the Gospel comes from these words of Scripture.”

When that Bible is undermined, he explained, everything it teaches is in doubt.

Ham’s new book shows how young people can be given “answers to help them understand you can really believe God’s word, that it “connects to reality and it’s really a book of history.”

Helping young people make sense of reports such as the claim last month of the discovery of a “missing link” proving Darwin’s theory of evolution is Ham’s specialty.

In a May 19 interview, he pointed to a line in the scientific report about the discovery that countered the researchers’ bold claims to media.

The fossil’s species “could represent a stem group from which later anthropoid primates evolved [the line leading to humans],” states the report, published in the online journal Public Library of Science, “but we are not advocating this here.”

The London Guardian newspaper also reported that scientific reviewers of the research asked that others “tone down” claims that the fossil was on the human evolutionary line.

“The reviewers said we don’t know this is a missing link, and they asked the people who wrote [the newspaper reports] to tone it down,” Ham said, “and yet we have this media hype claiming this is it, this is the missing link.”

It’s Grand to Be a Grandparent

^[7]

By David Jeremiah

Grandparents take on mythical proportions in the eyes of small grandchildren—they have time, they have money for ice cream, and they have great stories. This platform provides powerful leverage for influencing a new and upcoming generation toward godly, biblical values.

Overview

How would you define a grandparent? The dictionary isn’t that much help. It says a grandparent is the parent of one’s mother or father. That’s true, but it leaves us wanting more. A grandparent is a grand parent, and here’s how the dictionary defines “grand:” “having more importance than others; foremost; having higher rank; large and striking in size, scope, extent; lavish, marked by regal form and dignity; and intended to impress; very good, wonderful.” That gives us a better idea of what it means to be a grandparent.

Given the fact that there are 60 million grandparents in America, we ought to take a moment and get more familiar with what it means to be one. First of all, not all grandparents are old! The average age at which a woman in America becomes a grandparent today is 46.

Second, being a grandparent is not as clearly defined as it used to be. The number of “blended” families in society today makes it much more complicated to figure out who is the grandparent of whom, and who has primary or secondary “rights” to visit which grandchildren. It takes legal counsel today to be a grandparent in the know.

Third, the mobility and geographical separations in our society mean that many children grow up without getting to know their grandparents very well at all. In previous generations, when families tended to live closer to one another, grandchildren were like a second set of parents and provided a strong influence in the raising of their grandchildren. Today, many grandchildren are living with their grandparents, but it’s more often due to the breakup of the middle generation family. Grandparents have had to take in their children and grandchildren when marriages fail and families break up.

In Scripture we have examples of godly grandparents in both the Old and New Testaments. For this lesson I’ve chosen Jacob from the Old Testament and Lois from the New. In both cases we have a record of their influence in the lives of their grandchildren.

Grandparents Are Important in God’s Eyes

Hebrews 11:21 recounts an important event in the lives of the sons of Joseph, Ephraim and Manasseh: “Jacob, when he was dying, blessed each of the sons of Joseph.” Jacob was important in God’s eyes, passing on a blessing to two of his grandsons.

The older we get, the easier it is to think we have lost our significance. We think God has no need for us anymore since we have completed the rearing of our children. That is just a modern-day myth. In Scripture, the patriarch of the family was the most powerful and respected person in any clan or tribe. They were the elders, those with the gray hair, those with the wisdom of God. Grandfathers and great-grandfathers held positions of great esteem in the community. Jacob was just such a man.

Jacob had many children and grandchildren, and one of the most poignant scenes from his life is the snapshot of him blessing the two sons of his son, Joseph. The story begins in Genesis 48 when Jacob was growing weak and nearing the end of his life. Joseph certainly didn’t consider his father Jacob to be irrelevant in the lives of his sons, for he took Manasseh and Ephraim in to see Jacob before he died.

Grandparents Introduce Us to the Past

When Joseph and his two sons went in to meet with Jacob, they received a brief history lesson from their father and grandfather. Jacob wanted to make sure one last time that his grandsons knew the story of how God had blessed him with the continued blessing which had come to his grandfather, Abraham (Genesis 48:3–4; Genesis 12:1–3). The promise was for a multitude of descendants and for the land of Canaan as a perpetual inheritance.

I find it interesting that the first thing Jacob did was to tell his son and grandsons the story line of his life, how God had blessed him. Our grandparents are a message to us from a generation we did not have the chance to see, or at least to know well. They are our link to the past. I believe Jacob’s point in reciting the history of his relationship with God was to build faith in Joseph and his sons. The same God who had been faithful to Jacob would be faithful to them.

Grandparents are the oral historians of the family, aren’t they? Everything I know about my roots and the people from whom I am descended came from my parents telling me. Even today, in an age when everything is written down, there are some things which reside only in the memories of society’s oldest members. Think how much more true that was in Jacob’s day.

Grandparents hold a special mystique in the eyes of grandchildren. Little children think their grandparents dress differently and smell different and have strange mannerisms, and I guess that’s probably true. Grandchildren think their grandparents are from a different world and a different time—and they are. When they’re really young, children don’t have a proper conception of time, so they think their grandparents lived thousands of years ago—“Did you grow up in a house, Grandpa, or like a cave or something?” It’s a great thing that grandchildren view their grandparents, and especially great-grandparents, with such awe. It provides a platform for grandparents to speak to the hearts of their grandchildren.

The Bible gives several examples of one generation passing on the truth to the next, and the next, and the next. In Psalms 71:17–18 and 78:5–7 we have examples of the elders passing on the record of God’s power, strength, and great works in behalf of that generation. God’s greatest vehicle for transferring faith from one generation to the next is faithful men and women telling those who come after them. Psalm 145:4 says, “One generation shall praise Your works to another, and shall declare Your mighty acts.”

We aren’t saved because our grandparents or parents were saved, but at least we inherit the knowledge of God which is the starting point of our own salvation. The best thing you can do is to become a Christian, lead your children to Christ, and then provide a godly example and environment for your grandchildren and great-grandchildren to be saved as well. You may not be from a long line of believers but you can begin a long line by being faithful to Christ yourself.

Grandparents Influence Us by Their Love

In Genesis 48:5 Jacob refers to Joseph’s two sons as his own: “Ephraim and Manasseh, who were born to you . . . are mine.” That’s a tender and precious thought for Jacob to express. And then in verse 10, “Joseph brought [Ephraim and Manasseh] near [Jacob], and he kissed them and embraced them.”

If, when those two boys were grown men, you had asked them what they remembered about their grandfather Jacob, I believe that the experience of being embraced and kissed by their grandfather would have been a bright memory. The dying love of a grandfather must be a powerful thing.

I remember when my first grandson was born, I didn’t think I’d ever have enough love for any other grandchildren. I felt such love for that first one. And then twin grandchildren came along. Donna and I held them just moments after they were born, and brand new love welled up for both of them. And then when the next granddaughter came, love overflowed for her as well. God just seems to give more love the more grandchildren we have. And I know it is the same for some I’ve talked to with ten grandchildren and just as many great-grandchildren. God gives a special capacity to grandparents to love their grandchildren.

There are probably lots of reasons why the grandparent-grandchild bond is so strong. The normal tensions between parent and child are missing; grandparents often have more time, especially if they’re retired; grandparents bring “new stuff” to the relationship—skills, possessions, and other unique things that fall into the category of surprises; grandparents are more mellow and relaxed than parents (it comes with aging!); and there’s the mystique factor I mentioned earlier. Whatever the reasons, grandparents love the role they play as influencers and friends.

Grandparents Include Us in Their Lives

In verse 7 of Genesis 48, Jacob recounts the story of his wife’s death. Why would he tell his grandson’s about the death of Rachel? I believe he is just pulling his grandsons in closer to him by revealing a very painful moment in his life.

With age comes an appreciation for the painful moments in life, and grandparents are usually willing to recount those as a form of instruction and intimacy. The recounting of these events is like listening to ancient tales of valor—children are usually very receptive to them.

My grandfather on my father’s side did not become a Christian until just before he died. He was quite a character and was more than willing to include me in his life when the opportunity presented itself. One of my fondest memories was how he made it possible for me to play basketball. He was the head custodian of the Johnson City, New York, public schools, so he had keys to all the buildings. When we visited at Christmas time, when the schools were empty, we would go to a school where he had something to take care of. He would open the gym and let me shoot baskets while he worked. I’m convinced part of my love for basketball was birthed through those experiences with my grandfather. I thought I was the most special kid in the world having a whole gym and lots of basketballs all to myself. We would usually stop and get a bite to eat on the way home. It sounds simple, but it was very meaningful to a little guy like myself.

It doesn’t take much to impress a grandkid. When we invite grandchildren into our lives in some way, it makes them think we trust them, that they’ve come into the inner circle. It’s a powerful experience.

Grandparents Intercede for Us in Prayer

The last thing we’ll note in the life of Jacob was how he interceded in prayer for his grandchildren. In Genesis 48:8–9, he requests that Joseph bring his sons near that Jacob might bless them. That blessing comes in verses 15–16, and it is powerful:

And he blessed Joseph, and said:

“God, before whom my fathers Abraham and Isaac walked,

The God who has fed me all my life long to this day,

The Angel who has redeemed me from all evil,

Bless the lads;

Let my name be named upon them,

And the name of my fathers Abraham and Isaac;

And let them grow into a multitude in the midst of the earth.”

Proverbs 13:22 says, “A good man leaves an inheritance to his children’s children.” Our first thought is, of course, finances. But there are even better things to leave our grandchildren than material goods, and that would be an inheritance of prayer and blessing. That inheritance would have the potential for impacting the lives of future generations more than any amount of money. I pray regularly for my grandchildren, that God would protect them and help them to grow up to know Jesus Christ in a saving way. I remember the day my oldest grandchild called to tell me he had accepted Jesus into his heart—what an answer to prayer!

Grandparents can pray intelligently because we know our grandchildren’s parents so well. We know the environment where they are being raised; we know their parents’ needs; we can pray better than anyone. What a meaningful inheritance to pass on to our grandchildren!

Grandparents Impact Us by Their Faith

We turn now to a godly grandmother in the New Testament named Lois; we find her mentioned in II Timothy 1:5. Paul is writing to Timothy and makes mention of the inheritance of faith which Lois, Timothy’s grandmother, bequeathed to him: “I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois and your mother Eunice, and I am persuaded is in you also.”

This is all we have in the Bible about Timothy’s grandmother, Lois. But in just this brief mention, we see faith that spanned three generations. Paul calls her faith “genuine” faith, meaning it was sincere and without hypocrisy. It doesn’t mean Lois was perfect, but it means she had a real faith which made a difference in her life, and the lives of her daughter Eunice and her grandson Timothy. It is important that Paul says he sees in Timothy the same genuineness of faith that had been in Lois. She apparently had the real thing, a faith that stayed alive over the course of three generations.

I have noticed a real difference in my generation and my father’s generation. When I was growing up, there was a seriousness about life and the faith that is missing today. I would no more have asked if I could stay home from church . . . it would have been like committing a cardinal sin. Today we say we’re relaxed, not legalistic. But I wonder if something has been lost. And if that’s true, then what will my children’s and grandchildren’s generations be like with regard to keeping the faith?

It’s something we as parents and grandparents need to consider, and see if our faith is as genuine as the faith of those who came before us. Apparently Timothy’s was as genuine as his grandmother’s. I want that to be true in my family as well.

Grandparents Instill in Us a Love for God’s Word

Paul makes reference a second time to the powerful spiritual influences in Timothy’s life while growing up: “. . . from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus” (II Timothy 3:14–15).

This is no doubt a reference to the faith Timothy was taught at the knee of his mother Eunice and grandmother Lois. Lois was the beginning of the chain of three generations. She passed on the faith in such an effective way that it was plainly evident to the Apostle Paul. As a pastor, I love to discover families in which my teaching and preaching are not the main spiritual lifeline in the family. The parents and grandparents have assumed the responsibility for training their children in the Word, and my preaching is just a corollary to their own efforts.

Grandparents can buy many great Scripture music videos and cassette tapes and all kinds of things that are available today to help their grandchildren learn the Word of God—as well as the time-tested method of reading Bible stories over and over and over.

Grandparents have a high and holy calling from God to reach back into the past and influence the future. May God help each of us to fulfill our role in that regard when our time comes.

Application

1. Are the following references to “children’s children” positive or negative? What implications for family life do you see in these references from biblical culture?

a. Genesis 45:10

b. Exodus 34:7

c. II Kings 17:41

d. Psalm 103:17–18

e. Psalm 128:6

f. Proverbs 13:22

g. Proverbs 17:6

h. Jeremiah 2:9

i. Ezekiel 37:25

2. What memories do you have of your experiences with your own grandparents? Record them below and identify things you could imitate with your grandchildren now or in the future:

a. In the spiritual realm:

b. In the realm of family and married life:

c. In the intellectual realm (reading, music, etc.):

d. In the realm of character traits (generosity, love, patience, etc.):

e. In the vocational realm (hard work, etc.):

f. In the realm of values (truth-telling, honesty, etc.):

g. In the realm of social life (community service, etc.):

h. What impact did your grandparents have on your becoming a Christian, if any?

3. List the descendants of King Solomon as recorded in I Chronicles 3:10:

a. What kind of king was Rehoboam? (II Chronicles 12:13–14)

b. And what kind of king was Abijah, his son? (I Kings 15:1–3)

c. And what kind of king was Asa, Abijah’s son? (I Kings 15:9–11)

d. How do you account for Asa’s righteousness following two generations of wickedness?

e. What unusual action did Asa take toward his grandmother, Maachah? (I Kings 15:13)

f. What lessons can you draw about the spiritual heritage one inherits through family, and the changes that can occur in spite of spiritual backgrounds?

Did You Know?

The Bolshevik Revolution took place in Russia in 1917, resulting in what became the Communist Soviet Union. Until that rule imploded in the late 1980’s, the faith of Russian Christians was severely tested by the atheistic Communist government. It is said that during the 70 years of Soviet rule, it was the grandmothers of Russia, the babushkas, who kept the faith alive. They were the ones who kept faith and hope alive in the darkest days of repression. Many of them obviously died before the Soviet empire collapsed, but their faith did not die with them. They taught their children and grandchildren so that, when conditions allowed, a vibrant church emerged from the ruins of Soviet atheism.

The Role of Grandparents

In their book, Grandparenting by Grace, Irene M. Endicott and C. Ferris Jordan suggest that grandparents are the “central core of the family.”

• We are teachers of God’s plan of salvation to our children and grandchildren. (see Isaiah 12:2–6)
• We are witnesses of how God has proven faithful to His people and to our family specifically. (see Deuteronomy 3:9)
• We are the family historian, holding the keys to learning about family roots and experiences for the generations to come.
• We have fun with our grandchildren and shape their self-esteem.
• We are a safe refuge for our grandchildren in times of trouble.
• We are a soft shoulder in sorrow and encourager of new beginnings.
• We are wise, non-judgmental counselors to our grandchildren.
• We bless our grandchildren by honoring their achievements and showing compassion for their losses.
• We represent stability to young families in dealing with change.
• We undergird our grandchildren with faithful prayer (see Matthew 21:22).^[8]

How to Pray for Your Children/Grandchildren

[9]

Lord, I lift my children/grandchildren to You today and pray, according to Your Word, that:

• they will know Christ as Savior early in life and desire a close relationship with You throughout their childhood, teen, and adult years (Mark 10:13-16; Luke 2:2; 1 Timothy 3:15) .
• they will develop the discipline of prayer and time in Your Word (Joshua 1:8; Daniel 6:10; Matthew 4:4; Philippians 4:6-7) .
• You will bring into their lives godly adults and friends who will help them grow in godly living (Psalm 1:1-3; Philippians 1:27; Proverbs 27: 17; I Corinthians 4: 15).
• You will keep them pure and strengthen them against temptation (Job 17:9; Psalm 24:3-4; 1 Corinthians 6: 18-20).
• they would develop discernment, wisdom, responsibility, and a strong conscience (1 Kings 3:11-12; 1 Timothy 1:5; Daniel 6:3).
• they will be caught if they wander into cheating, lies, or mischief (Psalm 119:71; Proverbs 20:30).
• they will see other people as You do, treating them with love and kindness (Matthew 25:35-40; Romans 12:10; Philippians 2:1-4).
• You will protect them from emotional, physical, and spiritual danger (Psalm 28:7-9; Psalm 41; John 17:15; 2 Thessalonians 3:3)
• You will prepare them to be a godly, loving, and faithful spouse or prepare them to glorify You in their singleness (1 Corinthians 7:7-8); and that You also prepare their future spouse (2 Corinthians 6:14-15; Ephesians 5:21-33).
• They would leave home with an eternal perspective and Christ-like values (Matthew 28:18-20; Galatians 2:20; Philippians 1:21).
• They would sense Your calling on their lives and their lives will count for Your kingdom (Psalm 78:1-8; 103:12-18; 2 Timothy 1:9).

Praying for Myself As a Parent or Grandparent

[10]

Here is a prayer you might use as you commit yourself to the task of being a praying mom or dad or grandparent:

“Help me today, Lord, to be observant of them and sensitive to them. Give me unusual insight into their lives. Help me to secure in Your love and care, Father, … for I need Your help as much as they do.

“Help me give attention to children and be available to them to give guidance in the decisions they face. Help me provide a moral foundation for them. Help me give them emotional health by valuing and caring for them.

“Help me provide for their needs and prepare them for the world they face as they grow. Help me share my relationship with You, Father.

“And today, Lord, remind me to take the time to understand my children’s perspectives before I speak. Remind me to be more playful with them.

“Give me the grace, Lord to model for my children what it means to be a good and godly person. Amen.”

Prayer is the Greatest Shield of Protection We Can Provide for Our Children

As you spend time with your children, use the opportunity to listen for specific prayer needs. Then tell your children you will pray for them that day and ask what they would like you to pray about on their behalf.

---

[1] Hillard, Todd; Britt Beemer; Ken Ham (2009-05-01). Already Gone (Kindle Locations 175-177). Master Books. Kindle Edition.

^[2] Elwell, W. A., & Beitzel, B. J. (1988). Baker encyclopedia of the Bible (422–425). Grand Rapids, Mich.: Baker Book House.

^[3] Mills, M. (1999). Daniel : A study guide to the book of Daniel (Da 1:1). Dallas: 3E Ministries.

^[4] Macomber, C. A. (2005; 2005). What Really Matters (15–16). Pleasant Places Press.

^[5] Word in life study Bible . 1997 (electronic ed.) (Da 1:4). Nashville: Thomas Nelson.

[6] Why Are Young People Leaving the Church? Groundbreaking study says Sunday School makes exit more likely. WorldNet Daily, June 14, 2009.

^[7] Jeremiah, D. (2003). Family factor : Study guide (115–125). Nashville, Tenn.: Thomas Nelson Publishers.

^[8] Morgan, R. J. (2000). Nelson's complete book of stories, illustrations, and quotes (electronic ed.) (390). Nashville: Thomas Nelson Publishers.

[9] Taylor, Fran (2000). Lifting My Children/Grandchildren Through Prayer. Little Rock, AR: FamilyLife Ministries.

[10] Yates, John (1996). How a Man Prays for His Family. Minneapolis, MN: Bethany House Publishers, p. 112.

Resources for the Study of Daniel

Below are the resources cited for the Study of Daniel. This course was taught at First Family Church in 2012.

Resources:

Anderson, R. A. (1984). Signs and wonders: A commentary on the Book of Daniel. International Theological Commentary. Grand Rapids, MI: Wm.B. Eerdmans Pub. Co.

Boice, J. M. (2003). Daniel: An expositional commentary. Grand Rapids, MI: Baker Books.

Barber, Wayne, Eddie Rasnake, Richard Shepherd. Following God – Learning Life Principles from the Prophets of the Old Testament: A Bible Study by Wayne Barber, Eddie Rasnake, Richard Shepherd. Chattanooga, TN: AMG Publishers, 1999.

Benware, Paul N. Understanding End Times Prophecy. Chicago: Moody Press, 1995.

Brand, Chad, Charles Draper, Archie England, ed. Holman Illustrated Bible Dictionary Nashville: Holman Bible Publishers, 2003.

Butler, John G. Bible Biography Series – Daniel: The Man of Loyalty. Clinton, IA: LBC Publications, 2007.

Cabal, Ted, ed. The Apologetics Study Bible: Understanding Why You Believe. Nashville, TN: Holman Bible Publishers, 2007.

Calvin, J. (1998). Calvin's Commentaries: Daniel (electronic ed.). Calvin's Commentaries. Albany, OR: Ages Software.

Calvin, J., & Myers, T. (2010). Commentary on the Book of the Prophet Daniel. Bellingham, WA: Logos Bible Software.

Cogan, Elizabeth. Explore Prophecies Fulfilled by Jesus. Austin, TX: WORDsearch Corp., 1995.

De Haan, M. R. (1995). Daniel the prophet. Grand Rapids, MI: Kregel Publications.

Dennis, Lane T., ed. ESV Study Bible, The: English Standard Version. Wheaton, Illinois: Crossway Bibles, 2008.

Easy-to-Read Commentary Series – Daniel: In God I Trust. Holiday, FL: Green Key Books, 2004.

Edersheim, Rev. Alfred. A History of the Jewish Nation After the Destruction of Jerusalem Under Titus. Third Edition ed. London: Longmans, Green, and Co., 1896.

Ferguson, S. B., & Ogilvie, L. J. (1988). Vol. 21: Daniel. The Preacher’s Commentary Series. Nashville, TN: Thomas Nelson Inc.

Fyall, Bob. Focus on the Bible Commentary – Daniel: A Tale of Two Cities. Great Britain: Christian Focus Publications, 1998.

Gaebelein, A. C. (1911). The prophet Daniel: A key to the visions and prophecies of the Book of Daniel. New York: Publication Office “Our Hope”.

Gaebelein, A. C. (2009). The Annotated Bible, Volume 5: Daniel to Malachi. Bellingham, WA: Logos Research Systems, Inc.

Gaebelein, F. E., Archer, G. L., Jr, Wood, L. J., Patterson, R. D., McComiskey, T. E., Archer, G. L., Jr, Armerding, C. E., Ellison, H., Walker, L., Alden, R. L., & Barker, K. L. (1986). The Expositor's Bible Commentary, Volume 7: Daniel and the Minor Prophets. Grand Rapids, MI: Zondervan Publishing House.

Gangel, Kenneth O. Holman Old Testament Commentary – Daniel. Edited by Max Anders. Nashville, TN: Broadman Holman, 2002.

Gingrich, R. E. (1994). The Book of Daniel. Memphis, TN: Riverside Printing.

Gingrich, R. E. (1996). The Seventy Weeks of Daniel. Memphis, TN: Riverside Printing.

Gingrich, R. E. (1999). The Times of the Gentiles. Memphis, TN: Riverside Printing.

Goldingay, J. E. (2002). Vol. 30: Daniel. Word Biblical Commentary. Dallas: Word, Incorporated.

Hagee, J. (1999). From daniel to doomsday: The countdown has begun. Nashville: Thomas Nelson.

Hayford, J. W., & Curtis, G. (1994). Until the End of Time: Revealing the Future of Humankind: A study of Daniel and Revelations. Spirit-Filled Life Bible Discovery Guides. Nashville: Thomas Nelson.

Holman Illustrated Study Bible. Nashville, TN: Holman Bible Publishers, 2006.

Hunt, June. Biblical Counseling Keys – Spiritual Warfare: Strategy for the Battle. Dallas, TX: Hope For The Heart, 2008.

Ironside, H. A. (1953). Lectures on Daniel the Prophet (2d ed.). New York: Loizeaux Bros.

Jeremiah, D., & Carlson, C. C. (1992). The handwriting on the wall. Dallas: Word Pub.

Jeske, J. C. (1985). Daniel. The People’s Bible. Milwaukee, Wis.: Northwestern Pub. House.

Joseph, O. L. (1903). The Expositor’s Bible, Volume 4: Jeremiah to Mark (W. R. Nicoll, Ed.). Expositor’s Bible. Hartford, CT: S.S. Scranton Co.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Hartford, CN: S. S. Scranton, 1905.

Kroll, W. (2008). Daniel: Resolute faith in a hostile world. Wheaton, IL: Crossway.

Lederach, P. M. (1994). Daniel. Believers Church Bible Commentary. Scottdale, PA: Herald Press.

MacArthur, J. (2000). Daniel: God's Control over Rulers and Nations. MacArthur Bible Studies. Nashville, TN: W Publishing Group.

Mattoon, Rod. Mattoon's Treasures – Treasures from Daniel. Springfield, IL: Lincoln Land Baptist Church, n.d..

McGee, J. V. (1991). Vol. 26: Thru the Bible commentary: The Prophets (Daniel) (electronic ed.). Nashville: Thomas Nelson.

Miller, S. R. (1994). Vol. 18: Daniel. The New American Commentary. Nashville: Broadman & Holman Publishers.

Mills, M. S. (1998). Daniel: A study guide to the book of Daniel. Dallas: 3E Ministries.

Nicoll, W. Robertson, ed. The Sermon Bible – Volume 4: Isaiah to Malachi. London: Hodder and Stoughton, 1891.

Péter-Contesse, R., & Ellington, J. (1994). A handbook on the Book of Daniel. UBS Handbook Series. New York: United Bible Societies.

Phillips, John. The John Phillips Commentary Series – Exploring the Book of Daniel: An Expository Commentary. Grand Rapids, MI: Kregel Publications, 2004.

The Preacher's Outline & Sermon Bible – Daniel, Hosea. Chattanooga: Leadership Ministries Worldwide, 2008.

Russell, D. S. (1981). Daniel. The Daily Study Bible Series. Louisville: Westminster John Knox Press.

Showers, R. E. (1982). The most high God: Commentary on the book of Daniel. Bellmawr, NJ: Friends of Israel Gospel Ministry, Inc.

Simeon, C. (1832). Horae Homileticae Vol. 9: Jeremiah to Daniel. London: Holdsworth and Ball.

Smith, J. E. (1992). The Major Prophets. Old Testament Survey Series. Joplin, MO: College Press.

Spence, H. D. M. (2004). The Pulpit Commentary: Daniel. Bellingham, WA: Logos Bible Software.

Stortz, R., & Hughes, R. K. (2004). Daniel: The triumph of God's kingdom. Preaching the Word. Wheaton, IL: Crossway Books.

Strauss, Lehman. God's Prophetic Calendar. Neptune, N. J.: Loizeaux Brothers, 1987.

Strauss, Lehman. Lehman Strauss Commentary – The Prophecies of Daniel. Neptune, NJ: Loizeaux Brothers, 1982.

Strauss, Lehman. Lehman Strauss Commentary – The Book of the Revelation: Outlined Studies. Neptune, NJ: Loizeaux Brothers, 1980.

Swaggart, J. (2004). Jimmy Swaggart Bible Commentary: Daniel. Baton Rouge, LA: World Evangelism Press.

Tozer, A. W. The Warfare of the Spirit: Religious Ritual Versus the Presence of the Indwelling Christ. Camp Hill, PA: Wingspread, 2007.

Walvoord, John and Roy Zuck, ed. The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty. Colorado Springs, CO: Cook Communications, 1985.

Walvoord, John. Daniel: The Key to Prophetic Revelation. Chicago: Moody Press, 1971.

Walvoord, John F. Every Prophecy of the Bible. Colorado Springs, CO: Cook Communications Ministries, 1990.

Water, Mark, ed. Encyclopedia of Bible Facts. Chattanooga, TN: AMG Publishers, 2004.

Wiersbe, Warren W. The Bible Exposition Commentary – The Prophets. Colorado Springs, CO: Victor, 2002.

Wiersbe, Warren W. Wiersbe's Expository Outlines – Wiersbe's Expository Outlines on the Old Testament. Colorado Springs, CO: Victor, 1993.

Wiersbe, W. W. (2000). Be resolute. “Be” Commentary Series. Colorado Springs, CO: Victor.

Overview & Chapter 1:1-2

Study of the Book of Daniel

Lesson 1

“However, there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what will take place in the latter days. This was your dream and the visions in your mind while on your bed.”–Daniel 2:28

Daniel, sometimes referred to as the “Apocalypse of the Old Testament,” presents a majestic sweep of prophetic history. The Babylonians, Persians, Greeks, and Romans will come and go, but God will establish His people forever. Nowhere is this theme more apparent than in hte life of Daniel, a young God-fearing Jew transplanted from his homeland and raise in Babylonia. His adventures—and those of his friends—in the palace, the fiery furnace, and the lion’s den show that even during the Exile God has not forgotten His chosen nation. And through Daniel, god provides dreams—and interpretations of dreams—designed to convince Jew and Gentile alike that wisdom and power belong to Him alone![1]

World Events at During the Lifetime of Daniel

Organization of the Book of Daniel

Note: Chapters 2-7 are written in Aramaic; Chapters 8-12 focus on Israel.

Historical: Chapters 1 - 6 1 Deported as a teenager 2 Nebuchadenzzar’s Dream 3 Bow or Burn: the Furnace 4 Nebuchadnezzar’s Pride 5 The Fall of Babylon 6 The Lion’s Den 7 Daniel’s Vision

Visions Chapters 7 – 12 7 Four Beasts 8 The Ram and the He-Goat 9 The Seventy Weeks 10 A Glimpse of the Dark Side 11 The “Silent Years” (in advance) 12 The Consummation of All Things

Keys to the Book of Daniel

Author—Daniel and his three friends were evidently born into noble Judean families and were “young men in whom there was no blemish, but good-looking and gifted in all wisdom, possessing knowledge and quick to understand” (1:4). He was given three years of training in the best of Babylon’s schools (1:5). As part of the reidentification process, he was given a new name that honored one of the Babylonian deities: Belteshazzar meant “Bel Protect His Life” (see 1:7; 4:8; Jer. 51:44). Daniel’s wisdom and divinely given interpretive abilities brought him into a position of prominence, especially in the courts of Nebuchadnezzar and Darius. He is one of the few well-known Bible characters about whom nothing negative is ever written. His life was characterized by faith, prayer, courage, consistency, and lack of compromise. This “greatly beloved” man (9:23; 10:11, 19) was mentioned three times by his sixth-century b.c. contemporary Ezekiel as an example of righteousness.

Daniel claimed to write this book (12:4), and he used the autobiographical first person from chapter 7, verse 2, onward. The Jewish Talmud agrees with this testimony, and Christ attributed a quote from chapter 9, verse 27, to “Daniel the prophet” (Matt. 24:15).

Date and Setting—Babylon rebelled against the Assyrian Empire in 626 b.c. and overthrew the Assyrian capital of Nineveh in 612 b.c. Babylon became the master of the Middle East when it defeated the Egyptian armies in 605 b.c. Daniel was among those taken captive to Babylon that year when Nebuchadnezzar subdued Jerusalem. He ministered for the full duration of the Babylonian captivity as a prophet and a government official and continued on after Babylon was overcome by the Medes and Persians in 539 b.c. His prophetic ministry was directed to the gentile courts of Babylon (Nebuchadnezzar and Belshazzar) and Persia (Darius and Cyrus), as well as to his Jewish countrymen. Zerubbabel led a return of the Jews to Jerusalem in the first year of Cyrus, and Daniel lived and ministered at least until the third year of Cyrus (536 b.c. 10:1). Daniel’s book was no doubt written by Cyrus’ ninth year (c. 530 b.c.). As he predicted, the Persian Empire continued until Alexander the Great (11:2–3) who stretched the Greek Empire as far east as India. The Romans later displaced the Greeks as rulers of the Middle East.

For various reasons, many critics have argued that Daniel is a fraudulent book that was written in the time of the Maccabees in the second century b.c., not the sixth century b.c. as it claims. But their arguments are not compelling:

1. The prophetic argument holds that Daniel could not have made such accurate predictions; it must be a “prophecy after the events.” Chapter 11 alone contains over one hundred specific prophecies of historical events that literally came true. The author, the critics say, must have lived at the time of Antiochus Epiphanes (175–163 b.c.) and probably wrote this to strengthen the faith of the Jews. But this argument was developed out of a theological bias that assumes true prophecy cannot take place. It also implies that the work was intentionally deceptive.

2. The linguistic argument claims that the book uses a late Aramaic in chapters 2–7 and that the Persian and Greek words also point to a late date. But recent discoveries shows that Daniel’s Aramaic is actually a form of the early Imperial Aramaic. Daniel’s use of some Persian words is no argument for a late date since he continued living in the Persian period under Cyrus. The only Greek words are names of musical instruments in chapter 3, and this comes as no surprise since there were Greek mercenaries in the Assyrian and Babylonian armies. Far more Greek words would be expected if the book were written in the second century b.c.

3. The historical argument asserts that Daniel’s historical blunders argue for a late date. But recent evidence has demonstrated the historical accuracy of Daniel. Inscriptions found at Haran show that Belshazzar reigned in Babylon while his father Nabonidus was fighting the invading Persians. And Darius the Mede (5:31; 6:1) has been identified as Gubaru, a governor appointed by Cyrus.

Theme and Purpose—Daniel was written to encourage the exiled Jews by revealing God’s sovereign program for Israel during and after the period of gentile domination. The Times of the Gentiles began with the Babylonian captivity, and Israel would suffer under gentile powers for many years. But this period is not permanent, and a time will come when God will establish the messianic kingdom which will last forever. Daniel repeatedly emphasizes the sovereignty and power of God over human affairs. “The Most High rules in the kingdom of men, and gives it to whomever He chooses” (4:25b). The God who directs the forces of history has not deserted His people. They must continue to trust in Him, because His promises of preservation and ultimate restoration are as sure as the coming of the Messiah.

Keys to Daniel—

Key Word: God’s Plan for Israel

Key Verses (2:20–22; 2:44)—“Daniel answered and said: ‘Blessed be the name of God forever and ever, for wisdom and might are His. And He changes the times and the seasons; He removes kings and raises up kings; He gives wisdom to the wise and knowledge to those who have understanding. He reveals deep and secret things; he knows what is in the darkness, and light dwells with Him’ ” (2:20–22).

“And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever.” (2:44).

Key Chapter (9)—Daniel’s prophecy of the Seventy Weeks (9:24–27) provides the chronological frame for messianic prediction from the time of Daniel to the establishment of the kingdom on earth. It is clear that the first sixty-nine weeks were fulfilled at Christ’s first coming. Some scholars affirm that the last week has not yet been fulfilled because Christ relates its main events to His second coming (Matt. 24:6, 15). Others perceive these words of Christ as applying to the Roman desecration of the temple in a.d. 70.

Christ in Daniel—Christ is the Great Stone who will crush the kingdoms of this world (2:34–35, 44), the Son of Man who is given dominion by the Ancient of Days (7:13–14), and the coming Messiah who will be cut off (9:25–26). It it likely that Daniel’s vision (10:5–9) was an appearance of Christ (cf. Rev. 1:12–16).

The vision of the sixty-nine weeks (9:25–26) pinpoints the coming of the Messiah. The decree (9:25) took place on March 4, 444 b.c. (Neh. 2:1–8). The sixty-nine weeks of seven years equals 483 years, or 173,880 days (using 360-day prophetic years). This leads to March 29, a.d. 33, the date of the Triumphal Entry. This is checked by noting that 444 b.c. to a.d. 33 is 476 years, and 476 times 365.24219 days per year equals 173,855 days. Adding twenty-five for the difference between March 4 and March 29 gives 173,880 days.

Contribution to the Bible—While Ezekiel emphasizes the nation’s religious restoration, Daniel concentrates on its political restoration. Daniel was clearly a prophet, but he did not occupy the prophetic office by making public proclamations to the people as God’s representative like Jeremiah and Ezekiel. Therefore, this book was placed in the Writings, the third division of the Hebrew bible, rather than the Prophets. Because it is apocalyptic literature, Daniel has many similarities to Revelation, particularly in its imagery and symbolism. Some believe that it was fulfilled before or during the first century a.d., but others believe that portions await fulfillment. The second view argues that since the events of the sixty-nine weeks were literally fulfilled in the four kingdoms, the events of the Seventieth Week will be literally fulfilled in the future.

Survey of Daniel—Daniel, the “Apocalypse of the Old Testament,” presents a surprisingly detailed and comprehensive sweep of prophetic history. After an introductory chapter in Hebrew, Daniel switches to Aramaic in chapters 2–7 to describe the future course of the gentile world powers. Then in chapters 8–12, Daniel reverts back to his native language to survey the future of the Jewish nation under gentile dominion. The theme of God’s sovereign control in the affairs of world history clearly emerges and provides comfort to the future church, as well as to the Jews whose nation was destroyed by the Babylonians. The Babylonians, Persians, Greeks, and Romans will come and go, but God will establish His kingdom through His redeemed people forever. Daniel’s three divisions are: (1) The personal history of Daniel (1); (2) the prophetic plan for the Gentiles (2–7); and (3) the prophetic plan for Israel (8–12).

The Personal History of Daniel (1): This chapter introduces the book by giving the background and preparation of the prophet. Daniel is deported along with other promising youths and placed in an intensive training program in Nebuchadnezzar’s court. Their names and diets are changed so that they will lose their Jewish identification, but Daniel’s resolve to remain faithful to the Lord is rewarded. He and his friends are granted wisdom and knowledge.

The Prophetic Plan for the Gentiles (2–7): Only Daniel can relate and interpret Nebuchadnezzar’s disturbing dream of the great statue (2). God empowers Daniel to foretell the way in which He will sovereignly raise and depose four gentile empires. The Messiah’s kingdom will end the “Times of the Gentiles.” Because of his position revealed in the dream, Nebuchadnezzar erects a golden image and demands that all bow to it (3). The persecution and preservation of Daniel’s friends in the fiery furnace again illustrates the power of God. After Nebuchadnezzar refuses to respond to the warning of his vision of the tree (4), he is humbled until he acknowledges the supremacy of God and the foolishness of his pride. The feast of Belshazzar marks the end of the Babylonian kingdom (5). Belshazzar is judged because of his arrogant defiance of God. In the reign of Darius, a plot against Daniel backfires when he is divinely delivered in the den of lions (6). Daniel’s courageous faith is rewarded, and Darius learns a lesson about the might of the God of Israel. The vision of the four beasts (7) supplements the four-part statue vision of chapter 2 in its portrayal of the Babylonian, Persian, Greek, and Roman empires. But once again, “the saints of the Most High shall receive the kingdom, and possess the kingdom forever” (7:18).

The Prophetic Plan for Israel (8–12): The focus in chapter 8 narrows to a vision of the ram and goat that shows Israel under the Medo-Persian and Grecian empires. Alexander the Great is the big horn (8:21) and Antiochus Epiphanes is the little horn (8:23). After Daniel’s prayer of confession for his people, he is privileged to receive the revelation of the Seventy Weeks, including the Messiah’s atoning death (9). This gives the chronology of God’s perfect plan for the redemption and deliverance of His people. Following is a great vision that gives amazing details of Israel’s future history (10–11). Chapter 11 chronicles the coming kings of Persia and Greece, the wars between the Ptolemies of Egypt and the Seleucids of Syria, and the persecution led by Antiochus. God’s people will be saved out of tribulation resurrected (12).^[2]

Map of the Babylonian Empire

Daniel and His Contemporaries

1. Daniel’s ministry in Babylon lasted for at least seventy years (605–536 b.c.). He was among the Jewish captives of the first deportation (605 b.c.; Dan 1:1–6), and he lived in Babylon throughout the entire seventy-year captivity period (536 b.c. is the date referred to in 10:1).

2. Babylon, the land of Jewish exile, came under three powers during Daniel’s career: Neo-Babylonian, Median, and Persian. The rulers that played an important part in the book of Daniel are:

Nebuchadnezzar; Belshazzar	(Neo-Babylonian)
Darius the Mede	(Median)
Cyrus	(Persian)

3. In 539 b.c., when Belshazzar was coregent with Nabonidus, Babylon fell to the Persian King Cyrus. This began the Persian period of supremacy.

4. The return of Jewish exiles to Jerusalem and the beginning of construction on the new Temple began at the end of Daniel’s career.

5. What prophets and kings of Judah were contemporaries of Daniel? Recall your earlier studies of these men.^[3]

Outline of Daniel

SECTION OUTLINE ONE (DANIEL 1–2)

As a captive in Babylonia, the brave Daniel refuses to eat the king’s food—and prospers. He also is able, with God’s help, to interpret the king’s disturbing dream.

I. The King’s Diet refused by Daniel (1:1–21)

A. Daniel the selected (1:1–7)

1. The conquest (1:1–2): The Babylonian monarch Nebuchadnezzar attacks and conquers Jerusalem.

2. The command (1:3–5): Nebuchadnezzar orders Ashpenaz (the head palace official) to begin training some of the most promising Jewish captives for public service.

3. The candidates (1:6–7): Daniel (Belteshazzar), Hananiah (Shadrach), Mishael (Meshach), and Azariah (Abednego) are among those chosen.

B. Daniel the steadfast (1:8–20)

1. The request (1:8–9): Determining not to defile himself by eating the king’s food and wine, Daniel seeks permission to eat other, more wholesome food.

2. The reluctance (1:10): His superintendent fears he will be executed if the Jewish captives do not fare well with this menu.

3. The recommendation (1:11–14): Daniel suggests a 10-day test.

4. The results (1:15–16): Daniel and his three friends are healthier than the rest!

5. The reward (1:17–20): Three years later Nebuchadnezzar declares that the four young men are 10 times smarter than all the magicians and enchanters in his kingdom.

C. Daniel the statesman (1:21): Daniel now begins his service in Babylonian politics.

II. The King’s Dream revealed by Daniel (2:1–49)

A. The king and his pagan advisors (2:1–13)

1. The fear (2:1): The king has a disturbing dream.

2. The frustration (2:2–13): The king is unable to remember his dream.

a. His demand (2:2–4): The king calls for his wise men and commands them to tell him what he has dreamed and what it means.

b. His decree (2:5–13): Because the wise men are unable to do this, they are sentenced to death.

B. The king and God’s prophet (2:14–49)

1. God reveals the dream to Daniel (2:14–23).

a. The request (2:14–16): Daniel learns that he and his three friends are among those to be executed and asks the king for a little more time.

b. The revelation (2:17–19): After Daniel and his friends pray, God tells Daniel the dream and its meaning.

c. The rejoicing (2:20–23): Daniel praises God for his omnipotence and omniscience.

2. Daniel reveals the dream to Nebuchadnezzar (2:24–49).

a. The information (2:24–35)

(1) The statue (2:24–33): The king saw a huge statue with a gold head, silver chest and arms, bronze belly and thighs, iron legs, and feet that are a combination of iron and clay.

(2) The stone (2:34–35): A massive rock was cut out from a mountain by supernatural means. It struck the feet of iron and clay, smashing them to bits so that the whole statue collapsed.

b. The interpretation (2:36–45)

(1) Of the statue (2:36–43): It represents four successive Gentile powers—Babylon, Persia, Greece, and Rome.

(2) Of the stone (2:44–45): It represents God’s kingdom, which will someday destroy pagan power.

c. The elevation (2:46–49): An amazed Nebuchadnezzar worships Daniel and appoints him to be ruler over the entire province of Babylon as well as chief over all his wise men!

SECTION OUTLINE TWO (DANIEL 3–4)

Shadrach, Meshach, and Abednego refuse to worship Nebuchadnezzar’s gold statue and are thrown into a blazing furnace—but survive. Nebuchadnezzar has a second dream, which Daniel also interprets. When the king refuses to repent, he has to live like an animal for seven years. His kingdom and sanity are restored when he acknowledges God.

I. Three Men and a Test (3:1–30)

A. The flamboyant Babylonian monarch (3:1–7)

1. The project (3:1): Nebuchadnezzar builds a gold statue that is 90 feet tall and 9 feet wide.

2. The politicians (3:2–3): The king summons all his political leaders to attend the statue’s dedication.

3. The proclamation (3:4–5): When the band plays, all those present are to bow down and worship the gold statue.

4. The penalty (3:6–7): All those who refuse to bow down will be cast into a blazing furnace.

B. The faithful men (3:8–23)

1. The threat (3:8–15)

a. The astrologers’ report (3:8–12): The king learns that Shadrach, Meshach, and Abednego have refused to bow.

b. The king’s reasoning (3:13–15): He offers the three men a second chance.

2. The testimony (3:16–23)

a. The three men’s answer (3:16–18): “We will burn, if need be, before we will serve anything other than God.”

b. The king’s anger (3:19–23): He orders the young men thrown into the furnace, which has been heated seven times hotter than usual.

C. The fourth man (3:24–30)

1. The discovery (3:24–25): Looking into the fire, an amazed Nebuchadnezzar sees two incredible things:

a. The three men are still alive (3:24–25a).

b. Another man has joined them, and he looks like a divine being (3:25b).

2. The deliverance (3:26–28): At the king’s urging, the three men walk out of the fire, not even smelling of smoke.

3. The decree (3:29–30): Nebuchadnezzar imposes the death sentence upon anyone who speaks against God, and the three men are promoted to higher positions.

II. Two Men and a Tree (4:1–37): This chapter records the second of Nebuchadnezzar’s three dreams. Daniel interprets this dream also.

A. The prologue (4:1–3)

1. The proclamation (4:1): Nebuchadnezzar issues a special announcement throughout his kingdom.

2. The praise (4:2–3): The king testifies of God’s awesome power.

B. The particulars (4:4–37)

1. The king is corrupted through vanity (4:4–27).

a. Nebuchadnezzar’s dream (4:4–18)

(1) He sees a large tree spreading out (4:4–12).

(2) He sees the tree struck down (4:13–18): A messenger, a holy one, cuts down this tree and says it represents a man who will lose his mind and will live like a wild animal for seven years.

b. Daniel’s interpretation (4:19–27)

(1) His explanation (4:19–26): Daniel identifies the tree as Nebuchadnezzar, who will suffer from a divinely caused insanity due to his pride. However, in seven years, after he acknowledges God’s power, his kingdom will be restored.

(2) His exhortation (4:27): Daniel urges the king to repent and thus avoid this terrible judgment.

2. The king is corrected through insanity (4:28–37).

a. The pride (4:28–30): Refusing to repent, the king remains arrogant, boasting to all about his building of Babylon.

b. The punishment (4:31–33): As predicted, the king is given an animal’s mind for seven years.

c. The postscript (4:34–37): Upon receiving his right mind and being restored to the kingdom, Nebuchadnezzar worships, praises, honors, and glorifies Daniel’s God.

SECTION OUTLINE THREE (DANIEL 5–6)

Belshazzar sees a hand writing on the wall and calls Daniel for an interpretation. He dies that very night when Darius the Mede captures the city. Daniel’s enemies plot against him, and he isthrown into the lions’ den.

I. God’s Hand at Dinner (5:1–31)

A. The ball (5:1): Babylonian king Belshazzar invites a thousand of his officers to a great feast.

B. The gall (5:2–4)

1. The order (5:2): Belshazzar asks that the vessels Nebuchadnezzar took from the Jerusalem Temple be brought to his feast.

2. The outrage (5:3–4): Both king and guests drink wine from these vessels and praise the Babylonian gods.

C. The wall (5:5–6)

1. The hand (5:5): Belshazzar sees a human hand (with no arm) writing a message on the wall.

2. The horror (5:6): He’s filled with fear.

D. The call (5:7–29)

1. To the magicians (5:7–9): Belshazzar promises great rewards to any who can interpret the mysterious writing. But no one is able to do so.

2. To the prophet (5:10–29)

a. The recommendation (5:10–12): The queen mother advises Belshazzar to call for Daniel.

b. The reward (5:13–16): The king offers to promote Daniel to the third highest position in the kingdom if he can interpret the writing.

c. The refusal (5:17): Daniel spurns the bribe but offers to interpret the message without cost.

d. The rebuke (5:18–23): Daniel contrasts the reigns of Nebuchadnezzar and Belshazzar.

(1) Lessons Nebuchadnezzar learned (5:18–21): He testified to God’s sovereignty after being humbled by insanity.

(2) Lessons Belshazzar spurns (5:22–23): Although he knows history, he still chooses to defy and insult God!

e. The revelation (5:24–28): Daniel tells the king that his kingdom will be given to the Medes and Persians—and that he will soon die.

f. The robing (5:29): In a futile attempt to escape God’s judgment, the king clothes Daniel in purple and proclaims him third ruler in the kingdom.

E. The fall (5:30–31): That very night Darius the Mede enters Babylon, kills Belshazzar, and rules over the city.

II. God’s Hand in a Dream (6:1–28)

A. A hostile plan (6:1–9)

1. The organization (6:1–3): Darius appoints Daniel as one of the kingdom’s three top administrators.

2. The orchestration (6:4–9)

a. The sinister search (6:4): Daniel’s envious enemies unsuccessfully attempt to find something in his life that can be used against him.

b. The solution (6:5): They finally conclude that he can only be trapped by his religious life.

c. The subtlety (6:6–9): Darius is tricked into signing a decree that imposes the death penalty upon anyone who prays to any god except the king for 30 days.

B. A holy man (6:10–15)

1. The fearless prophet (6:10): Even though he knows about the decree, Daniel continues his usual three-times-a-day prayers to God.

2. The heartless plotters (6:11–13): Daniel’s devilish foes gleefully report this to the king.

3. The tireless potentate (6:14–15): Realizing he has been tricked, Darius spends the rest of the day trying—unsuccessfully—to find a legal loophole whereby Daniel can be saved.

C. A heavenly ban (6:16–28)

1. The king’s concern (6:16–18): With great sorrow, Darius gives orders for Daniel to be arrested and thrown into the lions’ den. He returns home to spend a sleepless night.

2. The king’s cry (6:19–22): Early the next morning, hoping against hope, Darius cries out to Daniel in the lions’ den.

a. The question (6:19–20): Was God able to save you?

b. The answer (6:21–22): God shut the lions’ mouths!

3. The king’s command (6:23–28)

a. About Daniel (6:23): Overjoyed, Darius orders Daniel (who doesn’t even have a scratch) removed from the lions’ den.

b. About his foes (6:24): They are thrown into the same lions’ den and are instantly torn apart.

c. About his God (6:25–28): Darius sends a message: All people in the kingdom are to fear and reverence Daniel’s God.

SECTION OUTLINE FOUR (DANIEL 7–8)

During the first and third years of Belshazzar’s reign in Babylon, Daniel has two visions of future Gentile world powers.

I. The First Vision (7:1–28): During the first year of Belshazzar’s reign

A. The information (7:1–14): Daniel sees:

1. A lionlike beast (7:1–4): “As I watched, its wings were pulled off, and it was left standing with its two hind feet on the ground, like a human being. And a human mind was given to it.”

2. A bearlike beast (7:5): It holds three ribs between its teeth.

3. A leopardlike beast (7:6): It has four birds’ wings on its back and four heads and is given great authority.

4. A 10-horned beast (7:7–8): It is by far the most dreadful and terrifying creature yet. An 11th horn grows, yanking out 3 of the 10 horns.

5. The Ancient One (7:9–12)

a. Who it is (7:9): God himself is seated in all his heavenly glory, preparing to judge the world.

b. What happens (7:10–12)

(1) A river of fire flows from God’s presence (7:10a).

(2) Millions of angels minister to him (7:10b).

(3) Tens of millions of people await judgment (7:10c).

(4) The fourth beast is thrown into hell (7:11–12).

6. The man (7:13–14)

a. Who it is (7:13): Some believe the “man” who approaches the Ancient One is a reference to God’s Son, Jesus Christ.

b. What happens (7:14): The Son is given a mighty, glorious, and eternal kingdom.

B. The interpretation (7:15–28)

1. Of the four beasts in general (7:15–18)

a. Their rise (7:15–17): They represent the four ancient kingdoms of Babylon, Persia, Greece, and Rome.

b. Their replacement (7:18): They will give way to God’s glorious kingdom.

2. Of the fourth beast in particular (7:19–28)

a. The confusion (7:19–22): Daniel desires more information on the cruelty and conquests of this vicious beast.

b. The clarification (7:23–27): He is given three facts concerning the fourth beast. It will:

(1) Devour the earth (7:23–24)

(2) Defy the Most High (7:25)

(3) Be destroyed by the Most High (7:26–27)

c. The consternation (7:28): The prophet is terrified by this vision.

II. The Second Vision (8:1–27): During the third year of Belshazzar’s reign

A. The animals (8:1–12)

1. A two-horned ram (8:1–4): It is able to defeat and utterly crush all its enemies.

2. A one-horned male goat (8:5–8)

a. Its destructiveness (8:5–7): The goat attacks and utterly destroys the ram.

b. Its death (8:8): At the height of its power, the goat’s horn is broken and replaced by four smaller horns.

3. Another creature that comes from the goat (8:9–12)

a. The conquests (8:9–10): He invades and occupies much of the Holy Land.

b. The contempt (8:11–12): He even challenges God!

B. The answers (8:13–27)

1. From a regular angel (8:13–14)

a. The question (8:13): How long will it take for Daniel’s vision to be fulfilled? How long until the defiled Jewish Temple will be purified, thus allowing the daily sacrifices to once again take place?

b. The answer (8:14): A period of 2,300 days!

2. From a ruling angel (8:15–27)

a. His identity (8:15–19): He is none other than Gabriel himself.

b. His information (8:20–27)

(1) About the two-horned ram (8:20): It represents the Medo-Persian Empire.

(2) About the one-horned goat (8:21–22): It represents Greece, which will break into four sections following the death of Alexander the Great.

(3) About the third creature (8:23–27): This probably refers to a brutal Syrian king, Antiochus Epiphanes IV, who defiled the Temple in December of 167 b.c. Later, it would be cleansed by Judas Maccabeus.

SECTION OUTLINE FIVE (DANIEL 9–10)

After being visited by the angel Gabriel, Daniel goes on anextended fast in order to pray for Israel’s repentance—and future restoration.

I. The Chronology (9:1–27): This chapter records two time periods—one historical, the other prophetic. Both periods involve the number 70.

A. The historical 70 (9:1–19): Daniel and God

1. The Scriptures as pondered by Daniel (9:1–2): He understands that Israel’s 70-year Babylonian captivity, prophesied by Jeremiah, is almost over.

2. The supplication as prayed by Daniel (9:3–19)

a. The review (9:3–14)

(1) Israel’s sin (9:3–11)

(2) Israel’s suffering (9:12–14)

b. The request (9:15–19): Daniel asks God to forgive his people and to restore them to their land.

B. The prophetic 70 (9:20–27): Daniel and Gabriel’s visit

1. The nature of Gabriel’s mission (9:20–23): He has been sent to help Daniel understand God’s future plan for Israel.

2. The nature of Gabriel’s message (9:24–27): God will successfully accomplish his total plan for Israel during a specified number of years.

a. The number (9:24): It will involve “seventy sets of seven,” for a total of 490 years, beginning with the command to rebuild the walls of Jerusalem.

b. The nature (9:25–27): These years will fall into three categories:

(1) First period, 49 years, during which Jerusalem will be rebuilt (9:25)

(2) Second period, 434 years, at which time the Messiah will be crucified (9:26)

(3) Third period, 7 years, a reference to the coming Great Tribulation (9:27)

II. The Conflict (10:1–21)

A. Daniel’s vexation (10:1–4): He undergoes an extended fast as a result of the fearful visions.

1. The duration of his fast (10:1–3): Three weeks

2. The location of his fast (10:4): On the bank of the Tigris River

B. Daniel’s visitation (10:5–21): An angel from heaven appears!

1. The radiance (10:5–6): Clothed in linen and a gold belt, the angel’s body looks “like a dazzling gem.” He sounds like an entire multitude as he speaks.

2. The reaction (10:7–8): Daniel feels faint and weak with fear. Although his companions see nothing, all of a sudden they become terrified and flee.

3. The reassurance (10:9–12): A trembling Daniel is gently lifted and comforted by the angel.

4. The revelation (10:14): He has come to instruct Daniel concerning the future of Israel.

5. The resistance against this angel (10:13, 15–21): The heavenly messenger tells Daniel why it has taken him a full three weeks to arrive.

a. The hostility (10:13a, 15–20)

(1) He was hindered by the demonic leader of Persia en route (10:13a).

(2) He will be hindered by the demonic leader of Greece upon his return (10:15–20).

b. The helper (10:13b, 21): Michael the archangel helped Gabriel as he came and will help him again as he leaves.

SECTION OUTLINE SIX (DANIEL 11–12)

God’s angel describes for Daniel the future reigns of various Persian, Greek, Egyptian, and Syrian kings. The angel concludes by predicting the eventual rule of the Antichrist himself!

I. A Chronology of Christless Conquerors (11:1–45)

A. Four Persian kings (11:1–2): Daniel learns that three Persian kings will succeed Darius the Mede, followed by a powerful fourth ruler who will use his great wealth to wage total war against Greece.

B. A mighty king of Greece (11:3–4): Here is a reference to Alexander the Great, who will suddenly die soon after building his vast empire, resulting in the empire being fragmented into four divisions.

C. The kings of Syria and Egypt (11:5–20)

1. The alliance between Syria and Egypt (11:5–6): The daughter of the king of Egypt will be given in marriage to the king of Syria to secure an alliance.

2. The defeat of Syria by Egypt (11:7–12): The king of Egypt will carry Syria’s treasures back to his land.

3. The defeat of Egypt by Syria (11:13–16): Even though Egypt is fortified, it will be destroyed.

4. The stalemate between Syria and Egypt (11:17–20): The king of Syria will give his daughter to the king of Egypt in marriage to overthrow the kingdom from within.

D. An evil Syrian king (11:21–35): This is a reference to Antiochus Epiphanes IV, who will come to power around 175 b.c.

1. His craftiness (11:21–23): He will secure his kingdom by flattery and intrigue.

2. His conquests (11:24): He will besiege and capture powerful strongholds.

3. His confrontations (11:25–30)

a. With Egypt (11:25–27): The king of Syria will defeat him.

b. With Israel (11:28–30): He will set himself against the people of the covenant, doing great damage.

4. His cruelty (11:31–35): Antiochus Epiphanes IV will possess a hellish hatred for Israel.

a. He will desecrate the Temple and cause the daily sacrifices to cease (11:31–32): He will flatter those who violate the covenant.

b. He will murder many Jews (11:33–35): Many who are wise will die, but those who survive will be made pure till the time of the end.

E. The satanic, self-willed king (11:36–45): These verses describe the frightful reign of the coming Antichrist.

1. The wickedness of the Antichrist (11:36–39)

a. His impudence (11:36–37): He will blaspheme God in unthinkable and unheard-of ways!

b. His idolatry (11:38–39): He will worship the god of fortresses.

2. The warfare of the Antichrist (11:40–45)

a. The ones he will defeat (11:40–44a): He will sweep through many countries like a flood, including Israel, Egypt, and Libya.

b. The one who will defeat him (11:45): The context here suggests that God himself will utterly crush the Antichrist near the city of Jerusalem!

3. The wrath of the Antichrist (11:44b): Hearing some alarming news from the east and the north, he will return in great anger, destroying as he goes.

II. A Chronology of Closing Conditions (12:1–13)

A. The description of the end times (12:1–4)

1. The suffering (12:1)

a. The pain (12:1b): During the Great Tribulation, Israel will suffer as never before.

b. The prince (12:1a): Israel will be helped at that time by Michael the archangel.

c. The perseverance (12:1c): All those whose names are written in God’s book will be delivered.

2. The separation (12:2): In the last day, all will be resurrected, some to everlasting life, others to everlasting punishment.

3. The shining (12:3): The righteous will shine like stars!

4. The sealing (12:4): Daniel’s prophecies are sealed until the end times.

B. The duration of the end times (12:5–13): Three separate time periods are specified.

1. A period of 1,260 days (12:5–10): This probably refers to the last three and one-half years of the Great Tribulation.

2. A period of 1,290 days (12:11): The previous 1,260 days plus 30 additional days.

3. A period of 1,335 days (12:12–13): The previous 1,290 days plus 45 additional days.^[4]

Scripture List

Isaiah 46:9–10	9 “Remember the former things long past, For I am God, and there is no other; I am God, and there is no one like Me, 10 Declaring the end from the beginning, And from ancient times things which have not been done, Saying, ‘My purpose will be established, And I will accomplish all My good pleasure’;
John 14:29	“Now I have told you before it happens, so that when it happens, you may believe.
Ezekiel 14:14	even though these three men, Noah, Daniel and Job were in its midst, by their own righteousness they could only deliver themselves,” declares the Lord God.
Ezekiel 28:3	Behold, you are wiser than Daniel; There is no secret that is a match for you.
Hebrews 11:33	who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions,
Matthew 24:15	“Therefore when you see the abomination of desolation which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),
Daniel 2:28	“However, there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what will take place in the latter days. This was your dream and the visions in your mind while on your bed.
Daniel 4:17	“This sentence is by the decree of the angelic watchers And the decision is a command of the holy ones, In order that the living may know That the Most High is ruler over the realm of mankind, And bestows it on whom He wishes And sets over it the lowliest of men.”
Daniel 4:25	that you be driven away from mankind and your dwelling place be with the beasts of the field, and you be given grass to eat like cattle and be drenched with the dew of heaven; and seven periods of time will pass over you, until you recognize that the Most High is ruler over the realm of mankind and bestows it on whomever He wishes.
Daniel 4:32	and you will be driven away from mankind, and your dwelling place will be with the beasts of the field. You will be given grass to eat like cattle, and seven periods of time will pass over you until you recognize that the Most High is ruler over the realm of mankind and bestows it on whomever He wishes.’
Matthew 24:21	“For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will.
Matthew 24:30	“And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory.
Daniel 9:27	“And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.”
Daniel 11:31	“Forces from him will arise, desecrate the sanctuary fortress, and do away with the regular sacrifice. And they will set up the abomination of desolation.
Daniel 12:11	“From the time that the regular sacrifice is abolished and the abomination of desolation is set up, there will be 1,290 days.
Daniel 12:1	“Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued.
Daniel 7:13	“I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him.
Matthew 26:64	Jesus said to him, “You have said it yourself; nevertheless I tell you, hereafter you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven.”
Daniel 12:12	“How blessed is he who keeps waiting and attains to the 1,335 days!
John 5:28–29	28 “Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, 29 and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.

Why study prophecy?

By David Jeremiah

Why should we study the panorama of prophecy found in Scripture?

If you were to omit passages about prophecy, you would have to remove one out of every 30 verses in the New Testament. You would also have to skip 23 of the 27 New Testament books which mention prophecy.

Jesus not only spoke many times about the future, He also rebuked people who didn't seem to recognize the significance of the events taking place around them. He scolded those who could read the sky for weather, but were unable to read the signs of the times (Luke 12:56). Jesus wants us to investigate what the Bible has to say about the future.

The Protection Of Prophecy

Jesus knew an understanding of prophecy would protect us from future deceptions. In Matthew 24:4-5, He said, "Take heed that no one deceives you. For many will come in My name saying, 'I am the Christ,' and will deceive many."

Jesus said in John 16:1, "These things I have spoken to you about the future that you should not be made to stumble." If you know what Jesus says about the future, you won't fall into the trap of panic or distress.

Satan knows that if you read Revelation, you'll see that the adversary who is tempting you every day has already been assigned to the Lake of Fire. If you see Satan as a defeated foe in the future, that helps you to be victorious over him today. Prophecy will protect you from Satan's attacks in the present.

The Preparation Of Prophecy

Be prepared. Always be ready for the Lord's return, which will be as unpredictable as a thief in the night. First Thessalonians 5:4 says, "But you, brethren, are not in darkness, so that this day should overtake you as a thief." Prophecy prepares us to meet the Lord anytime.

Prophecy also prepares us for future events. Hardly a day goes by that we don't read about wars or rumors of wars, natural disasters or lawlessness in the newspaper. World calamities never take God by surprise. In John 16:4, Jesus said, "These things I have told you that when the time comes, you may remember that I told you of them." By reading biblical passages about prophecy, you will be prepared for the days ahead. For even though the time of sorrows is coming, that means the day of redemption is drawing near.

The Practicality Of Prophecy

The Book of Revelation is not only for understanding -- it is for application. For each prophetic message, there is a present day application.

For instance, if you are aware of Christ's imminent return, that will impact your desire to witness to others about the Gospel. If we take prophecy seriously, it will affect the way we live -- resulting in our reaching out to the lost because we understand what will happen in the future. Prophecy is intensely practical -- the driving force behind evangelism and righteous living.

The Prize Of Prophecy

Revelation 1:3 says, "Blessed is he who reads, and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near." If you follow the instructions in the book, God has promised a prize of blessing for you.

Prophecy's Panorama

Prophecy gives us a glimpse into the future so that we will know how to live in the present. That's why prophecy is so prominent throughout the pages of the Bible. It protects us from deception and prepares us for Christ's return. Prophecy is not only an academic exercise; it's practical for everyday living. Then at the end of our lives, we will receive a great prize of blessing if we heed prophecy's instructions.

The Book of Revelation is not an imaginative piece of spiritual fiction to tickle our fancy. Instead, it is a guidebook to teach us the sequence of events leading up to the return of Jesus Christ. Read this panorama of prophecy that will change your life, for today and for eternity. [5]

Two Witnesses in Defense of Daniel's Authorship

[6]

Although we are not undertaking here a defense of the book of Daniel, some notice needs to be taken of the attacks that the book has suffered. We shall call two witnesses for the defense—a layman and a theologian. The layman is Sir Robert Anderson, in his day the respected head of Britain's prestigious Scotland Yard. He was not only a well-taught Bible scholar with a number of thought-provoking books to his credit but also a man well versed in interrogating witnesses, detecting falsehood, and exposing the sophistries of error. He described himself as a man "long accustomed to deal with evidence in difficult and intricate inquiries." The Hebrew scholar and theologian is Edward B. Pusey. Let us begin here with Sir Robert Anderson.

Let it not be forgotten that the present inquiry is altogether judicial. The question involved is precisely similar in character to issues such as are daily decided in our Courts of Justice. And one of H. M. Judges with a good "special jury" would be a fitter tribunal to deal with it than any company of philologists, however eminent. Due weight would of course be given to the evidence of such men as experts. But the dictum, so familiar to the lawyer, would not be forgotten, that the testimony which least deserves credit is that of skilled witnesses, for the judgment of such men becomes warped by their habit of regarding a subject from one point of view only.

The critics maintain that the definiteness of the predictions of Daniel is due to the fact that the book was written after the events referred to; and further, that its "visions" cease with the reign of Antiochus Epiphanes. The main issues of fact therefore, to be decided at such a trial would be these:—

(1) Was the Book of Daniel in existence in pre-Maccabean days? and

(2) Was any one of its visions fulfilled in later times?

And if either of these issues should be found against the critics their whole case would be shattered.

The discovery of Neptune was due to the fact that astronomers found reason to assume the existence of such a planet. And if the Book of Daniel had been lost, true criticism would assume the presence of a Daniel at the Court of Babylon. For otherwise the story of the Exile and return of the Jews would be intelligible only on the assumption of miracles such as those which marked the Exodus. And further; if the advocates of the pseud-epigraph theory of Daniel were versed in the science of evidence, they would recognise that, on their own hypothesis, the presence of the book in the canon is evidence of the existence of the man. For the Sanhedrim [sic] would never have accepted it unless they had had knowledge of the historical facts on which it is based.

But while the existence of Daniel was indisputable when Dr. Driver wrote his Introduction, it was only "probable" when he came to write his Book of Daniel—a deplorable lapse from true criticism to "Higher Criticism," and from rational belief to unreasoning scepticism. On this point I have already cited the testimony of Ezekiel; and that testimony is conclusive unless the critics can find some adequate answer to it... the same remark applies, though in a modified degree, to the testimony of I Maccabees.

Even if the testimony of these witnesses stood alone, it would prevail with any impartial tribunal. But when we come to consider the general question of the canon, the weight of proof becomes overwhelming. Apart from the disturbing influence of these controversies, no reasonable person would reject the clear and definite tradition that the completion of the Old Testament canon was the work of the men of the Great Synagogue. In an age when scepticism of a singularly shallow type has been allowed to run riot, it is the fashion to reject that tradition because of the myths and legends which have attached themselves to it. But a soberer scholarship would recognise, first, that this very element is a proof of its antiquity, and of the hold it gained upon the Jewish mind in early times; and secondly, that if historical facts are to be ignored on this ground the whole volume of ancient history must shrink to very small proportions.

But all that concerns me here is to establish that the canon was complete before the Maccabean epoch. And upon this point I might almost rest the case upon the evidence of a single witness.

As mentioned in an earlier chapter, Ecclesiasticus was written not later than about 200 b.c. The object of the book is thus explained by the grandson of the writer, who translated it into Greek not later than 132 b.c[7].: "My grandfather Jesus, seeing he had much given himself to the reading of the law, of the prophets and the other books of the Fathers, and had gotten therein sufficient proficiency, was drawn himself to write something pertaining to learning and wisdom." Now it is acknowledged even by hostile critics that the words "the law and the prophets and the other books," or as he calls them again, "the rest of the books," refer to the sacred writings, and that they imply the existence at that time of a recognized canon.

"I think it quite incredible," says Dr. Ryle, "that the thrice repeated formula should have been an invention of the Greek translator, and not rather the description of the Hebrew Scriptures commonly used among the Jews." The Law, the Prophets, and the Writings—these same words stand upon the title-page of the Jewish Bible of today, and no fair and competent tribunal would hesitate to find that that title has covered the same books for more than twenty-three centuries.

Ben-Sira was "a poetical paraphraser" of the Old Testament, and his book abounds in passages which are imitations of the canonical writers. And, "as clear examples of such imitation can be found of all the canonical books, with the doubtful exception of the Book of Daniel, these books must, as a whole, have been familiar to Ben-Sira, and must therefore be much anterior to him in date." These words are from Dr. Schechter's Introduction, already quoted, and they are substantiated by a list of the passages referred to. That list includes three quotations from Daniel; these however are, of course, rejected by the critics.

Now I confidently maintain that upon the evidence any impartial tribunal would find that the canon was complete before Ben-Sira wrote. But assuming, for the sake of argument, that the inclusion of Daniel is doubtful, the matter stands thus:—It is admitted, (1) that the canon was complete in the second century b.c.; and (2) that no book was included which was not believed to have been in existence in the days of Nehemiah. For the test by which a book was admitted to the canon was its claim to be inspired; and the Sanhedrim held that inspiration ceased with the prophets, and that no "prophet"—that is, no divinely inspired teacher—had arisen in Israel after the Nehemiah era.[8] When, therefore, Josephus declares that the Scriptures were "justly believed to be Divine," and that the Jews were prepared "willingly to die for them,[9]" he is not recording merely the opinion of his contemporaries, but the settled traditional belief of his nation.

How, then, can the critics reconcile their hypothesis as to the origin of the Book of Daniel with its inclusion in the canon?

As regards point (1) above indicated, the Bishop of Exeter's testimony carries with it the special authority which attaches to the statements of a hostile witness. "If," he says, "all the books of 'the Kethubim' were known and received in the first century a.d., and if, as we believe, the circumstances of the Jewish people rendered it all but impossible for the canon to receive change or augmentation in the first century b.c., we conclude that 'the disputed books' received a recognition in the last two or three decades of the second century b.c., when John Hyrcanus ruled and the Jews still enjoyed prosperity."

This ought to decide the whole question. For mark what it means. The critics would have us believe that after the death of Antiochus some Jewish Chasid incorporated a history of his reign in a historical romance, casting it into the form of a prophecy supposed to have been delivered hundreds of years before; and that, at a time when this was still a matter within living memory, the work was accepted as divinely inspired Scripture, and bracketed with the Psalms of David among the sacred books of the Hebrew nation!

We are dealing here, remember with the acts, not of savages in a barbarous age, but of the religious leaders of the Jews in historic times. And the matter in question related to the most solemn and important of all their duties. Moreover, the Sanhedrim of the second century b.c. was composed of men of the type of John Hyrcanus; men famed for their piety and learning; men who were heirs of all the proud traditions of the Jewish faith, and themselves the sons or successors of the heroes of the noble Maccabean revolt. And yet we are asked to believe that these men, with their extremely strict views of inspiration and their intense reverence for their sacred writings—that these men, the most scrupulous and conservative Church body that the world has ever known—used their authority to smuggle into the sacred canon a book which, ex hypothesi, was a forgery, a literary fraud, a religious novel of recent date.

Such a figment is worthy of its pagan author, but it is wholly unworthy of Christian men in the position of English ecclesiastics and University Professors. And were it not for the glamour of their names it would be deemed undeserving of notice. But our respect for Church dignitaries of our own times must not make us forget what is due to the memory of Church dignitaries of another age, men whose fidelity to their trust as the divinely appointed custodians of "the oracles of God" has earned for them the gratitude and admiration of the Church for all time. Their fitness, moreover, to judge of the genuineness and authenticity of the Book of Daniel was incomparably greater than could be claimed for any of those who join in this base and silly slander upon their intelligence or their honesty. For if the critics are right, these men who were, I repeat, the divinely appointed custodians of the Hebrew Scriptures, and from whom the Christian Church has received them, were no better than knaves or fools. Let no one start at this language, for it is not a whit too strong. They were utter fools if they were deceived by a literary forgery of their own time; they were shameless knaves if they shared in a plot to secure the acceptance of the fraud.

For let it be kept steadily in view that no book would have been thus honoured unless it was believed to be ancient. The avowed fiction theory of Daniel is puerile in its absurdity.[10] If the book was not genuine it was a forgery palmed off upon the Sanhedrim. And like all forgeries of that kind the MS. must have been "discovered" by its author. But the "finding" of such a book at such a period of the national history would have been an event of unparalleled interest and importance. Where then is the record of it? When it suits them, the critics make great use of the argument from the silence of witnesses; but in a case like this where that argument has overwhelming force they ignore it altogether.

Moreover, the suggestion of the critics that the Sanhedrim admitted a book to the canon in the way a library committee adds a volume to their catalogue is grotesque in the extreme. "They never determined a book to be canonized the sense of introducing it into the canon. In every instance in which a writing is said to have been admitted to the canon, the writing had already been in existence for generations, and had for generations been claimed as canonical before the discussions arose in regard to it. In every instance the decision is not that the book shall now be received into the collection of sacred writings, but that the evidence shows it to have been regarded from the first as a part of that collection."

One point more. While books of great repute, such as Ecclesiasticus and I Maccabees, were absolutely excluded from the canon, and even canonical books, such as the Book of Proverbs, Ecclesiastes, and even Ezekiel were challenged, "the right of the book of Daniel to canonicity was never called in question in the Ancient Synagogue.”

In disparagement of Daniel the critics point to the extraordinary additions which mark the Septuagint version. But owing to their want of experience in dealing with evidence, they fail to see what signal proof this affords of the antiquity of the book. The critics themselves allow that the Greek version of Daniel was in existence before I Maccabees was written.[11] According to their own case, therefore, the interval between the appearance of the book and its translation into Greek must have been within the memory of the older members of the Sanhedrim. And yet they ask us to believe that though during that interval it was under consideration for admission to the canon, it was guarded so carelessly that these additions and corruptions were allowed. The Septuagint version is evidence that Daniel was a pre-Maccabean work: the corruptions of the text which mark that version are evidence that it was in existence long before the Maccabean era.

In view of all this it is not surprising that even a writer so cautious and so fair as Canon Girdlestone should assert that "there is not an atom of ground for the supposition that any of the books or parts of books which constitute our Old Testament were the work of men of that age." "Of one thing," he adds, "we may be quite certain: nothing would be introduced into the 'Sacred Library' which was not believed to be 'prophetic,' and therefore in some sense Divine, and though there were occasionally men after Nehemiah's time who had semi-prophetic gifts, the Jews do not acknowledge them as prophets.[12] We look in vain down the remains and traditions of Hebrew history between the age of Nehemiah and the Christian era for the appearance of any men who would venture to add to or take from the sacred library or canon which existed in Nehemiah's days."[13]

Upon the first of the issues above specified I therefore claim a decision in favour of the Book of Daniel.... [14]

Such is the answer that a man who is well equipped to sift and weigh the evidence and expose falsehoods gives to the critics.

Now it is the turn of the trained theologian. Dr. Edward Pusey took up the challenge of these liberals on their own ground. He discussed their arguments at length. He exposed the flaws in their attacks on the Bible. He wrote page after page, showing how little the destructive critics agree even among themselves:

And so the weary changes were wrung [sic], each refuting his predecessor, the last awaiting his refutation from his successor, or ofttimes taking up that which he had before condemned. Lengerke refuted Rosch, and Wieseler refuted Lengerke, and Hitzig, Wieseler; or they mutually exchanged with each other. Wieseler took up with Corrodi; and Hofmann exchanged his theory for Ewald's; and Ewald gave up what Hofmann took, for Hitzig's; and, at last, since the assumption, that the prophecy is no prophecy but a description of Antiochus, was to be infallible, and yet the periods given by Daniel were hopelessly irreconcilable with that assumption, the fault is to be thrown, not on the infallible theory, but on what (whether men will it or no,) abides what it was, the Word of God. Hitzig, in his arrogant way, says, "If, in this way, the reckoning does not agree, then Daniel has erred, and the only question is to explain the error...."

Such then is the result of this "scientific" criticism. It fixes the interpretation beforehand, at its own will; then it endeavors, in every way it can, to adjust with its theory the clear and definite statements of the text as to the seventy weeks of years, as divided into the periods of 7, 62, 1, and this one into its two halves. It adjusts the numbers, adapts the descriptions of those spoken of, as it wills; no one for the time interferes with it; it has free scope; it adjusts, re-adjusts, turns, returns, in every way it wills. It gives its explanations authoritatively; no failure damps its confidence; it has but to please itself and it cannot. After 80 years of twisting, untwisting, hewing at the knot, the knot is to them as fast and indissoluble as ever. "Except the Lord build the house, their labor is but lost that build it." They form a rope of sand, and wonder that it does not cohere; that, twist it how they will, it is but sand. And so at last they throw up the problem; and, like insolent scholars, accuse not their own ignorance, but their Master's. "It is not we who erred, but Daniel. The problem is insoluble in our way; therefore it cannot be solved at all."

And yet, in this very charge of error on the writer of the book of Daniel, they forget their own previous charges. This school objects to the book, that the writer had too minute a knowledge of the history of Alexander's successors. "God does not," they say, "so minutely reveal the future." Good. So far then it is conceded that the account is accurate. Again, it says, that the writer was ignorant of the Persian history; that he believed that there were only 4 Persian kings in all, and that the Persian empire lasted but 54 years; that the empire of Alexander was divided immediately after his death. Good, again. It concerns not us, whether God revealed to Daniel more of the future, than he has actually set down. But how this is to help the adaptation of the 70 weeks to the period from Jehoiakim or Cyrus to Antiochus Epiphanes, these theorists have to explain. According to them, the writer knew accurately the period from the battle of Ipsus, 301 b.c. to 164 b.c. This gives 137 years. Add the 54 years, during which these assume the writer to have believed the Persian Empire to have lasted, and the 10 of Alexander's Asiatic wars. This gives us 201 years, which the writer is supposed to have believed to have elapsed from Cyrus to the death of Antiochus Epiphanes. And yet they would have us to accept this as an explanation, why the writer of the book of Daniel should have supposed 63 weeks of years or 441 years to have elapsed from the fourth year of Jehoiakim or, if they would be but decently honest, from Cyrus, when a decree did go forth to restore and to build Jerusalem, to Epiphanes. They assume that the writer of the book of Daniel supposed the period from Cyrus to Antiochus Epiphanes, to have been little more than half of what it was, viz., 201 years, instead of 374, and then, retaining the general term, "inaccuracy of chronology," they urge this as an argument why the writer may have fixed a period, more than twice the length of time which they themselves suppose him to have imagined the actual time to be. Their charge of "inaccuracy of chronology" tells against themselves.

And yet what one, the more bold because the least believing, speaks out, must have been in the conscience of many. "After the death of Jesus, the Son of man, it was inevitable that they, to whom He was the Messiah, should refer to Him the words, Messiah shall be cut off" One might easily be tempted to interpret Messiah, v. 26, who was to die by a violent death, of Jesus and His Death; and if one thought of this Messias, notwithstanding the absence of the Article, as the Messias, (as Christ stands in Greek for the Christ,) they with whom the Name had weight, naturally understood Messias, v. 25, also to be Jesus Christ. Yet with a strange inconsistency, any chronological difficulty was a solid ground not to believe that Jesus was foretold; no chronological difficulty was any ground against believing any one else to be spoken of.

The harmony of unbelieving criticism has been contrasted with the disagreements among believers. It were no harm, were these disagreements as great as they allege; for the exposition of particular texts, closely or incidentally as it may at times bear upon the faith, is not in itself, matter of faith. Not the meaning of texts in detail, but the truths, on which they bear, are mostly matters of faith. But the alleged unanimity of this unbelieving criticism has been in pulling down, not in building up. It has been agreed in rejecting Christ. It would, if it could, blot the mention of Him out of the Old Testament. But when the question is, how to replace it, quot homines, tot sententiae. All agree in bearing witness against Him. But it is still, as of old, their witness agreed not together (Mark 14:56). If they waited, until they found those whose witness would agree together, the old faith would not have been parted with till now.

In regard to the 70 weeks, agreement on certain points was a necessity of the case. It was essential to any exposition which should exclude our Lord, that the Messiah of v. 25, should be Cyrus; it was their axiom that the last week should be part of the reign of Epiphanes; they had then next to no choice as to the Messias who was to be cut off. Without religious indifference they could not have lighted upon more than one. The table in the appendix will show their unanimity as to the rest.[15]

The Testimony of Christ

In a letter to a Christian magazine many years ago, a believer wrote the following:

The sceptical critics of modern Germany, in their discussion of the Old Testament, completely ignore the opinions of Christ, as they do also the indubitable opinions of the Jews of New Testament times. These German critics deliberately leave out of view a whole mass of vital evidence bearing on the subject, which—sceptics or infidels though they may be—it is most unscientific for writers, professing to be serious historians, to rule out of court and treat as if it had no existence.

No one has had a loftier or more thorough acquaintance with the Old Testament than Christ. Especially important, from the critical point of view, should be His views of the book of Daniel because He lived within a couple of centuries of when the critics claim the book was written. To ignore Christ would be as though a historian ignored Herodotus on the Greek and Persian wars or Plutarch on the lives of the caesars. That the critics do so is evidence of their dishonesty.

The critics treat the book of Daniel as a religious romance, its title as pseudonymous, and its prophecies as an apocalypse written after, not before, the events.

To Jesus, Daniel was a real person. He gave him his proper title, "Daniel the prophet." He quoted him three times in His own prophetic discourse (Matt. 24:15, 21, 30).

In this great advent prophecy, He quoted first from Daniel 9:27 (11:31; 12:11) where He endorsed Daniel's warnings about the coming abomination of desolation with a special added warning of His own that people should heed this warning.

He quoted from Daniel 12:1 in adding His own confirmation of the coming woes of the Jewish people in the impending Great Tribulation.

He quoted from Daniel 7:13 to describe His own second coming, both in His Olivet discourse and again when put upon His oath by the high priest as to whether He were the Christ, the Son of God (Matt. 26:64). From this quotation we learn that the Lord took His own favorite title for Himself—"the Son of man"—from Daniel 7:13. His use of the definite article, prefixed to the title, intimates that He Himself was indeed the mysterious being seen by Daniel, "one like the Son of man."

In addition, the Lord's description of the Resurrection is an endorsement of Daniel 12:2 (John 5:28-29). His description of the coming glory of the righteous is a paraphrase of Daniel 12:3 (Matt. 13:43).

Such was the Lord's endorsement of Daniel, a book that the critics dismiss as religious fiction.

Further New Testament endorsement of the book of Daniel can be found in the book of Revelation, described specifically by the Holy Spirit as "the Revelation of Jesus Christ" (1:1). The apostle John, under the inspiration of the Holy Spirit, echoed his beloved Master's reverence for the book of "Daniel the prophet": Daniel 1:12, 15 and Revelation 2:10; Daniel 3:6 and Revelation 13:15; Daniel 4:30 and Revelation 14:8; 17:5; 18:2, 10, 21; Daniel 5:23 and Revelation 9:20.[16]

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[1] Wilkinson, B., & Boa, K. (1983). Talk thru the Bible (220). Nashville: T. Nelson.

^[2] Wilkinson, B., & Boa, K. (1983). Talk thru the Bible (221–225). Nashville: T. Nelson.

^[3] Jensen, I. L. (1978). Jensen's survey of the Old Testament : Search and discover (376). Chicago: Moody Press.

^[4] Willmington, H. L. (1999). The Outline Bible (Da 1–12:13). Wheaton, Ill.: Tyndale House Publishers.

[5]Copyright 2012 Baptist Press. Original copy of this story can be found at http://www.bpnews.net/bpnews.asp?ID=30166

[6] John Phillips Commentary Series, The - The John Phillips Commentary Series – Exploring the Book of Daniel: An Expository Commentary.

[7] The evidence clearly points to an earlier date for both the book and its translation. But because I want to avoid all "collateral issues," I adopt for the sake of argument the dates that the critics accept. See, however, Kitto's Cyclopedia, s.v. "Synagogue"; also Alfred Edersheim, Life and Times of Jesus the Messiah (Grand Rapids: Eerdmans, 1967), 1:26ff.

[8] The question of the justice of such beliefs and claims in no way affects the force of my argument.

[9] Josephus, Against Apion, 1.8

[10] Imagine a meeting of the upper house of Convocation to discuss a proposal to add Dr. Frederic W. Farrar's Life of Christ (2 vols. [London: Cassell, Petter, Galpin & Co., n.d.]) to the canon of the New Testament! Quite as ridiculous is the suggestion that the Jewish Sanhedrin in the second century b.c. would have entertained the question of adding "an elevating romance" of their own age to the canon of the Old Testament.

[11]The presumption is strong that the LXX version was in existence at the date to which the critics assign the book itself. But here, as on every other point, I am arguing the question on bases that the critics themselves accept.

[12] In proof of this, he referred to 1 Maccabees 4.46; 9.27 (which puts the prophets in the far past); and 14.41.

[13] R. B. Girdlestone, The Foundations of the Bible, 2d ed. (London: Eyre and Spottiswoode, 1891), chap. 2, pp. 8, 10.

[14] Sir Robert Anderson, Daniel in the Critics’ Den (London: James Nisbet and Co., 1902), 96-11. See also his book, The Coming Prince, 14^th ed. (reprint, Grand Rapids: Kregel, 1954).

[15] Edward B. Pusey, Daniel the Prophet (New York: Funk and Wagnalls, 1886).

[16] John Phillips Commentary Series, The - The John Phillips Commentary Series – Exploring the Book of Daniel: An Expository Commentary.