Thursday, May 26, 2022

"Is this not Babylon the Great?"

 

10. The Fulfillment of the Dream (4:28-33).

A narrative shift: these verses, relating to the time of Nebuchadnezzar’s madness, are appropriately written in the third person, as opposed to the first. When reason returns, the King again resumes his first-person narrative.

 


v. 28: "All this happened to Nebuchadnezzar the king.”

o   A grim and most pregnant introduction to the events that follow. Failing to repent, all of these things happened because the King failed to yield unto Daniel’s godly counsel!

 

v. 29a: "Twelve months later…”

o   The King was granted the “grace period” of a full year to respond to Daniel’s call for repentance! Sadly, in his unregenerate state, he refuses to bow before the Lord and avail himself of this gracious opportunity—despite being the beneficiary of such dark and terrible warnings from the mouth of a man that he respected as a true and accurate interpreter of Divine communications (cf., 2:46-47, 4:18). Such bears witness unto the hard, stony, and utterly impenetrable heart of natural man (Eph. 2:1; 1 Cor. 2:14, Jer. 17:9).

 

Jer. 17:9: The heart is deceitful above all things, and desperately sick; who can understand it?

 

o   This recalls the principle of grace before judgment (cf., Gen. 6:3).

 

Gen 6:3: Then the LORD said, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.”

 

o   Such a delay of Divine Justice is usually unheeded by men, who typically misinterpret God’s patience and make the temporary deferral of God’s wrath an occasion to further harden their hearts and perhaps even make sport of the Lord’s forbearance and restraint.

 

2 Pet. 3:3-4: “…knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. They will say, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.”

 

Eccl. 8:11: “Because the sentence against an evil deed is not executed speedily, the heart of the children of man is fully set to do evil.”

 

But nonetheless, judgement still falls!

 

2 Pet. 3:9-10: The Lord is not slow concerning his promise, as some count slowness; but is patient with us, not wishing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night; in which the heavens will pass away with a great noise, and the elements will be dissolved with fervent heat, and the earth and the works that are in it will be burned up.

 

o   The failure of men to avail themselves of the opportunity to repent in and of itself confirms the very justice behind Divine Judgment!

 

v. 29b: “…he was walking on the roof of the royal palace of Babylon.”

o   There were no less than three royal residences within the confines of the great city. This doubtless refers to the primary royal palace located in conjunction with the fabled Hanging Gardens of Babylon, which would have provided an awesome and spectacular vantage point from which to view the entire city. This grand palace was known alternately as “The Marvel of Mankind,” “The Center of the Land,” “The Shining Residence,” or “The Dwelling of Majesty.”

 

v. 30a: "The king reflected and said, 'Is this not Babylon the great…?”

The King’s boast in the splendor of his refurbished and re-invented capital city was not without merit!

 

o   Located some 50 miles south of modern Baghdad, Babylon was a city of great antiquity, associated with the infamous post-diluvian Hamite monarch Nimrod (Gen. 10:10) and the Tower of Babel (Gen. 11:1-9), serving as the capital of the Old (or First) Babylonian Empire (c. 1894 BC–1595 BC). Nebuchadnezzar, however, would raise the city to new heights and unprecedented grandeur as the capital of his Neo-Babylonian (or Chaldean) Empire.

 

o   Babylon was the largest and most populous city of antiquity, with an estimated population of some 1,200,000 individuals.

 

Isa. 13:19a: “And Babylon, the glory of kingdoms, the splendor and pomp of the Chaldeans…

 

The city was essentially a vast square, measuring approx. 15 x 15 miles, surrounded by a deep, wide moat. Laid out in orderly fashion, the city featured wide streets and boulevards, enhanced by great public monuments and numerous buildings—as well as by cultivated farm land & orchards that helped serve the city’s agricultural needs!  

 

o   The ancient Greek historian Herodotus records that Babylon’s impregnable double walls measured some 56 miles in total length and extended to an overall width of 80 ft. (comparable to modern 6 lane highway!), allowing four-horse chariots to ride abreast on the top. Measuring some 320 feet in height, the wall system featured some 260 individual towers.

 

o   The wall system and its massive gates were decorated with royal blue ceramic tile and golden-colored animal figures (lions, bulls, and dragons). Notable was the famous Ishtar Gate, made of beautifully crafted blue glazed bricks at the end of the wide and spectacular Procession Street.

 

o   The city also featured an impressive system of levees and canals that drained excess water from the Euphrates into the Tigris, preventing flooding. A 400 ft. bridge spanned the Euphrates (which bisected the city), joining the eastern and western halves of Babylon.

 

o   The city featured some 53 temples, many of which housed formidable golden statues. The Temple of Marduk (Nebuchadnezzar’s patron deity) was 288 ft. high, situated on top of the seven-story Tower of Babylon, which was built of 60 million fired bricks. Inside the temple was a solid gold statue of Marduk, weighing some 52,000 pounds.

 

o   Perhaps the grandest achievement was the Hanging Gardens of Babylon—one of the Seven Wonders of the World—which was located in conjunction with the King’s primary residence, the Grand Palace. Essentially a 400-foot-high man-made mountain, the Gardens were an ascending series of terraces that featured running water (a triumph of hydraulic engineering) and all manner of trees and vegetation. The King built this marvel for his beloved wife, Queen Amytis (cf., Dan. 5:10-12?), who, as a native Median princess, had missed the fertile green hills of her homeland.

Tuesday, May 10, 2022

Final Counsel and Warning from Daniel unto the King (Dan. 4:26-27)

 

v. 26a: “…your kingdom shall be assured to you…”

o   See our notes on v. 15; the band of iron and bronze represents a remarkable promise of survival and restoration. The incapacitated king would be protected from palace coups and intrigues.  

 


o   Though Nebuchadnezzar would experience personal restoration to his throne, his approaching death would signify the rapid decline and fall of his Neo-Babylonian Empire. The Great Tree, as an imperial extension of the King’s own person, would never again reach its former heights. Thus, the prophecy of Daniel 2:32, 39 must stand—the Silver Kingdom (Persia) would soon arise and displace Babylon the Great!

 

v. 26b: “…after you come to know that Heaven rules.”

o   Consult our notes on v. 17; God uses judgment to impart knowledge.

 

o   In Nebuchadnezzar’s case, the experience will ultimately prove graciously instructional—even unto salvation—as opposed to being ultimately punitive and finally destructive.

 

9. Final words of counsel from Daniel unto the King (4:27).

o   A word of grace and opportunity for repentance before catastrophic Divine judgment falls—even as today’s Church Age is a day of grace before the onslaught of the Great Tribulation, which is the terrifying wrath that is to come (1 Thess. 1:10)!

 

1 Thess. 1:10b: “…Jesus, who rescues us from the wrath to come.”

 

v. 27a: Therefore, O king, may my advice be pleasing to you…

o   Daniel continues to model both a great personal sensitivity and a gracious respect for duly constituted authority.

 

v. 27b: “…break away now from your sins… and your iniquities…”

o   But amidst his graciousness and sensitive acknowledgement of Nebuchadnezzar’s position, Daniel BOLDLY declares that the King has in fact SINNED and therefore needs to REPENT!

 

o   Again, Daniel does not mute the impact of what he must impart by cloaking the message in impersonal generalities; rather, he makes it entirely PERSONAL!

 

o   In addition to his pride, Nebuchadnezzar was the supreme autocrat, ruling with an iron fist and customarily doling out the most fearful of punishments. Daniel was indeed both fearless and accurate in “calling him out” for his iniquities.

 

o   Regarding the King’s particular & peculiar iniquities, we might note that Nebuchadnezzar’s grand public works projects—which were achieved in a relatively brief period of time—doubtless involved a great deal of inhuman political oppression. We further note that he is found marveling over the grandeur of these projects at the very moment when the vengeful Hand of God smites him (4:29-31)—transforming the King himself into something less-than-human!

o   Inhuman oppression of the poor by the wicked is something that God takes very seriously—and will hold men to account! Likewise, the just and beneficial treatment of the poor and the oppressed carries with it its own reward.

 

Ex._3:9: “And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them.”

Deut. 24:14: “You shall not oppress a hired worker who is poor and needy, whether he is one of your brothers or one of the sojourners who are in your land within your towns.”

Isa. 1:17“… learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause.”

Ezek. 45:9: “Thus says the Lord GOD: Enough, O princes of Israel! Put away violence and oppression, and execute justice and righteousness.”

Ps. 41:1: “Blessed is the one who considers the poor! In the day of trouble the LORD delivers him…”

Matt. 19:21:  Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.”

 

v. 27c: “…by doing righteousness… …by showing mercy to the poor…”

o   Despite our comments above, however, Daniel is NOT insinuating that instituting a “Social Gospel Program” or doing good works will somehow cleanse the King from his personal sins and make him acceptable before God!

 

o   There has only ever been one way of redemption (John 14:6, Acts 4:12)! Old Testament saints were saved by the Blood of Christ, even as we of the present Age are—retroactively, on credit, with regard to the coming propitiation that would be wrought by Christ (Rom. 3:25-26).

 

o   Genuine repentance bears fruit that is consistent with regeneration and genuine conversion (Matt. 3:8: "Therefore bear fruit in keeping with repentance…”).

 

o   Fruit is what others can see that bears witness as to the nature of our inward spiritual condition.

 

Matt. 7:16: "You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they?”

James 2:21:Was not Abraham our father justified by works when he offered up Isaac his son on the altar?”

 

v. 27d: “…in case there may be a prolonging of your prosperity.”

o   The prospect is extended unto the King that there might be an extension of reprieve granted unto him—or perhaps a temporary elongation of his time of peace and prosperity—if he would but amend his wicked ways.

 

o   Note the example of the great city of Nineveh in the days of Jonah (Jonah 3), or the temporary deferment of judgment upon the House of Ahab and its prolongation when Ahab fasted and went about in sackcloth following the death of Naboth (1 Kings 21:27-29).

Studies in Daniel: A Dream Interpreted (Dan. 4:20-26).

 

Daniel interprets the King’s dream (4:20-26).

Cross-reference our prior comments on 4:10-17; most of the interpretive material has been covered in our analysis of these verses.

 


o   Daniel carefully, precisely, and impactfully recounts and repeats the full details of the King’s dream.

 

 v. 20: "The tree that you saw…” is in interpreted as you, O king” (v. 22).

o   An important emphasis: this is a specific rebuke directed towards a specific individual. Daniel, in love, does not mute the impact of his message by couching it in broad general terms, as some sort of untargeted and non-specific denunciation of human pride (cf., Nathan’s confrontation with David, 2 Sam. 12:7: Thou art the man!”).

 

o   Daniel as the model counselor. Despite his concern and empathy for the King, Daniel speaks the truth with great clarity and abruptness. Question: “Do we love people enough to confront them with the truth?”

 

o   In that we are called as believers within the context of our local assemblies to “bear one another's burdens” (Gal. 6:2) with regard to our struggles with sin and temptation, Daniel’s example of care, counsel, and concern is well worthy of our attention!

 

v. 21: “whose foliage was beautiful and its fruit abundant…”  

o   Daniel recounts the King’s prosperity and dominion—for which he had failed to either credit or bring praise unto God!  

 

vv. 23-24: “an angelic watcher, a holy one…” “the decree of the Most High…”

o   A solemn reminder that the King is under the judgment of Heaven.

 

v. 25a: “and your dwelling place be with the beasts of the field…”

o   The fearful sentence pronounced (cf., vv. 15-16, 23).

 

v. 25b: “and seven periods of time will pass over you…”

o   The above terminology (Aramaic, ‛iddân)—which alludes to seven indefinite periods of time—most likely refers here to seven literal years. While this is questioned by a variety of distinguished commentators (who suggest either a symbolic application, or recommend an understanding that embraces a diversity of shorter “seasons,” or time-units), there are various contextual reasons for interpreting these periods as being indicative of literal years.

 

o   In Daniel 7:25, the very same term, translated times, clearly means years.

 

o   The bizarre, profound, and grotesque physical changes to Nebuchadnezzar’s person (v. 33) seem more consistent with years (as opposed to shorter time units, like days and weeks, and perhaps even months).

 

o   Years is more agreeable to the typology suggested by a like-comparison to the seven-year reign of the deranged and irrational Antichrist Beast (Dan. 9:27).

Monday, May 9, 2022

Various Extant Gifts of the Spirit

 

Varieties of Gifts… One Body

Pastor Terry Reese, 5/09/22

 


a. Serving/Helping Others (Rom. 12:7, 1 Cor. 12:28; also cf., Eph. 4:12). This is the ability to help or serve in the broadest sense. Not everyone is especially gifted in this way, but ALL are called to serve (Gal 5:13). Not a “high-profile” gift that most desire for themselves ("W-H-A-T! Serve as someone else’s slave?"). Yet, this is to live as JESUS Himself lived (Matt. 20:28, Phil. 2:5-8)!

 

b. Teaching (Rom. 12:7, 1 Cor. 12:28, Eph. 4:11). This is an out-front form of ministry that many desire, because of the public acclaim and position of authority that is often associated with it, but it also one that bears an awesome responsibility—i.e., speaking on the record for GOD ALMIGHTY (James 3:1)! Yet, ALL, in some measure, are called to share in accurately bearing witness to the Truth in both word and deed (Matt.  28:19-20, Heb. 5:12).

 

c. Encouragement, Exhortation (Rom. 12:8). Some have the special ability to encourage, comfort, and lovingly admonish the brethren. But ALL (1 Thess. 5:11), nevertheless, are called to be a Barnabas (Acts 4:36)!

 

d. Giving (Rom. 12:8). Some are especially gifted here, even sacrificially giving at great personal cost to themselves (2 Cor. 8:1-2). But ALL are called to all emulate the poor widow who gave all that she had (Mrk 12:41-44; 2 Cor. 9:7).

 

e. Leadership, or Administration (Rom. 12:8, 1 Cor. 12:28). The ability to rule or lead in the church. Church leadership is NOT like secular political/business leadership; we are not called to model the ruthless and competitive patterns of the world. JESUS is our model here—one who lead in humility (Mt. 20:25-28), and who called upon His disciples to do the same. 

 

f. Kindness, or Mercy (Rom.  12:8). This is something that we all want to see graciously extended unto ourselves--but which we are often found to be shamefully stingy in regard to others! ALL are called to extend mercy unto the unworthy, the guilty, the needy—i.e., to those that others have given-up upon. Let us think upon the kindness and mercy of Jesus, who tirelessly did good unto others--including those outcasts that were popularly perceived as being either loathsome or unpleasant. Matt. 5:7: “Blessed are the merciful, for they shall receive mercy.”

 

g. Faith (1 Cor. 12:9). Without faith it is impossible to be a Christian (Eph. 2:8, Rom. 3:28), or to please God (Heb. 11:6)! Faith involves the ability to believe God for the supply of specific needs. Each Christian believer has a measure of faith, but not all are specially gifted. Some exhibit a greater level of Faith than others, but ALL are called to develop & cultivate Faith (e.g., James 1:6).

 

h. Evangelism (Eph. 4:11). This is the ability to proclaim the Gospel message with exceptional clarity. Whether or not one has the gift of evangelism, or is called to a special itinerate ministry or unto formal missions, ALL believers are called to be witnesses (Acts 1:8) and thus develop their abilities to share the Gospel Plan of Salvation.

 

i. Pastoring (Eph. 4:11). Involves teaching & leadership, as well as spiritually providing, protecting, shepherding, and caring for the flock. All are not called or qualified to enter the formal pastoral ministry, of course (1 Tim. 3:1-7), but all of us within local assembly should be mutual shepherding, protecting, and caring for one another as we bear one another's burdens (Gal. 6:2) and minister unto one another.

Tuesday, May 3, 2022

A Word between the Prophet and his King (Dan. 4:18-19)

 

7. Word of dialogue between Daniel and Nebuchadnezzar (4:18-19).

 


v. 18: “Now you, Belteshazzar, tell me its interpretation…”

 

o   See commentary on vv. 6-9. The King is finally ready to hear the Word of Truth, which his worldly counselors were unable to supply. The inability of such “wise men” to ultimately deliver for us and address our most basic spiritual needs is a recurrent theme in Daniel (cf., Dan. 1:20, 2:4-13, 4:7, 5:7-8).

 

o   In his unconverted state, the King employs the name Belteshazzar, with all of its pagan connotations (cf., v. 9), which indicates his continued claims to sovereign mastery over Daniel. He is not yet ready to acknowledge the truth that lies behind the meaning of the Hebrew name Daniel: “God is my Judge” (cf., 4:8, 19).

 

v. 19a: Then Daniel, whose name is Belteshazzar, was appalled…

 

o   Daniel was “appalled:” i.e., he was absolutely stunned, perplexed, and astonished at the substance of the awful dream, and what it meant in consequence for the great King Nebuchadnezzar, for whom the loyal Daniel (Jer. 29:4-7) had acquired a great deal of respect and a sincere personal regard.

 

o   “for a while” (NASB, ESV, WEB), or “a time” (NKJV, NIV); probably indicating a “brief time” (NET), or “moment” (CSB)—as opposed to the rendering of “one hour” by the LXX, KJV, DRV, and LITV.

 

v. 19b: The king responded and said, “Belteshazzar, do not let the dream or its interpretation alarm you.”

 

o   Perceiving Daniel’s anguish and internal turmoil, the King nonetheless persists in his desire for TRUTH; neither the substance of the Dream nor its attendant “Bad News” should inhibit Daniel from speaking accurately or truthfully.

 

v. 19c: My lord, if only the dream applied to those who hate you…”

 o   Daniel’s statement of preparation is an ominous prelude to the ensuing interpretation.

o   An exhibition of remarkable pastoral concern for the object of his counsel!

 

o   A remarkable demonstration of tempering judgment with mercy! We are called to accurately and forcefully preach the holy judgment of God without restraint unto the world—but through TEARS, and not with GLEE!

 

o   Let us remember that the judgment that we preach unto others has also been merited by ourselves! “There but for the grace of God go I…”

 

o   Such remarkable concern for the great destroyer of Judah, Jerusalem, and the Holy Place! But Daniel’s patterns of thought are complex, tempered by such varying concerns as the need for personal humility and mercy when dealing with the unsaved, as well as a godly respect for secular royal authority.

 

o   As a student of the work of Jeremiah (Dan. 9:2), Daniel further understands that Nebuchadnezzar’s deeds—though tainted with personal sinfulness, for which he and Babylon were personally accountable (Hab. 2:6-20)—were nonetheless performed under the Banner of Divine Sovereignty. Nebuchadnezzar was thus a duly appointed agent of Divine Judgment against the Chosen Hebrew Nation for its sins (Hab. 1:5-11, Dan. 9:2-14)!