The King's Interrogation (Dan. 3:13-18)

 

Note: the term translated “maliciously accused” (Dan. 3:8; ESV) literally means “chewed (or devoured) to pieces,” referencing the eating of flesh, indicative of the malignant force behind the charges.

 

3. Interrogation before the King (3:13-18).

 v. 13: "Then Nebuchadnezzar in rage and anger…"

o   The King’s wrath had similarly been on display in chapter two (vv. 5, 12-13).

 

o   The Prophet Jeremiah had also highlighted Nebuchadnezzar’s anger against two false prophets of the Exile, “Zedekiah and Ahab, whom the king of Babylon roasted in the fire” (Jer. 29:22).

 

o   A general truth, regarding those who enjoy absolute authority:

Prov. 19:12:  A king's wrath is like the growling of a lion, but his favor is like dew on the grass.

Prov. 20:2: The terror of a king is like the growling of a lion; He who provokes him to anger forfeits his own life.

 

o   If this principle is true of earthly kings, how much more should we fear the wrath—and covet the blessings—of Almighty God (Heb. 10:31)! How much more should we be grateful for His patience and forbearance (Ps. 103:8)!

 

v. 14: Nebuchadnezzar responded and said to them, "Is it true…?”

v. 15a: "Now if you are ready… to fall down and worship… very well.”

o   Doubtlessly amazed, the King gives them an opportunity to defend themselves—and a second chance to comply with the royal directive!

 

v. 15b: "…you will immediately be cast into the midst of a furnace of blazing fire…”  

o   Consider the enormity of the temptation facing the friends of Daniel! All manner of pragmatic considerations, reasons, and excuses might have been found in order to justify compromising their faith and identity, thereby saving their lives.

 

o   A “little white lie”—i.e., their previous failure to bow was unintentional (as the King suggested)—might have saved them!

 

o   The reasons to bow were many (Matthew Henry lists no less than seven in his commentary). The reason not to bow was singular, but overruling (Ex. 20:1-6)!

 

v. 15c: “…and what god is there who can deliver you out of my hands?"

o   Robert Duncan Culver (The Histories and Prophecies of Daniel, BMH):

This verse directs an important truth our way: that God’s name and reputation are intimately connected with the obedient faith of His people.

 

o   How distant now is the King’s declaration of Daniel 2:46-47!

 

o   Nebuchadnezzar’s victories over foreign opposition (including Judah) had led him to conclude that he and his patron deities were invincible.

 

o   Nebuchadnezzar’s attitude is reminiscent of that of various other princes...

o   Pharaoh, Ex. 5:2: "Who is the LORD, that I should obey His voice to let Israel go?”

o   Sennacherib (Assyria), 2 Kings 18:35: “Who among all the gods of the lands have delivered their countries from my hand, that the LORD should deliver Jerusalem from my hand?” (cf., 2 Chron. 32:13-17, Isa. 36:18-20).  

 

o   Contrast this attitude with that of Darius in Dan. 6:16: "Your God, whom you serve continually, He will deliver you."

Bulletin Insert (5/09/21): "Who do Y-O-U say that I am?" (Introduction to the Doctrine of Christ)

 

“Who do Y-O-U say that I am?”

(Pastor Terry Reese, Valley GBC, Armagh, PA; 5/9/21)

 

TEXT: Matt. 16:13-23 (cf., Mark 8:27-30; Luke 9:18-22)

 

Intro: Studies in Christology (i.e., the Doctrine of Christ).

Christology is primarily concerned with the identity of Jesus. Who is He? What is His Nature? How do the Human & the Divine Natures of Christ relate? What are the doctrinal & devotional implications of all of this?

 

The matter of Jesus’ Identity is a fundamental and watershed doctrine, dividing orthodoxy from heterodoxy, opening and closing the gates of Paradise.

 

The historic Grace Brethren Statement of Faith, Article III:

 

“WE BELIEVE in the Lord Jesus Christ in His pre-existence and deity (John 1:1-3), incarnation by virgin birth (John 1:14; Matt. 1:18-23), sinless life (Heb. 4:15), substitutionary death (2 Cor. 5:21), bodily resurrection (Luke 24:36-43), ascension into heaven and present ministry (Heb. 4:14-16), and coming again (Acts 1:11).”

 

I. The Context & Setting of Matt. 16.

A. Rising opposition; the shadow of the Cross falls upon Him.

B. Near mostly gentile Caesarea Philippi (25 mi. n. of Galilee, near Mt. Hermon); an area associated with dead idolatry & paganism.

 

II. The 1^st query (v.13): Whom do men say that I the Son of man am?

The Disciples response (v.14):

"Some say John the Baptist… or one of the prophets."

 

Respectful views—but no Messianic confession amongst them!

 

III. The Question of Questions (v. 15).

He said to them, "But who do YOU say that I am?"

 

It was not yet time for public proclamation (v. 20), but it was essential that His Own understand who He was, and what He was about to do (v. 21).  

 

IV. Enormous, emphatic stress is placed upon “YOU!”

Salvation is a personal matter; regardless of the opinions of others about us as to the identity of Jesus, in the end, the only question is: “Who do YOU think about Him?”

V. The Good Confession of Peter (v. 16).

"You are the Christ [i.e., Messiah], the Son of the living God."

 

Jesus’ question is put in the plural, and bold Peter, as a natural leader, acts in a sense as a group spokesman (while not negating the personal element). Peter confesses Jesus as…

 

A. The Christ: the Messiah of OT expectations; the awaited

Mediator, ordained of the Father & anointed of the Spirit as…

 

i. Prophet (Deut. 18:15);

ii. Priest (Ps. 110:4);  

iii. King (Ps. 2:6, Zech. 9:9).  

 

B. The Son of the Living God: no less than an affirmation of Jesus’ Divine nature. He is the Son of God in a unique sense that is not applicable to any mortal being or creature.

 

John 5:18: This was why the Jews were seeking all the more to kill Him, because not only was He breaking the Sabbath, but He was even calling God his own Father, making himself equal with God.

 

He is identified with the “Living God,” who is real & living, in contrast with the dead idols of the world, and who is also the source of life & vitality.

 

VI. The Lord’s response (v. 17).

A. Warm, personal, immediate, definite, commendatory.

B. Simon son of Jonah: a mere man, the son of a man.

C. His condition: “blessed” (cf., Matt. 5:3-12).

D. Flesh and blood is not the source of this revelation. Human wisdom, study, cognition, intuition, tradition, calculation, etc., could not have produced such insight. It was a matter of Divine, electing, efficacious grace (John 6:44).

 

VII. The Good—and essential—Confession; a mark of both

Biblical Fundamentalism & personal regeneration. In Christology, we are dealing with a matter of Heaven & Hell!

 

The Deity of Christ:  John 8:24: “That is why I told you that you will die in your sins, for unless you believe that I AM, you will die in your sins."

 

The Humanity of Christ: 2 John 7: For many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist.

 

What concerns could be weightier than this?

The Fiery Furnace (Dan. 3); the Accusation (cont.; 5/5/21)

 

v. 9: They responded and said to Nebuchadnezzar the king: "O king, live forever!

o   Formulaic, stylized honor bestowed upon the sovereign; cf., Dan. 2:4; 5:10; 6:6; 21.

 

o   A matter of protocol; but in reality, neither Nebuchadnezzar nor his Kingdom would last forever—despite his present attempts to alter and modify the message of chapter two through his innovative symbolism, regarding the great image.

 

o   We are well-advised not to put too much stock in human flattery—a device which often serves as a camouflage for evil intent.

Prov. 25:27: “It is not good to eat much honey, nor is it glorious to seek one's own glory.”

Prov. 7:21: “With her flattering lips she seduces him.”

 

vv. 10-11: "You, O king, have made a decree…”

o   A reminder before the King of his own words.

o   Not the only occasion when a King is held to account by his own words (cf., Dan. 6:12-13; Mark 6:26)!

 

v. 12a: "There are certain Jews whom you have appointed over the administration of the province of Babylon…

 

o   Perhaps a subtle insinuation that the King himself was ill-advised in appointing such men as these unto high office over the chief providence of Babylon.

o   If this was their intent, it somewhat recalls the veiled accusation made by Adam in the Garden, questioning God’s wisdom: "The woman whom You gave to be with me, she gave me from the tree, and I ate" (Gen. 3:12).

 

o   Perhaps also an attempt to magnify the ingratitude of the Accused by reminding the King of his past kindnesses unto them (Dan. 2:49).

 

o   The reference to their high position also underlines that these men should be examples of loyalty and obedience in Nebuchadnezzar’s One World Government!

 

v. 12b: These men, O king, have disregarded you; they do not serve your gods or worship the golden image which you have set up."

 

o   Three basic accusations:

1) They did not respect Royal Authority;

2) They did not worship the King’s gods;

3) They failed to bow down to the golden statue.

 

o   Truth conflated with a lie. While it was indeed true that the Accused would not engage in idolatrous practices, it was not their intention to disrespect the king.

 

o   Foreshadows the wicked accusations made against Daniel during the Persian Period by the commissioners & satraps (Dan. 6:13) and the outrageous universal charges made against the entire Jewish nation (Esth. 3:8) by Haman:

 

Dan. 6:13: Then they answered and spoke before the king, "Daniel, who is one of the exiles from Judah, pays no attention to you, O king, or to the injunction which you signed, but keeps making his petition three times a day."

 

Esther 3:8: Then Haman said to King Ahasuerus, "There is a certain people scattered and dispersed among the peoples in all the provinces of your kingdom; their laws are different from those of all other people and they do not observe the king's laws, so it is not in the king's interest to let them remain.

Bulletin Insert (4/27/21): Biblical Examples of Divine Mercy

 

“The Earth, O LORD, is Full of Thy Mercy…”

(Pastor Terry Reese; Valley GBC, Armagh, PA; 4/25/21)

 

Intro: Divine Mercy is God’s Love outwardly expressed to meet human need; it is condescending & gracious, extended unto unworthy inferiors—even enemies—in order to meet human need without considering the personal merits of the sufferer. It is empathetic, kind, patient, and forbearing.

 

Various Expressions of Divine Mercy in the Bible.

 

1. Adam and Eve (covered in their shame & misery; Gen. 3:21).

 

2. Seen in God’s constant care & sustenance of His fallen Creation (Ps.119:64;145:8-9,15-16; Matt. 5:44-45; Acts 14:16-17).

 

3. The Mercy Seat (Ex.25:17-22), where Israel’s sin was propitiated on Yom Kippur (The Day of Atonement), temporally holding back the outbreak of the wrath of God. This imagery also points to the once-for-all sacrifice of Christ, which does what animal sacrifices could not do (Heb. 10:4). Note the beautiful, living picture of the Mercy Seat in the Empty Tomb (John 20:12)!

 

4. Continued aid & longsuffering compassion extended unto the stiff-necked Nation of Israel (cf., Neh. 9; the Levites’ great prayer, recounting Israel’s sorry record of unfaithfulness vs. God’s many acts of mercy).

 

5. God’s longsuffering mercy unto unbelieving OT Gentile nations (note Jonah 4; God is merciful to the cruel pagan city of Nineveh—over his prophet’s objections!).

 

6. Christ’s acts of mercy & compassion towards sinners (Luke 9:51-56, 17:12-13; John 8:7; Matt. 9:11-13).

 

7. Ultimately witnessed in our election & redemption in Christ (Eph. 2:1-9). Christians were, prior to their quickening and regeneration, dead (v. 1) and enslaved unto Satan (v. 2), facing nothing but eternal wrath (v. 3). “But God, who is rich in mercy,” in His love (v. 4) & kindness (v. 7), made us spiritually alive (v. 5) and saved us by grace, through faith (vv. 8-9).

Daniel 3: The Accusation against the Jews (Midweek Prayer & Bible Study; 4/21/21)

 

o   A possible backdrop to Nebuchadnezzar’s plan to unify the Empire: a coup attempt (c., 595/594 BC), as recorded within the Babylonian Chronicles.

 

 

2. The Accusation of the Chaldeans (vv. 8-12).

v. 8: For this reason at that time certain Chaldeans came forward and brought charges against the Jews.

 

“…certain Chaldeans came forward…”

o   “Chaldeans,” though an ethnic term, is probably used in the sense of Dan. 2:2, as a special priestly caste.

o   Ironically, one of the groups saved by Daniel’s merciful intervention (2:24)!

 

“…and brought charges against the Jews.”

o   The charges were probably motivated by several factors:

1) personal & professional jealousy; 2) anti-Semitism & nationalistic xenophobia.

 

o   Jealousy: a powerful and frightful force and incentive in the affairs of men.

“Abel could not stand before the envy of Cain; nor Joseph before the envy of his brethren; nor Christ before the envy of the Jews, his bitter enemies; and, where it is, there is confusion and every evil work, James 3:14. An envious man is worse than an angry and wrathful man; his wrath and anger may be soon over, or there may be ways and means of appeasing him; but envy continues and abides, and works insensibly.”—John Gill’s Exposition of the Bible (Prov. 27:4)

o   Anti-Semitism: Note the direct reference to the ethnicity of the offenders: v. 12.

o   Doubtless, it was repugnant that a conquered alien race of unfamiliar customs should be elevated over the chief providence of Babylon!

 

o   The riddle of Antisemitism; despite their great personal industry and beneficial influence upon Mankind in a variety of fields (e.g., arts, sciences, commerce), the Hebrew people have always been the object of an irrational and unreasoning hatred by the nations of the world, resulting in much persecution.

 

o    For example: Pharoah in Egypt, Haman in Persia, Antiochus IV Epiphanes, Emperor Hadrian of Rome, Medieval religious-based persecution from various Christian & Islamic sources, the pogroms of Czarist Russia, Nazi Germany, the modern Islamic Middle East, etc.

 

o   The ultimate source of such diabolical hatred: Satan, the Accuser of the Brethren (Rev. 12:10)!

 

o   Satan was mindful of the prophecy of Gen. 3:15: a Deliverer, born of the Human Race, would be the instrument of his destruction.

Gen. 3:15: “And I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel."

Rom. 16:20: The God of peace will soon crush Satan under your feet.

 

o   Satan was also aware that via the Abrahamic & Davidic Covenants, the Highway of the Seed would pass through the descendants of Abraham (Gen. 12:1-3), Isaac (Gen. 17:18-21), Jacob (Gen. 25:23), Judah (Gen. 49:10), Jesse (Isa. 11:10), and David (2 Sam. 7:8-17).

 

o   Hence, the furious Satanic hatred for the Covenant Nation that would produce both Messiah (the Living Word), as well as the written Word…

Rev. 12:4: And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child.

 

o   Mark Twain (1897), on the “mystery” of Jewish survival:

"If the statistics are right, the Jews constitute but one quarter of one percent of the human race.  It suggests a nebulous puff of star dust lost in the blaze of the Milky Way.  Properly, the Jew ought hardly to be heard of, but he is heard of, has always been heard of.  He is as prominent on the planet as any other people, and his importance is extravagantly out of proportion to the smallness of his bulk.

 His contributions to the world’s list of great names in literature, science, art, music, finance, medicine and abstruse learning are also very out of proportion to the weakness of his numbers.  He has made a marvelous fight in this world in all ages; and has done it with his hands tied behind him. He could be vain of himself and be excused for it.  The Egyptians, the Babylonians and the Persians rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greeks and Romans followed and made a vast noise, and they were gone; other people have sprung up and held their torch high for a time but it burned out, and they sit in twilight now, and have vanished.

The Jew saw them all, survived them all, and is now what he always was, exhibiting no decadence, no infirmaties, of age, no weakening of his parts, no slowing of his energies, no dulling of his alert but aggressive mind.  All things are mortal but the Jews; all other forces pass, but he remains.  What is the secret of his immortality?"

Sermon Notes: "Wonderful, Merciful Savior"

 

“Wonderful, Merciful Savior”

(Pastor Terry L. Reese; Valley GBC, Armagh, PA; 4/18/21)

 

Intro: “The Quality of Mercy…”

Shakespeare speaks of a quality that becomes a King far greater than such emblems of authority as his crown or his scepter—namely, a Divine quality:

 

The quality of mercy is not strained;

It droppeth as the gentle rain from heaven

Upon the place beneath. It is twice blest;

It blesseth him that gives and him that takes:

'T is mightiest in the mightiest; it becomes

The throned monarch better than his crown:

His sceptre shows the force of temporal power,

The attribute to awe and majesty,

Wherein doth sit the dread and fear of kings;

But mercy is above this sceptred sway;

It is enthronèd in the hearts of kings,

It is an attribute to God himself;

And earthly power doth then show likest God's

When mercy seasons justice.

―William Shakespeare, The Merchant of Venice, Act IV, Scene 1

 

I. A wonderful truth: God is Merciful!

A communicable attribute of God (i.e., one that we can share-in & express). It is demanded that we also be merciful unto others!

Luke 6:36: "Be merciful, just as your Father is merciful.”

James 2:13a: “For judgment will be merciless to one who has shown no mercy”

 

II. Various Biblical Terminologies.

A. Old Testament Hebrew terms:

1. râcham: to love deeply; to have a disposition of mercy, tender affection, and compassion (Ps. 116:5).

 

2. chêsêd:  goodness, loving-kindness, pity (Ps. 18:25).

 

3. chânan: to bend or stoop in kindness, as to an inferior (Job 9:15).

 

B. New Testament Greek terms:

1. eleos: associated with the idea of feeling compassion, pity, and

sympathy for a sufferer—and thus, taking action upon his behalf.

 

2. oiktirmōn: having empathy & compassion for the ills of others.

 

III. Definitions of Mercy from various authorities.

Richards, Expository Dictionary of Bible Words:

“Even though different Hebrew words may be found where the English versions read ‘mercy,’ the underlining concept shines through. Mercy is condescending love, reaching out to meet a need without considering the merit of the person who receives the aid…” “In both Testaments, mercy is compassion expressed to meet human need. The focus in both is on God’s mercy to human beings. In the final analysis, God is the only one truly able to meet our needs. He is the one on whom we must depend.”

 

Buswell, A Systematic Theology of the Christian Religion:

“…the goodness or love of God shown to those who are in misery or distress, irrespective of their deserts.”

 

Tim Challies description of Divine Mercy:

“God acting patient. It is God extending patience to those who deserve to be punished…” “Mercy is not something God owes to us—by definition mercy cannot be owed—but is something God extends in kindness and grace to those who do not deserve it.”

 

Jonathan Edwards:*

“God is pleased to show mercy to His enemies, according to His own sovereign pleasure. Though He is infinitely above all, and stands in no need of creatures; yet He is graciously pleased to take a merciful notice of poor worms in the dust.”

 

*Note: In light of Edwards’ above comments, observe in Eph. 2:1-7 the stark contrast between the Mercy shown unto the Elect (vv. 4-7) and the wrathful Justice poured out upon Reprobate.—TLR

 

A. The relationship between Love & Mercy.

God’s Mercy is an active expression of His Love (which is innate to His character). Because He loves, He shows mercy; Mercy is thus a relative attribute (i.e., what God is in relation to others).

 

B. The distinction between Love & Mercy.

While strongly associated, the two ideas are not synonymous.

 

Love is a broader & more general concept than Mercy. God’s Love, while always present, is not always expressed in the form of Mercy. Sometimes, in fact, Love is expressed in Judgment & Discipline (Prov.13:24, Heb. 12:4-11)!

 

Every act of God can be described in the ultimate sense, as an act of Love—but not every act of God is an act of Mercy.

 

C. The fine distinction between Grace & Mercy.

Both ideas involve God doing some good unto those who have not merited it. Thus, there is definitely an overlap between the two concepts… and yet, there is perhaps an important shade of distinction, as well…

 

Grace (God’s unmerited favor unto sinners) involves, among other things, concern for Man’s guilt…

 

Mercy involves Divine concern over Man’s misery…

 

Hence: Grace is extended towards the rebel, and Mercy towards the distressed.

 

Millard Erickson, Christian Theology:

“God’s mercy is His tenderhearted, loving compassion for His people. It is His tenderness of heart toward the needy. If grace contemplates humans as sinful, guilty and condemned, mercy sees them as miserable and needy.”

 

III. The Greatness of Divine Mercy.

A. David’s wise choice (1 Chon. 21:13).

1 Chron. 21

1: Then Satan stood against Israel and incited David to number Israel.

7-10: But God was displeased with this thing, and he struck Israel. And David said to God, "I have sinned greatly in that I have done this thing. But now, please take away the iniquity of your servant, for I have acted very foolishly." And the LORD spoke to Gad, David's seer, saying, "Go and say to David, 'Thus says the LORD, Three things I offer you; choose one of them, that I may do it to you.'"

1 Chron. 21:11-15: So Gad came to David and said to him, "Thus says the LORD, 'Take for yourself either three years of famine, or three months to be swept away before your foes, while the sword of your enemies overtakes you, or else three days of the sword of the LORD, even pestilence in the land, and the angel of the LORD destroying throughout all the territory of Israel.' Now, therefore, consider what answer I shall return to Him who sent me." ¹³David said to Gad, "I am in great distress; please let me fall into the hand of the LORD, for His mercies are very great. But do not let me fall into the hand of man." So the LORD sent a pestilence on Israel; 70,000 men of Israel fell. And God sent an angel to Jerusalem to destroy it; but as he was about to destroy it, the LORD saw and was sorry over the calamity, and said to the destroying angel, "It is enough; now relax your hand."

 

1. “Thus says the LORD, Three things I offer you; choose one of them, that I may do it to you.”

When a guilty David is offered a choice of punishments, David chooses to be delivered into the Hand of God—whose mercy is great—rather than into the hand of man, who is often merciless:

 

"I am in great distress; please let me fall into the hand of the LORD, for His mercies are very great. But do not let me fall into the hand of man."

 

2. David a man well acquainted with the “very great” mercies of God…

Ps. 57:10: For Your mercy reaches unto the heavens, and Your truth unto the clouds.

[Of David, when he fled from Saul.]

 

Ps. 86:5:  For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee. [A prayer of David, for mercy.]

 

Ps. 108:4: For Your mercy is great above the heavens, and Your truth reaches to the clouds. [of David]

Ps. 89:2-4: For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens. I have made a covenant with my chosen, I have sworn unto David my servant, thy seed will I establish for ever, and build up thy throne to all generations.

[Ethan the Ezrahite, in ref. to the Davidic Covenant of 2 Sam. 7; a covenant ultimately realized in the Kingdom Age with the exaltation of the Throne of David.]

Psalm 103: Praise for the LORD's Mercies A Psalm  of David.

¹Bless the LORD, O my soul; and all that is within me, bless His holy name! ²Bless the LORD, O my soul, and forget not all His benefits: ³Who forgives all your iniquities, Who heals all your diseases, ⁴Who redeems your life from destruction, Who crowns you with lovingkindness and tender mercies, ⁵Who satisfies your mouth with good things, so that your youth is renewed like the eagle's. ⁶The LORD executes righteousness and justice for all who are oppressed. ⁷He made known His ways to Moses, His acts to the children of Israel. ⁸The LORD is merciful and gracious, slow to anger, and abounding in mercy. ⁹He will not always strive with us, nor will He keep His anger forever. ¹⁰He has not dealt with us according to our sins, nor punished us according to our iniquities. ¹¹For as the heavens are high above the earth, so great is His mercy toward those who fear Him; ¹²As far as the east is from the west, so far has He removed our transgressions from us. ¹³As a father pities his children, so the LORD pities those who fear Him. ¹⁴For He knows our frame; He remembers that we are dust. ¹⁵As for man, his days are like grass; as a flower of the field, so he flourishes. ¹⁶For the wind passes over it, and it is gone, and its place remembers it no more. ¹⁷But the mercy of the LORD is from everlasting to everlasting on those who fear Him, And His righteousness to children's children, ¹⁸To such as keep His covenant, and to those who remember His commandments to do them.

 

B. This phrase is repeated in Psalm 136 no less than twenty-six times—and still not too much!

 

Ps. 136:1: “O give thanks unto the LORD; for he is good: for His mercy endureth forever.”