Exiled to a Pagan-land

The image above is in the Public Domain. James Tissot “The Flight of the Prisoners,”
ca. 1896-1902; Jewish Museum, New York, NY.

I will do a minimum of formal Introduction to Daniel, so if you are interested in exploring Daniel’s date of writing, original setting, etc. refer to the Introduction to Daniel in the ESV Study Bible. (The link in blue will take you to the ESV Study Bible Introduction to Daniel. Take a look at the map of the ancient world at the end of the article. It always helps to have a map before you when you read ancient literature).


Daniel 1:1-2

1 In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. 2 And the Lord gave Jehoiakim king of Judah into his hand, with some of the vessels of the house of God. And he brought them to the land of Shinar, to the house of his god, and placed the vessels in the treasury of his god. [ESV]

There is no background in the text given for the first two verses, and there is no resolution at the end of the book, either, for that matter. We are not to assume, however, Judeans were victims of a conquering empire bigger and richer than they were. Interpreters of the book who lean toward social justice view, often make it diatribe against all huge empires who oppress the poor.

From the standpoint of narrative structure, there should have been a prologue and a resolution at the end.

structuring_a_narrative (2)

The drawing is adapted from https://literacyideas.com/narrative-writing

The absence of some of the elements of narrative structure brings one to the point of judging one’s own life in light of what is written in Daniel. Read an Ernest Hemingway short story and you will see a similar pattern to the one Daniel chose—minimalist structure—no prologue and no resolution at the end; Daniel begins with problem.

Because Daniel begins without a prologue does not mean the his readers did not know why they were exiled. We are not to assume Judeans are simply victims of a conquering empire bigger and richer than they were. (No social justice reading is intended.)

As the title suggests, the Israelites were taken from their homeland to a pagan land. We are living in the homeland of our forefathers, but paganism now dominates it. The buildings look the same, but the people living in them are far from those who had a Biblical world-and-life view like our ancestors did.

I am positing, in our case, it is possible to be exiled at home. (At least I feel more and more like I am a pilgrim in a strange land!) The absence of a prologue and a resolution, make it easier for us to take the lessons to our heart.

However, the outline of the happenings in Daniel 1:1-2 is as follows—

I. Babylon laid siege to Judah’s land. vs. 1
II. Nebuchadnezzar pillaged the Temple and its treasury house, and took all of it to Babylon. vs. 2

I want to extract some principles I see in these verses for we who are exiled in our own land.

I. God can use any instrument to bring His will to pass. Daniel 4:2

20 Daniel answered and said: “Blessed be the name of God forever and ever, to whom belong wisdom and might. 21 He changes times and seasons; he removes kings and sets up kings; he gives wisdom to the wise and knowledge to those who have understanding; 22 he reveals deep and hidden things; he knows what is in the darkness, and the light dwells with him. 23 To you, O God of my fathers, I give thanks and praise, for you have given me wisdom and might, and have now made known to me what we asked of you, for you have made known to us the king’s matter.”

We should substitute for “He removes the Kings” = “He removes governments.” Monarchies are rare in the 21st Century, yet God is sovereign over the nations of the 21st Century as He was over Babylon.


My Wife’s Favorite Attribute of God

When my wife was dying, I asked our pastor to come by on Sunday afternoon and serve us communion as an entire family one last time. He asked her some questions about various Bible studies she had led over the years. She told him about the various Ligonier studies they had used. One of her favorites was on the attributes of God. He asked her which attribute was her favorite. Without hesitation she answered her favorite was the sovereignty of God. She died 4 days later. Our sovereign God took her into His heaven to the place He had prepared for her. Now she is sitting at the Table of the King!

If my wife could witness to the importance of the God’s sovereignty of God on her deathbed, I believe we ought to live by the belief of a sovereign God as we walk in life!


II. No nation or philosophy eclipses the Sovereignty of God.

Steve LawsonResounding throughout the pages of Scripture is the proclamation that God is King. And the concept most closely associated with His kingship is His sovereignty. To say that God is sovereign is not to say merely that He is stronger than everyone else, although this is true. Rather, to call Him sovereign is to ascribe to Him a rule and authority that transcends space and time, leaving nothing outside its scope.

The sovereignty of God is like a soft pillow upon which the believer lays his head at night. There is no attribute more comforting to God’s children than the sovereignty of their Father. Under our most adverse circumstances, we believe that sovereignty has ordained our afflictions. In the most severe trials, we trust that God has a purpose, and behind that purpose is His master plan. Even in our darkest valleys, we must rely on this foundational truth, that divine sovereignty is using it as a part of a far greater design for His glory and our good.

— Dr. Steve Lawson, pictured above right, Ligonier Teaching Fellow, from his book Show Me Your Glory


You and I are not capable of using evil to bring good to pass. However, God can. As an older fellow told me one time, “We can’t, but God can draw a straight line with a crooked stick.”

III. God hears our prayers for deliverance.

The Prophet Habakkuk, in 1:1-4, asked God to intervene in Judah and bring an end to widespread violence and sin.

1 The oracle [weighty matter] that Habakkuk the prophet saw. 2 O Lord, how long shall I cry for help,
and you will not hear? Or cry to you “Violence!” and you will not save? 3 Why do you make me see iniquity, and why do you idly look at wrong? Destruction and violence are before me; strife and contention arise. 4 So the law is paralyzed, and justice never goes forth. For the wicked surround the righteous; so justice goes forth perverted.

This is not a bad prayer, but it seems Habakkuk is hinting at God doing something improper. In any case God answers his prayer.

5 “Look among the nations, and see; wonder and be astounded. For I am doing a work in your days that you would not believe if told. 6 For behold, I am raising up the Chaldeans [Babylonians], that bitter and hasty nation, who march through the breadth of the earth, to seize dwellings not their own.

God is going to use a more evil empire to being to end Judea’s sinful behavior. Maybe Habakkuk should have been careful for what he asked of God.


Improper Prayer Requests

My mother used to have a peculiar prayer partner. (“Peculiar” is the nicest way to put it.) On one occasion they were in prayer. They were asking God for things that were good, at first. This was the beginning of the “name it-frame it-claim it” movement. All of a sudden, this lady blurted out, “Give me and Gay a set of diamond earrings!” Mother opened her eyes and stared at her. She finally “woke-up” under my mother’s piercing gaze. She said, “I guess that was a bit too much, wasn’t it, Gay.” Mother nodded yes and they returned to prayer for the country, their church, and the world!

By all means we should bring our complaints (Laments) into God’s presence. Several Psalms are Psalms of Laments. A lament is a complaint. God is the only one who can do anything about our complaints.It is good to tell God our warped experiences in life. We can even bring our anger into his presence. Just stay long enough to hear His correction.


Habakkuk’s right response in 2:1

I will take my stand at my watch-post and station myself on the tower, and look out to see what he will say to me, and what I will answer [when I am corrected].

This last phrase of Hab. 2:1 is best translated when I am corrected. The Hebrew word tōkechah = rebuke, correction.

Habakkuk started off his prayer wrong, but by 2:1 he ends where he should be—humble before God and awaiting correction of his thinking revealed in Chapter One.

Eduard_Bendemann-_Die_trauernden_Juden_im_Exil_um_1832

Depiction of Jews mourning the exile in Babylon by Eduard Bendemann (1811–1889)
I believe the painter had Psalm 137 in mind.

IV. God is sovereign and yet he does not infringe on man’s freedom.

God says he is raising up the Babylonians, but he didn’t drag them to Judea and make them besiege it. Neither did he make the Judeans sin.


The Westminster Divines put this well, Section 2; Paragraph 1

From all eternity and by the completely wise and holy purpose of his own will, God has freely
and unchangeably ordained whatever happens. [His ordaining] does not mean, however, that
God is the author of sin (he is not), [or] that he represses the will of his created beings, or that he
takes away the freedom or contingency of secondary causes. Rather, the will of created beings
and the freedom and contingency of secondary causes are established by him.


You and I can trust God when nothing else works. So we must trust in God when times are good, so we can be ready for the rough times.

 

Dare to Trust Daniel’s God!

Picture above is in the public domain. published by Thomas Agnew and Sons, 1892

Daniel 1:1

1 In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it.


I know, as did I, you probably sang “Dare to be a Daniel,” either at Sunday School or at VBS.

Refrain:
Dare to be a Daniel!
Dare to stand alone!
Dare to have a purpose firm!
Dare to make it known!

It’s has a snappy tune still appealing to children even though it was written in 1873 by P. P Bliss. But is this the message of the book of Daniel?

I think Daniel 7 gives the message of Daniel.

13
“I saw in the night visions,
and behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him.
14
And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one
that shall not be destroyed.

The main lesson of Daniel, then, is not, as is often assumed (and taught!), Dare to be a Daniel! Rather, the main point is this: Dare to trust in Daniel’s God! [from Wilson, T. (2015) Daniel (Knowing the Bible series). Carol Stream, IL: Crossway Publishing. Kindle Edition.]

I. Jesus began to fulfill this prophecy by His incarnation.

Ellicott says this of the phrase “One like a Son of Man”—”The title implies one descended from man; but as this Person is spoken of as being like one of human descent, it follows that He was not merely a man. The early Jewish and Christian interpretations that this is the Messiah are confirmed by our Savior’s solemn appropriation of the title to Himself (Matthew 24:30).”

Westminster Shorter Catechism clarifies the Son of Man and God—

Q. 21. Who is the Redeemer of God’s elect?
A. The only Redeemer of God’s elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was, and continues to be, God and man in two distinct natures, and one person, for ever.

This Catechism question delineates the two natures of Christ—”God and man in two distinct natures and one person, forever.” He bridged the chasm between God and humans by obeying God as the God-man and by dying in our place.

II. Jesus at present has the dominion over all in heaven and earth, so we can trust Him.

We are in the expanse of time time between the first Coming and the Second Coming. Jesus is King of Kings and Lord of Lords now. Hebrews 2 gives us where we are—

8 Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. 9 But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.

We are between two days—(1) Calvary, the day Christ died for our sins; and (2) the Second Coming, the day when Christ will vanquish all His and our foes. Where we live is referred to as “the already, but not yet.”

Theologians use this phrase when they talk about the Kingdom of God. It helps explain the truth that the Kingdom of God has come to us in Jesus Christ [‘the already aspect.’] The Kingdom of God is here.” And we experience living in the Kingdom of God’s love, and we participate in God’s Kingdom through our prayers and our worship, through our service to others and our love. But God’s Kingdom has not yet come in all its fullness” [the not yet aspect]. (from https://www.cccchelmsford.org/sermons/the-already-and-the-not-yet/)

We are closest to the power that moves heaven and earth when we kneel before the Throne of Grace. (see Hebrews 4:14-16).

kingdom_concept

Daniel’s people lived between two days: (1) their exile from their land, and (2) their return to that land.

I have forgotten where I read this information, but I put it in chart form. (At least the first question came from Hamilton, J. M., Jr. (2014). With the Clouds of Heaven (New Studies in Biblical Theology series), p. 41. Downers Grove, IL: InterVarsity Press. Kindle Edition.

Questions of the Exiles

The song is cute, but let’s alter its lyrics—

Dare to trust Daniel’s God!
Dare to stand with Him!
Dare to have a purpose firm!
Dare to make it known!

We can live this refrain out in our lives with Daniel’s God with us.