People in Exile - Caught in the Cloud

Caught in the Cloud
Lamentations 2:1-22

Many of us have probably been driving along on the road as we take a turn and find ourselves consumed by an unexpected fog. In this fog, the road becomes treacherous. Sometimes the fog lights do not even penetrate and we have to pull over for safety. Ironically, even when we pull over we have to sit in the fog, waiting for it to pass. Sometimes traveling through the fog is impossible.

While the author of Lamentations never had this experience while driving, this image may help us understand the opening stanza in Lamentations 2 where the poet speaks of the Lord covering Zion with the cloud of His anger. Israel has found itself in a situation where traveling through the fog or cloud is impossible. The cloud of God’s anger is impenetrable. The image of a cloud is used in two ways in the Old Testament in relation to God. A cloud sometimes transports God in a vehicular fashion, such as a war chariot. This usage is found in Psalm 18, Psalm 68, and other places throughout the Old Testament. The war chariot signifies God’s holy wrath and judgement coming upon people. The cloud of God also signifies God’s presence with His people, such as the cloud that guides Israel through the wilderness journeys with Moses.[1] In Exodus 13, Psalm 18 and other locations, God’s presence manifests in the dark clouds of thunderstorms.[2] The enclosing in a cloud that occurs in Lamentations 2:1 indicates that Zion beholds the war chariot of God and experiences God’s presence.

Unfortunately, for Zion, God’s presence comes with anger. This anger emerges most clearly as the poet applies language that refers to The Day of the Lord. This is a central feature throughout the prophets that refer to God’s acts of judgement against the nations. The Day of the Lord predicts disaster for various nations because of their rebellious attitude against God. God’s anger inspires His wrath. Often these acts of judgement come against the enemies of Israel, but in Lamentations the act of judgement is applied to the covenant people.[3]

Throughout chapter 2, the poet repeatedly refers to God’s anger and wrath as inspiring actions of destruction.  Hurling down the splendor of Israel and failing to remember the footstool indicate that God destroys the temple.[4] The temple stood as a reminder to Israel that God dwells with His people. As God, through the hands of Israel’s enemies, obliterates the temple, God declares the removal of His presence. In destroying the temple, God severs Israel’s access to His dwelling place. Verse 3 refers to the cutting off of every horn of Israel. Horns symbolized power and confidence.[5] In God’s wrath, He removes power and any reason for confidence. God also removes His right hand, which symbolizes the removal of God’s protection from the covenant people.

Overall, there are 40 references to God’s anger and subsequent judgement upon the people of Israel in verses 1-10.[6] The poet piles up various Hebrew words in order to emphasize the fullness of God’s anger. The Hebrew word translated anger relates to the Hebrew word meaning nose, inspiring images of someone snorting in anger. The word for fury means to “go over” suggesting feelings that overflow from God. In addition, the poet uses the word blazing to emphasize the force of God’s anger.[7] God’s anger does not relent. God’s anger has come upon the people because of their brazen choice to violate the covenant. In this, God rejects Israel and declares their practices of worship as worthless.

The anger and wrath of God are uncomfortable realities for modern people. We do not like aspects of God that, in our worldview, contradict the all loving nature we have come to expect. We tend to divide anger from love, positing the former as negative and the latter as positive. Wrath and mercy are often viewed as diametrically opposed to one another in today’s society. How could the God who is love express such extreme anger toward people? Scripture clearly teaches that God is completely holy. In God’s holiness, God cannot dwell in the midst of human rebellion and covenant breaking. Yet, out of deep love, God desires to have a relationship with all people. So God provides methods for relationship. He does so with Israel, establishing a covenant based on obedience to the law. But throughout the covenant relationship, Israel consistently breaks relationship through disobedience and rebellion. God patiently responds with mercy. But at the time of exile, mercy has come to an end. God in holiness, must respond to Israel’s rebellion, eradicating it. So in anger God responds, tearing and destroying. Yet, God still desires relationship. The crying out in Lamentations and other poetry of lament in the Old Testament provides a further means for that relationship. God’s ear listens even if God does not respond as we desire. God welcomes the cries of the people as the honest expression of emotion might draw them toward reconciliation with Him.

Surrounded by the cloud of God’s anger, Israel is left in sorrow and sadness, mourning the loss of prestige, power, and blessing. This sorrow is expressed in verses 11-13 through the first person voice of the poet, mourning the suffering of the children and infants as they beg for bread. After voicing the ache of Jerusalem, the poet asks a simple question, “Who can heal you?”

Following this question, the poet explores various places that have not offered healing to Israel. Verse 14 reminds us that the prophets have failed both God and the people. In their soothsaying, they misled the people toward destruction. The prophets cannot bring healing. Verse 15 points out that neighboring people have become mockers of Jerusalem. Those who pass by clap their hands in approval of destruction. They scoff and mock. The people of God’s covenant cannot expect support if they turn to other nations for healing. This lack of healing from the nations receives greater emphasis in verse 16 as the enemies gnash their teeth and boast about their conquering exploits.

As the poem continues, the poet seems to offer a bleak assessment of God’s intent to give the desired healing. The Lord has done as planned, fulfilling His word. This seemingly negative statement offers a hard truth. Even in anger, God remains consistent to His character of faithfulness. What God declared throughout Israel’s history has come true through the hand of God. Jerusalem lies in ruin. The temple has been destroyed. God withdraws His presence. God holds true to His word!

It is in the truth of God’s faithfulness that the people know they can cry out to God! Even as God acts in anger, the people can notice His faithfulness, returning to Him with their many tears. Notice that amongst the tears, the people offer expressions of worship. The people cry out to God in the night. These words announce the attitude of repentance in the midst of darkness.[8] They pour out their hearts to God. In Ancient Near Eastern thought, to give of your heart is to give your attitudes, choices and thoughts. The people offer their innermost selves to God. Finally, they lift their hands up to God. This is an act of submission.

In this place of submission, the poem ends with some of the most extreme expressions of honest suffering. As the people take a posture of confessional worship they yell at God, professing pain. This pain comes from the loss of dignity, morality, religious leadership, and ultimately life. In this expression of great loss, the poet echoes the beginning of the poem, acknowledging the day of the Lord: God the enemy has destroyed in anger.

Sometimes God catches us in the cloud of His anger! In God’s holiness, He must confront rebellion. In God’s faithfulness, He sometimes withdraws His hand of protection, destroying us in the process. In these moments, we can know of His holiness and faithfulness. We must then take a posture of confessional worship; crying out to God in the night, pouring out our hearts before Him, and lifting up our hands in submission. In this worship, God invites us to express the fullness of our suffering. As we do so, God will hear even if restoration seems a distant dream. Discover healing through confessional worship!

Prayer: Faithful God, in your holiness you have to respond to our rebellion with wrath. In your absolute love, you deeply desire relationship with us. These truths can lead us through the cloud of your anger toward a place of healing. Lord, we cry out to you, wondering at the profound pain in our lives, screaming for reason. Hear our hearts and lead us through the destruction. Cut open our souls so that we might know our rebellions and lay them before you. Reconcile us to one another and ultimately to you as we confess our disobedience. Draw us to your mercy! In Christ’s holy name, Amen!

 

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[1] Tremper Longman III, NIBC: Jeremiah, Lamentations. (Peabody: Hendrickson, 2008), 352.

[2] F. W. Dobbs-Allsopp, Interpretation: Lamentations. (Louisville: John Knox Press, 2002), 80.

[3] Richard H. Hiers, “Day of the Lord.” The Anchor Bible Dictionary: Volume 2, New York: Doubleday, 1992, 82.

[4] Walter C. Kaiser, A Biblical Approach to Personal Suffering. (Chicago: Moody Press, 1982), 66.

[5] Longman, 360.

[6] Kaiser, 59.

[7] John Goldingay, Lamentations and Ezekiel for Everyone. (Louisville: WJK, 2016), 22.

[8] Longman, 360.

People in Exile - Absolute Agony

Absolute Agony
Lamentations 1:1-22

The city suffers all alone. The city weeps. The city lies abandoned. The city is restless. The city lies in bitter anguish. The city’s religious celebrations have ceased. The city has been violated. The city starves. The city is in absolute agony. The first poem of Lamentations paints this bleak picture of once glorious Jerusalem. In order to do so, the poet uses two poetic devises: personification and anaphora.

Personification applies life-like qualities to an inanimate object. In Lamentations 1, the poet represents Jerusalem as a woman. In doing this, the poet utilizes the city-lament genre. This literary motif was primarily used in Mesopotamia. Poems that use this genre depict the destruction of particular cities by the chief god. Often the players in these laments are the chief god and the city’s goddess.[1] The poet of Lamentations adapts this genre, directly personifying Jerusalem rather than voicing the city’s anguish through a goddess. This adaptation comes about because the people of Israel did not assign various gods and goddesses to their cities. They believe in Yahweh as the one true God. No other gods could direct the fate of the people or the land in which they lived.

The use of this poetic devise encourages the readers to hear, understand, and experience the absolute agony of the city. The imagery of a suffering female is used to great effect throughout the poem. As the lady begins her lament, she announces her widowhood, emphasizing her bereft reality at the loss of her one true love. The imagery of a queen turned slave further declares the city’s bereft nature. She has lost all royalty and honor. Instead, her captors abuse and destroy her. Lovers and friends have betrayed her. In fact, the poem uses sexual imagery to emphasize the violence done against the city. In verse 8, the city experiences shame as others observe her nakedness. Then in verse 9, her filthiness clings to her skirts, perhaps revealing a situation of sexual violation. Finally, the image of the enemy laying hands upon her treasures in verse 10 further emphasizes the vile violation against the city. Verse 11, continues the image of the suffering city as the people groan in hunger, trading their treasures for bread.

The agony of the personified city does not end at verse 11. As the poem continues, the lady speaks her mind, announcing the suffering afflicted upon her by the Lord. Through images of burning bones, enforced servitude, the crushing actions of enemy armies, and destitute children, we can come to understand the absolute agony experienced by this city.

Throughout this personification, the poet masterfully weaves another poetic device, that of the structure of intensification or anaphora. Hebrew poetry typically uses this device as a magnifying glass. As a word, phrase, or concept gets repeated throughout the poem, the idea behind that word, phrase, or concept becomes more intense. The greater frequency implies greater importance within the poem.[2] The first chapter of Lamentations weaves many of these intensifications throughout the text in order to emphasize the absolute agony of the personified city.

The word “all” is repeated 16 times. This repetition emphasizes the totality of the city’s agony.[3] All her lovers fail to offer comfort. All who pursue her have overtaken her. All her gateways are desolate. All her splendor has departed. All who honored her despise her. This sampling of the use of this word emphasizes the absoluteness of the agony experienced by the city. Jerusalem suffers completely.

In the midst of the suffering, another repetition compounds the pain: no one will comfort. This idea, repeated 5 times throughout the chapter, sets the tone for the city’s misery.[4] In the midst of the suffering, in the midst of the groaning, and in the midst of violation, no one comes beside her. No one cares. All the lovers fail to offer comfort. There is none to comfort as she falls through foreign violation. No one is near to comfort or restore her spirit. Even as she reaches out her hands, no one offers comfort. Even though people hear her groaning, no one offers comfort. Not only does the city lie in complete agony, but she does so alone. To be denied comfort compounds the pain.[5]

The poet uses the personification of the city and anaphora in order to help the audience, both Israel and those who read the poem in the future, to realize truth. Yes, sometimes agony is absolute, but we need to consider the cause of such agony. Throughout the poem the narrator and the personified city hint at the ultimate cause, but it is not until verse 18 that truth comes fully to the forefront. On the journey to the truths revealed in verse 18, the narrator and the city place blame either on the Lord or upon the enemies. As the words wrestle through the agony, verse 18 finally reveals truth through the city’s voice, “The Lord is righteous, yet I rebelled against His command.” The confession reveals God’s just and right actions. God remains faithful to the covenant. The confession also reveals that Israel has betrayed the covenant.

However, this truth does not come easily for the city.[6] Pain still consumes. Agony still overwhelms. She still expresses longing for reprieve and punishment toward the enemies who have inflicted the pain. In the midst of this, the people need to face reality. If there is only one true God and that God is truly sovereign, He has brought this pain. Yet, it is to that God to whom the people must turn and seek comfort, reprieve from the pain, and ultimately reconciliation. Those who suffer live in this paradox.

Not all pain is caused by personal sin. In the case of Israel, the personified city, the corporate sin of rebellion against the covenant brought about God’s just punishment. Sometimes individuals face consequences brought on by the rebellion of many. Sometimes, individuals face the consequences brought on by the fact that we live in a world broken by human acts of rebellion and injustice. Yet, in this, it remains true that none are innocent. All people rebel and in God’s right justice, God must bring about consequences, no matter how agonizing those consequences are for both the people and God. Thanks be to God that the ultimate consequence is taken on by Jesus Christ upon the cross so that people might find restoration to God.

Like the personified city, the people of Israel, we all must live in the paradox when faced with agony. In this existence, we need to cry out to God and beg Him to notice our absolute agony. But in the same thought, we must seek out our own complicity in this pain, our acts of injustice and idolatry as a society. Exile finds its cause in rebellion against God’s righteousness and shalom. Exile finds hope in the midst of agony through confession and reconciliation as we seek after God. This seeking is made all the more possible through Christ Jesus our Lord!

Prayer: Righteous Lord, you are just and you call us to be a people of justice. Too often we betray you and your call to righteous living. This brings about agony within our world and our lives. Lord, we ask that you will heal our world! Please cease suffering! Please enable your people to become a people of righteousness. Please guide us to become comforters in the midst of the pain. Lord, as we deal with the fallout of our own rebellion, heal us, forgive us, and draw us into deeper relationship with you! We pray this through the reconciling grace of our Lord, Jesus Christ, Amen!

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[1] F. W. Dobbs-Allsopp, Interpretation: Lamentations. (Louisville: John Knox Press, 2002), 7.

[2] Robert Alter, The Art of Biblical Poetry. (Basic Books, 1985), 62-63.

[3] Christopher J. H. Wright, The Message of Lamentations. (Downers Grove: IVP, 2015), www.scribd.com edition, 73.

[4] Walter C. Kaiser, A Biblical Approach to Personal Suffering. (Chicago: Moody Press, 1982), 45.

[5] Wright, 73.

[6] Barry G. Webb, Five Festal Garments. (Downers Grove: IVP, 2000), 64.

People in Exile - The Poetry of Pain

The Poetry of Pain
Lamentations

Pain is one of the common languages of humanity. We hurt from so many things, from so many losses, from so many rejections, from so many personal choices, and from so many betrayals. Pain reaches into our souls and we reel. We experience the digging or suffocating sensation in our hearts and we weep. The mind gets lost in excruciating thought as the vice of reality squeezes the life out of us. We hang like a carcass as the sun scorches and the unforgiving wind abuses.

The book of Lamentations explores a time of great pain for the people of Israel, a time when death surrounded. The Israelites deeply feel the effects of their willful abandonment of the covenant with God. Even though they can acknowledge their own culpability in the events, they still wonder at the extent of the pain and how God can allow such events in their lives.

Lamentations is written with the events that led to the exile still in living memory. The poet(s) vividly recall the Babylonian siege, the starvation, the death, the destruction of the temple, and the deportation.[1] The poet(s) could be writing from devastated Jerusalem or from a location far from God’s promised inheritance. Either way, the ache of life is clearly expressed through the artistic manipulation of words. In this ache, the poet struggles through confession, doubt, anger, brokenness, hope, and hopelessness. The ache does not find resolution. Ultimately, the ache does not find firm foundation. The careful and artistic words leave people in the midst of pain. Their exile and suffering do not come to an end.

In this manner, Lamentations speaks into the common experience of pain. All people grope for something to hold onto when life abuses. All people scream out frustration and anger until throats are raw. As Scripture, Lamentations encourages the expression of pain. God knows that pain tears and continues to wound. God provides these beautiful poems in order that people might know that we can scream out to God. In pain, we can all pray similar groans, knowing God hears and responds. There is hope in the midst of the chaos.

The very structure of these poems emphasize this. The casual observer of these poems may notice that chapters 1, 2, 4, and 5 each have 22 verses. Chapter 4 contains 66 verses, which is a multiple of 22. There is order here. The Hebrew text of these poems reveals even further order. The poet chooses to use the acrostic form in order to deliver the poetry. The word acrostic comes from the Greek meaning outermost line of poetry. The basic acrostic takes a word, phrase or series of specific letters, such as the alphabet, and uses the letters to inform the start of each line.[2] Each successive line in the poem begins with the next letter in the word, phrase, or series of letters.

The poet(s) who wrote Lamentations use this form with some specific variations in order to guide people in expressing pain. Chapters 1, 2, and 4 follow a strict acrostic, using the Hebrew alphabet as the guide for writing the lines. The first verse of each of these chapters begins with the first letter of the Hebrew alphabet, Aleph. Each successive verse begins with the next letter in the Hebrew alphabet, forming a 22 line poem. Chapters 3 and 5 offer variations on this pattern. Chapter 3 has 66 lines also following an acrostic pattern, but in three verse units. In this chapter, each set of three lines begins with the next successive letter of the Hebrew alphabet. The first three lines begin with aleph, the first letter of the Hebrew alphabet, the second three with beth, and the third three with gimel. This pattern continues through all 22 letters of the Hebrew alphabet. Chapter 5 maintains the 22 verse pattern, but does not actually use the acrostic form. This produces a similar rhythm, but without the full ordered structure.

While we cannot determine the reasons behind this literary choice by the poet(s), we can consider what such a pattern might say in regards to grief. First, as already inferred, the structure brings a certain order as the process of pain is explored.[3] This ordered presentation might present the reader and hearer with a sense of peace in the midst of the pain. Even as we experience the hurt of life, God offers order in the chaos and the promise of shalom. This ordered thought finds greater emphasis in chapter 3 through the triplicate reinforcement present in the text. This chapter stands at the center of the text. This central location is of particular importance in most Hebrew literature. Often the center of the text serves as the central theme, the focus around which the rest of the text finds meaning. As we will discover, the words of this central poem emphasize hoping in the Lord and His character. Therefore, the greater use of the acrostic pattern more strongly emphasizes the peace and order that God brings in the midst of the very real pain of life.

Secondly, the acrostic form emphasizes the alphabet as a product of a civilization that could otherwise be viewed as fallen.[4] The Hebrew people, both those from the northern kingdom of Israel and the southern kingdom of Judah, have affectively lost their civilization. Emphasizing the Hebrew alphabet within this poetry of pain reminds the readers and listeners that they are a product of a particular culture. That culture finds its foundation in its relationship with the one true God and the covenant promise of that God. Through that very covenant God established a morality for living and expectations for relationship growth between the people of Israel and Himself. This reminder of the culture, which seems in danger, might allow the people to find comfort in the midst of the pain. The loss of the alphabet in chapter 5 might emphasize how desperate the people are to maintain their culture through God and the blessings of God’s covenant. The prayer in chapter 5 begs for restoration as the people feel more and more distant from God.

Third, the acrostic pattern symbolizes fullness or completeness.[5] The fullness of grief finds expression through the poetry of Lamentations. Along with the poet, we experience sorrow, remorse, confession, brokenness, loss, and desperation. This poem offers a complete picture of the pain experienced by the exilic community. Thus, it can also help all those who follow God find a voice for their pain. In addition, the fullness of God’s presence in the midst of grief and pain finds expression through the inclusion of these poems in Scripture. We can rest, knowing that God is completely involved in all areas of life, including our grief, even the grief that is self-inflicted.

As we immerse ourselves in the poetry of Lamentations, we must realize that God enters into our deepest pain and our deepest rebellions. Even when we break covenant, God offers His ear to our cries. God fully and completely wants to connect with us. We are His dearly beloved even in our actions of rebellion, actions that often lead to pain. In our own suffering we can find a voice in the inspired words of these poems. We can also find hope and comfort in the inspired words of these poems.

Prayer: Ever present God, even in our rebellion you step into our pain and our world offering your words and actions of comfort. Your scriptures continually inspire, helping us scream out and sort through our suffering. You offer peace in the chaos. Please help the words of these poems echo through our souls, helping us understand our pain, culpability, need for confession and the gift of reconciliation. Draw us ever deeper into your comforting presence. In the name of your incarnated son, Jesus Christ, we pray, Amen!

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[1] I use poet(s) in order to show that there are various opinions regarding authorship. Some feel that Jeremiah or another individual composed the poems that make up Lamentations. Others have the opinion that many authors may have contributed to the poetry that makes up the book.

[2] Rod Pagett, ed., The Teachers and Writers Handbook of Poetic Forms. (New York: Teachers and Writers Collaborative, 1987), 5.

[3] J. Andrew Dearman, The NIV Application Commentary: Jeremiah/Lamentations. (Grand Rapids: Zondervan, 2002), 335.

[4] F. W. Dobbs-Alsopp, Interpretation: Lamentations. (Louisville: John Knox Press, 2002), 18.

[5] Dearman, 428.

People in Exile - Endurance

Endurance
Daniel 12:5-13

A marathon runner trains for months in order to make it to the finish line: speed workouts, weekly mileage increases, and muscle development. Then in the midst of the race, the muscles ache, lungs scream for relief, and another step seems like an impossible dream. The choice lies before the runner – take that next step toward the finish line or quit. With each gradual moment the end of the race nears. Finally, the runner crosses the finish line – victory!

Too often, the life of the godly feels like a marathon. The faithful train through Scripture reading, prayer, gathering together, and other disciplines. Then somewhere in the midst of the race the competition and the challenge overwhelms. Tired and weary souls start crawling. Struggle, fear, doubt, and exhaustion overwhelm the person attempting faithful living. The end seems further and further away. Will victory ever come?

“How long until the end?” seems to be the enduring question in the closing verses of Daniel. How long do we have to wait until God overcomes evil? How long do we live in this situation? How long until resurrection? How long will it be before these astonishing things are fulfilled? After a figure, presumably an angel asks the question that is certainly on Daniel’s mind and likely on the mind of every person who has followed the revelation given to Daniel, the heavenly being reveals an answer that still leaves us in mystery. With hands raised toward heaven, a gesture that accompanies the taking of an oath, the heavenly being declares that the time will come: “it will be for a time, times and half a time.” [1]

These words leave us still in curiosity as do the numbers in verses 11-12. The mysterious answer that comes from the heavenly being reminds beholders of the prophecy of the answer given in Daniel 7:25. The intention of this answer may not be to give a precise time period, but to help the faithful understand that just as wickedness seems to be gaining a foothold in the world, it will lose its footing through God’s miraculous intervention, in God’s time.[2] Deliverance from evil will come! God will bring victory at the most unlikely time – when all seems lost. This is a promise for the final end and all moments between now and then. God’s victory is assured! God will overcome the powers, both human and spiritual, that seek to destroy!

Two other numbers appear in the closing words of Daniel. Verse 11 informs Daniel and us that from the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. Then in the very next verse, it is announced that those who reach the end of 1,335 days will receive blessing. Why these two different numbers in quick succession?

It is possible that two different calendars were used to designate a singular time period. A lunar calendar, based on 354 days per year could have been used to calculate the first number. A solar calendar, based on 365 days per year could have been used to calculate the second number.[3] This would result in very close dating when calculating when the end will come, right around 3 ½ years. Thus, the author used parallel ideas in order to express God’s imminent victory. God’s victory will come soon.

Another possibility is that the various numbers represent later additions to the original text. After the events of abolishing the sacrifice and the setting up of the abomination that caused desolation occurred, the end did not come as predicted so a second number was added to justify the fact that God’s final victory and the establishment of the kingdom had not yet occurred.[4] This seems illogical based on the fact that both numbers are left in the text. If one number was proven incorrect then it would make sense to remove it. Therefore, the placement of two numbers in the text must have deeper significance.

The most obvious features of these two numbers is the fact that 1,335 is greater than 1,290. This could indicate that the blessed are those who have made it through an intense time of persecution, symbolized by the cessation of worship offered to the true God and the setting up of a false idol. Those who emerge from the 1,290 days have endured through great hardship, reaching the end of 1,335 days. In this act of endurance, God has sustained them, bringing blessing. There are many theories behind these numbers, but they seem to point towards God’s victory, which includes many people that endure through persecution and trials of many kinds.[5]

All these numbers may have deeper symbolic meaning, as numbers in apocalyptic literature often do, but that deeper symbolism is lost to time and our lack of understanding of the literary medium. This leaves us with the truth behind the numbers: God brings victory. The faithful people who are wise in the ways of the Lord, receive blessing due to their ability, through God’s grace, to endure.

So while we wait, while we endure, while we pray for God’s victorious return, how should we live? First, we should do as the heavenly being suggests to Daniel, we should go on our way. In other words, we should keep living life as God intends. We should not wait and linger with our eyes to the skies. Instead we should faithfully serve God and love those whom God places in our lives. Daniel most likely continued to serve in Babylon until the end of his days. He served foreign kings, but did so with the intent to honor God through faithfully praying, worshipping and sharing God’s message. We should do likewise. We should go our way, faithfully honoring God wherever He places us.

We should also rest in the promises declared in Daniel 12:10. Many will be purified, made spotless and refined. God will bring the faithful to righteousness! He will refine us. Sometimes, this process of refinement will cause pain. After all, God needs to remove the dross so that He might recreate us into His holy people. Know that suffering and tribulation, while not caused by God, can be used by God to transform the faithful into His image. Endure through the struggle so that you can testify to God’s mighty work in your life!

Finally, know that the wise will understand. Those who live faithfully before God will know God and how He accomplishes His work in the world. We will not know the precise time of God’s victory over evil, but we will have wisdom on how to live while we wait. We will also understand the fact that God gives strength even in the impossible moments. When we face those moments, that may indeed lead to persecution and pain and death, we will know God’s presence and the promise of life.

These are the blessings that await those who endure: victory through God’s grace, righteousness through refinement, and understanding of God’s amazing wisdom. As you wait, please endure by faithfully serving and worshipping God in the place where you are. As you wait, please endure, knowing that the struggle means victory. As you wait, please seek out God’s word and direction so that you might understand how to live in the meantime. Through God, the faithful know victory!

Prayer: Enduring Lord, we praise you and thank you for your faithfulness! Empower us to live faithfully as we await your victory! Help us to faithfully witness to you as we go about this life you have blessed us with. May each step, each word, and each action express our worship of you. As we expectantly wait, refine us so that we might live in right relationship with other people, serving them so they might come to know you, understanding the fullness of your grace. In Christ’s eternal name, Amen!

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[1] Dale Ralph Davis, The Message of Daniel. (Downers Grove: IVP, 2013), Scribd.com edition, 209.

[2] Tremper Longman III., The NIV Application Commentary: Daniel. (Grand Rapids: Zondervan, 1999), 286.

[3] John H. Walton, et al., The IVP Bible Background Commentary: Old Testament. (Downers Grove: IVP, 2012), Scribd.com edition, 2223.

[4] Carol A. Newsom, Daniel. (Louisville: Westminster John Knox Press, 2014), Scribd.com edition, 752-754.

[5] Davis, 212-213.

People in Exile - Sealing Knowledge

Sealing Knowledge
Daniel 12:4

In high school, my economics teacher, Mr. Hotaling, inspired me in many ways. Under his guidance I won the stock market game, though I have not traded in stocks since then. I also learned much about economic theory and the value of consecutive turnover of the same dollar. Probably the most important piece of wisdom he passed down is, “Your signature is the most valuable thing you own.” We use our signatures in order to participate in trade. We sign to buy a house. We sign to buy a car. We sign when our self or our child needs surgery. In modern society, a signature is the first step in authenticating an economic transition, declaring a contract as valid, sealing a deal, and confirming many judicial or legal actions.

In the Ancient Near East, many people could not read or write so the signature could not have served as a method of authenticating a document. Evidence shows that the seal was used for this purpose. In Jeremiah 32, the prophet receives directives from God to accept the offer of buying a field from his cousin, Hanamel. As part of the transaction, Jeremiah seals the deed of purchase and creates a second copy. The transaction requires two copies so that the open copy can be inspected and the sealed copy can be used to authenticate the first copy if concerns arise. Legal documents written in Aramaic from the fifth through third century BC confirm this practice.[1] Documents could be sealed either by tying a string around them or by placing them in a jar. Both methods would receive a clay seal in order to safeguard the contents.[2] The seal that Daniel speaks of in regards to the scroll containing the prophecy likely served as such. Sealing this scroll served to authenticate and preserve the words written there-in.[3] A second copy of the scroll would be available so that people might read it and come to an understanding of the message.

The above approach provides an alternative to the idea that the scroll is sealed and unreadable until the end. Interpreters who follow this second approach believe that the seal creates a fictional motif as to why the prophecy regarding Antiochus IV was finally available during the second century BC. These interpreters understand that the end spoken of in 12:4 is the end of Antiochus IV, not the end of human rebellion. Thus, the seal has been broken and the scroll has been opened during the events of the second century in order to reveal this revelation that Daniel supposedly received in the sixth century. The seal becomes the reason for why this prophecy could not be read previous to the time of Antiochus. This justifies a view in which the apocalyptic portion of Daniel was written during the second century BC rather than during Daniel’s lifetime. Using the seal as a tool to justify the sudden existence of a document seems deceptive and contrary to the nature of God’s revealed word in Scripture.

Applying the former view in which a seal authenticates and preserves a document allows for better understanding of this text. If the prophecy speaks to a time yet to come in which God overcomes all human rulers in opposition to His reign and kingdom, then a seal which has the purpose of authenticating and preserving the document allows for further knowledge regarding the time yet to come. This understanding of a seal, based in the culture of the ancient near east, maintains the authenticity of Scripture, allowing for the words of Daniel to be useful for teaching, rebuking, correcting, and training in righteousness.

This approach finds further support as we understand the rest of Daniel 12:4. What does it mean for many to wander here and there to increase knowledge? This odd phrase speaks to the pursuit of wisdom and understanding in regards to the words of Daniel. The Hebrew word translated as go is Fvw (shuwt), which means to go eagerly. Another place this verb is used in the Old Testament is II Chronicles 16:9, which emphasizes God’s eyes ranging throughout the world in. In this passage God’s eyes have thoroughly looked throughout the earth in order to discover those firmly committed to Him so that He might strengthen them. Unfortunately, after thorough searching, God’s eyes have discovered Asa’s unfaithfulness. Thus God will not strengthen Asa. The verb connotes thoroughness. One who goes here and there eagerly and completely searches. In Daniel 12, this action seems directed toward the scroll sealed by Daniel’s hand. The wise should eagerly search out the meaning of this scroll in order to increase their knowledge.[4] Faithful people require access to this vision in order to understand the work of God on behalf of the covenant people. Thus, the scroll must remain accessible. This document and all of Scripture should be eagerly searched so that people gain knowledge concerning God’s victory.

Go eagerly and discover God’s word! Spend time increasing your knowledge of God’s sovereignty! Access to and knowledge of God’s word is one of the most valuable things the wise people have. The Scriptures are not a closed book, but open for our investigation. Knowing God’s word, including the truth revealed in Daniel, allows the faithful person to be taught, rebuked, corrected and trained up for righteousness. As we increase in knowledge, we will understand God’s work in the world and how God invites each one of us to join Him in His work.

Prayer: Our God, reveal to us your truth! Guide us as we open your word, discovering its authenticity. May your Scriptures guide us as we walk life’s path. Please make us wise, inspire us with your knowledge so that we might faithfully follow you. Develop within us a deep desire to thoroughly search the word you have given us. Make your word a blessing for us so that we might bless others. We pray these things through your Son, the Living Word, our Lord and Savior, Jesus Christ, Amen!

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[1] Gerald L. Keown, et al., Word Biblical Commentary: Jeremiah 26-52. (Dallas: Word Books, 1995), 154.

[2] John H. Walton, et al., The IVP Bible Background Commentary: Old Testament. (Downers Grove: IVP, 2012), Scribd.com edition, 2223.

[3] Dale Ralph Davis, The Message of Daniel. (Downers Grove: IVP, 2013), Scribd.com edition, 208.

[4] Davis, 208.

People in Exile - At the End

At the End
Daniel 11:36-12:4

Many movies and other forms of media often have background characters carrying around signs that say things such as, “Repent, the End is Near.” These signs most often appear at the most tumultuous time in the narrative, like when the Stay Puft™ marshmallow man is marching down the street in New York City during the climax of “Ghostbusters.” The heroes of the film or the world in general face a threat that conjures just one conclusion: this is the end!

It seems the tumultuous times faced by Daniel and those inferred to by the angel in the revelation that makes up chapters 10-12 conjured up similar thoughts. As the heavenly being continues to illuminate Daniel’s knowledge regarding the doings of kings and the presence of God there-in, the heavenly being reveals hints regarding the end.

Between 11:35 and 11:36 there is a transition. When the text of Daniel is carefully compared with the known history regarding Antiochus IV Epiphanes, there is a noticeable discrepancy. The actions of the king at the conclusion of chapter 11 no longer match the known actions of Antiochus IV. Daniel 11:36-45 describes the king’s self-deification, military dominance, and final end. None of these match the known facts of Antiochus’ life. Antiochus did not exalt himself above other gods, reject the gods of his fathers, or worship a god unknown to his father. In fact, he continued to worship the gods of the Greek pantheon. In addition, Antiochus never came to rule over Egypt or meet his final end in Israel.[1] Antiochus was killed in battle in Persia in December 164 BC.[2] Since these aspects of the text do not match the known history of Antiochus IV, another explanation becomes necessary.

Some believe this is sound evidence that the author of Daniel presented the book in completed form somewhere between the events portrayed through verse 35 and predicted future events that begin in verse 36. (Some of these interpreters place the break between the historical portion and the future telling at verses 39 and 40.) They believe that the author uses the motif of the guide from heaven to tell the specific history of Antiochus up until the known time. Then they continue with an account that shows God’s victory over Antiochus IV. This account does not match the known history because it had not yet occurred when the author completed the text. In this understanding, interpreters believe that the future prediction is erroneous in regards to Antiochus IV.[3] This never occurred and is therefore not truly prophetic future telling. The unfortunate fallout of this is that it causes questions regarding the authority of Scripture.[4] In fact, Carol A. Newsom states that the author of Daniel made a mistake in assuming that Antiochus represented the climax of blasphemous arrogance.[5] Would those who chose the cannon of Scripture, choose a book that had erroneous predictions? Most likely they would not because they would not understand errors or mistakes as revealed truth.

So, another explanation proves necessary. It appears best to understand the individual presented in 11:36-45 as a person in the vain of Antiochus IV. Dale Ralph Davis points out that the presentation of Antiochus is mirrored in the presentation of the king. 11:21-24 show us the rise and success of Antiochus IV and 11:36-39 show us the rise and success of the king. The reflection continues with 11:25-31 showing us the conflict and oppression under the rule of Antiochus IV and 11:40-45 showing us the conflict and oppression under the king. Finally, 11:32-35 and 12:1-3 both show us the strength of the wise ones standing under oppression.[6] Through these mirroring characterizations, the angel presents Daniel with an ongoing revelation that speaks to the suffering of God’s people throughout time. The original audience of the book of Daniel would look at the motifs presented in the biographical sketch of this figure, seeing an echo of Antiochus. They would then understand that the events painted in regards to this individual might not be specific in regards to their occurrence. Rather, the similarities to events that happened during Antiochus’ reign would allow those who receive the prophecy to see that times to come would present further tribulation for the faithful. This prophetic word declares the type of suffering to come, not necessarily the specifics. The suffering of the faithful, the wise, would be of the same type as that experienced by the faithful in Israel during the reign of Antiochus IV Epiphanes.

Luckily the story does not end there. No, the story ends in victory through God. Chapter 11 concludes with the defeat of the king. He will come to his end! Then chapter 12 informs us that Michael, the angel that protects Israel, will rise up. Michael serves as the patron angel of Israel, fighting for Israel against rivals and acting as deliverer for Israel. In extracanonical literature, Michael is known as the intercessor for Israel before God. He is also described as merciful and righteous.[7] This mighty being rises up and protects Israel during the time of persecution. As this mighty angel rises up, the people whose names are written in the book will be delivered. This book, known from Psalm 69 as the book of life, presents the elect within the kingdom of God. The people whose names appear there-in are precious to God.

How does this deliverance come about? Deliverance for the faithful comes through resurrection to everlasting life. Unfortunately, for those who are unfaithful resurrection also comes, but toward everlasting contempt. In this revelation, the heavenly messenger provides the clearest and one of the first references to resurrection in Scripture.[8] Throughout the majority of the Old Testament, death was thought of similarly to other ancient near eastern cultures. The most fundamental of which is an existence after death in a grave like netherworld. The Israelites called this place Sheol and they believed that existence there allowed for no interaction with God.[9] The messenger offers greater hope for the faithful: everlasting life. The messenger offers greater punishment for those opposed to God: everlasting contempt. As the wise and faithful people face tribulation, hope can be found in this promise. God will bring about new, everlasting life! Rather than accepting the reality of a grave like netherworld after death, in which a person experiences no interaction with God, the faithful can embrace the promise of resurrection in which a person lives eternally in God’s presence.

Upon gaining new life, the wise shine like the brightness of the heavens, like the stars forever and ever. Even though stars often represent heavenly beings throughout Scripture (Job 38:7), this is not likely here. Back in Daniel 8:10-11, Antiochus lifts himself up like the heavenly host. This is not literal, but a symbolic reference to Antiochus’ pride. Instead of being lifted up through resurrection, Antiochus and those like him are shamed. It is the righteous that are lifted up through resurrection.[10] God exalts the wise as a response to their faithfulness.

This passage reinforces the message of Daniel: God will bring about victory for those who live faithfully in the midst of tribulation of many kinds. The original audience would know that human powers will oppose the reign of God. The faithful today should also accept the fact that human powers will oppose the reign of God. Antiochus IV and the other kings mentioned in chapter 11 serve as models for all powers who oppose the right and just sovereignty of God. But in the face of such powers, the wise, those who live faithfully before God, can rest, knowing God brings victory. The wise should lead others toward righteousness without fear, knowing that reward comes through new, everlasting life. Through God’s victory, the righteous will shine like stars!

As we await the time spoken of in Daniel, we should live faithfully. Like the wise, we should stand strong as culture pushes against the truths of Scripture. We should also lead many toward righteousness. Our responsibility as the faithful includes passing on faithful patterns of living to others. The church should cease compromising its witness and instead call people toward right living – living that reflects God’s love, grace, justice, and holiness. Through this witness, others might come to believe in the grace and love of Christ, also gaining the promise of new, eternal life. Shine like stars! Allow for God’s exaltation in your life instead of self-exaltation.

Prayer: Victorious God, through you life is assured for the faithful even in the midst of death! You are the giver of hope and keeper of promises! We thank you for the gift of eternal life! As we face the tribulations brought on by a world that resists your grace, help us to remain faithful. Guide us to remain true to your word and moral statutes. Lead us as we share the righteousness which you have bestowed upon us. May our lives witness to your love, grace, justice, and holiness. We pray these things in the holy name of Christ Jesus, Amen!

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[1] Dale Ralph Davis, The Message of Daniel. (Downers Grove: IVP, 2013), Scribd.com edition, 198.

[2] John H. Walton, et al., The IVP Bible Background Commentary: Old Testament. (Downers Grove: IVP, 2012), Scribd.com edition, 2221.

[3] W. Sibley Towner, Interpretation: Daniel. (Louisville: John Knox Press, 1983), 164-169; Carol A. Newsom, Daniel. (Louisville: Westminster John Knox Press, 2014), 733-739.

[4] Davis, 199.

[5] Newsom, 739.

[6] Davis, 200.

[7] Duane F. Watson, “Michael.” The Anchor Bible Dictionary: Volume 4, New York: Doubleday, 1992, 811.

[8] Tremper Longman III, The NIV Application Commentary: Daniel. (Grand Rapids: Zondervan, 1999), 294.

[9] Walton, et al., 2221.

[10] William B. Nelson, Daniel. Grand Rapids: Baker Books, 2012), Scribd.com edition, 499.