Identity
Daniel 11:21-36
Life is a process of discovering identity. As young children, we often explore our identity in relationship to our parents and siblings. At this time in life, those in traditional families begin to discover their place in the family and form their identity around family members. As we emerge into adolescence our identity formation becomes more complex. We base our identities off peer interactions and social or academic accomplishments. This can manifest in distancing ourselves from our parents and sometimes from the beliefs of our parents. Yet, it remains true that our family relationships often define the basis for our identity. As we head toward being adults, we consider future career options more seriously, frequently forming a significant part of our identity there-in. Then as we continue to age, we might marry, have children, and find our niche in society. During this whole process we face various sicknesses, financial hardships, and other crises. These also contribute to our identity formation. Finally, the overarching culture we live within shapes our values and decisions. Hopefully though, those who follow God find the fullness of identity in their relationship with God, discovering what it means to live in God’s image rather than in the image of the world.
Even though he is not named, Daniel 11:21-45 explores the history of Antiochus IV Epiphanes in an abbreviated fashion. Besides this, it also challenges the concept of identity and how people define their identities. The exploration of Antiochus IV reveals many attributes that, if adopted, separate a person from God and from the direction in which God directs, the direction in which we discover our true identity.
The very first word that describes Antiochus IV is contemptible. He is a vile and despicable individual. The text continues, telling us that he has not been given the honor of royalty. This describes the fact that he was never truly the royal heir. When Seleucus IV was assassinated his son, Demetrius, should have gained the throne. Unfortunately, Demetrius was captive in Rome as part of a treaty. So the throne would pass to the Seleucus’s second son, an infant. Through political maneuvering, Antiochus IV managed to become co-regent with his nephew, Seleuchus’s second son. Then, once Antiochus produced an heir of his own, his nephew was found mysteriously murdered.[1] Antiochus lacked both honor and legitimacy. His identity is defined by vile, self-seeking actions that do not honor other people.
Antiochus also used words to bring about harm. In verse 27, we are told of two kings who sit at a table and lie to one another. Historical records show that Antiochus IV pretended to have an affectionate concern for Ptolemy in the midst of the conflict between Syria and Egypt. In turn, Ptolemy expressed false gratitude for the actions of Antiochus IV at the conclusion of their conflict.[2] The negative use of words by Antiochus IV is also illustrated in verse 32. He uses slippery words to persuade people to violate the covenant. Menelaus, the counterfeit high priest appointed by Antiochus is a good example of someone swayed away from covenant faithfulness by slippery words.[3] Antiochus sweet talked Menelaus with false promises in order to tempt him in acquiescing to Antiochus’ desires for the priesthood and religious practice in Jerusalem. Too often words emerge from mouths, seeking to persuade people to violate their commitment to God. These words tempt with glory or riches, persuading people toward corruption. Slippery words use flattery or smoothness in order to corrupt others.
Beyond being contemptible and using words to destroy, the text and history inform us that Antiochus IV was also a very arrogant and blasphemous man. The title he assumes for himself, Epiphanes, means “god manifest.”[4] He arrogantly assumes this identity, believing himself to be divine. In verse 28 we are told that he took action against the holy covenant. This most likely refers to his raiding of the temple treasury in order to gain funds in order to continue military campaigns.[5] Verse 30 refers to a time when some Jewish people rose up when they heard a rumor of Antiochus’ demise. Antiochus heard of this rebellion and either he or a general whom he sent proceeded to massacre thousands of Jews and loot the temple.[6] Verse 32 then narrates the desecration of the temple, the abolishment of the daily sacrifice, and the setting up of the abomination that causes desolation. In 167 BC, under the leadership of Antiochus the worship practices of the Jewish people were halted. Antiochus also raised up a statue of Olympian Zeus within the temple – this idol to a false god was the abomination that causes desolation.[7] Antiochus and those who followed his guidance arrogantly tore down worship given to the true God in favor of their blasphemous religion. They push aside God in order to push their own agenda and garner the accolades of humanity.
These three identifying behaviors of Antiochus IV: contemptible action, abusive use of words, and arrogant blaspheming, reveal to the people of God an identity contrary to God’s design and desire. Those reading this angelic proclamation would immediately know how they should not live. Those who follow God should not participate in contemptible actions. Those who follow God should not use words to deceive and abuse others. Those who follow God should not seek to elevate themselves above other people or defame God in order to elevate one’s self.
Rather, those who follow God should adopt the identity of the wise. According to verses 33-34, the wise are those who instruct many, but also suffer. Some wise people do stumble, but God works in them, refining and purifying them. As extreme heat refines and purifies gold, so God uses trials, stumbling, and suffering to transform His people. Earlier in the book, Daniel and his friends are counted among the wise, those who depend on God for direction. The stories found throughout Daniel highlight the wise who make decisions in mature and responsible ways, seeking to honor God even as foreign influence tempts them to turn away.[8] They do this in the midst of trial, providing an example for how the wise should live. The wise depend on God’s sustenance, direction, and protection. The wise remain committed to God and the covenant, including obedience to the law. They also instruct others to do the same.[9]
This text begs the question, “Where do we find our identity?” Do we live in ways similar to Antiochus IV, seeking to raise ourselves up by putting others down? Do we behave in a contemptible manner? Do we use slippery words, deceiving others to make ourselves look better? Do we think so much of ourselves that we practically beg people to worship us? Have we made idols out of ourselves? Or do we live in the way of the wise? Do we find our identity in God? Do we depend on God for direction? Do we make decisions in mature and responsible ways, seeking wisdom from Scripture? Do we pass on the wisdom God has blessed us with? Do we remain committed to God and His word even when the world begs us to forsake Him and make immoral decisions?
Be wise! Count yourself among the saints who seek and honor God. Embrace the wisdom of God present in the Scriptures, the community of believers, and in dreams and visions. Shape your life around the actions of Christ. Find your identity in becoming the image of God through Christ Jesus!
Prayer: Holy God, you are the giver of true wisdom! Thank you for enlightening us through your word so that we might know how to live. Help us to avoid behaviors that destroy others or belittle you. May our lives honor you! May we find direction along the path of life through the gift of your Scriptures and through the grace present in your community! Bless us all in Christ’s holy name, Amen!
[1] Carol A. Newsom, Daniel. (Louisville: Westminster John Knox Press, 2014), 715-716.
[2] William B. Nelson, Daniel. (Grand Rapids: Baker Books, 2012), 473.
[3] John H. Walton, et al., The IVP Bible Background Commentary: Old Testament. (Downers Grove: IVP, 2012), Scribd.com edition, 2219
[4] Ibid., 2216.
[5] Ibid., 2217.
[6] Ibid., 2219.
[7] Ibid.
[8] W. Sibley Towner, Interpretation: Daniel. (Louisville: John Knox Press, 1983), 8.
[9] Ronald W. Pierce, Daniel. (Grand Rapids: Baker Books, 2015), Scribd.com edition, 433
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