Milo

VISIONS OF THE FUTURE
Daniel 7–9

“I am going to tell you what will happen later in the time of wrath, because the vision concerns the appointed time of the end” (Dan. 8:19).

Elements of Daniel’s visions of the future have already been fulfilled. Others still await fulfillment.

Background
The last half of Daniel is filled with reports of prophetic visions that he was given by God. Most of these concern “the time of the end,” either describing events that will take place then, or the sequence of events that lead up to history’s conclusion.
In Old Testament prophecy “the whole earth” is best understood as “the entire region” impinging on and affecting life in the Holy Land. Thus the prophecies of Daniel focus on events in the Mediterranean world, including all of Asia Minor, Mesopotamia, and those powers such as Greece and Rome that exercised control over the area.
Many dismiss the final six chapters of Daniel as “apocalyptic literature,” meaning that the imagery carries a powerful spiritual message, but that any truths it may express cannot be found in a literal interpretation. Yet it is clear that the visions of Daniel 7 and 8 are to be understood literally—and that the kingdoms described actually emerged in the hundreds of years that lay between Daniel’s writing and the birth of Christ.
Thus it seems best to try to understand the visions and their interpretations literally, as portrayals, admittedly obscure at times, of what was the future when Daniel wrote. It’s not possible to go into interpretive details in this commentary, for our focus is on devotional implications of the biblical text.
Yet even a casual reading of these chapters shows that the visions parallel Nebuchadnezzar’s dream of a great image representing kingdoms to succeed his own. Even a casual knowledge of history makes it plain that the Medo-Persian, Greek, and Roman Empires match in each detail the predictive visions found in this amazing prophetic book.

Overview
Daniel’s visions of four beasts (7:1–28) and of a ram and a goat (8:1–27) depict the future world powers. Daniel’s great prayer of confession (9:1–19) precedes a revelation of God’s “seventy-week” timetable for the completion of His purposes on earth (vv. 20–27).

Understanding the Text
“A stern-faced king, a master of intrigue” Dan. 8:23–25. These three verses illustrate both the difficulty of interpreting prophetic passages, and the care that must be taken.
Note that this ruler emerges during the time of the shaggy goat of Daniel 8, and is similar to, but different from, the king who emerges in the time of the fourth beast of Daniel 7. In fact, the goat of Daniel 8 corresponds to the winged leopard of Daniel 7: Each represents the kingdom won by Alexander the Great of Macedon and on his death divided between four of his generals.
Historically, commentators of every persuasion identify the hostile ruler of Daniel 8 with Antiochus Epiphanes, who attempted to stamp out the Jewish religion, desecrated the Jerusalem temple, slaughtered hundreds of Jews, and whose armies were ultimately defeated by Maccabean freedom fighters. Antiochus himself died of a disease strongly resembling stomach cancer, and thus as Daniel says was “destroyed, but not by human power.”
What of the king of Daniel 7? Jesus in the New Testament speaks of him and his activities as still future (cf. Matt. 24). Emerging from the fourth beast—Rome, not Greece—his hostility, his actions, and his end will be like those of Antiochus. It is the likeness of the two rulers that makes Antiochus a fit model of an antichrist who will appear as history reaches its climax. Thus in Daniel’s visions of the future, Antiochus corresponds to the Antichrist, but prophecies concerning the Antichrist were at most partially fulfilled in events which took place in Judea and Galilee some 165 years before Christ. The main focus of Daniel’s visions remains the time of the end—a time that lies ahead for you and for me.
The point in all this is simple. We can expect the yet—unfulfilled predictions of Daniel to be fulfilled in the same way that the fulfilled portions have been—literally, historically, recognizably. Apocalyptic in nature or not, Daniel’s visions concern events that will actually take place here on earth. Yet, while we expect a literal future fulfillment of Daniel’s words, we realize that we do not yet have the necessary keys to unlock every mystery. We will recognize events when they happen. Many details will remain fuzzy until that time.
So once again we face the fact that our Bible is a truly trustworthy Book—a book whose supernatural origin and character can be demonstrated to all. Realizing this, we understand how important it is for us to treat Scripture with respect, studying it to hear His voice, and responding with obedience to the Spirit who gave, and who interprets, God’s living Word.

The Medo-Persian, Greek, and Roman Empires succeeded the Babylonian, just as Daniel foresaw. The final expression of the Roman kingdom, destined to be openly hostile to God and God’s people and to be destroyed by the personal intervention of the Son of God, has not yet emerged (see Dan. 9).

“Seventy ‘sevens’ are decreed for your people and your Holy City” Dan. 9:20–27. Daniel’s prophecies of the “seventy ‘sevens’ ” is one of the most intently studied in the entire Scripture. Taking each “seven” as a cluster of 7 years, the prediction identifies 490 years, at the end of which God’s program of the ages will be complete (v. 24). The countdown commenced with a decree to rebuild Jerusalem. This was issued to Ezra by Artaxerxes in 458B.C But the seventy “sevens” are further broken up. A first group of 7 “sevens” (49 years) takes us to 409B.C, and the repopulation of Jerusalem under Nehemiah and Ezra. The next group of 62 “sevens” takes us toA.D 26, which according to some calculations marks the baptism of Jesus, Daniel’s “anointing of the Most Holy” (One). Others calculate it to Christ’s entry into Jerusalem on Palm Sunday.
There remains only one group of years until the end. Yet verse 26 says that after the 62, “the Anointed One will be cut off and will have nothing.” Clearly there is a gap between the end of the 62 “sevens” and the last group of seven years—a gap that has stretched from the time of Christ up to our own day.
Many students of prophecy believe that one day God’s countdown will resume. Then the last seven years of Daniel’s prophecies, which most of the visions in the last three chapters concern, will also be fulfilled, and history will have come to God’s intended—and predicted—end.

DEVOTIONAL
Not Just “I’m Sorry”
(Dan. 9)
I see it all the time at home. Our little girl makes some remark or flounces off in disobedience. When it’s over, we say, “I think it would be good to apologize.” More than likely she sticks out her lower lip, whispers a grudging “sorry,” and heads for her room.
I suspect that at times we’re a little bit like Sarah when it comes to dealing with our sins. We just mutter our, “I’m sorry’s” to God when we become aware of some failure, and hurry off to get on with our lives. But there was something very different about Daniel as he humbly and with a broken heart approached the Lord.
Daniel had been reading Jeremiah’s prophecy that the Exile of Judah would last 70 years, and realized that the time was up! If Darius truly was a viceroy of Cyrus, it’s probable that that very year Cyrus had issued his decree permitting Jews to return and rebuild their temple (cf. v. 17).
Why then did Daniel seem so broken as he prayed? His first words tell us: Daniel was suddenly awed at the thought of God’s covenant love (v. 1). Against the background of God’s love, Daniel sensed the utter depravity of his people. Israel and Judah were beneficiaries of God’s grace, and recipients of His righteous laws. Yet they ignored His words and turned their backs on the prophets He sent them.
Deeply disturbed, Daniel identified with his people and their failings, and as a humbled sinner cried out to God. He recalled God’s gracious acts (cf. v. 15), and understood how terrible it was that despite the Lord’s goodness “we have sinned and done wrong.”
Yet Daniel’s prayer was more than a litany of failure. It was an appeal for even more grace! Daniel begged God to listen to the prayers of His people, and in grace to restore the land, the Holy City, and its temple.
What Daniel teaches us is that in our own prayers, of confession or of petition, we must not be like a child who sullenly says, “I’m sorry,” even though not fully convinced her fault is all that bad. Instead we must measure our response to God against His grace, and deeply moved by how short we fall, come to Him in penitent humility.
Then, in His presence, with head and heart bowed, we like Daniel can appeal to God for even greater grace, crying, “We do not make requests of You because we are righteous, but because of Your great mercy.”

Personal Application
Pride cancels out prayer; true humility wings it to the Lord.

Quotable
“It was pride that caused the fall of Lucifer and Adam. If you should ask me what are the ways of God, I would tell you that the first is humility, the second is humility, and the third is still humility. Not that there are no other precepts to give but humility, but if humility does not precede all that we do, our efforts are fruitless.”—Augustine of Hippo

TALES OF THREE RULERS
Daniel 4–6

“People must fear and reverence the God of Daniel. For He is the living God and He endures forever; His kingdom will not be destroyed, His dominion will never end. He rescues and He saves; He performs signs and wonders in the heavens and on the earth” (Dan. 6:26–27).

Throughout his life Daniel consistently witnessed to the power of God, and left an indelible impression on a series of world rulers. People around cannot help taking note of the truly committed individual.

Background
The Book of Daniel faithfully reflects the different customs of the Babylonian and Persian courts. Nebuchadnezzar of Babylon had absolute authority: His word was law. In Persia the ruler’s word had the force of law, but once an official pronouncement was made, it could not be altered.
This difference sheds light on two elements of Daniel’s story. Nebuchadnezzar’s dream (Dan. 2) portrayed the succeeding empires as progressively inferior to that ruler’s own. The inferiority is one of perspective: Nebuchadnezzar’s absolute power (vv. 37–39) was gradually diluted in each succeeding world empire. To the ruler of Babylon even gradual movement from absolute autocracy would seem a mark of inferiority.
The change is also reflected in Daniel’s story of his bout with the lions. Even though the Persian ruler wanted to save Daniel, he was helpless to change the tradition that bound him as well as others to his pronouncements. Thus Daniel’s enemies were able to entrap and manipulate Darius, something impossible with Nebuchadnezzar.
Yet Nebuchadnezzar was as bound by his arrogance as Darius was by his treacherous officials. No one, however powerful they may seem, is truly free. Every human being is subject in the last analysis to his own character, to his circumstances and, certainly, to God.

Overview
Daniel interpreted a dream portending disaster to Nebuchadnezzar (4:1–27), and witnessed its fulfillment (vv. 28–37). As an old man Daniel interpreted a sign indicating the fall of the Babylonian Empire (5:1–30), and became a valued administrator of the Persian Empire which succeeded it (6:1–3). God thwarted the plan of Daniel’s enemies and miraculously delivered him from a den of hungry lions (vv. 4–28).

Understanding the Text
“Until you acknowledge that the Most High is Sovereign” Dan. 4:1–27. Once again Nebuchadnezzar had an alarming dream and called Daniel to interpret. This time the dream was directed against him: It predicted that the king would become the victim of madness until he acknowledged the sovereignty of Daniel’s God.

“The glory of my majesty” Dan. 4:28–37. God had twice shown Nebuchadnezzar His power, and the Babylonian ruler had been deeply impressed. However, he apparently thought of God as God of the Hebrews, and not a God sovereign over him. Arrogant people have this tendency. “Religion’s all right for you,” they’ll say condescendingly. “Some people need God.” Even those who think that God exists often fail to take the logical step of seeking a personal relationship with Him.
This was certainly the case with Nebuchadnezzar. He was too great a man to need God. Why, see all he’d accomplished!
The dream warned Nebuchadnezzar of his need to personally submit to the Lord. Daniel himself urged the king to repent, knowing that God’s announcements of judgment are contingent. But within a year the king, his heart swelling with pride, was struck with madness.
Perhaps the greatest miracle here is that for “seven times,” a period which typically indicates seven years, the throne of Babylon remained empty. Finally, after months or years of living like a beast in open fields, the king’s sanity was restored, and he at last praised, honored, and glorified the Most High.
Many, perhaps rightly, view this as Nebuchadnezzar’s conversion. At last the mighty ruler humbled himself, and took his place as a simple worshiper of the Lord of heaven and earth.
How often it takes just this—some disaster—to humble a person before he or she is ready to seek God. I suspect that Nebuchadnezzar would agree: If that’s what it takes, the disaster is a blessing in disguise.

“King Belshazzar” Dan. 5:1. For many years Daniel’s identification of “Belshazzar” as king was considered proof that the book was of late origin. Only a person ignorant of the history of the period would have “made up” such an individual.
But then archeologists discovered documents that showed Daniel, not the critics, was right! The text’s report that Daniel was offered the third highest rank in government (v. 16) rings with authenticity, for Belshazzar was himself second, co-regent under his father Nabonidus!
How then can Nebuchadnezzar be called Belshazzar’s “father” in the biblical text? One meaning of “father” is “predecessor.” The term is often used in genealogies to indicate an individual who may be a distant ancestor. “Father” was also used in biblical times with the sense of “predecessor” on a royal throne. Even a supplanter like Jehu, who murdered the family of Ahab to set up his own dynasty, is called in Assyrian records a “son of Omri,” the founder of the earlier royal line. A third consideration is that frequently a king like Belshazzar would marry a daughter of the founding line, and in this sense too be the “son” of the “father.”
What impact does information like this have on our devotional use of the Bible? Perhaps little. But it does confirm our conviction that the Bible truly is the Word of God. And it reminds us that we not only can trust that Word, but that we must willingly subject ourselves to it.

“You . . . have not humbled yourself, though you knew all this” Dan. 5:1–30. When a hand appeared and wrote on the wall at a feast Belshazzar held the 15th of Tishri (in September, 539B.C), the king almost fainted with terror. The queen mother urged him to call Daniel, who had explained dreams for Nebuchadnezzar.
Daniel, now in his 80s, appeared and explained the mysterious words. The words were “numbered,” “weighted,” “divided,” and indicated that the end of Belshazzar’s rule had come (cf. vv. 26–27). Even though Belshazzar must have heard of Israel’s God and of Nebuchadnezzar’s conversion, the drunken king had brought the golden goblets dedicated for use at the Jerusalem temple to his table, to be used in toasts offered to pagan gods and goddesses.
Daniel’s words tell it all. “You his son, O Belshazzar, have not humbled yourself, even though you knew all this.” In setting himself against God, Belshazzar sealed his own doom and that of his kingdom. That very night, Babylon fell. Ugbaru, the commander of the Persian army that even then surrounded Babylon, diverted the waters of the river that flowed through Babylon. When the water level fell below that of the river gates, the invading force entered the city and captured the “impregnable” city in which Belshazzar had feasted.

“It pleased Darius” Dan. 6:1. The “Darius” of Daniel 6 is most likely a viceroy who ruled the empire while Cyrus, its conqueror, was away on a military campaign. Nothing is known of him from the secular sources now available, but 9:1 says that he was “made [appointed] ruler” suggesting that, despite his title, he was subject to another higher authority, even as the kings of Judah were subject during their last decades to the Babylonians.
Despite his advanced age, Daniel was appointed to an extremely high position in Darius’ administration, and aroused the jealousy (and perhaps fear!) of other, less honest officials. These officials tricked Darius into issuing a religious decree they knew Daniel would not obey. They then accused Daniel, and despite Darius’ best efforts, that ruler was forced to order Daniel thrown into a den of lions.
The deliverance of Daniel persuaded this ruler too of God’s greatness, and he decreed that people “in every part of my kingdom” must “fear and reverence the God of Daniel.”
I suspect that the royal command did little to create faith in Israel’s God. After all, faith can’t be commanded! What did create faith, at least in the king, was Daniel’s faithfulness to the Lord. Despite the threat to life itself, Daniel continued to worship God openly. God’s faithfulness to His loyal servant, like His faithfulness to us, nurtures budding faith in others.
You and I cannot command others to believe. But we can encourage them to believe—by an open, unashamed, and unpretentious witness to our Lord.

DEVOTIONAL
Keep Your Gifts
(Dan. 5)
I love the picture this chapter brings to mind. There’s Belshazzar, so scared that “his knees knocked together and his legs gave way” (v. 6). He stood there, trembling, in front of a suddenly sober mob of officials, trying desperately to look kingly. And in came Daniel, walking a little stiffly on his 80-year-old legs, but calm and dignified.
Struggling to keep his voice from squeaking, Belshazzar begged Daniel to interpret the miraculous writing that appeared on the wall. And then he promised, if Daniel could do this, “You will be clothed in purple and have a gold chain placed around your neck, and you will be made third highest ruler in the kingdom” (v. 16).
You have to hand it to ol’ Daniel. He didn’t laugh. He remained sober, accused Belshazzar of arrogance, and announced that his kingdom would fall to the Medes and Persians.
Daniel didn’t even laugh. Can you imagine?
Daniel told the king to “keep your gifts for yourself and give your rewards to someone else.” But the king insisted. And even when they brought out the promised gold chain and looped it over Daniel’s neck, and draped his spare body in purple, the old prophet didn’t laugh.
I’m afraid I might have in Daniel’s place. It was so ridiculous. Here was Belshazzar, handing out rewards, and that very moment the level of the river that flowed through Babylon was falling! That very moment Persian troops were massing, ready to plunge through the shallows, under the river gates, and walk unopposed into impregnable Babylon. And pimply young Belshazzar, expecting Daniel to be impressed, was royally distributing largess that in the morning would be worth just about as much as, well, as Monopoly money is at the bank.
And Daniel didn’t even laugh.
Probably we don’t laugh enough. You see, the world is always holding out rewards, expecting us to be impressed. There’s wealth. Status. Power. Acceptance. And all the time, just outside the gates, God is preparing to invade earth. When He does, and the kingdoms of this world become the kingdom of our God, all that earth has to offer will be worth-well, less than Monopoly cash.
So the next time some earthly reward is dangled in front of you, and your heart starts pounding with excitement, remember Daniel at Belshazzar’s feast. Tell the world to keep its gifts for itself. Or, if others insist, and hand you some golden chain or a purple robe, chuckle inside, as Daniel must have done.
They can’t bribe you.
You know that tomorrow, when this world crumbles as it must, its gold and robes will turn to dust.

Personal Application
Serve God, for His rewards only will last.

Quotable
“The eyes of this world see no further than this life, as mine see no further than this wall when the church door is shut. The eyes of the Christian see deep into Eternity.”—John Vianney

Daniel

INTRODUCTION
Daniel contains the memoirs of a young Jewish captive taken to Babylon in 605 B.C. He with other youthful members of the Judean nobility were trained for posts as civil servants in Nebuchadnezzar’s administration. The incidents and prophecies recorded in this little book span Daniel’s 70-year career as a high government official.
The first half of the book tells stories of Daniel’s relationship with the rulers of the Babylonian and Persian Empires. The second half reports prophetic visions given Daniel of the near and distant future.
The Book of Daniel contains many lessons for the believer. Daniel’s life illustrates the power of prayer, and how to live by faith in a hostile society. Daniel’s powerful images of the future continue to remind us that God is fully in control of history.

OUTLINE OF CONTENTS
I.
Daniel’s Political Career
Dan. 1–6
II.
Daniel’s Prophetic Visions
Dan. 7–12

CAPTIVE’S COMMITMENT
Daniel 1–3

“But Daniel resolved not to defile himself with the royal food and wine, and he asked the chief official for permission not to defile himself in this way”(Dan. 1:8).

The pressure to conform is intense in every society. But Christians today, like the teenage Daniel, are called on to express commitment to the Lord by taking a personal stand for what is right.

Background
Modern critics have supposed that Daniel was written in the Maccabean period, about 165B.C by someone who used Daniel’s name to win acceptance for his writings. The underlying reason for this position is refusal to believe that anyone writing about 573B.C, when at age 90 Daniel edited his memoirs, could with absolute accuracy have predicted the history of the Middle East. Yet Daniel’s visions so clearly describe some 400 years of history that only two options exist: admit the supernatural origin of his revelations, or date the book after the events it describes.
Yet internal evidence shows that the writer knew intimately the inner workings of the Babylonian and Persian courts, and had information that was not available in the Maccabean era when the critics say Daniel must have been written! Such details as specific administrative titles, later changed, and Belshazzar’s co-regency with his father, with many others, so perfectly fit the historical setting that fabrication can be ruled out. Also, Daniel is mentioned in Ezekiel 14:14, 20 and 28:3, admittedly an early book. And the Book of Daniel was itself accepted as Scripture by the Jews of the Maccabean era. The notion that the Jewish scribes, who so respected their holy books, could have been taken in by a contemporary fabrication, strains credulity.
It’s good to know as we read this fascinating Old Testament book that any lessons we draw from Daniel’s experience are rooted in the real-life experiences of a person like ourselves, rather than in the fictional activities of a mythical hero. And it is comforting to realize, as we explore the prophetic revelations of Daniel, that just as God’s predictive Word came to pass in earlier days, His predictive Word concerning what lies ahead for us is as certain and as sure.

Overview
Daniel and three friends carefully followed Jewish dietary laws while in training for service in Babylon (1:1–16), and were blessed by God with wisdom (vv. 17–21). Daniel achieved high government rank by explaining Nebuchadnezzar’s prophetic dream (2:1–49). God rescued Daniel’s three companions, thrown into a blazing furnace for refusing to worship an idol erected by Nebuchadnezzar (3:1–30).

Understanding the Text
“Trained for . . . the king’s service” Dan. 1:1–7. Young Daniel and at least three Jewish companions were registered in the royal academy, to be trained for three years. At the end of that time, they would be tested and given appropriate positions in the Babylonian administration.
On the surface it seems the four Hebrew youths were offered a great opportunity. But there is another way to look at it. They were enrolled with young people from other conquered lands to be used. This was no act of benevolence by Nebuchadnezzar. It was just smart politics. Why let talent go to waste, when you have a gigantic empire to run? Take the brightest and best from every subject people, and use them.
Daniel and his friends, like the students from other nations, were totally aware of their minority status. An individual might attain power and wealth. But he would always be something less than the true Babylonian nobility.
People in a minority frequently try to adjust by adopting the views and ways of the majority. They conform and eagerly ape their masters. Or they may fight assimilation, becoming sullen and angry and rude. It’s always painful to feel oneself an inferior—particularly if you know that you are being used. But Daniel and his friends show us a better way to respond when we feel we’re being used because of our minority status.

“Daniel resolved not to defile himself with the royal food and wine” Dan. 1:8–10. The first step in adjusting to minority status is to determine what boundaries our commitment to God establishes. As a Jew, bound by the dietary laws of the Old Testament, Daniel knew he could not adopt the diet of the Babylonians.
Last evening I heard a teenage boy who called “Talk-Net.” He was a member of a minority too—an 18-year-old who had not yet had sexual relations with a girl. His girlfriend had been urging him to have sex. He resisted, feeling that it wasn’t right, and wanting to wait for marriage. But he was full of fears. What if his girl told other teens? What if it got around that he was “different.” Adolescence was so important; he wanted so desperately to fit in. This time the “Talk-Net” host, a man, encouraged him to remain chaste and live by his own values. It would be a big mistake, the host said, to betray the one person he had to live with all his life—himself.
It was good advice. But still lacking. There must be an even stronger anchor for our moral choices than personal values. To stand firm under the intense pressures to conform that exist in any society is always hard. To succeed, a person needs what Daniel had: a strong sense of identity as one of God’s people, and determination to live to please God rather than others.

“Please test your servants” Dan. 1:11–16. Some believers try to wall themselves off from social pressure by being obnoxious. If you develop an attitude of contempt toward “those people,” and show that contempt in everything you do, most folks will let you alone.
Daniel took a very different route. While living by his own values, he was both friendly and respectful. Not at all defiant, he “asked permission” to choose his own diet. He was sensitive to the possible difficulties his stand might make for the Babylonian official over him, and proposed a test period of 10 days to allay that official’s fears.
Daniel shows us that the believer can relate positively to the people of the world, even while rejecting the values of society. Because Daniel was this kind of person, he was able to testify about God to the most important persons in Babylon, including Nebuchadnezzar himself.
God does not want us to isolate ourselves from the people of this world. He simply wants to inoculate us against its values.

“God gave knowledge and understanding” Dan. 1:17–21. Here “knowledge” is accurate information and the skill required to apply that knowledge to solve practical problems of government, while “understanding” is the perceptive ability needed to sort out the false from the true and do so to make good decisions.
How striking that Daniel was gifted with the abilities needed to administer a great empire. God places His own in every strata of society. No group should be left without an internal witness to the power and grace of God.
When Nebuchadnezzar personally tested the graduates of his royal academy, Daniel and his friends were “ten times better” not only than the graduates, but than their instructors. The impression Daniel made in the secular arena laid a foundation for his later spiritual impact on the king.

“I have had a dream that troubles me and I want to know what it means” Dan. 2:1–10. The archives of Babylon contained many books on dream interpretation. It was popularly believed that dreams were an avenue through which the gods spoke to human beings. No wonder Nebuchadnezzar wanted to understand his troubling dream!
He also seems to have been suspicious of his own wise men. He insisted they tell him the dream before they interpreted it! It seemed a reasonable test. Since the professional class that gave the king advice claimed to be able to interpret the supernatural, they ought to demonstrate access to supernatural sources of information.
This morning the business news reported an astounding growth in astrology magazines, and described a new “upscale” product soon to enter that field. It’s amazing how many people turn to astrology, never thinking, as Nebuchadnezzar did, that it might be wise to test the supposed supernatural abilities of any such advisers.
Only Daniel was able to report the dream and to interpret it. And he was careful to give God the glory, explaining to Nebuchadnezzar that he, Daniel, had no supernatural abilities but that “there is a God in heaven who reveals mysteries.” If we truly want supernatural aid, why not appeal to God?

“He urged them to plead for mercy from the God of heaven” Dan. 2:11–23. Note two things about Daniel’s approach to God. First, he enlisted others to pray with him for God’s help. Yes, God does hear us when we pray. But gathering others to pray with and for us is an act of faith: we have faith that God hears all His children, and we have faith that when believers pray together God works powerfully through them. Second, note that when the answer to prayer came, Daniel devoted himself to praise even before he went to the king!
Daniel truly did put God first. This was undoubtedly the secret of his personal piety and his public achievements.

“Your dream and the visions that passed through your mind” Dan. 2:28–49. The giant image Nebuchadnezzar saw in his dream represented his own and succeeding Mesopotamian empires. These are the same empires seen in later visions of Daniel. Each of the empires is destined to be succeeded, until all are ultimately crushed and supplanted. In the end, “the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people.”
Daniel had demonstrated the ability that Nebuchadnezzar had required. Here was proof of contact with the supernatural. Here was evidence that there is a God in heaven. As a result Nebuchadnezzar promoted Daniel and gave his three Hebrew friends important posts. Most important, the experience was the beginning of what we might consider the conversion of Nebuchadnezzar himself.
God is at work even now in the most unlikely of unbelievers. The pagan king, author of a recovered poem expressing both his own arrogance and gratitude to his god for his advancement, had been given a dream by God. This had launched a course of events that impressed him with Daniel and with Daniel’s God. Who knows what God may even now be doing within the heart of some “unlikely” person in your life?

“King Nebuchadnezzar made an image of gold” Dan. 3:1–30. Nebuchadnezzar’s construction of a giant, gold-coated idol does not conflict with the report of his respect for Daniel’s God. In that day the worship of several different deities was common, and the idea of exclusive devotion to a single God seemed strange. Thus the refusal of Shadrach, Meshach, and Abednego, Daniel’s three Hebrew companions, to worship the king’s idol, seemed totally unreasonable. Nebuchadnezzar took it as a personal affront, and when the three calmly refused to participate, the furious king ordered them thrown into a blazing clay furnace.
There the three were joined by a fourth Figure, and walked safely despite the flames. Nebuchadnezzar was impressed. Again this absolute autocrat had experienced the power of God, this time overruling his angry decision to execute the three Hebrews. The king quickly issued a command that no one say anything against the God of the three Hebrews. After all, what ruler aside from the Exodus Pharaoh would be foolish enough to ask for trouble! And he promoted the faithful three again.
Many have wondered where Daniel was when this great worship service took place. Some assume he was traveling, some that he was ill at home. More important is, why wasn’t Daniel there? I suspect the reason is that Nebuchadnezzer already held Daniel in some awe, and would not have been surprised if he had refused to worship, or if he were rescued by a miracle. But here were three relative unknowns among the thousands of administrators in Nebuchadnezzar’s empire. These three, like Daniel, were faithful exclusively to Judah’s God, and their God acted to save their lives. By having this stand taken by the three rather than Daniel, the king’s focus was shifted to God from God’s servant, Daniel. God showed that He would act for anyone who was fully committed to Him.
What an important lesson for anyone on a journey toward faith to learn!

DEVOTIONAL
But Even If
(Dan. 3)
I like guarantees.
That’s why, after checking on all the local services that promise to protect our home from underground termites, I went with Sears. Sears not only offered a competitive price, but promised to repair any damage caused by underground termites to the house or its contents—up to $250,000! Now that’s a guarantee!
Of course, in our walk with the Lord no such guarantees are provided. Shadrach, Meshach, and Abednego understood that when they stood before a furious Nebuchadnezzar. “If we are thrown into the blazing furnace, the God we serve is able to save us from it, and He will rescue us from your hand, O king.” God surely is able. And then they went on.
“But even if He does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up.”
God can save us.
We believe He will.
“But even if He does not” we will serve the Lord and Him only.
What the three exhibited was a quality that you and I need in our own spiritual lives. Complete commitment. Commitment so complete that even if God does not exert His miracle-working power on our behalf, even then we will serve God and Him only.
I’m not sure, but I suspect the faith of the three Hebrews was almost as impressive to Nebuchadnezzar as the miracle. It is to me. And it reminds me that as much as I like guarantees, I must commit myself to God in every situation of life with absolutely no assurance that He will perform miracles on my behalf.
But then, you and I do have one guarantee, after all. Our God, who has power to do whatever He wills, is wise enough to do not what I want, but what is best.
And this is the best guarantee of all.

Personal Application
Be loyal to God and He will surely be loyal to you.

Quotable
“I will not mistrust Him, Meg, though I shall find myself weakening and on the verge of being overcome with fear. I shall remember how Saint Peter at a blast of wind began to sink because of his lack of faith, and I shall do as he did: call upon Christ and pray to Him for help. And then I trust He shall place His holy hand on me and in the stormy seas hold me up from drowning.”—Thomas More

What is the valley of decision (Joel 3:14)?

Joel 3:14 says, “Multitudes, multitudes, in the valley of decision! For the day of the LORD is near in the valley of decision.” Many evangelists have drawn from this passage to challenge audiences to “make a decision” for Christ. Others view this valley of decision as a time of judgment when the Lord decides the fate of the nations. Which is it? An invitation or a prophecy of doom?

The context of Joel 3 clarifies that this is a time when God judges the earth. Verse 2 says, “I will gather all the nations and bring them down to the Valley of Jehoshaphat. And I will enter into judgment with them there, on behalf of my people and my heritage Israel.” The Valley of Jehoshaphat is the same as the “valley of decision.” Jehoshaphat means “Yahweh judges”; the “decision” being made in the valley is God’s, not the multitudes’. The literal, geographical location of this valley is likely the Kidron Valley on the east side of Jerusalem.

The focus of Joel 3 is on the future Day of the Lord. This time will include a gathering of the nations (verse 2), a judgment on wickedness (verse 13), and astronomical signs (verse 15). Joel’s prophecy of the valley of decision finds its counterpart in Jesus’ Olivet Discourse and the judgment of the sheep and the goats (Matthew 25:31-46).

Immediately following the prophecy of judgment, Joel transitions to a description of the Lord’s millennial reign, a literal 1,000-year time period that follows the tribulation. During the millennium Christ rules as king from Jerusalem. Some interpreters argue the millennium is figurative, yet many passages, including Joel 3:18-21, describe this time in great detail. Further, Revelation 20:1-7 refers to “1,000 years” six times. It seems that God desires us to know that the millennial kingdom is a literal time period.

Ultimately, the “valley of decision” in Joel 3:14 is not about humans choosing whether or not to follow Christ; it is God handing down His decision of judgment at the end of the tribulation. Wickedness will be dealt with decisively, swiftly and justly. Praise the Lord for His promise to make all things right one day and to be “a refuge for his people” (Joel 3:16).

“For behold, in those days and at that time, when I restore the fortunes of Judah and Jerusalem, I will gather all the nations and bring them down to the Valley of Jehoshaphat. And I will enter into judgment with them there, on behalf of my people and my heritage Israel, because they have scattered them among the nations and have divided up my land, and have cast lots for my people, and have traded a boy for a prostitute, and have sold a girl for wine and have drunk it.

“What are you to me, O Tyre and Sidon, and all the regions of Philistia? Are you paying me back for something? If you are paying me back, I will return your payment on your own head swiftly and speedily. For you have taken my silver and my gold, and have carried my rich treasures into your temples. You have sold the people of Judah and Jerusalem to the Greeks in order to remove them far from their own border. Behold, I will stir them up from the place to which you have sold them, and I will return your payment on your own head. I will sell your sons and your daughters into the hand of the people of Judah, and they will sell them to the Sabeans, to a nation far away, for the LORD has spoken.”

Proclaim this among the nations:
Consecrate for war;
stir up the mighty men.
Let all the men of war draw near;
let them come up.
Beat your plowshares into swords,
and your pruning hooks into spears;
let the weak say, “I am a warrior.”

Hasten and come,
all you surrounding nations,
and gather yourselves there.
Bring down your warriors, O LORD.
Let the nations stir themselves up
and come up to the Valley of Jehoshaphat;
for there I will sit to judge
all the surrounding nations.

Put in the sickle,
for the harvest is ripe.
Go in, tread,
for the winepress is full.
The vats overflow,
for their evil is great.

Multitudes, multitudes,
in the valley of decision!
For the day of the LORD is near
in the valley of decision.
The sun and the moon are darkened,
and the stars withdraw their shining.

The LORD roars from Zion,
and utters his voice from Jerusalem,
and the heavens and the earth quake.
But the LORD is a refuge to his people,
a stronghold to the people of Israel.

The Glorious Future of Judah

“So you shall know that I am the LORD your God,
who dwells in Zion, my holy mountain.
And Jerusalem shall be holy,
and strangers shall never again pass through it.

“And in that day
the mountains shall drip sweet wine,
and the hills shall flow with milk,
and all the streambeds of Judah
shall flow with water;
and a fountain shall come forth from the house of the LORD
and water the Valley of Shittim.

“Egypt shall become a desolation
and Edom a desolate wilderness,
for the violence done to the people of Judah,
because they have shed innocent blood in their land.
But Judah shall be inhabited forever,
and Jerusalem to all generations.
I will avenge their blood,
blood I have not avenged,
for the LORD dwells in Zion.”