Milo

April 22
THE STRIFE IS O’ER
Anonymous Latin hymn from approximately 1605
English translation by Francis Pott, 1832–1909
Where, O death, is your victory? Where, O death, is your sting? The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ. (1 Corinthians 15:55, 56, 57)
The thrilling news from the empty tomb is that life has triumphed over death! This is a message that dispels our fears and gives us the sure hope that because Christ lives, we shall live also (John 14:19). Alleluia!
This inspiring Easter hymn first appeared anonymously in a Jesuit collection, Symphonia Sirenum, published in Cologne, Germany, in 1695. It was more than 150 years after its writing, however, before this hymn was used by English-speaking churches. In 1859 the translation was made by Francis Pott, an Anglican minister. The music is an adaptation from the “Gloria Patri,” published in 1591 by Palestrina, the great 16th century Catholic composer and director of the performing choir at St. Peter’s church in the Vatican. This musical arrangement was made by Dr. William H. Monk for inclusion in the well-known Anglican hymnal Hymns Ancient and Modern, 1861 edition. In making this musical adaptation from Palestrina’s work, Dr. Monk used the first two phrases, repeated the first phrase and added original alleluias for the beginning and the end. (Alleluia is a Latin form of the Hebrew Hallelujah, which means “praise the Lord!”). It is interesting to note the interplay between the statements of fact related to Christ’s resurrection that are contained in the first half of each stanza and the personal response to these factual truths as expressed in the last half of each verse, concluding with the jubilant “AIleluia!”
The strife is o’er—the battle done, the victory of life is won; the song of triumph has begun: Alleluia!
The pow’rs of death have done their worst, but Christ their legions hath dispersed; let shouts of holy joy outburst: Alleluia!
The three sad days have quickly sped; He rises glorious from the dead; all glory to our risen Head! Alleluia!
He closed the yawning gates of hell; the bars from heav’n’s high portals fell; let hymns of praise His triumphs tell: Alleluia!
Lord, by the stripes which wounded Thee, from death’s dread sting Thy servants free, that we may live and sing to Thee: Alleluia!
Alleluia! Alleluia! Alleluia!

For Today: Isaiah 25:7–9; Romans 1:4; 6:9–10; Revelation 19:1, 2

Allow your soul to vibrate with the resounding “Alleluias” for all that the empty tomb means to you. Use this fine hymn to help realize—

April 21
THE DAY OF RESURRECTION
John of Damascus, early 8th century
English translation by John M. Neale, 1818–1866
Now thanks be unto God, which always causeth us to triumph in Christ. (2 Corinthians 2:14 KJV)
This hymn from the early eighth century is one of the oldest expressions found in most hymnals. Its origin is rooted in the liturgy of the Greek Orthodox Church. It was written by one of the famous monks of that church, John of Damascus, c. 676–c. 780.
The celebration of Easter has always been a spectacle of ecclesiastical pomp in the Greek Orthodox Church. Even today, as a vital part of the ceremony, the worshipers bury a cross under the high altar on Good Friday and dramatically resurrect it with shouts of “Christos egerthe” (“Christ is risen”) on Easter Sunday. With this announcement begins a time of joyous celebration. Torches are lit, bells and trumpets peel, and salvos of cannons fill the air. The following account describes such a scene:
Everywhere men clasped each other’s hands, congratulated one another, and embraced with countenances beaming with delight, as though to each one separately some wonderful happiness had been proclaimed—and so in truth it was; and all the while rising above the mingling of many sounds, each one of which was a sound of gladness, the aged priests were distinctly heard chanting forth a glorious hymn of victory in tones so loud and clear, that they seemed to have regained the youth and strength to tell the world how “Christ is risen from the dead, having trampled death beneath His feet, and henceforth they that are in the tombs have everlasting life.”
John M. Neale is generally regarded as one of the leading translators of ancient hymns. He was recognized as one of the most learned hymnologists of his day and had a knowledge of twenty languages.
The day of resurrection! Earth, tell it out abroad—the Passover of gladness, the Passover of God! From death to life eternal, from this world to the sky, our Christ hath brought us over with hymns of victory!
Our hearts be pure from evil, that we may see aright the Lord in rays eternal of resurrection light; and, list’ning to His accents, may hear, so calm and plain, His own “All hail!” and, hearing, may raise the victor strain.
Now let the heav’ns be joyful, let earth her song begin, let the round world keep triumph and all that is therein; let all things seen and unseen their notes in gladness blend, for Christ the Lord hath risen, our joy that hath no end!

For Today: Matthew 28:1–9; Acts 2:24; 13:29, 30; 1 Corinthians 15:54–58.

Determine to make this Easter a spiritual highpoint celebration in your life and in the lives of your family members. Reflect on this portion of the hymn—

April 20
ALL GLORY, LAUD AND HONOR
Theodolph of Orleans, 760–82l
Translated by John M. Neale, 1818–1866
The next day the great crowd that had come for the Feast heard that Jesus was on His way to Jerusalem. They took palm branches and went out to meet Him, shouting “Hosanna! Blessed is He who comes in the name of the Lord.” (John 12:12, 13)
The triumphant procession began after the disciples obtained the colt (Luke 19:30). They were implicitly obedient in following their Lord’s command, even though it no doubt seemed to be a trivial request. And still today—obedience is the key to our effective service for God.
The Palm Sunday procession also teaches us that our Lord is still leading His people—“bringing many sons to glory” (Hebrews 2:10), our heavenly Jerusalem, “whose architect builder is God” (Hebrews 11:10). Our responsibility is to be His faithful follower and to extol His name with our daily praises.
This Palm Sunday hymn was written approximately a.d. 820 by Bishop Theodolph of Orleans, France, while he was imprisoned at the monastery of Angers. Theodolph was well known in his day as a poet, pastor, and beloved bishop of Orleans. When Emperor Charlemagne died in 814, the bishop was put into a monastic prison by Charlemagne’s son and successor, Louis I the Pious, for allegedly plotting against him. A well-known legend has long been associated with this hymn. It is believed by many that a short time before the bishop’s death in 821, Louis was visiting in the area where the bishop was imprisoned and by chance passed under his cell. The bishop is said to have been singing and worshiping by himself. When the emperor heard this particular text being sung, he was so moved by the incident that he immediately ordered the bishop’s release.
All glory, laud and honor to Thee, Redeemer, King, to whom the lips of children make sweet hosannas ring: Thou art the King of Israel, Thou David’s royal Son, who in the Lord’s name comest, the King and blessed One!
The company of angels are praising Thee on high, and mortal men and all things created make reply: The people of the Hebrews with palms before Thee went; our praise and prayer and anthems before Thee we present.
To Thee, before Thy passion, they sang their hymns of praise; to Thee, now high exalted, our melody we raise: thou didst accept their praises—accept the praise we bring, who in all good delightest, Thou good and gracious King!

For Today: Matthew 21:1–17; Mark 11:10; Luke 19:37, 38; John 12:1–16

During this special week, let us consider seriously whether we truly love and serve Christ for any other reason other than for who He is. Let us exalt Him with this hymn—

JUNE 21

Reading 172

VISIONS OF THE END Daniel 10–12

“He will exalt and magnify himself above every god and will say unheard-of things about the God of gods. He will be successful until the time of wrath is completed” (Dan. 11:36).Among the great movements of peoples and armies described in this chapter, the character of God’s opponents stands out.

Overview

Daniel’s persistent prayer was answered (10:1–21). He gained further revelations concerning future tribulations under Antiochus (11:1–35) and Antichrist (vv. 40–45). Daniel’s book concludes with a picture of the final Tribulation and triumph of God’s Old Testament people (12:1–13).

Understanding the Text

“Since the first day . . . your words were heard” Dan. 10:1–12. After 21 days of fasting, the aged Daniel’s prayer was answered by the appearance of an angelic messenger. Daniel was first complimented (vv. 10–11), and then encouraged. It had not taken 21 days for God to pay attention to Daniel’s prayer, nor had He delayed His answer. What a verse to hold on to when God seems to delay His answer to our prayers. As soon as our prayers are uttered, God does hear and answer. It may take time for that answer to arrive. But we need not doubt either the love of God, which moves Him to listen, or the power of God, which guarantees His ability to do whatever is best. “The prince of the Persian kingdom” Dan. 10:13–21. The angel who spoke to Daniel provided a fascinating insight into the unseen world. His mention of Michael makes it clear that the “princes” of this text are also angels of significant status. Even more can be deduced from the ability of the angelic “prince of Persia” to prevent the messenger from reaching Daniel until Michael intervened. The incident suggests, first, that angels are of different rank and power. Second, Satan’s fallen angels are actively opposing the intent of God. Third, an invisible war between angelic armies even now is taking place on hidden battlefields. Fourth, what happens in that warfare can and does have an impact on events here on earth. Yet the future is “written in the Book of Truth.” All the efforts of Satan’s minions will ultimately prove futile. How does all this relate to you and me? It reminds us of what the Book of Hebrews says about the role of angels. They are “ministering spirits sent to serve those who will inherit salvation” (Heb. 1:14). The prize in God’s invisible war with Satan is not just final victory. It is the good or harm done to persons whom God loves. And God’s angels, a great host, actively minister to you and me, guarding us from the harm that God’s great enemy and ours seeks to do. “I tell you the truth” Dan. 11:1–35. Daniel had been granted a vision of a terrible future war, and begged God for more information. The angel messenger was sent to explain. The Hebrew word for “truth” is rooted in the concepts of faithfulness and reality. What the angel revealed would surely come to pass, and be worked out in Daniel’s world of space and time. In outline, the angel briefly related what would happen from that time to the death of Alexander (vv. 1–4), described wars that would be fought between the Ptolemies of the south and the Selucids of the north (vv. 5–20), and then focused on the terrible persecution of the Jews to be conducted by Antiochus Epiphanes in the 160sB.C (vv. 21–35). All this is now past history. But the scene then shifts, as it frequently does in prophecy, to an analogy of Antiochus. Even as Antiochus persecuted the Jews, his end-times counterpart, the Antichrist, will ravage the final generation of Jews (vv. 36–39). But his initial triumph will end in rage and frustration, and “he will come to his end, and no one will help him” (vv. 40–45). “A time of distress such as has not happened” Dan. 12:1–13. The final chapter returns to the great end-time Tribulation (v. 1). Though many elements of the prophecy are “sealed” (not to be known or understood beforehand), the angel did go on to give a specific timetable. From the time the Antichrist sets up an abominable image (cf. Matt. 24:15–27) in a yet-to-be built Jerusalem temple, only 1,290 days (3 1/2 years by the Jewish lunar calendar) remain until the end. We play a little game in our family. While waiting to be served at a restaurant, we’ll say, “How long till the food gets here?” Each of us makes a guess, and we watch closely to see who’s right. Or we’ll be driving, and guess just how many miles it is to our destination. We announce our numbers, and then, because the best we can do is guess, we wait and see who comes closest. There’s no such hesitancy here. No guessing. Specific numbers are announced. God knows His numbers exactly. He knows what, and when. We may not understand the sealed elements of Daniel’s visions today. But we do know, from the very specificity of Scripture, that the future is known by God, and is securely in His hands. “Multitudes who sleep in the dust of the earth will awake” Dan. 12:2. This verse is one of the Old Testament’s clearest expressions of the hope of personal resurrection. The dead will rise, to meet their Maker and face judgment. Then some who awake will inherit “everlasting life,” and others “shame and everlasting contempt.” It is a characteristic of the Old Testament to focus on the plans of God as they relate to this earth and the earthly future of His Old Testament people. Thus the Old Testament prophets seem preoccupied with the culmination of history, with great battles to be resolved by the appearance of the Messiah, and to the blessings of a peaceful existence here in a world ruled at last by Israel’s God. On the other hand, the New Testament looks beyond this heaven and earth, and focuses our attention on an eternity in which individual believers experience personal transformation, and spend eternity with the Lord. In a way, Scripture’s visions of what will be are like a kaleidoscope. Each turn of that toy causes colored bits of glass to fall in a different way, constantly revealing complex new patterns. The view from one perspective may be different than the view from another. But each view is valid: Each shows another aspect of God’s complex and variegated purposes, and impresses us anew with the wisdom and awesome complexity of God’s eternal plan.

DEVOTIONAL

Successful, Until(Dan. 11)

Put in a nutshell, the theme of this chapter is the struggle of exceptional men to excel, at the cost of world peace. The theme is developed as God’s angel messenger traces for Daniel the intense competition to exist between the generals who divided up the lands conquered by Alexander the Great. Their drive to excel and that of their successors was marked by a fierce competition for territory, wealth, and glory. In describing the struggles of these ancient rulers, the biblical text gives us insights into the character of those whose goal in life is to “succeed,” no matter what the cost. Such men “stir up” their strength and courage to attack and compete with others. With “hearts bent on evil,” they lie and scheme. Using flattery or force, they corrupt others to gain their personal ends. The prime example of this kind of man is seen in verses 36–40. Driven by irresistible passions, this “king will do as he pleases,” exalting himself “above every god.” With no regard for deity or moral restraint, he “will exalt himself above them all.” It may seem strange, but something about such people seems to make for achievement. They are driven, yes. They use others, yes. They are amoral, yes. And these very traits give them an edge over those with less intense desires, greater consideration for others, and a habit of weighing choices morally. What troubles us is that while critical of such traits, all mankind seems to applaud their success. Most of history’s dictators were men like these; most business barons whose concern was solely the bottom line were like this too. For all too many people, success and sin seem to be twins, always found in each other’s company. Of course, there’s a footnote in Daniel 11’s portrait. It’s found in verse 36, and radically changes our evaluation of the man at the top. The verse says, “He will be successful until the time of wrath is completed.” Successful. Until. Yes, sin’s methods work for the man who is driven to achieve. But they only work for a time. They only work “until.” Until God intervenes. Until the day of His wrath appears. Then, at the completion of that day, the driven man’s success will crumble into dust, and all humankind will know that the truly successful person is that humble individual whose desire is to do God’s will, rather than to impose his own.

Personal Application

Measure success not by what a man achieves, but by how he achieves it.

Quotable

“As church people, we sometimes assume that we are immune to the temptations of power. We don’t make much money. Society gives us so little power that we think ambition—the drive to succeed, achieve and have prestige and influence over others—is a problem only for people in business or politics, not for people like us. We thus sometimes fail to see how we get caught up, for the very noblest of reasons, in the same ambitions that motivate everybody. Eventually, the people climbing to the top of the body of Christ can look just like those scrambling to the top of General Motors. Often you can’t tell much difference between our leaders and those of the Gentiles.”—William H. Willimon

JUNE 20

Reading 171

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