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Daniel

7/2/2024

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Tuesdays Are for the Old Testament
7/2/24

Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Twenty-Six: Daniel." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (433-446).

    Lessing and Steinmann date the move of Nebuchadnezzar to Babylon with Daniel among the captives at 604 B.C. This marks the start of the Babylonian Captivity, though Jerusalem itself didn't fall until 587 (Lessing & Steinmann 2014, p. 433). The entire situation would have planted doubt in the minds of the Jews as they were moved away from the land which was promised to them.
    While Daniel is the putative author, this work has faced significant critical attention which denies the date coinciding with the exile and the author as Daniel (Lessing & Steinmann 2014, p. 433). It has often been seen as a later, highly fictionalized, work. However, Lessing and Steinmann maintain the traditional view of authorship and date. Chapters 1-6 give accounts of events between 605 and 530 B.C. Chapters 7-12 have dates related to the reign of various kings (Lessing & Steinmann 2014, p. 434). Because of the date of the final vision, the work would not exist in its current form before 536. Lessing and Steinmann consider it likely that the book was composed late in Daniel's life, probably when he was over eighty.
    By the third century A.D., some, including Porphyry, considered the date to be in the second century B.C. due to the prophetic visions of historical events (Lessing & Steinmann 2014, p. 435). The theories of later composition are predicated on the impossibility of predictive prophec. Loan words from other languages are sometimes taken as evidence for a later date. However, this would not be impossible or even unlikely at the time traditionally set. Daniel's emphasis on God as the sovereign, controlling what happens, is undermined by critical interpretations, especially those which deny the validity of messianic promises (Lessing & Steinmann 2014, p. 436). If God is truly the protector of his people, he accomplishes that protection through history. Denying the history casts doubt on his ability to care for his people (Lessing & Steinmann 2014, p. 437). If God cannot know and care for his people, the stories of his ability are misguided.
    Daniel is clearly organized into ten units, with strong transition statements for all but one shift (Daniel 5:31). (Lessing & Steinmann 2014, p. 437). The second portion of the book overlaps in chronology with the first part. These are visions of Daniel, while the first chapters are narratives of events.
    Lessing and Steinmann note that the text of Daniel begins in Hebrew, shifts to Aramaic, then back to Hebrew, with some of the narrative portion and some of the visions in each language (Lessing & Steinmann 2014, p. 438). They explain this by describing two chiasms, interlocked with one another. The first is introduced in chapter one, in Hebrew, then proceeds in Aramaic in chapters 2-7. The other is introduced in Aramaic in chapter 7, then proceeds in Hebrew in chapters 8-12 (Lessing & Steinmann 2014, p. 439). The overall structure in a sophisticated way draws attention to chapter seven and "its messianic vision of the Son of Man" (Lessing & Steinmann 2014, p. 439).
    In Greek manuscripts, Daniel has two different translations. The Old Greek version, probably from the second century B.C., chiefly differs from the Masoretic Text in chapters 4-6, which apparently called for some explanation (Lessing & Steinmann 2014, p. 440). The other translation, attributed to Theodotion, is probably from the first century A.D., though Theodotion lived later, in the second century. This one is closer to the Masoretic Text. These translations include some additions as well: Susanna, Bel and the Dragon, and the Prayer of Azariah and the Song of the Three Young Men (Lessing & Steinmann 2014, p. 440). Lessing and Steinmann describe the additions briefly.
    From a theological standpoint, Lessing and Steinmann find all the major themes stemming from that of the promised Messiah (Lessing & Steinmann 2014, p. 440). The book is rich in eschatological passages which describe the messiah as the central figure. Other passages also view the messiah in important terms. Particularly chapter seven speaks of the enthroned messiah, a view parallelled in Psalms 2 and 110 (Lessing & Steinmann 2014, p. 441). Though Israel is in exile, God is still seen as the protector of his people (Lessing & Steinmann 2014, p. 442). He is fully in control of human history. In contrast, the false gods of the nations are useless (Lessing & Steinmann 2014, p. 443). Therefore, God's people need to hold to their faith with integrity. Even in times of trouble, God gives his people strength to hope and wait for the Messiah.
    Lessing and Steinmann find links to Daniel in both theOld and New Testaments. Joseph, in Genesis, has many parallels to the prophet Daniel (Lessing & Steinmann 2014, p. 443). The content of Daniel is also similar to that of Esther, as the Israelites are immersed in a pagan world (Lessing & Steinmann 2014, p. 444). There are many similarities in content to the other prophets as well as the wisdom literature. Daniel is also quoted frequently in the New Testament.
    Sin and grace are seen in Daniel particularly through the importance of the first commandment. Daniel and the other Israelites in exile maintain their worship to the greatest extent possible (Lessing & Steinmann 2014, p. 444). Their lives of piety make a strong contrast to the surrounding culture. In Daniel's prophecies, God's grace is also seen in his predicted work of restoration. The messianic nature of these prophecies particularly describes the suffering savior we find in Christ.

​
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Daniel 10:10-14; 12:1-3 - Lectionary for St. Michael and All Angels

9/20/2021

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9/20/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

"If I pray, does anyone care?" We easily think of God in terms of our own experience or attitudes. So we ask if maybe God is too busy, unconcerned, unable to help. As a result we might not bring small needs to him. We might also hesitate with big matters. After all, what if he were not to respond?

In Daniel 10:10-14, the prophet had seen a terrifying vision which he didn't understand. What was he going to do? He prayed for help. However, according to verse 13, there was a delay of three weeks. This is the only place in Scripture where God's angelic servants are hindered.

The answer comes anyway! The angel brought an answer for Daniel. And the answer was in time. It wasn't according to Daniel's plan, but it was in accord with his need.

What do we need to bring before God in prayer? He hears and understands - the big, the little, the in-between. He is ready to hear and answer the prayers of his people. Though God's timing and answer won't always match our desires, he will never be too late. He will always bring us what we need.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Daniel 3:8-28 - Lectionary for Easter Tuesday

4/23/2021

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4/23/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Daniel chapter three is one of the classic passages we use, especially in children's Sunday school programs. Here, three Jewish men, who we assume to be relatively young because the Babylonians were interested in young prisoners they could influence, refused to worship the king. This was their ticket into a furnace intended to kill them.

The men refused the king's decree, saying if God wanted them alive he would protect them. This angered the king, who tried harder to kill them. They were not even touched by the fire or smoke.

I sure hope nobody reading this blog will ever be faced with the choice of worship to a king or death by burning. Yet in a small way, these conflicts do happen regularly. At heart is the question of our willingness to take an unpopular stand that is in accord with biblical teaching. There may well be penalties. Some are larger. Many are small.

Whether it is a matter of the disrespect of certain people, even friends, or a change to options available in career, place of residence, advancement in the work force, or access to certain goods or services, Christians need to be willing to take a stand on theological grounds. It is quite possible this will become more difficult as our culture becomes more secularized and less tolerant of diversity. But we stand anyway.

Our God will take care of us. Like the Jewish men, the Christian can trust God. He will take care of us.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Daniel 6:1-24 - Lectionary for Holy Saturday

4/11/2021

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4/11/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Old Testament reading from Daniel seems chillingly familiar to many in current American Christianity, and probably even more so to people in some parts of the world. "Wait," you say. "Nobody is being fed to lions because they pray." Granted, but let's take a look at the overall situation.

Daniel was known as someone of faith. People knew he prayed to God regularly. And those who disagreed with Daniel on unrelated grounds wanted to find an accusation that would stick. In their zeal, they searched in vain. Daniel was honest and ethical. his opponents had to create a situation which would provoke him to convict himself.

They did this by arranging for a civil law which he would disobey. No prayer to anyone but the king for the next month. They knew Daniel would not change his practices.

Ardent secularists who want to remove Christians from the public sphere promote laws and regulations which Christians, as a matter of conscience, will not be able to follow. This is at the heart of moves to compel businesses to enter into endorsements they may find offensive. It is at the heart of removal of conscience exceptions which force pharamcists and other medical personnel to support on-demand abortion. It is at the heart of binding counselors so they can't help a person affirm the gender identified by their biology, but rather have to endorse the narrative that the person's mental concept should override DNA. It is at the heart of endorsing prayers in accord with neo-paganism but rejecting trinitarian prayers.

Christians will disobey these mandates. We guard truth and conscience. We may not be fed to lions, but we can certainly be banned from polite society, be defamed, and be insulted. Worse could certainly come.

Like Daniel, though, we stand firm and act in accord with what we have come to believe. The Lord will care for us, to whatever extent he wants, on earth. We trust that he will also guard us to eternity. We stand fast.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Daniel 12:1-3 - Lectionary for Pentecost 26B

11/13/2018

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11/13/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Daniel 12:1-3 describes a time of great distress for God’s people. During this time of trouble, those “who are found written in the book will escape (v. 1, CSB). The prophet here is telling about those whose names have been placed in God’s book of life. We find in the New Testament that this refers to those who trust in Jesus. They escape the trials which would be their undoing. Verse two speaks of a resurrection of the dead. Those sleeping in the dust are the people whose mortal life has ended. God will raise them up.

Daniel describes the ressurection in a way that can be instructive to us. Notice that some are raised “to eternal life” but the rest are raised “to disgrace.” There will be a sorting. Almost every Christian admits to this. But let’s notice crefully the language used. We may be tempted to think of the resurrection to an eternal life of blessing or of torment. But the Bible makes it clear. Only the resurrection to blessing is actually considered life. Everyone has eternity. That’s not a problem. But only some have life. In the same way, throughout the New Testament, actual life is predicated on trusting Christ. To live is Christ.

What of a heavenly reward? We read in verse three that there may well be differences in the heavenly realms. But if we  think about those differences, we still need no fear. The reward is life in the loving presence of God. What kind of reward do we want? It makes no difference. All the blessings of God go far beyond our imagination or our hopes. We simply receive them and rejoice.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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More Than a Lion's Den

5/22/2018

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Tuesdays are for the Old Testament
5/22/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 26, “Daniel” pp. 433-446.

Lessing identifies the start of the book of Daniel as 604 B.C. The first wave of deportations to Babylon was before the fall of Jerusalem in 587 (Lessing 2014, 433). The threat of abandonment by God created an uncertainty to which Daniel speaks.

The authorship and date of Daniel is sharply contested. In general, evangelical scholars affirm it as the work of the prophet Daniel in the sixth century B.C. Critical scholars tend to fragment the work, assigning it to various authors and times (Lessing 2014, 433). Events in the book fit the period 605-530 B.C. The last vision is in 536 (Lessing 2014, 434). Scholars who reject predictive prophecy assign the prophecies of Daniel to a date after the actual events (Lessing 2014, 435). Literary concerns, including choices of words, could support a late date. However, Lessing considers the evidence to be slim (Lessing 2014, 436). Daniel’s theology is largely predicated on God’s control of history. This complicates all dating schemes.

As to structure, Daniel divides rather neatly into ten parts, with all but one transition being very clear (Lessing 2014, 437). Lessing observes that the text is partly Hebrew and partly Aramaic (Lessing 2014, 438). The languages distinguish between two chiasms, one in Hebrw, one in Aramaic, interlocked with one another (Lessing 2014, 439). Greek translations have significant differences. Lessing suggests that one attempted to explain the text more than the other (Lessing 2014, 439). The additions include a story of Susannah, that of Bel and the Dragon, a prayer of Azariah, and a prayer of the three young men from Daniel chapter 3 (Lessing 2014, 440).

The governing motif in Daniel is that of a promised Messiah. Thus Lessing speaks of numerous passages which describe a Messiah to come (Lessing 2014, 441). God is clearly shown as the one who protects His people (Lessing 2014, 442). He is the God who is active and works for good (Lessing 2014, 443). God’s people are urged to integrity at all times. Lessing finds over 50 New Testament references to Daniel (Lessing 2014, 444).

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