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Tag: Daniel

Shadrach, Meshach, and Abednego

Written by LWOM Amsterdam on . Posted in Daniel, What’s new?.

What should we learn from the account of Shadrach, Meshach, and Abednego?

The amazing story of Shadrach, Meshach, and Abednego, three young men defying the mighty King Nebuchadnezzar and thrown into a fiery furnace, has captured the hearts of young children as well as adults for centuries. Recorded in the third chapter of Daniel, the account of Shadrach, Meshach, and Abednego provides believers today with strong and lasting lessons.

For their refusal to obey the king’s decree to bow down to the idol, three charges were brought against them. They paid no heed to the king and his commands, they did not serve the king’s gods, and they refused to worship the golden statue the king himself had set up. The penalty for their actions was death. Their response to the king was profound:

“O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. 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. 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” (Daniel 3:15-18).

We cannot but be astonished by their faith in the one true God. At the very outset, their response in the moment of trial confirmed three things: their unswerving conviction of the God of the Bible, their confidence in the God who is who He says He is and will do what He says He will do, and their faith as revealed by their reliance upon the only One who had the power to deliver them from evil. Their acknowledgment of God over the world’s most powerful king resulted in God’s supreme power being revealed to unbelievers. Their faith demonstrates that God is able to deliver us from our own problems and trials.

As believers, we know that God is able to deliver. However, we also know that He does not always do so. Romans 5 tells us that God may allow trials and difficulties in our lives to build our character, strengthen our faith, or for other reasons unknown to us. We may not always understand the purpose of our trials, but God simply asks that we trust Him—even when it is not easy. Job, who endured incredible pain, almost insurmountable agony, and suffering, was still able to say, “Though He may slay me, yet will I hope in Him” (Job 13:15).

We also know that God does not always guarantee that we will never suffer or experience death, but He does promise to be with us always. We should learn that in times of trial and persecution our attitude should reflect that of these three young men: “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” (Daniel 3:18). Without question, these are some of the most courageous words ever spoken.

Jesus Himself said, “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell” (Matthew 10:28). Even if Shadrach, Meshach, and Abednego had to suffer a horrible, painful death in a burning oven, they refused to abandon God and worship an idol. Such faith has been seen innumerable times throughout the centuries by believers who have suffered martyrdom for the Lord.

Nebuchadnezzar was astonished that the fire did not consume Shadrach, Meshach, and Abednego. He was even more amazed when he saw not three, but a fourth person with them: “Look!” he answered, “I see four men loose, walking in the midst of the fire; and they are not hurt, and the form of the fourth is like the Son of God” (Daniel 3:25 NKJV). The point here is that, when we “walk by faith (2 Corinthians 5:7), there may be those times of fiery persecution, but we can be assured that He is with us (Matthew 28:20). He will sustain us (Psalm 55:22; Psalms 147:6). He will ultimately deliver us. He will save us … eternally (Matthew 25:41, 46).

The chief lesson from the story of Shadrach, Meshach, and Abednego is that, as Christians, we will never be able to bring the world to Christ by becoming like it. As did these three men, so should we in revealing to the world a higher power, a greater purpose, and a superior morality, than the world in which we live. If we are put before the fiery furnace, we can reveal the One who can deliver us from it. Remember the powerful, yet comforting words, of the apostle Paul:

“Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:16-18).

Our hope when experiencing illness, persecution, or pain lies in knowing that this life is not the end—there is life after death. That is His promise to all those who love and obey Him. Knowing that we will have eternal life with God enables us to live above the pain and suffering we endure in this life (John 14:23).

Major minor prophets

Written by LWOM Amsterdam on . Posted in Books and Testaments, What’s new?.

What are the Major Prophets and Minor Prophets?

The terms Major Prophets and Minor Prophets are simply a way to divide the Old Testament prophetic books. The Major Prophets are Isaiah, Jeremiah, Lamentations, Ezekiel, and Daniel. The Minor Prophets are Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. The Minor Prophets are also sometimes called The Twelve.

The Major Prophets are described as “major” because their books are longer and the content has broad, even global implications. The Minor Prophets are described as “minor” because their books are shorter (although Hosea and Zechariah are almost as long as Daniel) and the content is more narrowly focused. That does not mean the Minor Prophets are any less inspired than the Major Prophets. It is simply a matter of God choosing to reveal more to the Major Prophets than He did to the Minor Prophets.

Both the Major and Minor Prophets are usually among the least popular books of the Bible for Christians to read. This is understandable with the often unusual prophetic language and the seemingly constant warnings and condemnations recorded in the prophecies. Still, there is much valuable content to be studied in the Major and Minor Prophets. We read of Christ’s birth in Isaiah and Micah. We learn of Christ’s atoning sacrifice in Isaiah. We read of Christ’s return in Ezekiel, Daniel, and Zechariah. We learn of God’s holiness, wrath, grace, and mercy in all of the Major and Minor Prophets. For that, they are most worthy of our attention and study.

Four horsemen of the apocalypse

Written by LWOM Amsterdam on . Posted in Daniel, Ezekiel, Revelation, What’s new?.

Who are the Four Horsemen of the Apocalypse?

The Four Horsemen of the Apocalypse, or simply the Four Horsemen, are described in Revelation chapter 6, verses 1–8. The Four Horsemen are symbolic depictions of different events that will take place in the end times. As an example of the Bible’s influence on culture at large, the Four Horsemen of the Apocalypse have been referenced many times in literature, paintings, movies, and other media, often as portents of an imminent cataclysm or the means by which a disaster comes to pass.

The Four Horsemen correspond with the first four seals opened by the Lamb as He opens the scroll of judgment in heaven (see Revelation 5). When the Lamb opens the first seal, one of the living creatures before the heavenly throne says to John, in a voice like thunder, “Come!” (Revelation 6:1). John then records what he sees: “I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest” (Revelation 6:2).

The first Horseman likely refers to the Antichrist. He is the false imitator of the true Christ, who is also associated with a white horse (Revelation 19:11–16). At the beginning of the tribulation, the Antichrist will be given authority (“a crown”), and he will wage war (“a bow”), conquering all who oppose him. This description agrees with Daniel’s vision of the “little horn” that rises to power and is bent on conquest: “This horn was waging war against the holy people and defeating them” (Daniel 7:21; cf. Revelation 13:7).

When the Lamb opens the second seal, the second living creature says, “Come!” (Revelation 6:3). John looks and dutifully records what he sees: “Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make men slay each other. To him was given a large sword” (Revelation 6:4). The second Horseman refers to terrible warfare that will break out in the end times. Those wars will include the Antichrist’s rise to power, which requires the downfall of three other kings (Daniel 7:8), and possibly the Battle of Gog and Magog (Ezekiel 38—39).

The Lamb then opens the third seal, and the third living creature invites John to “Come!” (Revelation 6:5). The third Horseman then appears: “There before me was a black horse! Its rider was holding a pair of scales in his hand. Then I heard what sounded like a voice among the four living creatures, saying, ‘A quart of wheat for a day’s wages, and three quarts of barley for a day’s wages, and do not damage the oil and the wine!’” (Revelation 6:5–6). The third Horseman of the Apocalypse portrays a great famine that will take place. Food is scarce, and prices are inflated beyond reason. The command to spare the oil and the wine seems to signify that the luxuries (oil and wine) will still be available during the famine, but the staples will not.

When the Lamb breaks open the fourth seal, the fourth living creature says, “Come!” (Revelation 6:7). John says, “I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth” (Revelation 6:8). The fourth Horseman of the Apocalypse is symbolic of death and devastation. The horse’s pale color (in the original language, it’s literally “pale green” or “yellowish green”) denotes sickliness and biliousness. The fourth Horseman of the Apocalypse will bring further warfare and terrible famines along with awful plagues, diseases, and attacks by wild animals. A fourth of the world’s population will die.

What is most amazing, or perhaps terrifying, is that the Four Horsemen of the Apocalypse are just precursors of even worse judgments that come later in the tribulation (Revelation chapters 8—9 and 16). For all the horror brought by the Four Horsemen, there is much more to come.

Seventy sevens

Written by LWOM Amsterdam on . Posted in Daniel, Eschatology, What’s new?.

What are the seventy sevens in Daniel 9:24-27?

Daniel 9:24-27 is a key biblical passage. It is the only Old Testament passage which refers to the Messiah as “Messiah.” Elsewhere He is called “Shiloh” (Genesis 49:10), the “Root of Jesse” (Isaiah 11:10), the “Righteous Branch” (Jeremiah 23:5), the “Prince of Peace” (Isaiah 9:6), etc. But the name by which He is known best, “Messiah,” appears in only one passage: Daniel 9:24-27. Here is an excerpt from that passage:

“Seventy sevens have been decreed for your people. . . . So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven sevens and sixty-two sevens; it will be built again, with plaza and moat, even in times of distress. Then after the sixty-two sevens the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary.”

Exactly what is meant by “seventy sevens”? The phrase by itself is ambiguous, but taken in context the meaning is clear. Daniel’s prayer in verses 3-19 of the chapter refers to the fulfillment of a specific seventy-year period, the seventy years of the Babylonian captivity (as prophesied by Jeremiah). Daniel received the seventy sevens prophecy in response to his prayer. The prophecy foretold a period of seven times seventy yet to come, or seventy seven-year periods. Seventy seven-year periods equals 490 years.

The prophecy goes on to say that “from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven sevens (49) and sixty-two sevens (434). . . . Then after the sixty-two sevens the Messiah will be cut off and have nothing.”

Nebuchadnezzar had Jerusalem dismantled around 587 BC after having to put down two rebellions there in less than 10 years. At the time this prophecy was given, Jerusalem still lay in ruins. According to the prophecy, from the decree to rebuild Jerusalem there would be seven seven-year periods and sixty-two more seven-year periods—or 483 years—until the Messiah would show up. After the culmination of the 62 seven-year periods, or after 483rd year, the Messiah would be cut off.

Both the ancient Hebrews to whom Daniel was writing and the ancient Babylonians to whom he was subservient (the Book of Daniel having been written in Babylon during the latter half of the 6th century BC) used a 360-day year.

So, 483 years x 360 days = 173,880 days. This is the equivalent of 476 years and 25 days, using our modern Gregorian calendar’s 365-day year.

As for our starting point, the Persian emperor Artaxerxes Longimanus (who ruled from 464-424 BC) issued the edict to rebuild Jerusalem sometime during the Hebrew month of Nisan in the 20th year of his reign, or c. 445 BC (Nehemiah 2:1-8). From c. 445 BC, 173,880 days brings us to c. AD 32.

According to this prophecy, the Messiah would show up, present Himself as Messiah to the nation and then be “cut off” some time near AD 32. This was fulfilled as Jesus Christ presented Himself to the nation of Israel on Palm Sunday, was crucified on Preparation Day (the annual day on which the Passover Lamb was slain), and rose from the dead on Sunday.

The prophecy then goes on to say that, subsequent to the Messiah’s being killed, “the people of the prince who is to come will destroy the city and the sanctuary.” Within one generation of Christ’s crucifixion, Titus razed Jerusalem and destroyed the temple.

There is some debate about the exact date of the decree that began the 483 years. There is also debate as to whether the days should be counted on our modern 365-day calendars or the 360-day lunar calendar. Regardless, Daniel’s prophecy lays out an amazingly accurate time line. If we knew all the exact dates of Daniel’s prophecy and timing, we would find it predicted the very day of Christ’s death—over 600 years before it occurred.