Comments for October 26

v.17 - Far from being an over harsh approach, this was required by the law - Deut.13:9,15 - both for the person and for the people of the evil city.

23:4-7 These elaborate precautions to preserve the life of the young man who was to be anointed king is an indication of the evil of Athaliah and her power in the land at that time.
23:11 God save the king - more correctly 'let the king live' 1 Samuel 10:24 2 Samuel 16:16 2 Kings 11:12 2 Chronicles 23:11

v.6 - The parallel passage in 2Kings 11:6 tells us that it was the house of the Lord that was to be watched. It was here the job of the people - not the priests. Everyone had a responsibility to keep the watch of the house of the Lord. The lessons for ourselves are clear. The action taken here is described in 1Chron.23:28-32

23:18 Notice that when Jehoiada revived temple worship he did it according to the structure that David had laid down so long ago.

23:13 In crying 'treason' Athaliah showed her true colours. She was not interested in preserving the seed of David. Rather she had her own preferences which related to establishing her own will.

23:18-21 Jehoiada, the faithful priest has been planning for this time for some years. Now that Joash is of an age that he can be put on the throne the plan is implemented. We should not think of the actions spoken of here as being a quickly thought up plan. It was fraught with risks for the faithful priest.

Jehoiada must have been a remarkable man. His great age, means that he was born not long after the death of Solomon, or possibly even earlier. He had seen all that had occurred in both kingdoms, and had been a faithful servant of God, maintaining his integrity in spite of all that had happened. 

V.1 Jehoiada was a take charge kind of man.  He was decisive in his actions to cleanse the present evil and turn people to Yahweh.  He dispensed with the evil woman Athaliah as firmly as Jehu had dealt with her mother Jezebel. 

Are we decisive in our actions to overcome evil in our lives and error in our ecclesias - do we mean business?

There are very few queens mentioned in scripture, especially as reigning over Israel or Judah. But Athaliah is there, as a terrible example. 

23:17  In these days of religious tolerance the way in which the prophets of Baal were treated should warn us against any inclination we might have towards compromising what we believe ‘lest we offend’ others. Whereas Athaliah was not to be killed ‘in the house of the Lord’ 2Chron 23:14 no such concern was to be felt about the prophets of Baal who were killed ‘before the altars’ 2Chron 23:17. Likewise her followers were not spared either 2Chron 23:14. Now this is not suggesting that we ride roughshod over the faith of others. But that we recognise error for what it is and have no part of it nor compromise our beliefs or practices.

23:2 The bringing of the Levites out of the cities of Judah was part of the elaborate plans to secure the throne for Joash. It was certain that there would be trouble as soon as he was made king so Jehoiada wanted as many faithful, God fearing as possible, men together to protect the fledgling king from Athaliah.

V.15 Athaliah followed in the steps of her wicked family. She committed murder like her father Ahab, her mother Jezebel, and her grandfather Omri.

All met violent ends: Omri committed suicide (1Kin 16:18); Ahab was killed in battle (1Kin 22:34-37); Jezebel was thrown to her death (2Kin 9:30-37); Athaliah was put to death by orders of Jehoiada the priest.

23:3 Notice the people recognise that it is God who sets up kings. By making reference to ‘the sons of David’ the people are recognising the promise of 2Sam 7:12

23:1-2 Major reforms do not come about by accident. Jehoiada, in going through Judah seeking out the Levites, was building a base of faithful men. Notice also that he did not do it alone He sought the help of others –the ‘captains of hundreds’.

V.13 This would be in the outer court that was open to public display. Possibly, Joash stood on the bronze platform that Solomon had made (2Chron 6:13).

23:6  Despite the need for care and numbers to protect the young king the requirements of the law were observed. Only the priests being allowed into the house. It is so easy to allow our own preconceptions about ‘need’ to cause us to ‘bend’ the Divine principles.

2Chron 23:1 - in the following names perhaps is some encouragement for those serving God and the spectre of God's judgment for the memorable/famous: "Azariah" [(5838) means "Jah has helped"], "Jeroham" [(3395) means "showing pity, compassionate"], "Ishmael" [(3458) means "God will hear"], "Jehohanan" [(3076) means "Jah has graced, Jah favoured", "Azariah" [(5838) means "Jah has helped"], "Obed" [(5744) means "serving"], "Maaseiah" [(4641) means "work of Jah"], "Adaiah" (5718) means "Jah has adorned"], Elishaphat" [(478) means "my God has judged, God of judgment"], "Zichri" [(2147) means "memorable, famous"]. Some of the preceding was gleaned from The Story of the Bible by G.E.Mansfield, V.3,P.388.

2Chron 23:2-3;2Chron 24:1-3 - the congregation made a covenant in the house of God, the king's son shall reign, Jehoiada chose wives for Joash so the king was guided by the priest  (2Chron 23:8,11) and it perhaps echoed the king-priest rule of Melchizedek and of Christ when he returns (Gen 14:18-20;Psa 110:4;Heb 7:1-3).

2Chron 23:19;Rev 21:27;Eze 44:9 - no one allowed in the Lord's temple (then or in the future) who is unclean.

2Chron 23:16,17,20,21 - symbols of sin are destroyed/slain, a covenant made to be the Lord's, the king comes down to rule, all the people of the land rejoiced - perhaps we have an echo of Christ's return and reign on the earth.

23:20  So it appears that there was no opposition to Joash being made king once Athaliah is out of the way. So often one person can cause so much trouble.  The key is to identify and isolate the ring leader.

23:8   The courses of priests came up according to the ordinance of Solomon and went home when their appointed time was over, being replaced by the next course of priests. In order to ensure that there was a good number to defend the fledgling king once their period of service was over the course of the priests remained in Jerusalem. So over a few months the number of priests in Jerusalem would increase significantly.

23:21  It might seem a simple thing to say that the people rejoiced. However we can see that whilst the people could not remove Athaliah they did not share her evil ambitions. The leader in the land could affect the feelings of their subjects for good or bad. In this case it was for bad. 

23:21  It might seem a simple thing to say that the people rejoiced. However we can see that whilst the people could not remove Athaliah they did not share her evil ambitions. The leader in the land could affect the feelings of their subjects for good or bad. In this case it was for bad. 

Athaliah and Baal

"And all the people of the land rejoiced: and the city was quiet, after that they had slain Athaliah with the sword." 2Chron 23:21

Such was the evil of this woman that all the land felt relieved when she was gone. Why was she so hated? In v17 we see that she had brought Baal worship in from the neighbouring country of Israel. In 2Chron 21:11 we read that while her husband was still alive he had started to compel the people of Judah to adopt idolatry, so we can assume she carried this on with gusto after his death.

23:14   So now the people who were not part of the plan to remove Athaliah have a choice to make. Should they support Jehoiada and the king he has appointed or supported Athaliah? Their decision would determine their fate. Likewise to whom we give our allegiance will determine our fate – Rom 6:23

23:13 More correctly Athaliah’s “treason” should be translated “treachery”. Indeed that is what it was. Jehoiada has conspired to remove her from her position and replace her with a king.

23:9    One wonders how many items that David had made were stored in Solomon’s temple. Here we are quite some time after David’s death and we find a veritable armoury there!

23:6   Notice it was “the watch of the Lord” this was not just a man’s plan to make a king. It was seen as part of God’s plan and so it is taken to be that it is God’s, not man’s, watch.

23:1  It is all too easy to just sit back thinking that we can do nothing when around us we see error and complacency. Jehoiada spent seven years planning reforms. His commitment should encourage us not to give up when we see the need for reform.

23:13  The earlier part of the chapter has detailed the elaborate and extensive plans that were taken to get the Levites into Jerusalem. Also other preparations were being made. One wonders if Athaliah had any idea what was happening at all.

23:21 we read – 2Kin 11:3– that Athaliah ruled over the land. This is contrasted with “all the people of the land rejoiced” when she had been slain. A possible indication that the people were unhappy with her ruling but whilst they could not do anything about it they were pleased when someone else did. We should not presume that this was because of apathy on their part. Rather, possibly, they did not know how to solve the problem.

23:19  We should conclude that the porter must have questioned those attempting to enter the temple as most forms of “uncleanness” are not physically apparent. Holiness is not something that is seen by outward observation – though a godly man is recognised by his behaviour. Holiness is seen when a man’s heart is right with his God.

23:7,10  Notice twice we are told that those in readiness to defend the infant king had their weapons in their hands. Trouble was anticipated and preparation made to deal with it. Such was the ferocity of Athaliah

23:13 Athaliah’s cry “treason, treason” – the Hebrew is “conspiracy. Maybe this was the first time that Athaliah had any organised rebellion against her. She would realise, for the first time, that one of the “seed royal” was still alive – see 1Chron 22:10. She maybe also learnt for the first time that Jehoshabeath – Ahaziah’s sister – had preserved the lift of that “seed royal”. One can easily appreciate her cry of “conspiracy”!

v.34-37 - Here we have the mind of a repentant man. God has gone to such trouble to win this man - shown him the whole of the future of the world, abased him to live like a beast of the field but these final verses suggest that it paid off in the end and that Nebuchadnezzar was persuaded to worship God at the end of his life. It is a wonderful example of the power of God to organise the circumstances of even the (apparently) worst characters to bring them face to face with their chance of salvation - and this man a Babylonian.

4:10-18 the dream of the tree which was cut down was given to Nebuchadnezzar by God to show that He rules in the kingdom of men and that Nebuchadnezzar was in His control and not the other way round. The details of the dream draw on the tower of Babel.

4:11 reached unto heaven Genesis 11:4
4:11 all the earth Genesis 11:4
4:13 came down Genesis 11:7
4:14 scatter Genesis 11:8

This shows that Nebuchadnezzar was attempting to mimic the spirit of mankind at the time of Babel and was therefore bound to be brought low.

Further to the comment above, notice how the whole chapter swings between Nebuchadnezzar's recognition of God, and of his own pride. v.29,30 show that within 12 months of the recognition of God's power, he is back with his pride, but God will not leave this man alone - He knows he will be convinced. We too should be delighted when God chastens us (James 1:2) because it shows that He knows that He can convince us too and bring us to His kingdom

TEST OF PROSPERITY

On a church notice board not far from where we live, they recently had a sign saying, "Prosperity may be more of a test of character than poverty."

This was certainly the case for Nebuchadnezzar. God intervened in Nebuchadnezzar's life to humble him, but his pride came partly because of his prosperity. In his opening statement concerning the events that happened to him, Nebuchadnezzar describes the background to his humbling. He said, "I, Nebuchadnezzar, was at home in my palace, contented and prosperous." (Daniel 4 v 4) This was where his problems began - contentment and prosperity. It went to his head. Nebuchadnezzar forgot that all that he possessed had been given to him by God, and he credited himself with the glory. "Is not this the great Babylon I have built as the royal residence, by my mighty power and for the glory of my majesty?" (v 30) A poor man could never utter words like that for he has nothing to boast of. In poverty it is easier to rely on the LORD, but it is easier to sin by coveting or stealing than it is for the one who is prosperous. For the moment Nebuchadnezzar failed his test of character due to his prosperity turning into pride.

Let's watch our own characters so that we do not fall into the same trap as Nebuchadnezzar, letting our prosperity become our pride. No wonder Jesus said it was easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven!

Daniel was in captivity and Judah was to be taken captive and Jerusalem sacked by the Babylonians. One might be forgiven for thinking that God was no longer in control of world events. This is countered (4:17, 25, 32, 5:21)

4:33 The period of madness that Nebuchadnezzar experienced is typical of the way in which all rulers are "mad" because they do not acknowledge the God of heaven. Whilst they might appear rational to the rest of mankind their actions, being concerned with self preservation of their country, are astray from God and, therefore, directionless.

V.6 It may seem strange that Daniel was not first summoned. But it was ordered by God's providence that he should be reserved to the last, in order that the ways of man should be proved vain. God manifested His power through His servant; thus the king was stripped of all fleshly confidences

V.32 Yahweh chooses whom He wants to fulfil His will (Rom 9:15,16).  He chose Nebuchadnezzar but the king had to be humbled and educated.  Although the most powerful leader of his time, he had to learn that Yahweh governs all (v.32). 

Yahweh invests a lot of time and interest in us just as He did Nebuchadnezzar.  We must allow Him to teach us; discipline us; mould us so that we will be accepted, by grace, into the kingdom (Rom 9:21; Heb 11:12).  Perhaps we will meet up with Nebuchadnezzar in the kingdom and we can compare notes.   

MY PLEASURE
 
After Nebuchadnezzar's sanity had been restored, he wrote the letter we have in Daniel 4.  He may not have known about us when he wrote it, but it was addressed to us all the same: "King Nebuchadnezzar, To the peoples, nations and men of every language, who live in all the world: May you prosper greatly." (Dan 4:1)  It is important then that we pay attention to what Nebuchadnezzar tells us in his letter.
 
The point I would like to note at this time is what Nebuchadnezzar says in the next verse: "It is my pleasure to tell you about the miraculous signs and wonders that the Most High God has performed for me." (v.2)  God was certainly active right through the life of Nebuchadnezzar.  Throughout his life he learnt many lessons through God's involvement in his life, and the one he records here was a particularly painful one.  But once Nebuchadnezzar understood and had learnt the lesson, he took pleasure in going about telling everyone of the miraculous ways God had worked in his life.
 
Nebuchadnezzar wasn't alone in the fact that God had a hand in the way his life worked out.  Everyone recorded in the Bible had their lives affected by him on some way, and if we look closely at our own lives we will find that he is just as involved with us.  If that is the case then shouldn't it also be our pleasure to tell others about the miraculous way God has worked in our lives?  If it is our pleasure, then let's go and do it.

We don’t know how long the king of Babylon continued to worship “The King of Heaven”, but he definitely sounded sure at the time he wrote this letter (Dan 4:37). The great lesson is that he had learnt a huge lesson, and he wrote to everyone to tell them so. That’s preaching!

4:1  It is God,, not Nebuchadnezzar, who is able to pronounce ‘peace be multiplied unto you’. Peter 1Pet 1:2, 2Pet 1:2  making this point to the ‘church in Babylon’ 1Pet 5:13  is possibly making this contrast for us.

Dan 2:31,32,35,38,39,44,45 -- Nebuchadnezzar, king of Babylon, was the head of gold. As Peter Cresswell previously noted (Dan 4:34-37), Nebuchadnezzar at the end of his life worshipped God. The next empire was the Medo-Persian empire where Queen Esther, Mordecai (a type of Christ?) and her people were given mercy while the adversary Haman (sin?) was destroyed (Est 7:1-6). Next empire is Alexander the Great with the Greeks/Macedonians whose wisdom was as foolishness (1Cor 1:22-23) with their many gods, etc. And finally we have the stone (1Cor 10:4; Matt 21:42-44; 1Pet 2:4-8) crushing all the earthly kingdoms when Christ returns to establish the kingdom of God on earth. Believers should try to reflect Christ in hope of sharing his glorious nature and eternal life in the Kingdom  

Perhaps, the metals of these three empires have significance and they are all found in the tabernacle. Gold is thought by many to refer to a tried faith or a divine character/nature and it is possible we will see Nebuchadnezzar in the kingdom as he humbled himself towards the end of his life. Silver is thought by many to refer to mercy or redemption and this could be applicable to the situation in the book of Esther -- and of course we have the association of silver with the betrayal and sacrifice of Christ which offers believers mercy and hope of eternal life. The Greeks are symbolized by bronze/brass which is thought by many to refer to the flesh (our human nature which we must try to overcome) as opposed to that which is spiritual. 

4:3 In saying that God’s kingdom is ‘from generation to generation’ Nebuchadnezzar is contrasting his kingdom which will not continue because he will die.

Vs.16,23,25,32 The time period seven times is probably seven years, judging by the length of Nebuchadnezzar's hair described in v.33.  Seven is the number of perfection.

4:12 Daniel’s description of the tree in which all fowls could dwell draws on the language of Eze 17:23

Vs.27,30 One year after Nebuchadnezzar had received the interpretation of the dream, he still had not applied what he had been told. He expressed pride in his own accomplishments without recognizing that Yahweh was the author of his destiny. He had to solidly understand that Yahweh rules over all kingdoms.

Also, Nebuchadnezzar had to become righteous and merciful. Thus, was started his seven-year character development. After seven years, Nebuchadnezzar had been transformed into a true servant of Yahweh (vs.34-37).

We undergo the same process, if we are willing to let Yahweh shape us to become acceptable servants.

4:3 the way that Nebuchadnezzar described the kingdom of God as an ‘everlasting kingdom’ reflects what he had been told by Dan 2:44

involvement with the affairs of the world, politics, voting and putting leaders in office - Dan 4:17;Dan 2:21;John 18:36;John 17:16;1John 4:17 (Jesus didn't get involved with temporal politics or worldly affairs); Rom 12:2;1Tim 2:1-2.

MY PLEASURE

All too often we resist speaking about God. Someone might laugh at us, we might lose respect, or have to explain our beliefs for them. We might lose face, have them examine our way of life, or just be really embarrassed. If this is us, then Nebuchadnezzar's letter is something for us to take note of.

Nebuchadnezzar wrote an open letter to the world. It is still here for anyone who wants to read it. After his initial greeting, Nebuchadnezzar wrote this: "It is my pleasure to tell you about the miraculous signs and wonders that the Most High God has performed for me." (Dan 4:2) Nebuchadnezzar considered it a pleasure to share with everyone the things that God had done for him. I doubt he knew the intricacies of temple worship, sacrifices, offerings or the promises God had made to Abraham and David, but he knew the way God had worked in his life and considered it a pleasure to share his experiences. God was much more than knowledge to Nebuchadnezzar, he was experience and had become a way of life. Nebuchadnezzar was enthusiastic about God, and I get the impression that he was a man who had learned to love God.

When God becomes our love, our way of life, the source of our enthusiasm, and when we see his hand at work in our lives for good, we, like Nebuchadnezzar, will also be able to share our love, faith and experiences with others and to take pleasure in doing so. Let us always consider it a pleasure, not a chore, to share God with any who care to listen.

V.8 Belteshazzar means favoured by Bel; or Bel’s prince. Bel was the chief god of Babylon. It was the equivalent of Baal, the Phoenician god. How ironic for Daniel (God’s judge) to be called after the useless god that Yahweh opposed (Isa 46:1,2).

Vs.15,23 The tree stump would be protected from damage by securing it with a ring of metal. There was every intention that new growth would emanate from the stump.

v19 in the KJV seems strange in that Daniel seems to say that the dream is about Nebuchadnezzar's enemies. The NIV renders the passage differently in that Daniel would prefer if the dream was about Nebuchadnezzar's enemies but he knows it is not.  I do  not know which translation more accurately reflects the original language, the KJV could be correct if Daniel is referring the Nebuchadnezzar's number one enemy - himself and his pride! On the other hand if the NIV is correct and Daniel did prefer if the dream was about Nebuchadnezzar's enemies then this perhaps shows a small lapse in Daniel's faith which makes me wonder if that is why he is given his Babylonian name in the passage.  Comments and corrections invited please!

CHAINSAW ART

One of God's favorite things to do is to make things beautiful. A quick glance at his creation will confirm this for us. Along with his beautiful creation, God works hard to develop beautiful characters. Nebuchadnezzar, the king of Babylon, was no exception.

All the way through the early chapters of Daniel, we see God challenging and developing Nebuchadnezzar to refine his character in order to make him into a man of God. The last refinement of Nebuchadnezzar's character was perhaps the most radical. To remove his pride, God prescribed seven years of madness to Nebuchadnezzar "until you acknowledge that the Most High is sovereign over the kingdoms of men and gives them to anyone he wishes." (Dan 4:25)

It is interesting that it took "seven times" (v.24) or seven years for God's process to work out in the life of Nebuchadnezzar. Seven is the number of perfection. Over that seven year period, God was perfecting the character of Nebuchadnezzar. It wasn't an easy process. The vision described Nebuchadnezzar as a tree that had grown in pride. God's remedy was to cut it down, leaving the stem and roots intact. Once the chainsaw had done its work, the tree would grow back with it's flaws perfected and become a plant of beauty, the art of the God.

Jesus said that we are like branches that God needs to prune in order to make us more fruitful. (John 15 v 2) But while God's chainsaw marks on us may be painful or even humiliating, they will make us perfect, a person of true beauty, a work of art, fit for his kingdom.

4:19 Daniel is renamed Belteshazzar by Nebuchadnezzar – Dan 1:7– However almost invariably he is referred to as Daniel with the explanation that his name was changed.

4:3,30  Nebuchadnezzar is keen to advise his subjects of the majesty of God and then seeks to exalt himself.  This duplicity is common in man – and in ourselves as well.  We should be careful to be consistent in our behaviour.

Nebuchadnezzar was ‘eating grass like cattle’. Compare with the plants, or vegetables eaten by the young men in chapter 1. Once again this food speaks of new beginnings, a new opportunity in exile.

Dan 4:17

…the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.”

Nebuchadnezzar was a man of great military and political power (Dan 5:18-19). He ruled Babylon with an iron fist, and dominated all the other world powers of his day. He was the commander who defeated and destroyed Jerusalem and led most of the Jews into Babylonian captivity. Among all the kings in the Kingdom of Men, Nebuchadnezzar was the “king of kings” (Dan 2:37); the “head of gold” (Dan 2:38), and all other world empires after him are described as, “inferior” (Dan 2:39-43). There truly was nothing humble about Nebuchadnezzar.

After being warned by God in a dream, which greatly troubled him (Dan 4:5), he was given 12 months to repent of his pride, and to acknowledge that his position and power was not due to his greatness, but rather due to God’s greatness. Nebuchadnezzar did not heed the warning (Dan 4:30-33), and the dream came true. For seven years he lived like an animal (believed to be lycanthropy) till he learned that, “the most High ruleth in the kingdom of men, and giveth it to whomsoever he will…”

This chapter is told in part by King Nebuchadnezzar himself, and the lessons he learned, the whole world will soon learn. Nebuchadnezzar confessed his arrogance and pride, and his humbling by God. He finally learned that power and position are God-given privileges and stewardships of which we should not be proud, but employ for the benefit of others. This being the context of the chapter, why then is “basest” referred to by some as meaning the, “humblest of men”? The word “basest” comes from the Chaldee, shephal, and is rendered by Strong's Concordance # <8215> as, “low," which in turn comes from various roots translated as, "humble, put down, subdue." Shephal is translated as "low" in 1Sam 2:7, and "humble" in Prov 16:19. The context determines which is which.

A comparison of other translations of this passage is interesting in that we can identify why we have these two opposing views. “The Most High rules the kingdom of men, and gives it to whom he will, and sets over it the lowliest of men” (Revised Version). It is, however, the Septuagint that has added significantly to the confusion. "The matter is by the decree of the watcher, and the demand is a word of the holy ones; that the living may known that the Lord is most high (over) the kingdom of men, and he will give it to whomsoever he shall please, and will set up over it that which is set at nought of men.” Our mind then contemplates on Jesus whose "lowly" birth was despised by his contemporaries; whose “lowly” occupation as a carpenter and considered unlearned did not draw the admiration of the higher classes of Israel, and who was ultimately set at nought by the builders (Acts 4:11). Note that it was the “men” who set Jesus at nought. Jesus was born King; he is the Jewish Messiah; the son of the Most High God (Ail), rejected in his day. He was never in the sense of his rightful position the lowliest, though lowly and humble in his demeanour.

Furthermore, Christ, will not rule in the Kingdom of Men, but in the Kingdom of God, restored again to Israel at his Second Coming. Yahweh will set His Son, (who was never considered an abstract "whomsoever," or "whom he wills"), on the throne of David! The present Kingdom of Men is ruled by the basest, or lowest of men, not the humblest by any stretch of the imagination.

Brother John Thomas wrote in Elpis Israel, page 65: "What God permits and regulates is one thing; and what He appoints is another. He permits thrones and dominions, principalities and powers, to exist; He regulates them, setting over them the basest of men, if such answer His intentions best; prevents them circumventing His purposes; and commands His saints to ‘be subject unto the higher powers. For there is no power but of God; the powers that be are ordained of God.’” Brother Thomas clearly understood the context of this passage. However, when God’s Son, Jesus, returns to Earth and as the rightful heir reigns as King (Eze 21:26-27; Jer 23:5-6; Isa 11), it is he who will then be directing the affairs of men since all authority and power has been given to him (Matt 28:18).

4:17    In this warning to Nebuchadnezzar that God sets up kings as He pleases we see a reiteration of what he was told in Dan 2:37. Remember Nebuchadnezzar’s madness was a direct consequence of his unwillingness to acknowledge that God was in fact the king – hence the image he made in chapter 3.

The portrayal of King Nebuchadnezzar's madness closely echoes the account of the creation of Enkidu portrayed in the Mesopotamian poem, the Epic of Gilgamesh. The Epic of Gilgamesh is one of the oldest surviving works of literature is based around the friendship of Enkdiu and Gilgamesh. Enkidu is a wild, savage man who roams with the beasts of the fields and knows nothing of man. He desires to challenge King Gilgamesh saying, "I am the strongest here, I have come to change the old order, I am he who was born in the hills, I am he who was strongest of all". Gilgamesh rules the city of Uruk, a city with great walls shining "with the brilliance of copper, and the inner wall, it has no equal", a city whose residents are "wonderful to see" in their "gorgeous robes" and sweet perfumes, where "every day is a holiday". Enkidu embraces all the hallmarks of civilisation - he eats bread and drinks wine, he rubs down his matted hair with oil, puts on clothing and he "became a man" with the wisdom and "thoughts of man in his heart". One could say that he loses the heart of an animal and receives the heard of a man. When he finally challenges the mighty Gilgamesh, he is defeated, and thus we see the triumph of the works of man over man over our natural, uncivilised state. What we see in Daniel 4 however is the opposite. Mighty, civilised man reduced to nothing more then a beast.

HONOUR GOD

It didn't happen before his troubles. It didn't happen during his troubles. But it certainly happened afterward. Nebuchadnezzar was a proud man. He had achieved a lot in the course of his life. He had conquered the world, he was the richest and most powerful man in the world, and he had built Babylon, one of the wonders of the world. So as he admired his greatness, he praised himself.

But God humbled Nebuchadnezzar. For seven years Nebuchadnezzar was reduced to eating grass and living like an animal. Neither before this time, not during it, had Nebuchadnezzar thought to give any honour to God. But when he regained his sanity, things were different. "At the end of that time, I Nebuchadnezzar, raised my eyes toward heaven, and my sanity was restored. Then I praised the Most High; I honoured and glorified him who lives for ever." (Dan 4:34) Nebuchadnezzar had learnt his lesson. He had learnt that glory belongs to God.

I wonder if God is ever trying to teach us the same lesson? What will it take before we give glory to God the way we should? What will it take for us to count ourselves as nothing and to honour the Most High God? We might not have given God glory before he called us, we might not feel like praising him while we are going through trials. But let's give him all our honour and the glory that is due to him at the earliest opportunity.

4:4-5   Isn’t it ironic! The king was ‘at rest’ and ‘troubled’ at the same time.

1. Dan 4:9- (NIV) "Then Daniel (also called Belteshazzar) was greatly perplexed for a time, and his thoughts terrified him. So the king said, 'Belteshazzar, do not let the dream or its meaning alarm you.'" -

2. Dan 4:11-12 - illustrates the extention and glory of the kingdom of Babylon - v12 "the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it" (i.e. the nations were under the influence of Babylon).

3. Dan 4:14 - describing the disintegration of the Babylonian empire.

4. Dan 4:15 - "leave the 'stump'<6136> of his roots in the earth" - the influence of Babylon remained after its political demise to spring forth into new life in apostate Christendowm (Rev 17:4-5).

5. Dan 4:15 - "even with a band of iron and brass" - the stock and roots of the babylonian tree were "protected" by the Roman and Greek divisions of an apostate Christianity.

6. Dan 4:15 - "'tender grass'<1883> of the field" - 'grass'<2682> can refer to flesh (Isa 40:6) so perhaps tender grass refers to flesh that is vulnerable or susceptible to the influences of false teaching.

7. Dan 4:15-16,32 - "and let his portion be with the beasts in the 'grass'<6211> of the earth: Let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him" - Nebuchadnezzar would behave like a beast for seven times (years or seasons of which there were two per year) which may echo the seven millennial years it takes to humble the mad prideful apostate beast of humanity.

8. Dan 4:17 - "watchers"<5894> - probably referrs to the angels or Elohim of heaven who do God's bidding (Psa 103:20-21).

9. Dan 4:17 - God rules in the kingdoms of men and puts in power whomsoever He will to achieve His purpose (Gen 14:18-19;Dan 2:21;4:25).

10. Dan 4:17 - "'basest<8215> of men" - lowliest of station, those under and subject to God's control.

11. Dan 4:19 - "hour"(<8160> "hour" is a poor translation) - a saddened Daniel appeared to have some fondness for Nebuchadnezzar and seemingly focused on the better parts of the king's character (Matt 7:1-3;6:12,14,15) while he hesitated contemplating how to best reveal the calamity about to befall the king of Babylon. 

12. Dan 4:24-26 - the interpretation was followed by an exhortation which temporarily fell on deaf ears (Dan 4:27;5:20;4:30).

13. Nebuchadnezzar would be taught by a humiliating chastening to have less pride and more humility (Mic 6:8;Heb 12:5-11).

14. Dan 4:26 - (NIV) "The command to have the stump of the tree with it's roots means that your kingdom will be restored to you when you acknowledge that Heaven rules". Dan 4:36 - Nebuchadnezzar had his kingdom restored.

15. Dan 4:37 - "Now I Nebuchadnezzar praise and extol and honour the King of heaven...those that walk in pride he is able to abase" (Nebuchadnezzar learned his lesson and perhaps will be in the kingdom).

4:5      Nebuchadnezzar had been “troubled” before – Dan 2:1 – when he was shown the future. 

4:37   Nebuchadnezzar had taken Judah captive. Doubtless he thought it was all down to the strength of his God. But he has been brought low by the God of Israel. He now acknowledges that Yahweh is the God who is in control, despite the fact that he had taken Judah captive.

4:17     It was not only Nebuchadnezzar who was to learn that God rules in the kingdom of men. Before his days the prophet – Nah 3:5 – had told the Assyrians that their overthrow was to teach the nations the same thing. That is that God is in control of world affairs.

4:9         Nebuchadnezzar asserted that Daniel would not be troubled by the dream and its interpretation. I presume that the king meant that it would not be a problem to Daniel to expound the dream. However Daniel was “troubled” (verse :19) precisely because of what the interpretation signified.

4:7     The magicians could not tell the king the dream nor the interpretation in Dan 2. Now the king has to acknowledge again that his wise men could not interpret the dream. One might have thought he would have learnt the lesson after Daniel gave the interpretation in Daniel 2.

4:5     Judah are in captivity, the temple in Jerusalem is destroyed. However Yahweh, the God of Israel is still at work! He is now revealing Himself to Nebuchadnezzar. This must have been a great comfort to the faithful like Daniel in Babylon. They would have realised that their God was still alive and working for them.

SIMPLE LESSONS

It was a seven year lesson that God wanted to teach Nebuchadnezzar. And it was a simple lesson, but it seems that it couldn't be learnt any other way than the slow, painful process the Nebuchadnezzar had to go through.

We send a student to university for three years and they come out with a degree. A few more years and they earn a masters, and then a doctorate. At that point the young man or woman is one of the most specialised people in their field of expertise.

But sometimes the simplest things are the hardest ones to learn. These are the things that Nebuchadnezzar had to learn during his seven year lesson:

1. Renounce your sins.
2. Do what is right.
3. Be kind to the oppressed.
4. God is the greatest.
5. Be humble before God.

They are easy to read, easy to say, but not always so easy to do - especially if you are the king of the world.

God often takes His time with the lessons He teaches us. I had a three year lesson from God when He taught me to make Him (instead of my church) the centre of my life. It was a simple lesson, but it took three years of pain before I had learnt it.

God may take His time with the simple lessons in our lives, but He won't give up until we have figured it out. And when we do, like Nebuchadnezzar, let's respond in praise.
 

4:1 it is not really necessary to mention “languages” but the mention reminds us that it was at Babel – typical of Babylon – that the languages were confused – Gen 11:1-17

4:11-14 The repeated use of words and ideas from the record of the Tower of Babel

Show the connection between Babylon in Nebuchadnezzar’s day and the behaviour of men shortly after the flood. Yahweh is making the point that He is in charge of world affairs and His plan cannot be changed by man.

4:1-27 The way that the record is constructed here indicates that Nebuchadnezzar had been humbled by the confidence of the friends who would not bow down to the image that he had made. Not only does he have the dream but he chooses to report the details and its interpretation to “all people … that dwell in the earth”. This shows a massive change of heart in the king. However it did not last. 12 months later he was proud of his achievements saying “I have built …” (:30). And so is punished.

The challenge for us is to always appreciate what God has and is doing. Not to lapse into self-confidence. As Nebuchadnezzar did.

4:8  Nebuchadnezzar, through the prince of the eunuchs, had changed Daniel’s name to a Babylonian name, as if to detach him from his Jewishness - 1:6-7 . However now when writing to all areas of his dominion Nebuchadnezzar uses Daniel – his Jewish name. It is as if his Jewishness could not be hidden!

4:27  Is it reasonable to presume that, because of the warning that Daniel gave, that Nebuchadnezzar was oppressing the poor in Babylon?

v.44 - This idea of 'having all things common' only seems to exist here in this original community at Jerusalem, forced, presumably, by the circumstances of them not being at home and needing to pool their resources in order to stay together for a while. Elsewhere it seems it was not the case. Paul spoke quite often of the rich and the poor - 1Tim 6:17, Gal.2:10, 2Cor.8:13-15, 9:6-7, 1Cor.16:2

2:25-32 Whilst there are those amongst the clergy who would have us believe that the resurrection of Jesus is a mystery and something that one has to accept by faith Peter presents a twofold argument to prove that Jesus rose form the dead. First. A rational review of Psalm 18 shows that Jesus had to rise from the dead and second Peter was an eye witness.
Let us be confident that our Lord has been raised from the dead. It is not a matter of opinion or conjecture. It not something that we can believe if we wish. It is a proven fact.

We appreciate that the gospel is firmly rooted in the Old Testament. It is useful to list the number of times that the Old Testament is quoted in the preaching and Ecclesial life of our first century brethren.

2:34 Whilst we might use this verse to 'prove' that men do not go to heaven when they die Peter has a different focus - that Scripture required that Jesus would go to heaven after his resurrection.

V.3 "Cloven tongues like as fire" We note here that this is not a flame of fire, it was "like" fire.  It was a display of the manifestation of the Holy Spirit. Other examples: Garden of Eden Gen 3:24: Moses and the burning bush Exo 3:1-6: God speaking to the Children of Israel Deut 4:11-13: The fire at the time of Elijah 1Kin 18:38

Vs.4,8,9 One of the immediate effects of the Holy Spirit was that men could speak in foreign languages. The purpose of this was that the gospel could be understood and spread to many peoples. 

Contrast this with those who claim to be able to speak in tongues today. The gibberish and mumbo-jumbo that they utter cannot be understood and has no meaning.  The gospel is not proclaimed and no one is edified.

V.21 Some people claim that, upon belief in Jesus, they receive the Holy Spirit and are saved.  Nothing else is required.  But at this time of the great outpouring of the Holy Spirit, Peter shows those present by what means salvation might be attained (v.38). 

Baptism is a confession of faith after a person has received an understanding of the gospel from the whole of scripture, both Old and New Testaments.  Jesus preached about Himself from the Old Testament (Luke 24:27). Philip preached Jesus to the Ethiopian Eunuch, starting from Isaiah (Acts 8:28,35). 

And so, just an oral assertion that Jesus is the Savior is not sufficient.  Neither is an adherence to the New Testament at the exclusion of the Old Testament. 

V13 Peter was to learn in time that this mocking was only a beginning of a progressive persecution which was to happen to him. The pattern of unbelief and resentment because of that unbelief was as follows:

Two Applications of Tongues?

2:1-11 - The gifts on the day of Pentecost (50 days after Passover and possibly hinting at the future Jubilee) included the vs. 3,4 gift of tongues glossa (1100) which suggests a tongue and by implication a language (specifically one naturally unacquired). In vs.6 we find the mention of each hearing in his own language dialektos (1258). In vs.8 we find Galileans apparently speaking in a tongue dialektos (1258) which indicates a language or dialect apparently used to edify foreigners each listening in their own local native language apparently at the same time. In vss.9-11 we find the various languages named with vs.11 tongues (1100) depicted in a collective apparently simultaneous sense. There is no mention of an interpreter here as knowledge is being imparted and received in each recipient's own languages.

Dialektos seemingly refers to the individuals (foreign or native) each listening in their own more common tongue or language while glossa seems to have the flexibility to refer to tongue or tongues and apparently has a broader application even including foreign languages not recognized by those present (except the interpreter).

In 1Cor 12:10  do we have a second application of tongues? Is this a tongue not recognized by those present (except for an interpreter) but still an actual language? Here we have those with the gift of speaking in and others with the gift of interpreting tongues (1100). In Acts there was no interpreter necessary. Slightly off topic,  1Cor 13:8,13 may be suggesting a time when the gift of tongues (1100) is no longer available. In 1Cor 14:2,4,5,6,7,9,27,28 does it suggest tongues (1100) in a second application as a language not understandable to those present, not for edifying others but oneself, and that an intermediary interpreter and other limiting conditions are needed for any edification unless it is a directly spoken language(s) as in the first of application noted in Acts? It would be easier to abuse intentionally or unintentionally a second application (if not type) of speaking in tongues requiring an interpreter and Paul cautioned regarding its use.

Two Types of  Lord

2:34-36 - David is not ascended into the heavens and says the Lord Kurios (2962) said to my Lord (2962) the Greek having meanings such as supreme in authority, controller, Mr., God, Lord, Master, Sir. These same names for God and Christ could create confusion except that this is a quote from Psa 110:1 where two clearly different words for Lord are used thus making a clearer distinction between God and Christ. The first Lord (3068) is the Jewish national name for God and the second Lord adon (113) means sovereign, controller (human or divine), lord, master, or owner.

I love reading this chapter and thinking about Peter and the way he inspires the crowd. The idea of this lowly fisherman getting up, addressing the crowd and finally fulfilling all that Jesus saw in him. It give us hope that we to can reach our true potential when we fully offer ourselves to our Lord. 

2:36 In speaking of Jesus and ‘Christ’ the disciples are asserting that Jesus is now the anointed one. That is Messiah as spoken of in the Old Testament Dan 9:25,26

V.2 Wind is a sign of Divine action: Look at creation "and God spake"...."and it was so". In Eze 37:9-10 we have breath upon the dead bones, which were covered, but there was no life in them. In the vision, when breathed upon, they then stood up on their feet, and became an exceeding great army. Jesus said to Nicodemus (John 3:8) " The wind bloweth where it listeth, and thou hearest the sound thereof, but can not tell whence it cometh, and whither it goeth so is everyone that is born of the spirit". 

2:46‘singleness of heart’ was a characteristic of the believers in the first century. We will see evidence of this throughout the early chapters of Acts. However much of the letters written in the first century was devoted to combating disunity. So we see that whilst baptism produces the initial enthusiasm for harmony as time passes the flesh reasserts its grip. This is so true in our lives.

2:17 To prophesy does not only mean to foretell the future, Its main reason is to teach. The simple act of teaching is not wholly prophesying. To prophesy is to declare those things which cannot be known by natural means. The Apostles were about to preach those things which a short while before they did not understand.

V.17 The term last days is used by some people to describe the time before the return of Christ (our present time).  But clearly, the scripture talks of the last days as beginning in the first century.  I prefer to use the term end times to describe our present time.

2:8 The miracle of the apostles speaking and being able to be understood by ‘every man in their own tongues’ differs from the gift of tongues spoken of in the letters. Whilst there is no mention of an interpreter here in Acts 2 – actually the point is made that there was no need for one as everyone heard ‘in his own tongue’ when the gift of ‘tongues was used there had to be an interpreter present - 1Cor 14:27-28

2:9-10 Peter was a major speaker at Pentecost. This list of places from which visitors had come to Jerusalem to keep the feast matches quite closely the list - 1Pet 1:1 – thus we see this event in Acts provides a group of individuals who became believers to whom this same apostle Peter wrote later

 Hell - part 1 of 2 [lesson 10 of 20 gleaned from "Outline of Basic Bible Teachings" by Wes Booker (for part 2 see September 1, 1Corinthians 15)]

I. HELL in the Old Testament. The Old Testament word - SHEOL = the grave. This Hebrew word "sheol" is translated "grave" 31 times, "hell" 31 times, and "pit" 3 times. In Hebrew it means 'the unseen state' (Young's concordance). By following the word through every place that it occurs, it can be seen that the word should always be translated as "grave". Jon 2:2;Ecc 9:10;Eze 32:27;Psa 16:9-10 compare with Acts 2:25-32

     A. All go to sheol, or the grave, at death - Psa 49:12-14;Psa 89:47-48;Gen 37:34-35 (Jacob);Isa 38:10 (Hezekiah)

     B. Sheol can receive parts of the body and other inanimate objects - Gen 37:35;42:38;Psa 141:7;Isa 14:11,15;Jon 2:2;Num 16:29-33;Eze 32:27

     C. In sheol there is complete unconsciousness and inactivity - Psa 6:4-5;31:17;Isa 38:18-19;Ecc 9:10;Job 14:11-13

Vs.16-21 See Joel 2:28-32.

V.27 See Psa 16:10.

Vs.34,35 See Psa 110:1.

V.13 New wine is more correctly sweet wine. The phrase is translated from the Greek word gleucus which refers to the sweet substance that is distilled from the grape before it is pressed. This results in a very strong, sweet wine. The substance gleucus is better known in English as glucose.

V.15 The third hour was 9 a.m., and was the time for prayer. And so, Jews would not be eating or drinking at that time.

V.20 This verse echoes Jesus’ words (Matt 24:29). The heavenly bodies represent the civil and religious authorities. The notable day (period of time) of the Lord (KJV) has a double reference.

First, it talks about the fall of Jerusalem which happened in 70 AD, about seven years after the writing of Acts.

Second, it is talking about the day that Jesus returns to earth from heaven. That will be a turbulent time as Jesus puts down all civil and religious authority on the earth and establishes His kingdom.

V.34 David was a man after mine (Yahweh's) own heart which shall fulfil all my will (1Sam 13:4; Acts 13:22). It is interesting to note that this faithful man did not go to heaven at death. This false pagan notion, of the reward of the faithful going to heaven, is espoused by most Christian churches today.

2:24 Being ‘loosed from the pains of death’ echoes David’s hope as voiced in Psa 18:3-4

2:14-15  Some are always quick to jump to a wrong conclusion.  Those who did clearly missed out on the opportunity to hear the gospel message. How often do we form judgements about what we might hear and thus miss out on benefitting from hearing the word expounded?

Acts 2:38

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins…”

It is often claimed that the most difficult command to obey is found in Luke 10:27. Still others claim it is Matt 5:8,44, but none of these are the hardest! The ‘hardest’ command is to repent: “God…now commandeth all men every where to repent” (Acts 17:30).

Repentance is not a one-time occurrence, but a continual process throughout one’s life. We cannot change our nature inherited from Adam, but we can keep it in subjection. Our life in living the Truth of God’s Word is one of continual repentance as we daily die to the things of the flesh (Col 3:5 cf. 1Cor 15:31). Such true repentance means complete trust in God, which unites all the believers to Christ in his death, burial and resurrection (Rom 6:1-11; Col 2:9-12; 3:1-4).

Repentance and baptism into Christ gives us the power to put to death the lusts of the flesh; repentance and baptism into Christ gives us the power to control anger, and put off slander and lying (Col 3:8-9); repentance and baptism into Christ gives us the power to put on the qualities of love, kindness, meekness and patience, which identify believers as the elect of God (Col 3:12-17). In other words, it gives us the power to change. The Bible calls this, dying to self (Gal 2:20).

The problem with the word repent is that we do not have a clear conception of what this word really means, yet it is absolutely essential to our salvation (Luke 13:3,5)! If we think repentance is just about feeling sorry for wrongdoing, we would be wrong (2Cor 7:9-10; Matt 3:8)! Matt 21:28-30 illustrates repentance being the difference between “I will not” and I will. It is all about changing the mind and changing the will.

The beautiful parable of the Prodigal son (Luke 15) reveals repentance took place only in verse 18 when the son acknowledged his sins and confessed, “I will.” It was then that he determined to change. Repentance is a change of mind and the, I will is motivated by godly sorrow, which is shown by works of obedience that testify to the change. Repentance is from beginning to end, a mental process. While there are those who think the word repent is about "getting our act together," to truly repent requires a whole new point of thinking, and that is - looking at it God's way (cf. Prov 14:12). God asks us to repent (re-think) and turn from the world’s way to His way (Isa 55:7-8). If we do, God promises us certain outcomes, and if we don’t, alternate outcomes are also promised.

It is vital we examine and ask ourselves if we are truly repenting. Do we just make a show of obeying the Gospel because we want material favours, we want to look good in front of others, peer pressure, to please our parents/grandparents, to get that guy or girl? Was there ever a moment in time when we were determined with all our heart that we were going to obey God and walk in His way (cf. Prov 23:7)? A truly repentant and righteous person will reply, “I will,” and then looks at things God’s way in wanting to do God’s will, hating every false way (Psa 119:104-106).

2:43     ‘great fear’ covers a range of emotions. The unknown tends to breed anxiety and then rumour and speculation. Such feelings were allayed by conversation with the ones who had been preaching the message so maybe the ‘great fear' worked in favour of the apostles as it may have encouraged others, who normally speaking would not have sought, to talk to them to enquire further about what they had been saying about the risen Jesus.

Acts 2:7-11.

Was the miracle here that each of the speakers was speaking in a language not previously learned? Or was the miracle that all were speaking in one particular language, but in such a way that the audience all heard the message in their particular tongue?

The first alternative appears to be the best. I'll defer to bro. Alfred Norris in his book Acts and Epistles on this subject -

...........................

Certainly the languages spoken by the apostles were recognizable and authentic, spoken as natives would speak them, and identified with wonder by men from all parts of Asia Minor to the West, from North Africa in the South, from Arabia and Mesopotamia to the East and Southeast, and from the Mediterranean islands and Rome....Uneducated and untravelled men were speaking the local dialektoi (Greek for tongues) with a panache and idiomatic verisimilitude which even scholars in foreign languages would have found it hard to emulate...

The word "dialektos" is used only in Acts, everywhere except this chapter of Aramaic, but always of an authentic local language....We can dismiss entirely the idea that the miracle was one of hearing on the listener, rather than of utterance from the speaker. It is true that the audience speaks of "hearing", but this would have to be so in any case, and Acts 2:4 is quite precise. Different languages, real languages, were actually spoken by the men on whom the tongues of flame had descended.

..................

My comments - there really is no Scriptural basis at all for the kind of "speaking in tongues" claimed by Pentecostals and the like today - what is called glossalalia - where the so-called language is not one known to man, but a "heavenly" one instead. While there are a few passages in 1Cor 14 that might be interpreted in that way, they can be explained as a likely abuse in that particular ecclesia by those claiming to have the gift but who really didn't. But this chapter (Acts 2) and the other New Testament references to the correct use of the gift make it clear that the gift involved being able to speak in languages previously not known to the speakers.

2:1     The use of ‘all’ in this verse is the beginning of many uses of the same word in this chapter 2:Acts 2:2,4,7,12,14,17,32,36,39,44,45,47 emphasising the all embracing nature of the gospel message

2:47   Ironically the Jewish leaders loved the praise of men –John 12:43 – and were fearful that the common people would follow Jesus. Now here we see that the common people were giving more credence to the Apostles than they were to the Jewish leaders. 

2:24    God’s righteousness was seen in the resurrection of Jesus. That is the point of the resurrection. Not just that sins can be forgiven. Sins can be forgiven because God is righteous.

2:25-28          Peter quotes Psa 18:8-11 saying it speaks of Jesus’ resurrection. If Peter, under inspiration, can quote the Psalm in this way we should consider how Jesus would have been comforted when he read and thought about that Psalm. We have to ask whether reading the Psalm is a comfort to us also.

2:27         Whereas the phrase “Holy one” occurs a number of times in the Old Testament all occurrences in the New Testament refer to Jesus Mark 1:4, Luke 4:34, Acts 2:27, 3:14, 13:35, 1John 2:20

2:7 There are three times in Acts when specific mention is made of the disciples’ Galilean origins. This is the second. The first is in Acts 1:11 and the third is in Acts 13:11. These references, almost casually, make reference to the disciples’ lack of religious credentials.

Acts 2:42

“And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.”