Zephaniah 3:8-19, Zephaniah and Haggai

Zephaniah

Approximately 100 years have passed since the fall of the Northern Kingdom and conditions in Judah were pretty much like the conditions which had prevailed in Israel just before their captivity.

Egypt, Assyria and Babylon were striving for supremacy.  Some of Judah’s leaders felt that there should be an alliance with one of these powers, while others insisted upon a policy of strict isolationism.

As Zephaniah looked around at the religious life of the people, he found foreign priests and altars to Baal springing up all over the land.  Even the short revival under Josiah could not halt the impending judgment.  The Day of God’s wrath was imminent (cf. Obadiah and Joel).

The prophet’s name means “Hidden of YAHWEH.”  He was a prophet of royal descent, from Hezekiah.  He prophesied in the reign of Josiah, probably having a lot to do with the revival of the day.  Habakkuk and Jeremiah were his contemporaries in Judah.

The theme of his prophesy is “God’s love expressed by wrath.”  The key word is “jealousy.”  Here is an outline of Zephaniah:

·       God’s wrath on Judah, 1:1-2:3

·       God’s wrath on the Nations, 2:4-3:8

·       God’s restoration of all, 3:9-20.

Haggai

We come now to a new period of OT history – the time after the Jews returned from their captivity.  Therefore Haggai, Zechariah and Malachi are referred to as post-exilic prophets.  The history of this period is given in the books of Ezra and Nehemiah.

“Haggai is mentioned in Ezra 5:1 and 6:14, along with Zechariah, as the prophet who encouraged the remnant who returned after the Babylonian captivity to rebuild the temple and were beset on every hand by difficulties.”  As his prophecy reveals, he was evidently a very practical man.

The theme of Haggai is “put God first in all things.”  Here is an outline:

·       The message of rebuke, Ch. 1

·       The message of encouragement, 2:1-9

·       The message of blessing, 2:10-19

·       The message of hope, 2:20-23

Nahum 1:1-13, Introduction to Nahum

Nahum

Two of God’s prophets dealt with Nineveh, the great capital of the Assyrian empire.  Jonah prophesied about 785 BC and Nahum about 650 BC.  Hence the prophets were about 150 years apart.  In those intervening 135 years the Ten Northern Tribes had been carried into captivity and God patiently gave the Ninevites opportunity to repent (1:3), but now the day of grace had ended, and the moment of doom had arrived (3:19).  Assyria had served God’s purpose (Isa. 10:5) and would be destroyed.

The accuracy of Nahum’s predictions were verified almost 40 years later, and are historically verifiable.  It contains one of the most marvelous descriptions of Assyria’s siege of Judah, even though it is written before it happened.  Nahum writes in classic Hebrew poetic style, exceedingly fine and vivid in descriptions.  His tone is terrible in the highest degree. 

The name “Nahum” means “comforter” or “consoler,”  It’s an odd name for a book about judgment, except that the comfort is for Israel, not Assyria.  Some connect Nahum with “Capernaum” which means “Village of Nahum.”  If so, it would indicate he founded and lived in that city on the north end of the Sea of Galilee.  He prophesied during the time of Manasseh, along with Habakkuk, Jeremiah and Zephaniah.  The theme of Nahum is that the wrath of God is slow but certain and devastating.  The key phrase is “utter end” (1:9).

Here is some background information for Nahum.  At the time Nahum uttered his prophecy, Assyria had reached the zenith of its power.  Shalmaneser II and Sargon had laid waste to the Northern Kingdom and levied a heavy tax on the Southern Kingdom.  The next king, Sennacherib, would have taken Jerusalem but for the prayers of the godly Hezekiah (cf. Isa. 36-37).  Later, Esarhaddon I led a victorious army into Egypt and enroute stopped at Jerusalem long enough to make Manasseh his prisoner (2 Chron. 33).  Ashurbanipal, the next king, was even more distinguished than any of his predecessors in extending and strengthening the empire.  Nineveh was the Queen City of the earth, the very center of the world’s commerce and wealth.  Do you suppose Nahum’s predictions of doom were easy to believe?  Nineveh fell in 612 BC!!  But about 40 years later they were fulfilled literally!

The metropolitan area of Nineveh was 30 miles long and 10 miles wide.  It was protected by 5 walls and 3 moats, built by the forced labor of unnumbered thousands of foreign captives.  The main part of the city was 3 miles long and 1 1/2 miles wide.  Its walls were 100 feet high and wide enough on top for four chariots to be raced abreast.  Its population had been estimated from 600,000 to 1,000,000.

Here is an outline of Nahum:

·       Nineveh’s doom declared, Ch. 1

·       Nineveh’s doom described, Ch. 2

·       Nineveh’s doom deserved, Ch. 3

Psalm 66

An oft memorized verse on prayer is Psalm 66:18: If I regard iniquity in my heart, the Lord will not hear me.  I memorized it years ago under the title Hindrances to Answered Prayer.  It is worth remembering.  If I come to God, while giving a place in my heart to sin, God will not hear me.  Pure and simple. 

But as is ALWAYS the case, one should never memorize this isolated verse without reference to the context.  Verse 18 actually is the verse that helps make sense of Psalm 66 in its entirety.  Having read the Song let us note the major movements first and then we can see how this verse presents an important truth for us in making sense out of every part of our lives.

·         66:1-4 calls all the earth to worship God (and they will, v4).

·         66:5-7 calls all the earth to come and see God’s awesome works.  The writer points out two similar events in the Exodus, the crossing of the Red Sea when they first left Egypt and the crossing of the Jordon River at flood stage when they were ready to enter the Promised Land.  These (and many other works of God) give reason to praise Him.

·         66:8-12 calls all the earth to bless God.  Now pay special attention.  To bless (Heb: barak) God is to praise Him, to speak well of Him.  But notice why God is to be blessed.  It is because He has tested us, refined us as silver, brought us into the net, laid affliction on our backs, and caused men to ride over our heads.  We went through the fire and through water.  But You brought us out to rich fulfillment.  This kind of “treatment” by God would cause many to curse Him; but we are called to bless God for these things, to speak well of Him.  Notice what follows.

·         66:13-15 records the commitment of the Psalmist.  Having gone through the time of affliction he is lead to a deeper relationship with God.  He is at the Lord’s house offering sacrifice and fulfilling the vows made to God in the time of trouble.  These vows are not a bribe of some sort meant to get God to change His treatment of us; they are the response of the sinner who through the affliction has learned to trust God rather than himself.

·         66:16-20 call all who fear God to come and hear the testimony of the Psalmist who has cried out to God and been heard.  He did not regard iniquity in his heart; and God did not turn away his prayer but was merciful.

The fact is that we often come to God while having a regard for sin in our hearts, whether we know it or not.  God is to be blessed because by affliction He has pointed out our weakness, our unbelief, our pride.  If He did not do this we would never know the iniquity hidden in the nooks and crannies of our hearts.  We would never know that God has heard us.  We would miss out on His mercy!

Friend, bless the Lord today.  Thank Him for taking you through the fire and water.  Thank Him for purifying your heart!

Micah 6:1-8, Micah and Habakkuk

Micah

Micah was a contemporary of Isaiah.  Like Isaiah this prophecy is a beautiful and moving example of Hebrew literature.  “Isaiah was the court poet, while Micah was a rustic from an obscure village.  Isaiah was a statesman; Micah, an evangelist and social reformer.  Isaiah was a voice to kings; Micah, a herald for God to the common people.  Isaiah addressed himself to political questions; Micah dealt almost entirely with personal religion and social morality.” (Quote from Prof. Mitchell.)

He rigorously condemns Israel and Judah because of their faulty leadership and great wickedness.  He announces their punishment and prophesies a subsequent restoration to God’s favor.  Somewhat unique is Micah’s condemnation of many social sins rather than the sin of idolatry.

The name “Micah” means “who is like YAHWEH.”  Micah lived at Moresheth.  His message was primarily to Judah but also speaks to Samaria.  His style is pungent, personal, rapid and vivid.  He is often said to be “Isaiah in shorthand.”  He was contemporary with Kings Jotham, Ahaz and Hezekiah and prophets Hosea and Isaiah.  He was a great social reformer.

The theme of Micah is that the sin of the chosen people will not prevent the accomplishment of God’s purpose through them.  Here is an outline of Micah:

·       The message to the Nations, Ch. 1-2

·       The message to the Rulers, Ch. 3-5

·       The message to the People, Ch. 6-7

Habakkuk

(Our post on Nahum is lengthy so we will handle it in our next post.)

This book is not a prediction or a condemnation of sin so much as it is a complaint.  Unlike the other prophets, Habakkuk does not address either his own countrymen or a foreign people.  He directs his speech to God alone.  His main burden is the solving of a very perplexing problem – Why was God silent when wickedness prevailed on every hand?  Men were defying God and getting away with it.

Habakkuk has often been referred to as the “Free-Thinker among the Prophets” because he actually questions the government of God.  He could not reconcile a good and righteous God with the facts of life as he saw them.

We know nothing about the prophet but his name.  He may have been a musician in the temple.  He prophesied probably from 626-597 BC, just before the Babylonian invasion.  The theme of Habakkuk is “the just shall live by faith” (2:4; cf. Rom. 1:19; Gal. 3:11; Heb. 10:38).  Here is an outline of Habakkuk:

·       Faith tested, Ch. 1

·       Faith taught, Ch. 2

·       Faith triumphant, Ch. 3

Jonah 4, Obadiah and Jonah

Obadiah

Obadiah is the shortest book in the OT.  It is never quoted in the NT.  Few sermons have ever been preached from its pages.  It has been referred to as the “forgotten” book of the OT.  Yet some marvelous spiritual truths are contained in this very small literary package if one has the patience to search them out.

The name Obadiah means “Servant of YAHWEH.”  We know nothing about this prophet, although his writing indicates a good education.  Given the lack of information on the man it is difficult to assign a date to the writing of the book.  It is generally thought to be between 848-841 BC.  In v11 there is reference to an invasion of Jerusalem.  This likely was one by the Philistines and Arabians with the Edomites aiding them.

The theme of the book is God’s retribution against Edom.  They asked for it and God would give it to them.  This is actually a much more significant theme in the OT than you might think.  The promise of God to remove Esau and his descendants is even mentioned in the Psalms as well as in numerous prophetic books (cf. our verse-by-verse study of Obadiah for more on this).  Remember that the prophet is speaking about Edom but to God’s people.  Here is an outline of Obadiah:

·       Edom’s doom, 1:1-16

·       Israel’s deliverance, 1:17-19

Jonah

If Obadiah is the most obscure of the Minor Prophets, Jonah is likely the most well-known.  The book of Jonah is unlike any of the other minor prophets.  In its style and content, it is strictly a historical narrative.  It is not so much an oracle or prediction as a type.  The interest centers not so much in the message of the prophet as in Jehovah’s dealings with the prophet himself.

Perhaps more than any other book it has been assailed by the critic.  Jonah did not get lost in the fish, “but the critical school today tries to digest him.”  The current attitude is to laugh the book out of the Bible.  The critic finds three things absolutely unpalatable in this historical narrative: 1) the great fish; 2) the sudden repentance of Nineveh; and 3) the remarkable growth of the gourd.

Some say this story is a take-off on the Phoenician myth of Hercules and the sea monster.  Others say Jonah was carried by a ship that had the figure of a fish on the bow.  We deal with this in our verse-by-verse study of Jonah.  Suffice it to say, if you reject Jonah, you reject Christ (Matt. 12:39-40).

The name “Jonah” means “dove.”  The theme of the book is that YAHWEH is concerned with all peoples; His love knows no bounds.  Some have pointed out comparisons between Jonah and Paul.  Both ministered to Gentiles, both were ship-wrecked, and both witnessed to the sailors and rescued the sailors from death.  Here is an outline of Jonah:

·       Jonah’s first commission, Ch. 1-2

·       Jonah’s second chance, Ch. 3-4.

Joel 3:12-21, Joel and Amos

Joel

Competent literary authorities declare that from the standpoint of style, this small book is a literary gem.  Its “style is pre-eminently pure, and is characterized by smoothness and fluency, strength and tenderness” (Lee).

For vividness of description and picturesqueness of diction, Joel is scarcely equaled.  His pen-pictures of the plague-stricken land, the invading locust-army, and the final gathering of all nations to the valley of judgment, are miniature masterpieces of graphic vigor. (Explore the Book, J. Sidlow Baxter)

The book is especially noted for four things:

·       It contains the grandest description in all literature of locust devastation (1:6-12; 2:1-10).

·       It gives the earliest insight into the Day of the LORD.

·       It gives the first intimation of the outpouring of the Spirit upon all flesh (2:28-39).

·       Its prophesies are remarkable for their scope extending from Joel’s own day to the end of time (cf. 1:15 with 3:14).

The theme is “the Day of the LORD,” a day that begins with judgment and culminates with blessing.  Here is an outline of Joel:

·       The Proclamation of Ruin, 1:1-2:11.

·       The Plea for Repentance, 2:12-17.

·       The Promise of Restoration, 2:18-3:21.

There are some questions to be answered as you read Joel.  One has to do with the “locust invasion.”  Some consider the description in Ch. 1 to be real locusts, and the description in Ch. 2 to be speaking of an earthly army that comes against Israel like locusts.  Another question has to do with “the valley of Jehoshaphat” (3:1-8).  This valley has been said to be the Valley of Hinnom (probably the most common view), Kidron Valley and Valley of Jezreel (Armageddon, since it is tied to the judgment of the nations). 

Amos

Amos prophesied sometime during the years that Jeroboam II was ruling in Israel and Uzziah was ruling in Judah.  He was a contemporary of Hosea in the North and Isaiah and Micah in the South.

Israel was at the peak of her prosperity (765-740 BC).  The rich had amassed their wealth at the expense of the poor.  Judges sold “justice” to the highest bidder.  Merchants were notorious for dishonesty.  Immorality and idolatry were practiced openly and shamelessly.  Consequently the relevance of Amos to our own affluent society is obvious.

Amos was an “unlettered” prophet, being a herdsman.  He lived in Judah but was sent to the North to prophesy.  The theme of his message is that God will not indefinitely tolerate evil among His people without chastising them.  Here is an outline of the book of Amos:

·       The Condemnation of the Nations, Ch. 1-2.

·       The Denunciation of Israel, 3:1-9:10.

·       The Restoration of Israel, 9:11-15.

Hosea 14, God’s Prophet of Love

The next twelve books we will introduce (Hosea through Malachi) are referred to as “Minor Prophets.”  They are Minor in size but certainly not in message.  They deal with the same major issues we have found prevalent in the Major Prophets.  In fact, Jeremiah, a “major prophet,” even quoted one of the minor prophets (cf. Jer. 26:18).

The Minor Prophets were exceedingly nationalistic, but they were not isolationists.  There were to be no godless alliances with other nations, but they were warned of an isolationism from God.  They were extremely patriotic, and denounced political and moral corruption.  This has given rise to the modern emphasis on the social message of the prophets. (Briefing the Bible, by J. Vernon McGee, p49.)

Here is a list of our verse-by-verse studies of these 12 books:

•   28 Hosea 2017 9/6-29

•   29 Joel 2017 10/2-6

•   30 Amos 2017 10/9-25

•   31 Obadiah 2017 10/26-27

•   32 Jonah 2017 10/30-11/3

•   33 Micah 2017 11/6-17

•   34 Nahum 2017 11/20-24

•   35 Habakkuk 2017 11/27-30

•   36 Zephaniah 2017 12/1-8

•   37 Haggai 2017 12/11-15

•   38 Zechariah 2017 11/18-2018 1/16

•   39 Malachi 2018 1/17-23

Hosea

Hosea prophesied during the reigns of Uzziah, Jotham, Ahaz, Hezekiah in Judah and Jeroboam II in the Northern Kingdom.  He probably was contemporary with Jonah and Amos in the North and Isaiah and Micah in the South.

He was the last of the prophets to Israel and probably saw the great Assyrian invasion and the captivity of the Ten Northern Tribes (721 BC).  Hence, he lived in the darkest times of the Northern Kingdom.  He has been called the “Jeremiah of the Northern Kingdom.”  Hosea has been referred to as the saddest book of Holy Scripture.  It is, in effect, the lamentations of Jehovah over His unfaithful people.  To make the prophet’s preaching more vivid God taught him the major lesson of the book by means of a heart-breaking personal experience.

His message was principally to Israel (i.e. the Ten Tribes).  The name Ephraim occurs in this book over 35 times, and the name Israel with equal frequency, while Judah is not mentioned more than 14 times, and Jerusalem is never mentioned.

“Hosea” means Savior, similar to the name Joshua.  We know very little about the prophet.  He was from the NK, and seems to have been fairly well educated.  He is often called “The Prophet of Love.”  He had a long ministry, 72 years in length.

His central message from God is that even sin against the love of God will not bring God to deny His love (cf. Hos. 14:4).  God abides faithful!  A simple outline sees Ch. 1-3 as the personal experience and Ch. 4-14 as the national message.

Dan. 11:30-40, Prophecy of the Nations (5)

(11:30) The two Ptolemies had sought the aid of the Romans who responded by sending a fleet to contact Antiochus Epiphanes at the siege of Alexandria.  (Kittim in the OT is a reference to Cyprus, but also was a general reference to all those regions which lay across the sea to the west of Palestine, i.e. Cyprus and points west, including Rome.  See Josephus AJ, i, 6, 1.)  Popilius Laenas commanded the Roman ships, and delivered to Antiochus the demand of the Roman Senate that he desist further aggression on threat of provoking Roman attack.  Popilius drew a circle in the sand with his staff around Antiochus, and commanded him to reach his decision before he stepped out of the circle.  Whereupon Antiochus unwillingly agreed.  He then returned home by way of Judea, and gathered information concerning those Jews who would support him (i.e. apostate Jews).

(11:31) The armed forces of Antiochus Epiphanes stood as guards at the temple, and regular worship was discontinued.  On the Sabbath the city was attacked, women and children were captured, and multitudes were slain.  His army occupied the citadel overlooking the temple.  Heathen idolatry was made mandatory and Hellenic culture was enforced on Jewish life.  The climax of profanation was the erection of the image of Zeus Olympias in the Jewish temple on the alter of burnt offering.

(11:32) Some Jews yielded to the purposes of Antiochus, and apostatized from the religion of Israel.  But those who remained true to God refused to eat unclean things, and many died for their faith.

(11:33-35) During this period of persecution, a group of godly persons was formed called Hasidims, who stood for the law (I Macc. 2:42).  Judas Maccabaeus, son of Mattathias, led a successful revolt against the Syrians and brought much relief from persecution.  However, his successes (and those of the rest of the Maccabean family) were not permanent.  There was still much suffering.  Apostates were treated with bloody severity by Judas Maccabaeus.

* * * * *

This ends the recorded history that fulfills Daniel’s prophecy.  Why did Prof. Mitchell stop here when there is more to Danial 11 and 12?  It is because he believed that what follows is still future.  Verse 35 says, “until the time of the end; because it is still for the appointed time.”  It seemed to him that “then” (at the beginning of v36) meant at the time of the end.  There are others who disagree, believing that the phrase in v40, “at the time of the end,” is where Daniel begins to speak of the future. 

Those who hold to the latter view see 11:36-39 as referring to Antiochus Epiphanes.  It speaks of a willful king who blasphemes the God of gods.  Those who see this as speaking of a future king see it as describing the coming Antichrist.  If there is any concern about the proper view, my view is that Antiochus Epiphanes is a pre-figuring of the Antichrist.  I am comfortable in referring the passage to both, and seeing it as a transition from past history to future history. 

In the end, we are left with the most detailed prophecy in all of Scripture, with an account of its precise fulfillment.  It’s no wonder that those who choose to oppose God must concoct a scheme whereby some other author wrote these things in the name of Daniel, but at a time after they had already occurred.  There is nothing in Daniel to suggest such a deception. The only reason some hold to this is that they hold to a view that denies anything “supernatural.”  Let’s see if we can state their view accurately: “We don’t believe in God because God-like activity (i.e. the supernatural) can’t happen.”  What idiocy!  Another illustration of Rom. 1:18:  they “suppress the truth in unrighteousness.”

Dan. 11:21-29, Prophecy of the Nations (4)

4. The Prophecy Concerning Antiochus Epiphanes (11:21-35)

(11:21) Antiochus Epiphanes (175-164) had no legitimate claim to the throne, being the late king’s brother (and thus a younger son of Antiochus the Great).  The late king (Seleucus Philopator) had two sons, Demetrius and an infant also named Antiochus.  However, by various intrigues and political maneuverings, he gained the throne. (My note: Antiochus Epiphanes is the “little horn” of Dan. 8.)

(11:22) Antiochus routed the forces of Egypt in battles between Pelusium and the Casian Mountains.  The “prince of the covenant” may be a reference to the high priest Onias III, who was deposed and later murdered.  (Others take the view of referring it to Ptolemy Philometor who was defeated.)

Antiochus Epiphanes adopted a policy of feigned friendship with Egypt.  He pretended to support his nephew Ptolemy Philometer against another of his nephews Ptolemy Euergetes.  However, it was merely a cover to advance his own interests.  Some historians claim that Antiochus Epiphanes even managed to have himself crowned king at Memphis.

(11:24) Antiochus Epiphanes greatly plundered his conquered lands, but differed from his predecessors by distributing the spoils lavishly to the people (so say Livy, 1 Macc. 3:30, Polybius), thus winning friends to himself.  He also used the devise of keeping a strong garrison at Pelusium on the border of Egypt, so that his entry into Egypt at any time would be unobstructed.

(11:25) Antiochus Epiphanes made a second expedition against Egypt.  He defeated Ptolemy Physcon (or perhaps Ptolemy Philometor). 

(11:26) One of the reasons for the Egyptian defeat was apparently treason by some of Ptolemy’s men.  It is known that some of his supporters did desert him.  (Specific historical data as to the nature of this treason is still lacking, however.)

(11:27) The two kings probably are Antiochus Epiphanes and Ptolemy Philometor who presumably were working together to overcome Ptolemy Physcon.  (Both Livy and Polybius state this to be true.)  However, they both were more interested in their own successes.

(11:28) Antiochus Epiphanes returned from Egypt with much plunder, and marched through Judea.  He put down an insurrection led by Jason (see 1 Macc. 1:20ff; II Macc. 5) and took the opportunity to plunder the temple.

(11:29) Antiochus Epiphanes made a third expedition against Egypt (168 BC) without the success of his previous invasions.  This campaign was directed against the two Ptolemy brothers, Philometor and Physcon, who had become reconciled to each other.

(We will conclude this explanation in our next post.)

Psalm 65

What a marvelous, encouraging Psalm.  Praise awaits God in Zion, He who is the confidence of all the earth.  Blessing from His house satisfies the one He has caused to come and worship Him.  What joy, what fullness there is for mankind, to be found in a relationship with their Creator!

Note several things of importance.

·         The blessing is offered “to all flesh” (v2) who come to God in Zion.  No matter how you consider it this is the case.  Today God’s blessing is extended to those who have come to the cross of Christ, the altar on which He was sacrificed for the sins of the world.  In the Messianic Kingdom all flesh will find their fulfillment in the One who sits on David’s throne in Zion.  By His own sovereign plan, the God of all the earth is the God of Israel.

·         Blessing is defined as being satisfied with the goodness of Your house.  To be satisfied is to be filled.  In the New Testament believers find this emphasis on fulfillment especially in Colossians.  Believers are complete in Christ.  This is true satisfaction of the soul.  Of your house means we experience God’s goodness by a relationship with Him.  His holy temple in Zion was where the people of Israel made pilgrimage, so as to fellowship with God.  Today, for believers, our bodies are the temple of God (1 Cor. 6:19-20).  God dwells there.  But in both cases that relationship is only through Christ whose blood was sprinkled on the mercy seat of heaven.  There is NO OTHER WAY (Jn. 14:6).  David knew and believed in this: as for our transgressions, You will provide atonement for them  (65:3).

·         God is the confidence of all the ends of the earth.  While God is the God of Israel, and Zion is critical to the story, He is the confidence of the whole earth.  God’s blessings in this Psalm (v6-13) are described in terms of the land.  He sends rain, visiting the earth (paying attention to earth), crowning the year (every season) with His goodness.  This fits the setting of Old Testament Israel (and of the future earthly kingdom of Christ).  Every spiritual blessing of believers today (Eph. 1:3) is dependent on God as our confidence.  Confidence is critical in the story of Job.  As Job suffers terribly the question keeps coming up.  Is his confidence in himself? Or in his own righteousness?  Or in gold or silver?  These are confidences that do not satisfy the soul!  They are like a spiders web that will not hold (Job 8:14; 31:24).  Solomon said, “in the fear of the Lord there is strong confidence” (Prov. 14:26).  That is the point of Psalm 65. 

David rejoiced in this song of Zion.  Praise to God for the atoning (satisfying) work of Christ.  Is your soul satisfied in the Confidence of the whole earth?

Dan. 11:14-20, Prophecy of the Nations (3)

(11:14) By this time Ptolemy Philopator had died, and was succeeded by his four- or five-year-old son Ptolemy Epiphanes.  Realizing a weakness in Egypt, many rose in rebellion against KS, including Antiochus the Great who had made a league with Philip of Macedon, some rebels within Egypt, and even some Jews who allied themselves with Antiochus against Egypt.

(11:15) As Antiochus the Great (KN) came against Egypt, the Egyptian general Scopas was sent to prevent him.  General Scopas and the Egyptians were finally defeated when Antiochus captured the city of Sidon.

(11:16) Antiochus then turned his attention to Palestine (“the glorious land”), and his approach was irresistible.  However, Antiochus treated the Jews with favor because they had aided him against the Egyptians

(11:17) Antiochus determined to completely destroy his enemy Egypt (KS), so he contracted to an agreement whereby he gave his daughter, Cleopatra, in marriage to Ptolemy Epiphanes.  He hoped she would be more faithful to her father than to her husband, but this was not the case.  Thus the scheme of Antiochus did not work to his advantage.  The expression “daughter of women” may indicate very essence of femineity (so Young and Montgomery).

(11:18) Antiochus then turned his attention to the Mediterranean coastlands and islands and this brought him in conflict with the Romans.  He was defeated at Magnesia in 190 BC by the Roman Lucius Scipio, and his boastings came back upon his own head.

(11:19) Following his defeat Antiochus had to abandon further conquests.  He returned home and was ultimately killed trying to plunder the temple of Belus in Elymais.

(11:20) He was succeeded by Seleucus Philopator (187-176).  Because he had to pay to the Romans annually an enormous tribute of 1,000 talents, he sent his Prime Minister Heliodorus to seize the funds of the temple treasury in Jerusalem (cf. II Maccabees 7).  Shortly afterward, Seleucus was mysteriously removed probably through poisoning by Heliodorus.

Dan. 10:10-11:1; 11:5-13, Prophecy of the Nations (2)

3. The Prophecy Concerning Kings of the North and South (11:5-20). 

(11:5) The first king of the south (i.e. Egypt, v8, henceforth abbreviated here as KS) was Ptolemy Lagus (called “Soter”).  Associated with him as his general was Seleucus Nicator, who had been forced to flee from Babylonia by defeating Antigonus at Gaza (312 BC) and built the Seleucid Empire (Syria) which greatly exceeded that of the Ptolemies, reaching from Phrygia to the Indus.

(11:6) After a number of years, new kings were on the thrones of their respective countries, but they were still kings of the north (Syria) and the south (Egypt).  Berenice, the daughter of Ptolemy Philadelphus (KS, 280-247), married Antiochus II (king of the north, or Syria, henceforth abbreviated here as KN), 261-246.  This was a political marriage, and Antiochus II was forced to put aside his own wife Laodiceia in order to marry Berenice.  Two years later when Ptolemy died, Antiochus II abandoned Berenice and returned to his former wife.  The former wife gained revenge by having Antiochus II poisoned, and having Berenice murdered.  Thus the attempted alliance ended in bloodshed and complete failure.

(11:7) Ptolemy Philadelphus was succeeded by Ptolemy Euergetes (III, 246-222), who was the brother of Berenice and thus of “her roots.”  He invaded Syria and had great success against Seleucus Callinicus (KN, 246-226), even to putting to death Laodiceia, the murderess of Berenice.

(11:8) According to Jerome, Ptolemy took back to Egypt with him 40,000 talents of silver and 2,500 idol statues.

(11:9) ASV is to be preferred over the redundant AV.  Seleucus Callinicus (KN) conducted an invasion of Egypt (c. 240 BC), but was unsuccessful and had to return home.

(11:10) His two sons, Seleucus Ceraunus (227-224) and Antiochus the Great (III, 224-187), stirred themselves for war.  After Ceraunus was killed in Asia Minor, Antiochus the Great moved south through Egyptian territory and captured the Egyptian fortress Gaza.  Ptolemy Philopator (KS, 222-205) offered no serious resistance at this time.

(11:11) Ptolemy Philopator (KS) eventually raised a huge army of 73,000 men, 5,000 cavalry and 73 elephants and overcame Antiochus the Great (KN), so that the army of Antiochus came into the hands of Ptolemy.

(11:12) Ptolemy Philopator defeated Antiochus at Raphia, and caused the Syrians to lose 10,000 infantry, 300 cavalry, 5 elephants and 4,000 prisoners (according to Polybius).   However, Ptolemy did not press his victory, but resumed his dissolute life.

(11:13) Actiochus the Great (KN) raised an even greater army because of successes in the East, and 13 or 14 (203 BC) years after the defeat at Raphia he came again against Egypt.

(We will resume this “Prophecy of the Kings of the North and South” in our next post.)

Dan. 10:1-9; 11:2-4, Prophecy of the Nations (1)

Before we move on to the “Minor Prophets” I want to take a few posts to put on record one of many good explanations of the historical accuracy of Daniel’s prophecy in Dan. 10-12.  The one I will pass on to you is from my Biola OT professor, Curtis Mitchell. He relied on one by Dr. Homer Kent, Jr., who did a comparison of several others.  I have also found extremely helpful one by a Lutheran scholar, H. C. Leupold.  Differences are minimal. 

I do hope you find this to be as amazing as I did the first time I became aware of the detailed accuracy of this OT prophecy.  Each section will have a title, then the reference from Daniel that you will need to read, and then the historical explanation of the fulfilment.  The commentary is on Dan. 11:2-35; after v35 Daniel’s attention is taken beyond the inter-testamental period to a time still future.  Prof. Mitchell depended on the ASV, 1901 translation.

1. The Prophecy Concerning Persia (11:2).

Since this vision occurred during the reign of Cyrus, the three kings who would “yet” stand up are Cambyses, Pseudo-Smerdis and Darius Hystaspis.  The next monarch (4^th) was Xerxes, who was fabulously wealthy, and used his treasures to maintain a huge army (cf. Herodotus iii, 96; vi, 27-28), and made an expedition against Greece.

2. The Prophecy Concerning Greece (11:3-4).

The prophecy is in accord with Greek history, for the great empire of Alexander was not inherited by any of his sons or other relatives, but was seized by his generals after Alexander died at the age of 32.  After warring among themselves, they finally achieved a fourfold division of the empire, under the control of, Ptolemy (Egypt), Antigonus (Babylon, North Syria), Lysimachus (Thrace, Bithynia) and Cassander (Macedonia).  Naturally this fourfold division would not present as strong a kingdom as Alexander’s unified empire; hence it was not “according to his dominion wherewith he ruled.”

(We will stop here, making this post a little shorter, as the next section is much longer.  I hope you are reading the Scripture with these so you can see the accuracy.  Daniel would have received this message shortly before the prophecies began to be fulfilled.)

Daniel 4:19-27, A Prophet in the Courts of Mighty Kings

There are several things about the OT book of Daniel that cause it to stand out, and make it a must-read/must-study for Christians.

1.    It is the closest thing in the OT to a chronology of the future.

2.    It is a key book to understanding Revelation and the Olivet Discourse (Mt. 24-25).

3.    It is the bulwark of Biblical supernaturalism.  Daniel sees the rise and fall of the Babylonian, Medo-Persian, Greek and Roman empires.

There are some peculiarities about the book of Daniel.  First is the language.  Ch. 1-2, 8-12 are in Hebrew.  The rest is in Aramaic (2:4-7 is also Aramaic).  The Hebrew portions pertain more to the Jews while the rest is prophecy concerning the Gentiles.  Second, most of the prophecy in Daniel is addressed to Gentiles while more prophets were talking to the Jews.  There have been many attacks on the integrity of Daniel, questioning its historical accuracy, literary style and theology.  The reason is that if Daniel stands, it destroys a lot of “scholars” who have sought to deny the supernatural character of the Bible.  In our own verse-by-verse posts on Daniel we dealt with several of these.  Again, it can be found on our blogs between 8/24 and 9/30 of 2020.

The purpose of Daniel’s writings can be considered in two ways.  The prophetic portions (Ch. 2,4,7-9,11-12) present the commencement, character, course and consummation of the times of the Gentiles.  Since that time, Jerusalem has been under the control and influence of the Nations.  The historical portions (Ch. 1,3,5-6,10) show God’s people how to live, act and react under tyranny.  It describes how to live for the LORD in an evil world, illustrating Biblical separation.

The historical background of Daniel.  After Gen. 11 God dealt with the Jews (Patriarchs-Egypt-Exodus-Wilderness-Canaan-Judges-Kings).  He tries to get Israel to live right but they repeatedly foul it up.  Finally, God judges them.  Sargon of Assyria in 721 BC takes the northern Ten Tribes.  God continues to warn Judah, sending many prophets.  Then in 605 BC Nebuchadnezzar takes captives from Judah.  They were to be trained to help Babylon, perhaps in Judah.  At this time the temple and city of Jerusalem had not been destroyed.  Nebuchadnezzar set up a puppet king in Judah.  But this king conspired against Babylon, so Nebuchadnezzar came again, not destroying the temple, but taking about 10,000 captives (Daniel and his three friends were part of this deportation.)  He established another king, but he also conspired.  Jeremiah was saying they should submit to Babylon.  Finally, Nebuchadnezzar came and wiped out Jerusalem, taking almost all the Jews to Babylon.

Here is a simple outline of Daniel.

1.    History, Ch. 1-6.  The reigns of Nebuchadnezzar (Ch. 1-4), Belshazzar (Ch. 5), and Darius (Ch. 6).

2.    Prophecy, Ch. 7-12. Visions of four beasts (Ch. 7), two beasts (Ch. 8), and 70 weeks (Ch. 9) and final communications (Ch. 10-12).

Ezekiel 25:15-27, Prophet of God’s Glory

Among the writing prophets, Ezekiel stands out for his mystical and mystifying visions, his symbolic enactment of his prophecies, his emphatic repetitions, and his “furious oratory.”  He reminds one a great deal of Jeremiah in his preaching and object lessons, but not in his personality.

The book seems to be filled with the Glory of God.  Ezekiel has been called the “Prophet of the Glory of the LORD.”  He saw the LORD’s glory at his prophetic commissioning (ch.1).  He saw the Shekinah Glory leave the Temple and he saw the Glory return in the future Kingdom.  Hence he saw beyond the sufferings to the Glory.  Cf. 1 Peter 1:11.

Ezekiel means “God strengthened.”  Ezekiel was 25 when he was captured in the second deportation by the Babylonians.  Daniel was also in Babylon at the same time.  Daniel spoke in the courts of power; Ezekiel spoke to the captives.  They probably knew each other.  In 14:14,20; 28:3 Ezekiel speaks of Daniel.

He was a priest but never functioned as a priest (since he was in Babylon and the temple was destroyed).  His home was in “Tel-Abib” on the banks of the Chebar River.  He had his own home (8:1).  He was married.  His wife died in the year the final siege of Jerusalem began. 

He was influenced heavily by Jeremiah.  Still, his messages were his.  Jeremiah was shy and tearful.  Ezekiel was hard as nails.  Ezekiel’s methodology brought him to do just about anything to get the people to listen.  The purpose of his message was to show that the LORD was justified in sending Israel into captivity.

Ezekiel spoke of Israel’s time in Egypt more than any other prophet (e.g. 20:7).  He gave insight into the origin of Satan (28:11-19).  He was the only prophet to give details of the future kingdom temple (Ch. 40-42).  He makes 25 references to the Holy Spirit.  And 19 times refers to the “Glory of the LORD.”  The key phrase, used 60 times, is, “and they shall know that I am the LORD.”  God was seen in truth through the punishment of Judah (Ch. 1-24), the condemnation of the nations (Ch. 25-39), and the restoration of His people Israel (Ch. 40-48).

There is a significant “chronological” flow to Ezekiel.  The book begins with his call to ministry.  At the outset he is mate “mute” by God except on the specific occasions when God desires him to speak (3:22-27).  In the year the siege of Jerusalem begins his wife dies (24:15-24), and God tells Ezekiel he will remain mute until the city falls (24:25-27), which occurs in 33:21-22. 

Again, this is a book that ought not be ignored.  Ezekiel himself is worthy of our study.  He is a faithful prophet, even when the death of his wife is an illustration for the people of Israel in Babylon.  Ch. 7-11 on the departure of the glory from the temple are powerful.  So are Ch. 34-39 as Ezekiel gives a step-by-step statement of God’s plan of restoration for Israel.  And there is nothing anywhere else in Scripture like Ch. 40-48 in their description of Israel and worship in Messiah’s Kingdom.

Lam. 5, Israel’s Weeping Prophet (2)

In the Septuagint version of the OT (common abbreviation LXX), the book of Lamentations is introduced by the words:

And it came to pass, after Israel had been carried away captive, and Jerusalem had become desolate that Jeremiah sat weeping, and lamented with this lamentation over Jerusalem and said …

Tradition has it that Jeremiah penned these words under the knoll that is now called “Golgotha” (or “Gordon’s Calvary”).  One can feel the infinite sorrow and compassion of Israel’s Messiah and our Savior throbbing through the words of His prophet.  Cf. Matt. 23:37.

Here is a simple outline of Lamentations along with a short description of the contents of each chapter.  Remember that each chapter is an “acrostic” poem built around the 22-letter Hebrew alphabet.

1.    Desolation, Ch. 1

(Jerusalem is personified and describes her ruined condition and declares her woe.)

a.     Description of ruin, 1:1-11.

b.    Confession of the City, 1:12-22.

2.    Explanation, Ch. 2

(The devastation of Jerusalem is explained as part of God’s chastening for His people’s ultimate good.)

a.     What the LORD did to Zion, 2:1-10.

b.    Why the LORD destroyed Zion, 2:11-22.

3.    Identification, Ch. 3

(Jeremiah identifies with his people, and in agony and duress pours out his soul to the LORD.)

a.     Identification in calamity and consolation, 3:1-39.

b.    Identification in Confession and Confidence, 3:40-66.

4.    Contemplation, Ch. 4

(Once again the prophet poetically recalls the calamity that befell his beloved city and the reasons which prompted such judgment.)

a.     The disaster described, 4:1-10.

b.    The disaster explained, 4:11-20.

c.     The doom of Edom predicted, 4:21-22.

5.    Supplication, Ch. 5

(This represents an appeal of Zion to Jehovah.)

a.     Her case stated, 5:1-18.

b.    Her cause pleaded, 5:19-22.

Here is a concluding thought as you read Lamentations: “The LORD is afflicted when His people die, He suffers when they suffer” (Ex. 3:7).  I highly recommend this book.  How we grieve in this life says a lot about our philosophy of life, if you will.  Remember how Paul addressed this in 1 Thess. 4, wanting to be sure the saints did not grieve as the people of the world.  In Lamentations you learn a lot from Jeremiah.  He both recognizes that God brought about the calamity and that Israel was at fault for the calamity.  In the middle of the book is the famous passage of comfort (3:19-39).  We need to grieve for the glory of God!

Psalm 64

Here is yet another Psalm that takes off from Psalm 1 on the contrast of the righteous and the wicked.  What is the difference?  According to Psalm 1 it is

·         *a difference in the focus of life (walking, standing and sitting in evil versus meditating on the word and things of God); and

·        * a difference in significance (a fruitful life versus a life like chaff which the wind blows away); and

·        * a difference with God (He knows the way of the righteous but the way of the ungodly will perish).

There is further definition of this distinction in Psalm 64. 

·         There is a difference in words. 

Ø  The wicked are said to sharpen their tongue.  They speak against God, that no one will see as they carry out their evil plans.  “We have perfected a shrewd scheme” they say; they think deeply about the evil they want to do.  In the end, God brings retribution (the law of the harvest, getting caught in their own trap).  He will make them stumble over their own tongue!

Ø  But the righteous “declare” the work of God, a term that not only tells us what they say but indicates they will see God’s work so as to be able to declare it in praise.  The words of the righteous will express their gladness in the Lord and their trust in Him.

·         There is most profoundly, a difference in fear.

Ø  The meditation or complaint (v1) of the righteous is prompted by his fear of the enemy.  The word here is pachad meaning terror or dread.  It is easily illustrated these days by the terror that is going on today in Israel.  People have been fearful to be out because of the many stabbings and other acts of terror that are being perpetrated.  To live in that kind of fear is hardly the fruitful life promised to the righteous in Psalm 1.  So the righteous cry out to God because they fear the enemy.

Ø  The workers of iniquity are brash and arrogant.  They do not fear.  But this Hebrew word is different.  It is the same word as in v9 when, in the end, all men shall fear.  The Hebrew is yare and sure enough, it is the term meaning to revere, be in awe of.  Lack of this is the very reason the wicked devise their evil plans, certain they will get away with it.  Having this is the very reason the righteous cry out to the Lord when they fear the enemy.  The righteous know that in the end all men shall fear.

So friends, here is a powerful Song in the Sacred Hymnbook.  We see that in our relationship with God there is no need to live in fear-terror-dread.  And it is the only true wisdom to live in fear-reverence-awe of God the LORD!  What a wonderful promise: The righteous shall be glad in the LORD, and trust in Him.  And all the upright in heart shall glory.