Daniel 7+/Ezekiel/Timothy/Philemon/1 Peter

Daniel
Chapter 7 starts a new section in Daniel. From here to pretty much the end we leave the stories behind and are treated to a series of mostly apocalyptic visions. The audience for these visions are probably Jews living in the Maccabean period, after the return to Jerusalem and during the reign of the Seleucids, the Greek empire in the Near East after the death of Alexander the Great. This history is, for the most part, the subject matter of the visions.

The first scene with the animals most likely describes a series of empires: perhaps Babylon, then Medes Persians and finally the Greeks. The little horn is probably Antiochus IV Epiphanies who usurped the throne from his brother, Demetrius. Antiochus is one of the supreme bad guys for the Jews who returned from exile. He is well known for desecrating the temple and setting up worship of gods in the temple.

The scene in heaven describes the noise of the horn's arrogant words and his destruction and then the vindication of Israel by the ascension of the "son of man (one like a human being). This is the passage Jesus often refers to we he talks about the Son of Man "coming in the clouds." It is not an allusion to the Second Coming, but an interpretation of Daniel, using it to refer to his death, resurrection and ascension.

Notice Daniel himself seeks interpretation for these terrifying visions. The great kingdom which conquers all others is almost certainly the one belonging to Alexander the Great. Antiochus disrupted much of the Jewish religious observances; he was also the first Hellenistic king to refer to himself as divine on his coinage.

8: The second vision. Again this vision tells the story of the fall of the Medeo/Persian empire at the hands of Alexander the Great, the splitting of his kingdom after his death and the reign of Antiochus.

9: Daniel's prayer and visitation. Daniel is attempting to resolve a couple of issues and seeks to understand when some of these events will happen. After his prayer, which focuses mostly on the forgiveness of sins which will lead to a return from exile, he receives a visitor with some information. The timing works out for the edict which returned the Jews to Jerusalem as well as the rise of Antiochus.

10-12 is all part of a single visionary event. Daniel sees what is probably an angel, likely Gabriel again. Gabriel has just returned from conflict, having been freed by Michael. The events of the earthly realm are reflected in the heavenly realm - this is a major point in the apocalyptic genre. We hear another retelling of Antiochus and his rise to power, after a more lengthy recounting of Alexander and his division of his kingdom. A good study Bible will help you trace with kings the vision is speaking about. Then the promise that this suffering would come to an end. Finally in 12. 2 we have the first, unalloyed description of resurrection, judgment and an eternal kingdom of light.

Psalm 137 is a lament psalm that begins with a beautiful pathos and ends with a grisly desire for revenge. It is a nice segue into Ezekiel which wrestles with this question of exile in a more subtle and thoughtful way that Daniel's stories of heroic perseverance.

Ezekiel
Strap on your boots, things are about to get wild. Ezekiel is out there. There's just no other way to put it. Of all the prophets he is the most enigmatic, puzzling, extreme, bizarre - and therefore one of the most fascinating.

Ezekiel can be understood, however, more clearly in the proper context - that is: the exile to Babylon. Most of the book was finished there and deals specifically with the subjugation by Babylon and is addressed both to those who are left in Jerusalem before its ultimate destruction, as well as those who have already been taken away - and finally to all those in exile after the final destruction. It was almost certainly written by Ezekiel, a priest and prophet, and his followers and was carefully preserved as a work of writing, as opposed to an oral history. Much of the chronology is carefully preserved.

The focus of the book deals with the deep questions of Israel's identity and its relationship with God during exile. Has God abandoned Jerusalem and the Temple? Is there a purpose or reason for this suffering and exile? How do the people interpret the exile? Ezekiel tries to address these questions in a thoughtful and profound way.

Chapters 1-24 takes place in the period of the first exile, but before the fall of Jerusalem. Ezekiel is among those who are exiled first and is living in Babylon. His prophecies are against those back home in Jerusalem, really the last standing city, where Zedekiah is king

1-3: The vision and the call: On July 31, 593 BC Ezekiel, a priest of Yahweh's temple was by the river (really a canal) Chebar, which is in the heart of Babylon. He has been taken away into exile, away from his temple, away from his home, away from everything that made his life what it was. Perhaps he was considering what he would do now, and what God might be up to.

On that day he receives an amazing vision. Notice how many times he uses the word "like." He is using metaphors for a transcendent reality. In the vision he sees the glory of Yahweh, enthroned upon a chariot, which is guarded by terrifying cherubim, traveling with him - into exile. Notice that the dome of the cosmos is upon the chariot and the throne is above that dome. A voice comes from the throne and commissions Ezekiel to be a priest and to speak the truth to the people. He will be as hard as flint, and unwavering. If he does not speak, he will be guilty of their blood. If he does speak, he will not.

Quite the way to open a book.

4-5: Symbolic actions describing the siege (remember Jeremiah and Kings). The first thing Ezekiel must do is lay on his side for over a year, symbolizing the punishment of Israel and then on the other side for 40 days symbolizing the siege of Jerusalem. He must eat coarse bread and measure water to symbolize the difficulty of the siege and cook in such a way that it symbolizes how the Jews will become ritually unclean in Babylon during their exile. You could say Ezekiel was an early performance artist.

Shaving someone's beard and hair was often a way of humiliating the defeated. Cannibalism is likely another reference to the siege. There is the common prophetic theme that Israel will become a "byword" they will become a proverb that warns of foolishness, disloyalty and injustice.

6: A prophecy against idolatry. We see the beginnings of the metaphor of idolatry as adultery that becomes a major theme in Ezekiel.

7: The end is come upon them. Here injustice is seen as the primary cause (v. 19).

8: While at a meeting with some leaders (perhaps they had come to hear the vision?) Ezekiel is taken on a journey by a heavenly being. The heavenly journey companion is a common theme in apocalyptic literature. He has a vision of the abominations in Jerusalem in the Temple. Likely this refers to the temple under the reign of Manasseh before the reforms of Josiah, but the image still remains. If you recall, Josiah was given a break because of his faithfulness, but was told the judgment would still come.

9: The punishment that falls on Jerusalem because of their unfaithfulness - told in the typical apocalyptic form. Earthly realities have a spiritual analog.

10-11: The heavenly beings who punish Jerusalem come to the temple. The image hear is like the vision in chapter 1. In a sense, it could be a flashback. It tells how the glory of God, which was in the temple amongst the cherubs in the temple is transfered to the chariot. The chariot then moves east, outside the city, to the Mount of Olives, which is one of the notable borders of the city (where the people will be judged (11.11). The vision from chapter 1 describes the chariot traveling with the people to exile, and is meant to be a vision of comfort.

In the midst of this vision, a prophecy of doom in heard in chapter 11, along with the prophecy that Pelatiah (a friend) will die. Ezekiel is given an assurance that God is with those in exile, and that they are the remnant that will one day return to the land.

12: Ezekiel is told to act like someone in exile. He sneaks out through the wall. The point is a symbolic act prophecy, proclaiming that those left in Jerusalem will be taken into exile as well. Ezekiel then eats with trembling, and assures the skeptics that these prophecies will be fulfilled. Again, he plays the part of the performance artist.


13: Ezekiel prophecies against the false prophets who were saying everything was okay. Many of the prophets had the same problem, especially Jeremiah. He also speaks against women who prophesied and used magic to attack or defend people. The talk about "hunting lives" likely refers to some form of stealing or imprisoning someone's soul.

14: Two issues: first loyalty to Yahweh is paramount. Leaders who come to seek God's counsel who are still idolaters will not get a word from God. Second - the judgment of Israel is inevitable. Sodom would have been saved if it had had 10 righteous in it, but not Jerusalem. Only righteous individuals will be saved.

15: analogy of useless wood. If the grape vine is not producing, you can't use it for carpentry. Wild vines might be poisonous. This is what Jerusalem is like, fit only to be burned.

16: Another allegory. Israel is a foundling that God raised and then married. He took care of her, but she became a whore, chasing after other gods, the power of other nations, and wealth through the neglect of the poor. God's punishment is now upon her and she will be humiliated and judged among the nations.

17: A fable against Zedekiah, who was put in power and then rebelled against Babylon. Later a messianic prophecy of a king (sprig) who will restore the kingdom and make Yahweh known.

18: The people in exile were blaming their parents for their current situation (a similar thing happens in Jeremiah). The argument that follows states that, first, the generation that Ezekiel is with is hardly blameless, and second, though the community suffers for the sin of one, if a person does what is right, they will live and not be under judgment. He does not let them get away with blaming their parents, however.

19: The lions and the vines are the kings of Judah, both who were deposed and taken away by Babylon.

20.1-44: August 14, 591 BC. A retelling of the history of Israel, showing their pattern of rebellion and their lack of loyalty to Yahweh and Yahweh's law. There is also a promise that the covenant would be renewed (apparently by force if necessary) and that they would be restored on Mt. Zion (the holy mountain).

20.45-21: The "Sword" prophecies really start hear, with a forest fire in the Negev (the southern desert), which is seen as a sword against Jerusalem. The sword - that is battle - is prepared. The Babylonian king uses divination to determine which rebel to attack first. The lot falls on Jerusalem, which will be destroyed, but the Ammonites are warned that their joy at being spared will not be long.

22: Three metaphors and judgments: Jerusalem is bloody, it is dross, it is corrupt. It violates the law of God, it commits injustice against the poor, it murders for gain, it is lewd and idolatrous. Therefore it will be destroyed.

23: Again we see adultery as a metaphor for Israel and Judah's disloyalty. Ezekiel sees alliances with these other nations as a big part of the problem. Rather than trusting in these alliances they should trust in Yahweh. Political pragmatism had nothing on Yahweh's geopolitical power.

Israel is Oholah - her (own) tent. Oholibah is Judah - my tent is in her. This of course refers to the temple which was in Jerusalem (in Judah). Judah suffers the worst punishment because God actually dwelt within her, rather than Israel, which built their own temples in Beth and Dan after the nations split.

The final part of the chapter, starting in v. 36, is what would have taken part in a Jewish court setting. God is the plaintive, bringing an indictment against Jerusalem for adultery. The evidence is laid out and Jerusalem is sentenced for the crime: public stoning.

24: January 15, 588 BC: The pot of Jerusalem (11.3) is not just going to cook the meat it is going to destroy it. The cauldron is a nasty, unclean pot, and it's contents will be burned up.

Ezekiel's wife dies, and he is told not to mourn, for the destruction of Jerusalem, and the ending of the people will leave them utterly dumbfounded. Ezekiel will no longer prophecy until news of the destruction of Jerusalem arrives. Then he will proclaim a new message of restoration.

25-32: This section, which I will simply summarize is a series of prophecies against foreign countries. Israel's antagonists will be judged and punished. This builds the bridge between the judgment of Judah and the promise of return. Once their enemies are defeated, they can return in peace. The nations which are judged are Ammon, Moab, Edom, Philisita, Tyre, Sidon and Egypt.


1 Timothy
For the background of the pastoral epistles, see the introduction to Titus. Timothy was a co-worker with Paul, often seen as a kind of protégé. He is mentioned quite a few times in Acts, and Paul mentions him in his letters frequently as well.

The letter itself is a kind of exhortative letter to encourage the young leader in the place of his ministry. It is mixed with advise, teaching, instruction, recommendations, warnings, even commiseration.

Perhaps because of this it is a largely disorganized letter compared to the other Pauline letters. It skips from subject to subject and then back again - sometimes even contradicting Paul's own arguments elsewhere (2.15).

The main concerns of this letter, like Titus, is to maintain the proper teaching that was handed down, to select good leaders and to maintain order in families. There is something very Puritan here, and you could almost see where the Puritan culture arises from these letters. On the other hand I doubt very seriously that Timothy's church was much like the Puritan communities.

2 Timothy
Here is much more personal letter than2 Timothy the first. Paul is almost certainly near death, and uses at the end (4.6-8) nearly every metaphor for life and death he has used in all his previous letters.

Indeed the letter is written by one who is close to death, and one who finds himself lonely at the end. He seeks to gather friends around and comforts himself with the gospel in 2.8-13.

Philemon
What can you say about Philemon? It is practically dripping with enuendo and allusions - even some sarcasm. The situation? Paul has encountered a slave, Onesimos, who belongs to Philemon (most likely). He writes to Philemon, probably to convince him that it would be better that Onesimos be free and be able to serve Paul. None of this is said in the open, however is strongly implied by 16 and 21. Notice Paul addresses the letter to the entire church (v. 2) - and Paul definitely makes it known that he wishes to ask out of love - not demand - though Philemon owes Paul everything (v. 19). We might take a look at this interesting book when next we gather.

1 Peter
First, the letters ascribed to Peter in the New Testament, were almost certainly not written by Peter. The Greek is too good for a Jewish fisherman, and the the concerns are more Hellenistic, and almost nothing written about Jesus reflects a writer who would have spent so much time with him. The Jesus here is the cosmic Christ, the one who transformed the universe and brought about a new age.

It is however, a letter, written probably around 90 AD, perhaps by the elder in 5.1 (notice not apostle). 1 Peter offers comfort in a time of social unrest, when the community of Christ is being ostracized by the local society. The are assured of their place as God's people and encouraged to endure.

1: The introduction, and a proclamation of the gospel. Then a call to holy living based on this new identity.

2-3.12 : The call to holy living continues, surrounded by examples of our identity in Christ, and is applied it to the congregation's relation with the state, and how it was lived out in the home, especially (apparently) with unbelievers. In each case the Christian is called to humility and patience and is reminded that actions speak louder than words.

3:13-5: Suffering for the good. Using Christ as an example, Christians are called to also live in obedience to the desire of God, even in the face of suffering. Suffering is not passive, but arises from an active life, one that sets aside old ways and acts in compassion. Suffering is a to be a witness for God's desire for all people. Those who suffer will be vindicated when God returns to fulfill God's kingdom. The letter ends with the typical greetings and encouragement.