Read Daniel
8-9 & 1
John 5:13-21
To discover:
As you read consider how
Daniel’s prayer and the vision are related.
To ponder:
This vision seems to be the next one Daniel has after that
of the previous chapter (8v1). In it he is in Susa ,
the city of Esther and Nehemiah,
and the center of the coming Persian kingdom. There he saw a ram with two long
horns, of which the shorter one would grow later (the kings of Media and Persia ,
8v20). It charged everywhere but east and none could be rescued from its power.
The phrase “he did as he pleased,” is used to stress this power with respect to
a kingdom (8v2-4, see 11v3, 16, 36). But suddenly Daniel saw a goat with a
prominent horn come flying (probably implying speed) from the west, overcoming
the ram and breaking his horns (the king of Greece, Alexander, 8v21). This goat
then became great before his horn was broken and four others grew towards the
four winds (8v5-8, Alexander’s generals who split his kingdom in four after his
death, 8v22). From one of these horns came another horn which started small but
grew in power to the south and east and towards Israel ,
described as the beautiful land. It is said to grow until throwing down and
trampling on some of the starry host, and setting itself up against their
prince (8v9-11). The later interpretation suggests the host are probably mighty
kings or the people of God, and the prince, God himself who is prince of
princes (8v12, 24-25, 12v3). His standing against God is particularly seen in
stopping the daily sacrifice at the temple, bringing the sanctuary low - ie. reducing its glory by ceasing its
worship, and throwing down truth – ie. God’s law etc. 8v12-13 implies that this
was as a punishment for the rebellion of the priesthood or people. Notably,
“desolation” is also used to describe the earlier destruction of Jerusalem
and the temple (9v2, 17-18). The sense is therefore that this will happen
again, because the people have not reformed their ways. It’s a reminder to
learn from these events, and ensure we don’t end up desolated.
After the
vision, Daniel hears an angel (holy one) asking another how long until this
occurs. The response is that it will be 2,300 evenings and mornings until the
temple is reconsecrated (8v13-14). This probably refers to the amount of
sacrifices missed, meaning 1,150 days – just over three years, less than the
total time of oppression noted in 7v25. Although the numbers are symbolic, they
are astonishingly accurate in describing the acts of Antiochus Epiphanes (see
notes on chapter 7).
As Daniel
watched he saw someone like a man who voice came from the canal, commanding the
angel Gabriel to tell Daniel the meaning of all this. Daniel fell prostrate in
terror, and Gabriel told him the vision concerned the time of the end. In
context, that must be not the end of all history, but of the time leading up to
the establishment of God’s kingdom through Christ. It seems he then woke Daniel
from the sleep in which he was having his vision and raised him to his feet to
be addressed. The period in question is described as the time of wrath,
referring to this as punishment on the Jews for becoming completely wicked in
the latter reign of the four kingdoms stemming from Alexander (8v15-19, 12-13, 23).
It is noted that the oppressing king will become strong and be destroyed “not
by his own power” – referring to God’s hand behind these events (8v24-25).
9v1 gives
us the date 539BC and may imply Darius is another name for Cyrus (see Ezr 1v1).
We learn that the book of Jeremiah was already considered scripture, and that
Daniel regarded it as God’s word, gleaning that Jerusalem ’s
desolation would last 70 years. Counting from his exile in 605BC Daniel
recognises the time is almost over and so fasts and prays that God would do as
he promised – a model for us praying home God’s will. The prayer seems to start
with a common introduction (9v4, Neh 1v5), appealing to God’s covenant love for
those who love him. It also expresses solidarity with the people more
generally, confessing their historic rebellion in refusing to listen to God’s
prophets. It acknowledges God has acted righteously, the people are shamed for
their unfaithfulness, yet God is still merciful and forgiving. Here, Daniel is
clear that Judea ’s unique disaster was a judgement
according to the Mosaic law, and that the people haven’t as yet sought God’s
favour by turning from their sins. Nevertheless, appealing to God’s power
displayed in the Exodus, he prays God would turn his anger from Jerusalem ,
and look with favour on the desolate sanctuary and city. It’s a prayer that he
would act not because the people are righteous, but because he is merciful –
and for the sake of his name (reputation), which is tied to the fate of the
people and city (9v5-19). In the book, the prayer clarifies why the original
desolation occurred, whilst explaining why it would occur again if those who
return continue in rebellion (as 8v23-25). It’s a warning to sections of the
church too, that if they prove unfaithful they too may become desolate.
It is while
praying that Gabriel comes to Daniel again. It seems Daniel timed his prayers
to the times the sacrifices would have been offered – this one being the
evening. The note that Gabriel came with swift flight stresses how immediately
God answered Daniel with an explanation because he was so esteemed (9v20-23).
We have seen so far that numbers can be both symbolic and literal. So the
seventy times seven years stresses completion of a key time period measured
from the decree to restore and rebuild Jerusalem .
This may refer to that decree of 457BC (see Ezr 7v7-26 with 4v11-12 responding
to it), or it may refer to a command unrecorded in scripture, when the work
began. First, we are told an anointed ruler will come 69x7 years later. The
sense may be that 7 of these (49 years) are given to the rebuilding amidst
trouble (see Ezra/Nehemiah), and the remaining 62 (434 years) to the cities
existence. Strikingly this would date to 26AD, the probable time of when Jesus
began his ministry. We’re then simply told that “after” this time the anointed
ruler would be cut off, and another ruler come whose people will destroy the
city and sanctuary. This is a more extreme outcome than that prophesied
regarding Antiochus Epiphanes (7v25, 8v11) supporting the suggestion that this
is a different event. Nevertheless the principle is the same – rebellion of the
Jews leads to a hostile ruler causing desolation in these two ways. This seems
to be “the end” in mind. We are told war and desolations will come, with the
implication that they will lead up to it. It is difficult to specify a period
the final 7 of the 70x7s refer to (9v27). But it is possible to read a more
literal 69x7s to stress God’s time is almost complete, followed by a longer 7
symbolising the final events (as in Revelation, where six events are followed
by a long period to completion). The most straightforward reading is that the
hostile ruler makes a forceful agreement with many (Jews?) for the whole
period, ending sacrifice and offering half way through it, and set up some
“abomination” on the top of the temple, before dying as decreed at some future
point. Jesus’ clearly teaches this is fulfilled in some way in the destruction
of Jerusalem in 70AD (Matt
24v3-28), which explains why he stresses people will be looking for the Christ
(literally “anointed one” as Dan 9v25). This makes the hostile ruler the Roman
General Titus. What is intriguing, is the reference of the three and a half
years after the abomination is set up. Jesus certainly implies this is an even
longer period stretching to his return (Matt 24v29-31). This compacting of
history is probably why he says this will occur things happen “immediately”
after (Matt 24v29). So after the entire 70x7s Jerusalem
will have finished its transgression – presumably rebellion, sin will be
finished, wickedness atoned for, everlasting righteousness begun, prophecy
sealed – ie. authenticated by its fulfilment, and the “most holy” (Christ)
anointed – presumably by the Spirit (as Dan 9v24).
Praying
it home:
Praise God for his
readiness to have Christ cut off to atone for sin. Pray that you would be
devoted to praying home God’s word as Daniel was.
Thinking
further:
None
today.
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