"There is a man in your kingdom" Daniel 5:11
Harry Foster
THE New Testament reminds us that our position in this world is that of pilgrims, but it also asserts that we are ambassadors from the court of heaven. How can this contrasting experience be applied to the same person? Daniel provides us with an excellent example of this divine paradox. He was a captive in a strange land, but he was also God's key man, placed in the very heart of the kingdom of this world to serve the interests of that other kingdom, the kingdom of our God and of His Christ.
Fundamentally the book of Daniel is only about two kingdoms, as interpretation of Nebuchadnezzar's dream in Chapter 2 clearly shows. It is true that, as the book unfolds, the kingdom of this world is seen in a great variety of aspects, but it is essentially one kingdom, and it is in constant antagonism to the kingdom of heaven. We have to look on to the last New Testament book to find the stark truth of the two kingdoms, for there we are told of a future day when "the kingdom of this world has become the kingdom of our God and of His Christ" (Revelation 11:15). For the moment the stern encounter still proceeds as it did during the period covered by this book. Various earthly rulers functioned during those seventy odd years, but we have the story of the man who lived and functioned for [65/66] God through them all. Daniel was God's key man in Babylon.
He is introduced to us as one of the first captives brought to Babylon by Nebuchadnezzar, and described as the one who continued until the first year of Cyrus, which was the year when the captivity ended (1:21). In fact he lived beyond that year, but both here and in 6:28 our attention is especially called to the fact that he survived during the whole seventy years of Israel's captivity. No doubt his survival required divine miracles, but my contention is that he did more than survive; he played a key role in God's watchful care for His captive people and for the sacred vessels of the temple which had been brought to Babylon from Jerusalem.
This book of Daniel continually asserts the absolute sovereignty of God, stating, illustrating and predicting that the YAHWEH of Chapter 9 and the Ancient of Days of Chapter 7 is indeed the Most High God. From His supreme throne in heaven the Lord chooses to work through His own men here on earth, and especially through their prayers. For this reason He took care throughout all those seventy years of captivity to have Daniel as His representative at the heart of the worldly kingdom and to preserve and promote him as and when the occasion demanded.
It is not actually stated that Daniel's influence with Cyrus brought about the release of the captives (though his prayers certainly did), but it seems reasonable to suggest that his promotion (2:48), his reinstatement to rulership (5:29) and his close relationship with Darius (6:3) made it possible that his counsels helped the next ruler, Cyrus, to plan the rebuilding of Jerusalem. When Cyrus issued the edict for the release of the Jewish remnant, he specified that the gold and silver vessels should also be released and restored "each to its place" in the rebuilt temple. One senses the influence of Daniel in this matter.
Chapter 1.
We may not be able to follow the many disclosures as to future world rulers which Daniel received from time to time. On occasion he himself admitted that there were matters which he could not understand (8:27 & 12:8), but the main purpose of the revelations which he and we can fully understand through our study of this book is that our God is absolute Sovereign and perfectly able to cope with every eventuality. To cite Nebuchadnezzar's own tribute after his conversion: "He does as he pleases with the powers of heaven and the peoples of the earth. No-one can hold back his hand or ask him what he is doing" (4:35). Daniel's story, however, reminds us that here in the midst of the situation where the god of this world operates, He has chosen to have His representatives who are workers together with Him.
We see that although Daniel was in Babylon, he was determined that Babylon should not be in him. The history of the Israelites in the wilderness discloses that although they were no longer in Egypt, Egypt was in them. The very reverse was true of Daniel and his companions, so that we see from the first they would admit no heart defilement. The food from the king's table evidently represented such a compromise, so they would have none of it. The rich food and the wines were not a matter of pampering or luxury, but were specially designed to prepare them for service to the King (v.5). Daniel knew that to accept this ungodly stimulus would be to defile his heart relationship with the Lord. He could accept outward circumstances, the captivity, the schooling, the service at court, but he felt that he must keep his heart right with God. Was there some occult implication in this food? Was there, perhaps, some use of narcotics? We do not know.
This certainly does not provide an argument for vegetarianism: it was not the food but the power of God which made them so healthy. Nor is it an argument against the use of alcohol. I am a total abstainer, but I do not base my attitude on Daniel 1, and I am glad that I do not do so for, in Chapter 10 I get the evidence that when not engaged in fasting, Daniel both ate rich food and drank wine. But Daniel was no loud protester: he was a courteous abstainer. His humble spirit is most noteworthy: "Daniel purposed in his heart that he would not ... therefore he requested that he might not ..." (v.8). Only the man of faith can be so quietly positive.
There was nothing merely negative about his words. He actually proposed a trial period of ten [66/67] days, confident that he could rely on his sovereign God. Prayer is often mentioned in this book, but it can easily be discerned when it is not so recorded. They must have prayed about the original request, and it is certain that they prayed all the more during their trial period. Grace before meals, when you are living on bread and water, can never be just a formality. They prayed and God abundantly answered as the chief official could easily see for himself. They must also have worked hard during the discipline of the three training years, for at the end they were ten times better than the rest. No doubt this was also an answer to prayer but it was a sure proof that their heavenly mindedness made them very useful in earthly things too.
Chapter 2.
Here we find that it was only in the nick of time that Daniel discovered what had been going on and how he and his friends were in peril of their lives. The immediate issue appears to have been Nebuchadnezzar's distrust of his advisers and consequent determination to liquidate them all. He had no special thought for the young Jews who were involved with the rest, but the book of Daniel clearly shows that there are evil spiritual powers behind all visible tyrants, so that we need not hesitate to say that behind these affairs of state there was a satanic conspiracy to destroy the agents of God's kingdom.
It was late -- but not too late. There is always a supreme throne in heaven, so Daniel and the other three lodged their appeal there. Although he had implicit faith in his God, he would not be rushed, and asked for time. In this rushing world of quick decisions, this is a helpful lesson. To the king's credit, he granted that time, little realising that it would not be used in puzzling or arguing, but in prayer. The other three were entrusted with this task, they were to appeal to the Lord on the basis of mercy. And, of course, God answered the prayer. One might imagine that Daniel would use all speed to get through to the king, but no, his first action was to give thanks: " Then was the secret revealed ... Then Daniel blessed the God of heaven" (v.19), and he took his time about it. When Arioch knew, he acted "in haste" (v.25), but then poor Arioch knew nothing about prayer.
It has always seemed to me a pity that expositors tend to spend so much time explaining the striking image and so little in developing the vast significance of the stone cut out without hands. No doubt Nebuchadnezzar would concur with this, but to us the chief interest is not the world's kingdom but the kingdom of heaven. But then we know who the Stone is! The immediate feature of this chapter is, however, the triumph of God's kingdom over the kingdom of darkness: destruction is turned into promotion.
Chapter 3.
This theme is repeated in the next chapter. The kingdom of evil could not tolerate within its boundaries men who were intimately in touch with God by prayer, so a fresh plot was hatched for their destruction. It was clever, for it posed two alternatives, either death in the fiery furnace or loss of spiritual power by yielding to compromise. Happily the Lord had a third alternative as will appear when the story is told. It so happens that Daniel was not involved in this conspiracy. Was he perhaps protected by the king? Or were the jealous conspirators silent about him because they feared their capricious monarch?
There is much that we do not know. If Daniel were aware of what was going on we may be sure that he re-doubled his prayers. Perhaps this helps to explain the presence of the Son of God in the fires, causing the king who was reckoning to enjoy this scene of destruction to cry out in amazement: "Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like a son of the gods (v.25).
This was the Lord's own alternative -- to justify their uncompromising faith by taking them safely through the fires, and then repeating the process of promotion in the province of Babylon (v.30). The challenges to us are different; the fires are not the same; but the spiritual lessons to be learned are in line with Isaiah's promise: "When thou walkest through the fire, thou shalt not be burned" (Isaiah 43:2). The apochryphal account of their experience describes the hymn of praise which they sang in the midst of their fiery ordeal, and tells us that they called on all the works of [67/68] the Lord to praise the Lord and magnify Him for ever. I can well understand that in that furnace they could sing about the waters, the frost and the snow magnifying God, but I marvel that one of their purported lines was: "O ye fire and heat, bless ye the Lord; praise him and magnify him for ever".
Chapter 4.
This chapter describes Nebuchadnezzar's conversion. It is written in his own words, as a kind of testimony, and is therefore a most unusual and remarkable document. We must not try to draw any parallel in the king's experience with what we know as conversion; he did not hear the gospel which we know and he could not repent and believe as we have done. Yet he did repent and humble himself before God, and he did express himself in terms of active faith.
This is his story, but Daniel appears in it from time to time, and he probably inserted the central section which Nebuchadnezzar did not write. The prophet showed himself to be a wise and faithful counsellor, free from all vindictiveness against this royal enemy of Israel and deeply concerned for his well-being. True to the general off-hand way in which he seems to have been treated, he was the last to be called in, and that when everybody else had failed; he was a faithful servant, explaining God's message with courageous faithfulness but showing real compassion in wishing for this foolish braggart a lengthening of his tranquility" (v.27). His warnings were shrugged off and seemed futile, but no doubt Daniel was often on his knees, pleading God's promises, not only during that year of the King's persistent pride but also through the ensuing seven years of his humbling.
The Most High is merciful as well as mighty. This is revealed by the divine decree to leave the stump of the tree intact, protected by bands of iron and bronze. When Nebuchadnezzar was restored it was a virtual resurrection, but then this is always how God's mercy expresses itself. There is no hint that Daniel felt any concern for himself. Yet he could not be so naive as to fail to realise that if his royal protector was removed his own position would be in jeopardy. Seven years of interregnum might have been long enough to eclipse all his authority in the city, but by divine overruling he was evidently at hand when the end of the humbling period was reached (v.36). It is of course possible that during the seven years he remained as a kind of senior Civil Servant in charge of affairs (2:48). He certainly "continued" as the whole book reveals, outliving Nebuchadnezzar and some of his successors. God allows nothing to thwart His purposes for His ambassadors provided they remain true to their basic position of loyalty to Him. A footnote to this is appended, namely, that "those that walk in pride he is able to abase". Thank God for that. He is able to deliver (3:29). He is able to abase (4:37). We may thank Nebuchadnezzar for reminding us of both these truths, for we need them both.
The hand of the Father came heavily upon His dear Son. The Anointed was "cut off" as Daniel later learned (9:26), not for any fault of His but for our sakes. Yet it was not only to redeem us; it involved the express purpose of the Father that Jesus should be exalted above every name that is named. The Lord Jesus humbled himself under the mighty hand of God and has duly been exalted for evermore. Nebuchadnezzar returned to an earthly throne just for his lifetime, and that was wonderful. However God has planned a greater wonder for us, since the Church is destined to have a share with the Lord Jesus in His universal throne and to reign with Him for ever and ever. Around the roots of every humbled believer is the band of iron and bronze which guarantees that destiny. [68/69]
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