Many times the Gospels are approached as merely HISTORICAL books. But if they are ONLY historical then why are there FOUR accounts that retell essentially the same stories?
Some think that the retelling of the same stories by the four Gospel writers (Matthew, Mark, Luke, and John) proves the historicity and factuality of the events of Jesus' life. Think about it. If four different people gave the same story regarding the details of a murder, wouldn't that make their individual accounts more believable? So isn't the same true for the four accounts about Jesus' life? NOT EXACTLY.
Why? This assumes that the four Gospels are INDEPENDENT accounts. But most evangelical scholars today have concluded that the four Gospels (possibly with the exception of the Gospel of John) are NOT independent accounts and that Matthew and Luke most likely borrowed material from Mark (although some scholars still believe that Mark and Luke borrowed material from Matthew).
So why then are there FOUR accounts of Jesus' life that retell many of the same stories? The best answer (in my opinion) is this: The Gospels are BOTH historical and theological and each book makes a unique theological contribution using the historical details from Jesus' life. In other words, the Gospels were not written just so that people could REMEMBER Jesus but more importantly so that people would know how to FOLLOW Him. And so the Gospel authors SELECTED, RETOLD and GROUPED TOGETHER stories from the life of Jesus in a way that allowed them to make UNIQUE applications regarding what it looks like to FOLLOW Jesus. We will detail HOW this works and specifically WHAT this looks like in the upcoming blogs. So stay tuned!
A COMMON FALLACY ABOUT THE LIFE AND TEACHING OF JESUS
One more thing. As we look to model our lives after Jesus, there is a common fallacy you might run into that is floating around the Christian hemisphere.
SO BEWARE!
The Fallacy: We are NOT expected to literally follow Jesus because He was God and we are not!
I have heard this line used innumerable times throughout my life. And the first thought that comes to my mind is this: "Isn't this a denial of Jesus' full HUMANITY? I thought that denying Jesus' FULL humanity was considered a heresy! So why are so many people in the church being encouraged to embrace this line of thinking? Maybe I'm just missing something in my fallen, human way of thinking."
The next thought that comes to my mind is this: "If this line is true then why did Jesus tell his disciples to take up their crosses daily and FOLLOW Him? And why did Jesus send the Holy Spirit to indwell His disciples and give them the power to do SUPERNATURAL things if they weren't expected to live supernaturally like Jesus?"
Might this fallacy be an excuse given by people who don't want to feel bad that they're not living MORE RADICALLY for Jesus (and possibly serving other gods like success and the American Dream)? I hope that doesn't sound too skeptical but that's just the way I see it.
THE BOTTOM LINE
My prayer is that as we read the Gospels we will be challenged to walk as Jesus walked. After all, Jesus not only poured out His grace upon us by dying on the cross so that we could be forgiven, He also poured out His grace upon us by giving us the Holy Spirit so that we could live Christ-like lives that radiate the glory of God to our world and communities! And so may God give you the desire to walk as Jesus walked for the glory of God!
Monday, April 29, 2013
Digging In & Out - A Challenge from Erin
I don't know about you, but I'm pretty excited to be in the New Testament. Don't get me wrong - these last several months of pouring over the Old Testament have added such amazing depth to my knowledge of God and this great epic we're in. I've loved it.
But I'm ready for some straight up Jesus. I'm hungry to study the fulfillment and continuation of this epic tale in the life and death of Christ. I'm anxious to be reminded of how the New Covenant has and should forever change the way we live.
But what I'm NOT ready for is something EASIER. Sometimes I hear comments like this: "The Old Testament is ok, but it's just so hard to understand. I like the New Testament because it's so much easier to read."
That statement is not false. The New Testament, generally speaking, is easier to read. What I don't like about that statement is the insinuation that the New Testament is easier to UNDERSTAND.
On that issue, I disagree.
I think the New Testament seems easier to understand because we are able to read it at face value and feel satisfied with a marginal understanding of what's going on. I think we find comfort in each individual story, challenge in each individual command or call, and hope in each promise of future glory. That's not wrong - but it shouldn't be ALL.
What we often miss is the beauty of understanding the whole picture. We lose the perspective of the authors and what they are trying to communicate through each book as a WHOLE. We neglect to study not just each individual passage but how all of the parts fit together into a WHOLE.
I want to offer a challenge to each and everyone of you: As you begin to study the New Testament in the days to come, dig deeper and wider than you ever have before. Give your FULL attention to the passages you study. Look at how stories are strung together; remember that there was an actual person who sat down and put them in that exact order for a reason. There was something he was trying to communicate to you even in the way he arranged each story.
When I say dig deeper and wider I mean getting into the depths of each story while keeping the LARGER picture in view at all times. I remember trying to study Scripture on a deeper level in college. One night that resulted in me sitting down with my Bible, a notepad, and a Strong's Concordance. I looked up every single word in John 3:16 desperate to find some deeper meaning - some hidden pearl of wisdom that wasn't apparent in the English translation. What did I discover? That God loved the whole world so much He sent Jesus as the payment for our sins.
Pretty much exactly what it says.
I remember feeling a little let down. I thought if I "dug deeper" there would be some greater revelation in the words. What I've discovered in the years that have passed since then is that the deeper revelations don't always come with a microscope. Sometimes they come from looking through a wide angle lens - analyzing the surroundings of the passage instead of just the passage itself.
I think the reason we often neglect to do this is that it's harder. If we're honest with ourselves, it's much easier to read a few verses and focus intently on them for a few moments than it is to read 3 or 4 chapters and focus our minds on how they fit together. It takes more time. Often it takes more resources (commentaries and such which are SOO helpful!).
But it's so WORTH IT.
The gospels have so much to offer beyond their face value. There is such beauty and knowledge awaiting those who are willing to do the work to dig in and discover the layers beneath the surface.
So as you open the New Testament this week REFUSE to be easily satisfied. REJECT the notion that the words therein are "easier." GIVE your time sacrificially to studying not just each story but how all of the stories connect together. Read Matt's blog posts and ponder on them till it all makes some sense. And when it doesn't, ASK someone else for help.
Take it from the girl who would rather feel her way through the Bible on an emotional level than analyze the Bible on an intellectual level any day: it's worth it.
But I'm ready for some straight up Jesus. I'm hungry to study the fulfillment and continuation of this epic tale in the life and death of Christ. I'm anxious to be reminded of how the New Covenant has and should forever change the way we live.
But what I'm NOT ready for is something EASIER. Sometimes I hear comments like this: "The Old Testament is ok, but it's just so hard to understand. I like the New Testament because it's so much easier to read."
That statement is not false. The New Testament, generally speaking, is easier to read. What I don't like about that statement is the insinuation that the New Testament is easier to UNDERSTAND.
On that issue, I disagree.
I think the New Testament seems easier to understand because we are able to read it at face value and feel satisfied with a marginal understanding of what's going on. I think we find comfort in each individual story, challenge in each individual command or call, and hope in each promise of future glory. That's not wrong - but it shouldn't be ALL.
What we often miss is the beauty of understanding the whole picture. We lose the perspective of the authors and what they are trying to communicate through each book as a WHOLE. We neglect to study not just each individual passage but how all of the parts fit together into a WHOLE.
I want to offer a challenge to each and everyone of you: As you begin to study the New Testament in the days to come, dig deeper and wider than you ever have before. Give your FULL attention to the passages you study. Look at how stories are strung together; remember that there was an actual person who sat down and put them in that exact order for a reason. There was something he was trying to communicate to you even in the way he arranged each story.
When I say dig deeper and wider I mean getting into the depths of each story while keeping the LARGER picture in view at all times. I remember trying to study Scripture on a deeper level in college. One night that resulted in me sitting down with my Bible, a notepad, and a Strong's Concordance. I looked up every single word in John 3:16 desperate to find some deeper meaning - some hidden pearl of wisdom that wasn't apparent in the English translation. What did I discover? That God loved the whole world so much He sent Jesus as the payment for our sins.
Pretty much exactly what it says.
I remember feeling a little let down. I thought if I "dug deeper" there would be some greater revelation in the words. What I've discovered in the years that have passed since then is that the deeper revelations don't always come with a microscope. Sometimes they come from looking through a wide angle lens - analyzing the surroundings of the passage instead of just the passage itself.
I think the reason we often neglect to do this is that it's harder. If we're honest with ourselves, it's much easier to read a few verses and focus intently on them for a few moments than it is to read 3 or 4 chapters and focus our minds on how they fit together. It takes more time. Often it takes more resources (commentaries and such which are SOO helpful!).
But it's so WORTH IT.
The gospels have so much to offer beyond their face value. There is such beauty and knowledge awaiting those who are willing to do the work to dig in and discover the layers beneath the surface.
So as you open the New Testament this week REFUSE to be easily satisfied. REJECT the notion that the words therein are "easier." GIVE your time sacrificially to studying not just each story but how all of the stories connect together. Read Matt's blog posts and ponder on them till it all makes some sense. And when it doesn't, ASK someone else for help.
Take it from the girl who would rather feel her way through the Bible on an emotional level than analyze the Bible on an intellectual level any day: it's worth it.
Tuesday, April 23, 2013
Chronicles & God's Story
Let's be honest, few people enjoy reading Chronicles! I mean when was the last time your pastor crafted a sermon series around this book? Or has anyone in your small group ever suggested studying (or discussing) the book of Chronicles? It's not exactly a great conversation piece. After all, it begins with a nine chapter list of names (with a few 'Prayer of Jabez-esce' details). On top of this, the books of Samuel and Kings already cover much of the same ground as the book of Chronicles. So why then is this book so vital to the message of the Bible? Let's take a look...
CHRONICLES IS THE LAST BOOK OF THE HEBREW BIBLE
Whereas the book of Malachi is the last book in the Old Testament in the English Bible, Chronicles is the last book in the Tanakh (The Hebrew Bible). Why is this? Well, the book of Chronicles essentially summarizes the entire storyline of the Old Testament. The book begins with Adam and ends with Israel's return from exile. And so based on this, its placement in the Hebrew canon makes perfect sense!
CHRONICLES REVISITS THE THEMES OF THE PROPHETS
But that's not all! Chronicles also reinforces the main themes from the major Prophetic books. ISAIAH focuses on salvation to the NATIONS and the coming of the SERVANT-MESSIAH and this is why the genealogy at the beginning of Chronicles highlights ADAM and the LINE OF JUDAH through which the MESSIAH was expected to come. EZEKIEL brings attention to God's PRESENCE among Israel and this is why the author of Chronicles upholds and endorses the kings who take great care to honor God's PRESENCE by maintaining the purity of the TEMPLE-LAW (David and Solomon being the standard against which all other kings are measured because they played instrumental roles in bringing the ark to Jerusalem and building the Temple). JEREMIAH emphasizes the importance and power of God's WORD-DECREES and so it is no wonder that after his account of King Solomon's life, the author of Chronicles highlights the fulfillment of God's decrees of CURSE and BLESSING among the kings of Judah based on their level of obedience to God's TEMPLE-LAW.
CHRONICLES HAS A DIFFERENT FOCUS THAN SAMUEL-KINGS
If we put all of this information together, we quickly see that Chronicles has a different purpose and focus than Samuel-Kings. Samuel-Kings explains the coming of the exile whereas Chronicles explains concerns after the exile. By the time Chronicles was finished, the Jewish people had been given a second chance by God to demonstrate obedience to Him. And so the author of Chronicles is revisiting the mistakes of the past (especially as they related to God's TEMPLE-LAW) with the hope of avoiding a repeat of this same type of defiance in the future. The author wants Israel to experience God's BLESSINGS (not His CURSES)!
THE THREE-PRONGED STRUCTURE OF CHRONICLES
This prophetic-type message is evident through the three-stage structure of Chronicles. The first nine chapters of Chronicles connect the later history of Israel with the Torah (especially the book of Genesis). This is made evident by the use of the teledot formula ("these are the generations of" - 1 Chronicles 1:29) which is used to structure the book of Genesis. And so we learn from the beginning of Chronicles that the Tanakh is telling a unified story (that begins in the book of Genesis) with a specific end goal in mind. What is the goal of this story? Bringing God's BLESSING back to a CURSED world.
1 Chronicles 10 through 2 Chronicles 9 then sets out to present David and Solomon as exemplary kings who form the standard against which all other kings will be measured. How do we know this? Think back for a moment. Did the author of Chronicles mention anything about David's affair with Bathsheba or give any details about Solomon's arsenal of wives and concubines? NO. Why is this? Let me suggest that the author was trying to paint these two kings in a positive light because they went to great lengths to honor God's temple PRESENCE. And just like David and Solomon, the author of Chronicles knows that God's PRESENCE is vital to bringing BLESSING back to this CURSED world.
And so we see in 2 Chronicles 10-36 that all the other kings' performances were graded in comparison to David and Solomon (11:17; 17:3). The kings who honored God's temple PRESENCE like David and Solomon experienced BLESSING while those who expressed dishonor and rebellion experienced God's CURSE. Does this pattern sound familiar? It should. The author of Chronicles is essentially reiterating the message of the book of Deuteronomy. If you want to experience God's BLESSINGS, you need to obey God's Law. But if you defy God, you will experience His covenant CURSES.
THE BOTTOM LINE
So how does this intersect with our lives? First, Chronicles makes it clear that our lives fit into a bigger story of God bringing BLESSING back to a CURSED world. You can JOIN this story, IGNORE this story, or REBEL against this story. The choice is yours!
Second, God's CURSE resided with those kings who refused to TRUST God. And so when we rebel against God and decide to live life for ourselves and by our own design we should expect God's CURSE. But once again, God leaves the decision up to us.
Third, God's PRESENCE is manifest in communities that make His MISSION a high priority. David and Solomon were intent on completing God's MISSION and so they experienced God's supernatural PRESENCE. Many people today wonder why they don't see God at work in America in the same supernatural way he is at work in other countries. Might it be that GOING TO CHURCH has become a higher priority in America than BEING THE CHURCH? Does a person need God's supernatural PRESENCE to make it to church on a Sunday? For most of us the answer is 'NO'. But we need God's supernatural PRESENCE to complete the MISSION He has given His Church. So let me ask you, does your walk with God focus primarily on Sunday mornings or are you passionate about making God's MISSION an EVERYDAY priority?
My prayer is that God's MISSION floods every aspect of your life for the glory of God!
CHRONICLES IS THE LAST BOOK OF THE HEBREW BIBLE
Whereas the book of Malachi is the last book in the Old Testament in the English Bible, Chronicles is the last book in the Tanakh (The Hebrew Bible). Why is this? Well, the book of Chronicles essentially summarizes the entire storyline of the Old Testament. The book begins with Adam and ends with Israel's return from exile. And so based on this, its placement in the Hebrew canon makes perfect sense!
CHRONICLES REVISITS THE THEMES OF THE PROPHETS
But that's not all! Chronicles also reinforces the main themes from the major Prophetic books. ISAIAH focuses on salvation to the NATIONS and the coming of the SERVANT-MESSIAH and this is why the genealogy at the beginning of Chronicles highlights ADAM and the LINE OF JUDAH through which the MESSIAH was expected to come. EZEKIEL brings attention to God's PRESENCE among Israel and this is why the author of Chronicles upholds and endorses the kings who take great care to honor God's PRESENCE by maintaining the purity of the TEMPLE-LAW (David and Solomon being the standard against which all other kings are measured because they played instrumental roles in bringing the ark to Jerusalem and building the Temple). JEREMIAH emphasizes the importance and power of God's WORD-DECREES and so it is no wonder that after his account of King Solomon's life, the author of Chronicles highlights the fulfillment of God's decrees of CURSE and BLESSING among the kings of Judah based on their level of obedience to God's TEMPLE-LAW.
CHRONICLES HAS A DIFFERENT FOCUS THAN SAMUEL-KINGS
If we put all of this information together, we quickly see that Chronicles has a different purpose and focus than Samuel-Kings. Samuel-Kings explains the coming of the exile whereas Chronicles explains concerns after the exile. By the time Chronicles was finished, the Jewish people had been given a second chance by God to demonstrate obedience to Him. And so the author of Chronicles is revisiting the mistakes of the past (especially as they related to God's TEMPLE-LAW) with the hope of avoiding a repeat of this same type of defiance in the future. The author wants Israel to experience God's BLESSINGS (not His CURSES)!
THE THREE-PRONGED STRUCTURE OF CHRONICLES
This prophetic-type message is evident through the three-stage structure of Chronicles. The first nine chapters of Chronicles connect the later history of Israel with the Torah (especially the book of Genesis). This is made evident by the use of the teledot formula ("these are the generations of" - 1 Chronicles 1:29) which is used to structure the book of Genesis. And so we learn from the beginning of Chronicles that the Tanakh is telling a unified story (that begins in the book of Genesis) with a specific end goal in mind. What is the goal of this story? Bringing God's BLESSING back to a CURSED world.
1 Chronicles 10 through 2 Chronicles 9 then sets out to present David and Solomon as exemplary kings who form the standard against which all other kings will be measured. How do we know this? Think back for a moment. Did the author of Chronicles mention anything about David's affair with Bathsheba or give any details about Solomon's arsenal of wives and concubines? NO. Why is this? Let me suggest that the author was trying to paint these two kings in a positive light because they went to great lengths to honor God's temple PRESENCE. And just like David and Solomon, the author of Chronicles knows that God's PRESENCE is vital to bringing BLESSING back to this CURSED world.
And so we see in 2 Chronicles 10-36 that all the other kings' performances were graded in comparison to David and Solomon (11:17; 17:3). The kings who honored God's temple PRESENCE like David and Solomon experienced BLESSING while those who expressed dishonor and rebellion experienced God's CURSE. Does this pattern sound familiar? It should. The author of Chronicles is essentially reiterating the message of the book of Deuteronomy. If you want to experience God's BLESSINGS, you need to obey God's Law. But if you defy God, you will experience His covenant CURSES.
THE BOTTOM LINE
So how does this intersect with our lives? First, Chronicles makes it clear that our lives fit into a bigger story of God bringing BLESSING back to a CURSED world. You can JOIN this story, IGNORE this story, or REBEL against this story. The choice is yours!
Second, God's CURSE resided with those kings who refused to TRUST God. And so when we rebel against God and decide to live life for ourselves and by our own design we should expect God's CURSE. But once again, God leaves the decision up to us.
Third, God's PRESENCE is manifest in communities that make His MISSION a high priority. David and Solomon were intent on completing God's MISSION and so they experienced God's supernatural PRESENCE. Many people today wonder why they don't see God at work in America in the same supernatural way he is at work in other countries. Might it be that GOING TO CHURCH has become a higher priority in America than BEING THE CHURCH? Does a person need God's supernatural PRESENCE to make it to church on a Sunday? For most of us the answer is 'NO'. But we need God's supernatural PRESENCE to complete the MISSION He has given His Church. So let me ask you, does your walk with God focus primarily on Sunday mornings or are you passionate about making God's MISSION an EVERYDAY priority?
My prayer is that God's MISSION floods every aspect of your life for the glory of God!
Monday, April 15, 2013
Amos and Social Justice
I remember several years ago when I bought my first car. I had never bought something so expensive before and so I was a bit nervous. In my cautiousness, I took the car for lots of test drives. In fact, I asked the car salesman if I could borrow the car for a day. Surprisingly, he agreed! I wanted to make sure that this Pontiac G6 was everything it was advertised to be.
A similar scenario plays itself out for people who don't hold to a Christian worldview but are intrigued by JESUS. They want to know if Jesus is everything He is advertised to be before they sign-up for the Christian life. And so they look to Jesus' followers to gain their impressions of Jesus. Are His followers like (or at least trying to be like) the Jesus portrayed in the Bible? Are the people defined by their love for the 'least of these', do they promote justice in their church community (and the world!), are the people humble and willing to give up their rights for the sake of others? This is the litmus test that many people use to determine if Christianity is for REAL and if Jesus is worth following.
And this was the same litmus test used by the non-Israelites in the Old Testament. They wanted to know if the God of the Hebrews was everything He was advertised to be. This is why in Deuteronomy 4:5-8 God instructs His people to put His teaching into action so that the nations will say, "Surely this is a wise and understanding people." But Israel failed. Specifically, they failed to uphold justice and to care for the orphan and the widow. Israel looked no different than the other nations!
This is why the concepts of JUSTICE and RIGHTEOUSNESS are emphasized so much in the prophetic books. The word for JUSTICE in Hebrew is shapot which means 'to put things right' or 'to fix a wrong or broken situation' (it's a REACTIVE word). The word for RIGHTEOUSNESS in Hebrew is sedeqa and is a standard against which something else is measured or 'that which is as it ought to be' (it's a PROACTIVE word). God wants His people to be PROACTIVE in promoting RIGHTEOUSNESS by living out God's teachings and be REACTIVE by standing for JUSTICE when God's teachings are being neglected (in a way that shows and promotes love, of course!).
But RIGHTEOUSNESS and JUSTICE were being neglecting by God's people! Amos 2:7 says, "They [Israel] trample on the heads of the poor as on the dust of the ground and deny justice to the oppressed. Father and son use the same girl and so profane my holy name." Israel was failing to accurately represent God's holy name that according to Psalm 33:5 "loves righteousness and justice." And according to Amos 5:7, God was going to judge His people because they were "turning JUSTICE into bitterness and casting RIGHTEOUSNESS to the ground." Clearly justice (including social justice!) and righteousness are near and dear to God's heart.
And since God is concerned about justice and righteousness being manifested in His world so then should we! This means we should be concerned about the poor, the fatherless and the widow. But many Christians don't believe the church should emphasize these issues. Why? For many, social justice represents a liberal agenda. But if this is true then I guess God is a liberal (at least on this issue) because His Scripture seems to indicate that justice is a cause worth emphasizing in the community-life of His people!
But many people will still object for the following reasons:
OBJECTION ONE: The church needs to focus on people's SPIRITUAL needs because those are ETERNAL whereas PHYSICAL needs are only TEMPORARY.
OBJECTION TWO: POVERTY is not a MORAL issue like abortion or homosexuality and so the church does not have a MORAL obligation to address it.
OBJECTION THREE: The church is not a NATION in the same way Israel was and therefore does not have a SOCIETAL responsibility to address SOCIAL concerns (except regarding members of the church).
But are these objections really based on truth? Doesn't the physical, emotional, and psychological aspects of a person's life impact their SPIRITUAL life? Doesn't social injustice have a MORAL component in that it is caused by sins such as greed, hatred, pride, addiction, and violence? Did God want Israel to stand for justice just because they were a NATION or (more so) because injustice moves God's heart to action (and so it should move our hearts to action)?
THE BOTTOM LINE
We can not escape the reality that social justice is important to God (unless we use hermeneutical gymnastics to explain it away!). And so what Christ-followers need to embrace is the fact that we reveal God's heart to fix a broken world when we help others in their time of need...and this makes a spiritual impact and brings glory to God! In fact, the power in Jesus' ministry was that His message was always reinforced by His spirit-empowered actions of love and justice. And so may we become Christ-followers who not only TELL people about Jesus but also SHOW people Jesus!
A similar scenario plays itself out for people who don't hold to a Christian worldview but are intrigued by JESUS. They want to know if Jesus is everything He is advertised to be before they sign-up for the Christian life. And so they look to Jesus' followers to gain their impressions of Jesus. Are His followers like (or at least trying to be like) the Jesus portrayed in the Bible? Are the people defined by their love for the 'least of these', do they promote justice in their church community (and the world!), are the people humble and willing to give up their rights for the sake of others? This is the litmus test that many people use to determine if Christianity is for REAL and if Jesus is worth following.
And this was the same litmus test used by the non-Israelites in the Old Testament. They wanted to know if the God of the Hebrews was everything He was advertised to be. This is why in Deuteronomy 4:5-8 God instructs His people to put His teaching into action so that the nations will say, "Surely this is a wise and understanding people." But Israel failed. Specifically, they failed to uphold justice and to care for the orphan and the widow. Israel looked no different than the other nations!
This is why the concepts of JUSTICE and RIGHTEOUSNESS are emphasized so much in the prophetic books. The word for JUSTICE in Hebrew is shapot which means 'to put things right' or 'to fix a wrong or broken situation' (it's a REACTIVE word). The word for RIGHTEOUSNESS in Hebrew is sedeqa and is a standard against which something else is measured or 'that which is as it ought to be' (it's a PROACTIVE word). God wants His people to be PROACTIVE in promoting RIGHTEOUSNESS by living out God's teachings and be REACTIVE by standing for JUSTICE when God's teachings are being neglected (in a way that shows and promotes love, of course!).
But RIGHTEOUSNESS and JUSTICE were being neglecting by God's people! Amos 2:7 says, "They [Israel] trample on the heads of the poor as on the dust of the ground and deny justice to the oppressed. Father and son use the same girl and so profane my holy name." Israel was failing to accurately represent God's holy name that according to Psalm 33:5 "loves righteousness and justice." And according to Amos 5:7, God was going to judge His people because they were "turning JUSTICE into bitterness and casting RIGHTEOUSNESS to the ground." Clearly justice (including social justice!) and righteousness are near and dear to God's heart.
And since God is concerned about justice and righteousness being manifested in His world so then should we! This means we should be concerned about the poor, the fatherless and the widow. But many Christians don't believe the church should emphasize these issues. Why? For many, social justice represents a liberal agenda. But if this is true then I guess God is a liberal (at least on this issue) because His Scripture seems to indicate that justice is a cause worth emphasizing in the community-life of His people!
But many people will still object for the following reasons:
OBJECTION ONE: The church needs to focus on people's SPIRITUAL needs because those are ETERNAL whereas PHYSICAL needs are only TEMPORARY.
OBJECTION TWO: POVERTY is not a MORAL issue like abortion or homosexuality and so the church does not have a MORAL obligation to address it.
OBJECTION THREE: The church is not a NATION in the same way Israel was and therefore does not have a SOCIETAL responsibility to address SOCIAL concerns (except regarding members of the church).
But are these objections really based on truth? Doesn't the physical, emotional, and psychological aspects of a person's life impact their SPIRITUAL life? Doesn't social injustice have a MORAL component in that it is caused by sins such as greed, hatred, pride, addiction, and violence? Did God want Israel to stand for justice just because they were a NATION or (more so) because injustice moves God's heart to action (and so it should move our hearts to action)?
THE BOTTOM LINE
We can not escape the reality that social justice is important to God (unless we use hermeneutical gymnastics to explain it away!). And so what Christ-followers need to embrace is the fact that we reveal God's heart to fix a broken world when we help others in their time of need...and this makes a spiritual impact and brings glory to God! In fact, the power in Jesus' ministry was that His message was always reinforced by His spirit-empowered actions of love and justice. And so may we become Christ-followers who not only TELL people about Jesus but also SHOW people Jesus!
Tuesday, April 9, 2013
Daniel & God's Sovereignty (Part 3)
In the previous blog we learned that people who interpret the 70 weeks of Daniel LITERALLY focus on using the numbers (49, 434, and 7) to calculate significant dates and a timeline for God's prophetic plan. Conversely, according to the people who interpret the 70 weeks of Daniel FIGURATIVELY (or literarily), this is not believed to be a major emphasis in Daniel 9.
While people who hold to a figurative interpretation don't object to the idea that the passage provides some general indication of sequence and time lapse between events, they focus more on the significance and symbolic meaning of the numbers. This doesn't mean that those who adhere to the figurative approach don't believe in a literal fulfillment of the prophecy. NO. These people literally believe that Jerusalem will be restored, an Anointed One will come, the Anointed One will be cut off, and the city and sanctuary will be destroyed. However, people who adhere to this interpretation don't believe that the passage provides an exact timeline for future prophetic events because this, according to them, is not the author's intent (nor God's intent).
Many object to this type of literary approach to prophetic literature because assigning symbolism to a passage is thought to be very subjective and arbitrary. This was certainly true during the Middle Ages where a type of subjective, symbolic interpretation (often called spiritual or mystical anagogy) was used. However, the figurative approach described here does not assign symbolic meanings to the text arbitrarily (as we'll see below).
THE SYMBOLISM IN DANIEL 9
So why not take the numbers in Daniel 9 literally? Well, the Jewish people would have quickly understood the symbolism and meaning behind the numbers given in Daniel 9.
Overall, the 70 weeks (or 490 units of time) in Daniel's prophecy serve as a period of judgment by God to satisfy the requirements of Leviticus 26:14-46 which call for a sevenfold discipline for defiant, high-handed sin. Israel failed to observe 70 Sabbatical years (2 Chronicles 36:21) and so they will be disciplined sevenfold or seventy sevens for this sin. But also, the 70 weeks represent exactly 10 JUBILEE cycles (49 X 10 = 490). And so by the end of these seventy weeks, we would expect complete freedom to be made available to all PEOPLE. And as Daniel 9:24 makes clear, complete freedom from sin and injustice is made available to people by the end of the seventy weeks; Sin and injustice are "finished" (hb: kalle). Do you see the connection between the number of weeks (seventy weeks) and the events (complete, Jubilee freedom from sin and injustice)?
At the beginning of the first seven weeks (49 units of time), the people return to their land. Why? It's the year of Jubilee and the people are allowed to reclaim their land! But then during the seven weeks, the people help to restore and rebuild Jerusalem in times of trouble. This trouble perfectly fits the circumstances surrounding the rebuilding of the Temple and the walls of Jerusalem given in the books of Ezra and Nehemiah (see Ezra 4:4, 24; Neh. 4). And so this seven weeks brings complete rest (or sabbath) and freedom (or Jubilee) back to the LAND. The land was completely rebuilt and restored! Do you see the connection between the number of weeks (seven weeks) and the events (the complete rebuilding and restoring of the land)?
The last week represents the final Sabbatical cycle before the 10th and perfect Jubilee. During this final week, the Anointed One will arrive. What might have come to mind to a Jewish person upon hearing the title 'Anointed One'? How about Isaiah 61? After all, it was the Anointed One who would free the people and bring them a SABBATH rest and a JUBILEE freedom from sin and injustice. Jesus certainly was aware of this when He quoted Isaiah 61 in Luke 4:18-19. And from what we know now, Jesus accomplished this SABBATH rest by dying for our sin (and thus bringing an end to sacrifice and offering) and cleansing the land of corruption and injustice through the destruction of the Temple. Do you see the connection between the number of weeks (one seven) and the events (a complete rest from sin and injustice)?
But what about the 62 weeks given in Daniel 9? Does this number have any symbolic meaning? NO. And this is to be expected. Why? Nothing happens during the 62 weeks! These weeks simply anticipate the final week which is ultimately inaugurated by the coming of the Anointed One.
SUMMARY OF THE FIGURATIVE APPROACH
So how do the 70 weeks fit into the actual events of history? People who read Daniel 9 figuratively usually hold that Cyrus' decree to rebuild the Temple (538 BC) is the starting point for the seventy weeks (which is exactly 49 years from the fall of Jerusalem by the Babylonians in 587 BC!). The choice of Cyrus' decree as the starting point is based largely on Isaiah 44:28 where God says, "Who says of Cyrus, 'He is my shepherd and will accomplish all that I please; he will say of Jerusalem, 'Let it be rebuilt,' and of the temple, 'Let its foundation be laid.'" Also, it just seems to make sense that the rebuilding of the Temple would fall under the umbrella of restoring Jerusalem (even though this is not explicitly stated).
The first seven weeks are then spent rebuilding the temple and restoring Jerusalem. According to this approach, this FIRST PHASE was completed when the walls of Jerusalem were finished by Nehemiah. Ezra 4:4, 24 tells us that the rebuilding of Jerusalem happened in 'times of trouble.' This corresponds nicely to the details given in Daniel 9. And so PHASE ONE ended around 444 BC and lasted roughly 94 years.
The middle 62 weeks end with the coming of the Anointed One. This point is usually marked by Jesus' baptism when He was officially anointed by the Holy Spirit in roughly 26 AD. And so PHASE TWO ends after about 470 years.
The final week begins with the coming of the Anointed One. However, midway (3.5 units of time) through the week, the Anointed One is 'cut off' (hb: karat). This is taken to be a reference to Jesus' death. The Hebrew word karat ('cut off') in Daniel 9:26 (ESV) is the same word used for making a covenant ('cutting' a covenant) in the Old Testament. And so as Daniel 9:27 seems to indicate, Jesus' death ('cutting off') is the means by which He makes a "strong covenant" (ESV) with the many. And it is through Jesus' death that the perfect Jubilee (or freedom) from sin is inaugurated. The final 3.5 units of time are described in Revelation 11 which, in my opinion, describes the destruction of the Temple. And so PHASE 3 ends in 70 AD and lasts about 44 years.
THE BOTTOM LINE
Whether or not you agree with my interpretation of Daniel 9, I hope you have gained insight into how to think through the interpretation of a prophetic passage. You must interpret the passage based on its genre. Prophetic literature (the genre of Daniel) does NOT require a literal interpretation (in fact, symbolism is frequent in this genre). Most of the time, prophecy sets out to bring a message of repentance or hope to people rather than a timeline for future events. And without exception, prophecy sets out to show that God is COMPLETELY in control of HIS-story. And this should be the main takeaway from the book of Daniel.
While people who hold to a figurative interpretation don't object to the idea that the passage provides some general indication of sequence and time lapse between events, they focus more on the significance and symbolic meaning of the numbers. This doesn't mean that those who adhere to the figurative approach don't believe in a literal fulfillment of the prophecy. NO. These people literally believe that Jerusalem will be restored, an Anointed One will come, the Anointed One will be cut off, and the city and sanctuary will be destroyed. However, people who adhere to this interpretation don't believe that the passage provides an exact timeline for future prophetic events because this, according to them, is not the author's intent (nor God's intent).
Many object to this type of literary approach to prophetic literature because assigning symbolism to a passage is thought to be very subjective and arbitrary. This was certainly true during the Middle Ages where a type of subjective, symbolic interpretation (often called spiritual or mystical anagogy) was used. However, the figurative approach described here does not assign symbolic meanings to the text arbitrarily (as we'll see below).
THE SYMBOLISM IN DANIEL 9
So why not take the numbers in Daniel 9 literally? Well, the Jewish people would have quickly understood the symbolism and meaning behind the numbers given in Daniel 9.
49 (seven weeks). The number of years that must pass until the year of Jubilee when all of the slaves are freed and the land is returned to its original owners. (Leviticus 25)
7 (one week). The number of years in a Sabbatical cycle where during the seventh year the land was to lie fallow and all agricultural activity was forbidden. It is also a number that represents completeness or perfection. (Leviticus 25)
70 sevens (the total number of weeks). The 70 instances that Israel failed to observe the Sabbatical year (according to Jeremiah in 2 Chronicles 36:21) multiplied sevenfold in accordance with the Mosaic Law of Leviticus 26:18. Also, this number would represent exactly 10 Jubilee Year cycles. And the number 10 (just like 7) symbolizes completeness or perfection. For this same reason, Jeremiah's 70 years in 2 Chronicles 36:21 are also symbolic of a complete amount of time for the land to rest (7 X 10 = 70).So how does this help us figuratively understand the 70 weeks of Daniel? The symbolism behind the number of weeks (seventy weeks, seven weeks & one week) corresponds to the events described by Daniel that are to transpire during the three periods of weeks (or the THREE PHASES as discussed in the last blog)! Let me explain.
Overall, the 70 weeks (or 490 units of time) in Daniel's prophecy serve as a period of judgment by God to satisfy the requirements of Leviticus 26:14-46 which call for a sevenfold discipline for defiant, high-handed sin. Israel failed to observe 70 Sabbatical years (2 Chronicles 36:21) and so they will be disciplined sevenfold or seventy sevens for this sin. But also, the 70 weeks represent exactly 10 JUBILEE cycles (49 X 10 = 490). And so by the end of these seventy weeks, we would expect complete freedom to be made available to all PEOPLE. And as Daniel 9:24 makes clear, complete freedom from sin and injustice is made available to people by the end of the seventy weeks; Sin and injustice are "finished" (hb: kalle). Do you see the connection between the number of weeks (seventy weeks) and the events (complete, Jubilee freedom from sin and injustice)?
At the beginning of the first seven weeks (49 units of time), the people return to their land. Why? It's the year of Jubilee and the people are allowed to reclaim their land! But then during the seven weeks, the people help to restore and rebuild Jerusalem in times of trouble. This trouble perfectly fits the circumstances surrounding the rebuilding of the Temple and the walls of Jerusalem given in the books of Ezra and Nehemiah (see Ezra 4:4, 24; Neh. 4). And so this seven weeks brings complete rest (or sabbath) and freedom (or Jubilee) back to the LAND. The land was completely rebuilt and restored! Do you see the connection between the number of weeks (seven weeks) and the events (the complete rebuilding and restoring of the land)?
The last week represents the final Sabbatical cycle before the 10th and perfect Jubilee. During this final week, the Anointed One will arrive. What might have come to mind to a Jewish person upon hearing the title 'Anointed One'? How about Isaiah 61? After all, it was the Anointed One who would free the people and bring them a SABBATH rest and a JUBILEE freedom from sin and injustice. Jesus certainly was aware of this when He quoted Isaiah 61 in Luke 4:18-19. And from what we know now, Jesus accomplished this SABBATH rest by dying for our sin (and thus bringing an end to sacrifice and offering) and cleansing the land of corruption and injustice through the destruction of the Temple. Do you see the connection between the number of weeks (one seven) and the events (a complete rest from sin and injustice)?
But what about the 62 weeks given in Daniel 9? Does this number have any symbolic meaning? NO. And this is to be expected. Why? Nothing happens during the 62 weeks! These weeks simply anticipate the final week which is ultimately inaugurated by the coming of the Anointed One.
SUMMARY OF THE FIGURATIVE APPROACH
So how do the 70 weeks fit into the actual events of history? People who read Daniel 9 figuratively usually hold that Cyrus' decree to rebuild the Temple (538 BC) is the starting point for the seventy weeks (which is exactly 49 years from the fall of Jerusalem by the Babylonians in 587 BC!). The choice of Cyrus' decree as the starting point is based largely on Isaiah 44:28 where God says, "Who says of Cyrus, 'He is my shepherd and will accomplish all that I please; he will say of Jerusalem, 'Let it be rebuilt,' and of the temple, 'Let its foundation be laid.'" Also, it just seems to make sense that the rebuilding of the Temple would fall under the umbrella of restoring Jerusalem (even though this is not explicitly stated).
The first seven weeks are then spent rebuilding the temple and restoring Jerusalem. According to this approach, this FIRST PHASE was completed when the walls of Jerusalem were finished by Nehemiah. Ezra 4:4, 24 tells us that the rebuilding of Jerusalem happened in 'times of trouble.' This corresponds nicely to the details given in Daniel 9. And so PHASE ONE ended around 444 BC and lasted roughly 94 years.
The middle 62 weeks end with the coming of the Anointed One. This point is usually marked by Jesus' baptism when He was officially anointed by the Holy Spirit in roughly 26 AD. And so PHASE TWO ends after about 470 years.
The final week begins with the coming of the Anointed One. However, midway (3.5 units of time) through the week, the Anointed One is 'cut off' (hb: karat). This is taken to be a reference to Jesus' death. The Hebrew word karat ('cut off') in Daniel 9:26 (ESV) is the same word used for making a covenant ('cutting' a covenant) in the Old Testament. And so as Daniel 9:27 seems to indicate, Jesus' death ('cutting off') is the means by which He makes a "strong covenant" (ESV) with the many. And it is through Jesus' death that the perfect Jubilee (or freedom) from sin is inaugurated. The final 3.5 units of time are described in Revelation 11 which, in my opinion, describes the destruction of the Temple. And so PHASE 3 ends in 70 AD and lasts about 44 years.
THE BOTTOM LINE
Whether or not you agree with my interpretation of Daniel 9, I hope you have gained insight into how to think through the interpretation of a prophetic passage. You must interpret the passage based on its genre. Prophetic literature (the genre of Daniel) does NOT require a literal interpretation (in fact, symbolism is frequent in this genre). Most of the time, prophecy sets out to bring a message of repentance or hope to people rather than a timeline for future events. And without exception, prophecy sets out to show that God is COMPLETELY in control of HIS-story. And this should be the main takeaway from the book of Daniel.
Friday, April 5, 2013
Daniel & God's Sovereignty (Part 2)
In the last blog we learned that the 70 weeks of Daniel are divided into three phases. PHASE ONE spans seven weeks (or sevens) and centers on the rebuilding of Jerusalem which includes the rebuilding of the Temple. PHASE TWO spans sixty-two weeks (or sevens) and anticipates the coming of the anointed one. PHASE THREE spans one week (or seven) and centers on the death of the anointed one and the destruction of Jerusalem and the Temple (although there is debate over this fact--see part 1 to this blog).
The giving of this chronology begs the question: Are the units of time to be taken literally or literarily (figuratively)? This might seem like an insignificant question. But it is actually very important. Why? It speaks to the way we read and interpret the Bible. Are we obligated to read the Bible (and especially prophetic literature) with a wooden, literal reading strategy (unless the text explicitly indicates otherwise) or are we to read the Bible with a strategy that takes into account the genre of the literature (even when not made explicit)? This passage provides a good case study to address this issue. So let's dive in...
LITERAL INTERPRETATION
PHASE 1: The First Seven Weeks (The Restoration of Jerusalem)
Many read Daniel 9:25-27 literally (Dispensationalists, Preterists, and many non-dispensational futurists--Google these!). They understand the units of time to be 'years' in light of Daniel 9:2 where Jeremiah's 70 YEARS of judgment are referenced which serve as the basis for the 70 weeks (which to them implies 70 weeks of years). Common sense would also indicate that the 'year' (versus the 'day') is the unit of time (if interpreted literally) because everything in Daniel 9:24 couldn't have happened (and didn't happen) in 490 days.
But when does this chronological sequence of 490 years begin? This is much debated! Assuming that the 'word' that goes out in Daniel 9:25 is a 'decree', the options would be Cyrus' decree to rebuild the Temple in 538 BC (Ezra 1), Artaxerxes' decree to continue the rebuilding of the Temple in 458 BC (Ezra 7), or Artaxerxes' decree to rebuild the walls of Jerusalem in 445 BC (Neh. 2:1, 5).
Most who read the passage literally begin the chronological sequence with Artaxerxes' decree in 445 BC because only here (Neh. 6:15) is explicit ('literal') reference made to the 'rebuilding of Jerusalem' (while the other decrees focus on the rebuilding of the Temple). Based on Nehemiah 6:15, the wall was completed in 52 days. But this could not have marked the literal fulfillment of Daniel's prophecy because it calls for a period of 49 years from the time of the decree until the city is rebuilt! However, the city wasn't completely restored with the rebuilding of the walls according to Nehemiah 7:4. People had yet to rebuild their houses! Also, based on extrabiblical sources, the streets of Jerusalem were still impassible due to remaining debris from the fall of Jerusalem in 586 BC.
So when was the rebuilding of Jerusalem completed? No monumental date has been recorded either in the Bible or the annals of history to establish an exact date. However, Preterist scholars point out the fact that the text does not demand an exact date; the text only demands that the city of Jerusalem be rebuilt within the 49 year window of time!
So is it possible to read the first seven weeks literally? YES
PHASE 2: The Middle Sixty-Two Weeks (The Coming of the Anointed One)
The best case for a literal reading of the seventy weeks comes with PHASE TWO, the middle sixty-two weeks at the end of which the anointed one will come. Daniel 9:25 says, "From the time the word goes out to restore and rebuild Jerusalem until the Anointed One...there will be seven sevens and sixty-two sevens." If you compute the 7 plus 62 sevens (or 483 years) in this verse from Artaxerxes' decree in 445 BC you arrive at a date during the life of Jesus!
A person named Sir Robert Anderson believed that he had computed the sixty-nine weeks to the exact day of Jesus' death, April 6, 32 AD (in his book The Coming Prince)! However, Bible scholarship has since concluded that Jesus was most likely born between 4-6 BC. This means that Jesus would have died closer to the year 30 AD. How do we know this? Luke 3:23 tells us that Jesus' ministry began at about the age of 30 and the Gospels (especially John's) tell us that Jesus' ministry lasted about 3-4 years. Based on this new information, scholars went back to the drawing board. Dr. Harold Hoehner updated Anderson's date to March 30, 33 AD based on new historical data. But then most recently, Dr. Bruce Waltke computed the sixty-nine weeks to 30 AD. Whether or not the exact date can be determined (which appears to be somewhat of a lost cause!), it is amazing that the sixty-nine weeks in Daniel compute to the life of Jesus!
Preterists (an End Times system at odds with Dispensationalism and Futurism in general--remember to Google these!) believe that the sixty-nine weeks end (not with Jesus' death but) with the anointing of Jesus at His baptism. Based on this, they compute the sixty-nine weeks to roughly 26 AD (using Artaxerxes first decree given in 458 BC). This date then marks the beginning of Jesus' formal ministry. But as mentioned above, dating the sixty-nine weeks appears to have a certain margin for error. But their dating scheme is not impossible.
So is it possible to read the middle sixty-two weeks literally? YES
PHASE 3: The Last Week (The Death of the Anointed One and Temple)
The greatest difficulty to reading the seventy weeks literally comes with the final week (or seven years). The text gives every indication that the seventy weeks are to occur consecutively (that is, one after the other). This is the literal understanding of the passage! However, Dispensationalists believe that the events of the final week (or seven years) have yet to take place. They believe the final week of Daniel will take place during the Great Tribulation of the End Times after the church has been raptured. But this interpretation requires that a GAP exist between the time of Jesus' death (the first sixty-nine weeks) and the final week (or The Great Tribulation). But this 'GAP' interpretation of the text violates the literal reading strategy that is so foundational to Dispensationalism. Why is it a violation? Nothing in the text indicates a GAP.
The Preterist position runs into a similar problem. This position holds that the final week begins with the anointing of Jesus at His baptism (26 AD). Based on Daniel 9:27, they believe that midway through the final week (or seven), Jesus will be killed (or 'cut off') and thereby bring an end to sacrifice. This leaves 3.5 years to finish Daniel's 70 weeks which requires (according to their view) the destruction of the Temple (Dan. 9:26-27). However, the Temple is destroyed not until roughly 40 years after Jesus' death (not 3.5 years) in 70 AD! And so their position too requires a GAP in order to hold to a literal interpretation.
So is it possible to read the last week literally? PROBABLY NOT
So then is there another way to interpret the seventy weeks of Daniel? That will have to wait until the next blog...
The giving of this chronology begs the question: Are the units of time to be taken literally or literarily (figuratively)? This might seem like an insignificant question. But it is actually very important. Why? It speaks to the way we read and interpret the Bible. Are we obligated to read the Bible (and especially prophetic literature) with a wooden, literal reading strategy (unless the text explicitly indicates otherwise) or are we to read the Bible with a strategy that takes into account the genre of the literature (even when not made explicit)? This passage provides a good case study to address this issue. So let's dive in...
LITERAL INTERPRETATION
PHASE 1: The First Seven Weeks (The Restoration of Jerusalem)
Many read Daniel 9:25-27 literally (Dispensationalists, Preterists, and many non-dispensational futurists--Google these!). They understand the units of time to be 'years' in light of Daniel 9:2 where Jeremiah's 70 YEARS of judgment are referenced which serve as the basis for the 70 weeks (which to them implies 70 weeks of years). Common sense would also indicate that the 'year' (versus the 'day') is the unit of time (if interpreted literally) because everything in Daniel 9:24 couldn't have happened (and didn't happen) in 490 days.
But when does this chronological sequence of 490 years begin? This is much debated! Assuming that the 'word' that goes out in Daniel 9:25 is a 'decree', the options would be Cyrus' decree to rebuild the Temple in 538 BC (Ezra 1), Artaxerxes' decree to continue the rebuilding of the Temple in 458 BC (Ezra 7), or Artaxerxes' decree to rebuild the walls of Jerusalem in 445 BC (Neh. 2:1, 5).
Most who read the passage literally begin the chronological sequence with Artaxerxes' decree in 445 BC because only here (Neh. 6:15) is explicit ('literal') reference made to the 'rebuilding of Jerusalem' (while the other decrees focus on the rebuilding of the Temple). Based on Nehemiah 6:15, the wall was completed in 52 days. But this could not have marked the literal fulfillment of Daniel's prophecy because it calls for a period of 49 years from the time of the decree until the city is rebuilt! However, the city wasn't completely restored with the rebuilding of the walls according to Nehemiah 7:4. People had yet to rebuild their houses! Also, based on extrabiblical sources, the streets of Jerusalem were still impassible due to remaining debris from the fall of Jerusalem in 586 BC.
So when was the rebuilding of Jerusalem completed? No monumental date has been recorded either in the Bible or the annals of history to establish an exact date. However, Preterist scholars point out the fact that the text does not demand an exact date; the text only demands that the city of Jerusalem be rebuilt within the 49 year window of time!
So is it possible to read the first seven weeks literally? YES
PHASE 2: The Middle Sixty-Two Weeks (The Coming of the Anointed One)
The best case for a literal reading of the seventy weeks comes with PHASE TWO, the middle sixty-two weeks at the end of which the anointed one will come. Daniel 9:25 says, "From the time the word goes out to restore and rebuild Jerusalem until the Anointed One...there will be seven sevens and sixty-two sevens." If you compute the 7 plus 62 sevens (or 483 years) in this verse from Artaxerxes' decree in 445 BC you arrive at a date during the life of Jesus!
A person named Sir Robert Anderson believed that he had computed the sixty-nine weeks to the exact day of Jesus' death, April 6, 32 AD (in his book The Coming Prince)! However, Bible scholarship has since concluded that Jesus was most likely born between 4-6 BC. This means that Jesus would have died closer to the year 30 AD. How do we know this? Luke 3:23 tells us that Jesus' ministry began at about the age of 30 and the Gospels (especially John's) tell us that Jesus' ministry lasted about 3-4 years. Based on this new information, scholars went back to the drawing board. Dr. Harold Hoehner updated Anderson's date to March 30, 33 AD based on new historical data. But then most recently, Dr. Bruce Waltke computed the sixty-nine weeks to 30 AD. Whether or not the exact date can be determined (which appears to be somewhat of a lost cause!), it is amazing that the sixty-nine weeks in Daniel compute to the life of Jesus!
Preterists (an End Times system at odds with Dispensationalism and Futurism in general--remember to Google these!) believe that the sixty-nine weeks end (not with Jesus' death but) with the anointing of Jesus at His baptism. Based on this, they compute the sixty-nine weeks to roughly 26 AD (using Artaxerxes first decree given in 458 BC). This date then marks the beginning of Jesus' formal ministry. But as mentioned above, dating the sixty-nine weeks appears to have a certain margin for error. But their dating scheme is not impossible.
So is it possible to read the middle sixty-two weeks literally? YES
PHASE 3: The Last Week (The Death of the Anointed One and Temple)
The greatest difficulty to reading the seventy weeks literally comes with the final week (or seven years). The text gives every indication that the seventy weeks are to occur consecutively (that is, one after the other). This is the literal understanding of the passage! However, Dispensationalists believe that the events of the final week (or seven years) have yet to take place. They believe the final week of Daniel will take place during the Great Tribulation of the End Times after the church has been raptured. But this interpretation requires that a GAP exist between the time of Jesus' death (the first sixty-nine weeks) and the final week (or The Great Tribulation). But this 'GAP' interpretation of the text violates the literal reading strategy that is so foundational to Dispensationalism. Why is it a violation? Nothing in the text indicates a GAP.
The Preterist position runs into a similar problem. This position holds that the final week begins with the anointing of Jesus at His baptism (26 AD). Based on Daniel 9:27, they believe that midway through the final week (or seven), Jesus will be killed (or 'cut off') and thereby bring an end to sacrifice. This leaves 3.5 years to finish Daniel's 70 weeks which requires (according to their view) the destruction of the Temple (Dan. 9:26-27). However, the Temple is destroyed not until roughly 40 years after Jesus' death (not 3.5 years) in 70 AD! And so their position too requires a GAP in order to hold to a literal interpretation.
So is it possible to read the last week literally? PROBABLY NOT
So then is there another way to interpret the seventy weeks of Daniel? That will have to wait until the next blog...
Wednesday, April 3, 2013
Daniel & God's Sovereignty (Part 1)
There is a raging debate out there today regarding the degree of God's control in this world (especially in relation to humanity's free choice). If God is COMPLETELY in control of our world and out there pulling ALL of the strings to accomplish His purposes then doesn't this take away humanity's ability to choose freely? And if God is controlling EVERYTHING and pulling ALL the strings then how can humans be held responsible for their decisions that they had no choice but to make? And how can humans TRULY love God if they are BEING FORCED to love Him? In light of these questions and also to preserve the integrity of humanity's free choice, many people have concluded that God's control of the world is NOT complete. But this is NOT the picture that the book of Daniel paints! The book of Daniel presents a message of hope to God's people in exile (and to us): God is still in COMPLETE control even when things seem COMPLETELY out of control!
GOD IS IN COMPLETE CONTROL
It doesn't take long to see that the book of Daniel sets out to paint a portrait of a God who is in COMPLETE control:
THE SEVENTY WEEKS
This message comes through loud and clear in Daniel 9:20-27 when God decrees 70 weeks (or sevens) "for the people and the holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring everlasting righteousness, to seal up vision and prophecy and to anoint the most holy." The passage then goes on to say that these 70 weeks will come to fulfillment in three phases. Here they are (according to my reading of the text):
But in all fairness, many believe that PHASE 3 ends with the destruction (NOT of the Temple but rather) of an antichrist figure (the "prince" of the people) which ultimately leads into the restoration of all things (that is, the End Times). And a good case can be made for this interpretation. And so it is best to hold our End Times positions with caution and humility!
THE ANOINTED ONE OR AN ANTI-CHRIST?
But why the disagreement? The difference of opinion centers on Daniel 9:27 which says, "HE will confirm a covenant with many...HE will put an end to sacrifice and offering." And so, is the 'HE' referring to the "anointed one" of verse 25 or the "prince" of the people in verse 26? This determination will weigh heavily in your understanding of PHASE 3.
The above interpretation assumes that the 'HE' is referring to the anointed one (Jesus) who "confirms His COVENANT" with His people ("the MANY") by dying ('being cut off') and thereby bringing an end to sacrifice and offering. Many believe that Jesus had Daniel 9 in mind when he said in Matthew 26:28, "This is my blood of the COVENANT which is poured out for MANY for the forgiveness of sins." Based on this view, Jesus' death occurs three and half units of time into the final week (seven) of Daniel's prophecy (see vs. 27). This is why many find it significant that Jesus' death occurred three and a half years into His formal ministry! But this assumes that the numbers (49, 434, and 7) in Daniel 9 are to be understood literally. So how should we understand the numbers in Daniel? We'll have to wait until the next blog to dive into this question!
THE TEMPLE OR AN ANTI-CHRIST?
But this is not the only issue! The end of Daniel 9:27 also poses a translation issue. In the ESV this verse reads, "And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the DESOLATOR." The ESV translation makes it appear that the DESOLATOR is referring to a person (the 'prince' of the people). However, the Hebrew word could also be translated DESOLATED. If so, then DESOLATED would be referring back to the city and sanctuary which were DESOLATED and whose END is described in verse 26.
My interpretation above assumes that DESOLATED is the best translation and that the passage is talking about the DECREED END of the Temple and not the DECREED END of an antichrist figure. This is based on the parallel structure of verses 26 & 27 (hinted at by the repetition of the word 'Desolation'). The beginning of verse 26 talks about the death of the anointed one as does the beginning of verse 27. Likewise, the end of verse 26 talks about the destruction of the city and sanctuary as does the end of verse 27. And so I believe the two verses parallel each other because verse 27 appears to be repeating (for the sake of emphasis) what has already been stated in verse 26. But check it out for yourself and form your own conclusion.
THE BOTTOM LINE
But no matter how we interpret the seventy weeks in Daniel, one overarching, undeniable truth is made clear: God is in COMPLETE control of His universe. We must not deny this important reality even though the Bible doesn't provide us with ALL of the inner workings of God's sovereignty in relation to humanity's free choice. The purpose of the Bible isn't to answer ALL of our questions about God and His universe. Rather, the Bible sets out (at least in part) to retell countless stories that convey God's supreme rule over His creation so that we can be strengthened in our resolve to trust in Him (and Him alone)! And so may God plant in you a deep faith that prompts you to look to Him in ALL things and in ALL that life throws at you. And may you always remember, God is in COMPLETE CONTROL!
GOD IS IN COMPLETE CONTROL
It doesn't take long to see that the book of Daniel sets out to paint a portrait of a God who is in COMPLETE control:
1.) God gives King Nebuchadnezzar a dream that ONLY Daniel can interpret.It seems obvious that the author is recounting past stories (that appear to be more than mere coincidences) to show God's COMPLETE sovereignty (that is, His control and rulership) over history. But what is not so obvious is the fact that chapters 1-7 are written in Aramaic (the language of the Babylonians) and chapters 8-12 are written in Hebrew (the language of God's people). But why? Well, might it be that the author was sending a message of warning to the kings of the nations in chapters 1-7 and a message of hope to God's people in chapters 8-12? If so then God wants ALL people to know that He is large and in charge! This appears to be the primary message of Daniel.
2.) The King's dreams show that God (and NOT the King) is in control over the course of history.
3.) God miraculously protects Daniel and his friends from the brutal means of death sanctioned by the King.
4.) God reveals to Daniel through dreams that He is in complete control of history.
THE SEVENTY WEEKS
This message comes through loud and clear in Daniel 9:20-27 when God decrees 70 weeks (or sevens) "for the people and the holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring everlasting righteousness, to seal up vision and prophecy and to anoint the most holy." The passage then goes on to say that these 70 weeks will come to fulfillment in three phases. Here they are (according to my reading of the text):
PHASE 1 [seven sevens or 49 units of time]: From the issuing of "the decree to restore and rebuild Jerusalem" there will be seven weeks until the city is rebuilt with "streets and a trench" [this will be accomplished in times of trouble]. (Daniel 9:25)
PHASE 2 [sixty-two sevens or 434 units of time]: From (heb: min) the issuing of "the decree to restore and rebuild Jerusalem" until (heb: ad) the coming of the Anointed One there will be seven sevens and sixty-two sevens [483 units of time]. (Daniel 9:25)
PHASE 3 [the final seven or 7 units of time]: After [heb: ahar] the sixty-two weeks, "the Anointed One will be cut off and will have nothing [or no one]," and Jerusalem and the Temple will be destroyed. (Daniel 9:26-27)And so the main events of the various PHASES are the rebuilding of Jerusalem which would include the Temple (PHASE 1), the coming of the Anointed One (PHASE 2), the death of the Anointed One and the destruction of the TEMPLE (PHASE 3). It is by the end of PHASE 3 that transgression and sin are "finished" for the people and the holy city, atonement is made for wickedness, everlasting righteousness is ushered in, vision and prophecy are sealed, and the most holy is anointed.
But in all fairness, many believe that PHASE 3 ends with the destruction (NOT of the Temple but rather) of an antichrist figure (the "prince" of the people) which ultimately leads into the restoration of all things (that is, the End Times). And a good case can be made for this interpretation. And so it is best to hold our End Times positions with caution and humility!
THE ANOINTED ONE OR AN ANTI-CHRIST?
But why the disagreement? The difference of opinion centers on Daniel 9:27 which says, "HE will confirm a covenant with many...HE will put an end to sacrifice and offering." And so, is the 'HE' referring to the "anointed one" of verse 25 or the "prince" of the people in verse 26? This determination will weigh heavily in your understanding of PHASE 3.
The above interpretation assumes that the 'HE' is referring to the anointed one (Jesus) who "confirms His COVENANT" with His people ("the MANY") by dying ('being cut off') and thereby bringing an end to sacrifice and offering. Many believe that Jesus had Daniel 9 in mind when he said in Matthew 26:28, "This is my blood of the COVENANT which is poured out for MANY for the forgiveness of sins." Based on this view, Jesus' death occurs three and half units of time into the final week (seven) of Daniel's prophecy (see vs. 27). This is why many find it significant that Jesus' death occurred three and a half years into His formal ministry! But this assumes that the numbers (49, 434, and 7) in Daniel 9 are to be understood literally. So how should we understand the numbers in Daniel? We'll have to wait until the next blog to dive into this question!
THE TEMPLE OR AN ANTI-CHRIST?
But this is not the only issue! The end of Daniel 9:27 also poses a translation issue. In the ESV this verse reads, "And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the DESOLATOR." The ESV translation makes it appear that the DESOLATOR is referring to a person (the 'prince' of the people). However, the Hebrew word could also be translated DESOLATED. If so, then DESOLATED would be referring back to the city and sanctuary which were DESOLATED and whose END is described in verse 26.
My interpretation above assumes that DESOLATED is the best translation and that the passage is talking about the DECREED END of the Temple and not the DECREED END of an antichrist figure. This is based on the parallel structure of verses 26 & 27 (hinted at by the repetition of the word 'Desolation'). The beginning of verse 26 talks about the death of the anointed one as does the beginning of verse 27. Likewise, the end of verse 26 talks about the destruction of the city and sanctuary as does the end of verse 27. And so I believe the two verses parallel each other because verse 27 appears to be repeating (for the sake of emphasis) what has already been stated in verse 26. But check it out for yourself and form your own conclusion.
THE BOTTOM LINE
But no matter how we interpret the seventy weeks in Daniel, one overarching, undeniable truth is made clear: God is in COMPLETE control of His universe. We must not deny this important reality even though the Bible doesn't provide us with ALL of the inner workings of God's sovereignty in relation to humanity's free choice. The purpose of the Bible isn't to answer ALL of our questions about God and His universe. Rather, the Bible sets out (at least in part) to retell countless stories that convey God's supreme rule over His creation so that we can be strengthened in our resolve to trust in Him (and Him alone)! And so may God plant in you a deep faith that prompts you to look to Him in ALL things and in ALL that life throws at you. And may you always remember, God is in COMPLETE CONTROL!
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