Living for God in a Dysfunctional World (Continued)

Studies in the Book of Esther

We continue at that point in the narrative where Haman's edict for the annihilation of all Jews in the empire had been published. Haman, with the authority of the king, had begun dispatching messengers to all parts of the empire, publicizing the decree and the rewards available to those who would participate in the genocide.

Esther, who was still in good grace with the king, no doubt in part due to her communication to him of the assassination plot, was granted an audience in which she obtained a promise that he would join her at a ‘banquet of wine’. Haman also joined them. While she had the good favour of the king, Esther proposed another banquet the following day for the king and Haman. Proud Haman, of course, was delighted to be incorporated into the immediate society of both the king and the queen. Nevertheless his pleasure was tainted because Mordecai would still not honour him. Haman’s wife and close friends advised him to execute Mordecai and be rid of him entirely. That he had the power to do so is evidence that Satan also has followers in high places. But both Satan and Haman are going to realise that one young woman, with God’s help, will be more than enough to overturn any evil plan devised against God’s ancient people for “... God hath chosen the weak things of the world to confound the things which are mighty” (1 Corinthians 1:27, KJV). Haman decided to proceed with his persecution of Mordecai, and press for an immediate hanging, after which he could enjoy the high honour that was to be paid to him as a special guest at Queen Esther’s banquet. He lost no time in getting a 75 foot high gallows built.

But the Unseen Hand of God was still at work

That night the king could not sleep and so called for the journal of recent events to be read to him. Mordecai’s act of loyalty was listed in the records and so was brought to the attention of Xerxes, who asked if this faithful citizen had been rewarded for his deed. When he was advised that nothing had been done for him, he decided that Mordecai should be honoured without delay. He called for a counsellor and Haman was escorted into his presence. Haman, armed with less than the complete picture, believed that the king wished to honour him, and suggested a public reward that he would enjoy, that is to be dressed in the king’s robe, and ride the king’s steed, and have a herald precede him declaring the greatness of his person. Even as Lucifer said, “I will make myself like the Most High” (Isaiah 14:14), so Haman echoed that ambition in his unimaginative request. But Lucifer learned that pride comes before a fall, and Haman did likewise. When he found that he had to personally escort and praise the very man who refused to honour him, he was inconsolable. The inevitability of his fall was then predicted by his nearest family and friends when they began to understand that Mordecai was receiving help from an unseen source.

True to his promise the king attended Esther’s banquet where she unfolded the plight of her people and herself. She still did not identify herself as Jewish at this point, only that she would be one who would suffer from this plot formed against one of the nations of the empire. The king asked who had done such a vile thing. Haman was accused. Xerxes, in some distress left the room, while Haman remained to plead for his life with Esther. When the king returned, he believed that Haman, in his absence, had behaved improperly towards his Queen and ordered his execution. The gallows that had been prepared for Mordecai was used to carry out the punishment, so fulfilling for Haman, the proverb “whatever one sows, that will he also reap” (Galatians 6:7).

The king’s signet ring was given to Mordecai to reverse the effects of the edict. Haman’s property was confiscated and given to Esther, and Mordecai was appointed to oversee it. They used the wealth of Haman for the relief of the Jews. So now the Jewish nation celebrates this great deliverance annually at the feast of Purim.

Is Esther a book of coincidences or is it the providence of God?

No. 1: Out of a myriad candidates Esther was chosen as queen. (No coincidence – as Mordecai expressed, ‘who knows if you have come to the throne for such a time as this?’)

No.2: Mordecai learned of an assassination plot. (No coincidence, according to the ancient Jewish writings. It was accomplished only with the help of God).

No.3 : The king could not sleep, learns of Mordecai’s loyalty and thus was prompted to reward him. (Xerxes, like Nebuchadnezzar before him, had to be compliant to the will of God.)

Other Examples of Providence

Are we confident in seeing the unseen hand of God working for the protection of His ancient people in Esther? Are there any other Scriptural incidents in which God is working His purpose out in hidden ways? It seems there are many.

For example, Eliezer, Abraham’s servant was sent to look for a bride for Isaac. He prayed, “Let the young woman to whom I shall say, ‘Please let down your jar that I may drink,’ and who shall say, ‘Drink, and I will water your camels’—let her be the one whom you have appointed for your servant Isaac. By this I shall know that you have shown steadfast love to my master” (Genesis 24:14). Rebekah was that woman. It was a sensible test, inasmuch as Eliezer was looking for a woman who would demonstrate ‘hesed’, that is, ‘loving-kindness’, a quality highly thought of by God and men. Rebekah demonstrated ‘hesed’ to a stranger and Eliezer identified the hand of God in the incident. He said, “Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master’s brethren” (Genesis 24:27, KJV).

Also the life of Joseph demonstrated the guidance and protection of God. The unseen hand of God is apparent in his elevation to a position in Egyptian life where he could exercise influence for good to the nations of that part of the world. This was in spite of several obstacles. He summarised his experience: “God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors.” (Genesis 45:7, ESV)

The life of William Cowper also springs to mind. Having endured many setbacks and suffered severe depression, he moved to Olney where he became great friends with John Newton. He and Newton co-authored the Olney Hymnal, of which Cowper authored 68 of the hymns. They include: “O for a closer walk with Thee” and another which he wrote after reading of the forgiveness of God in Paul’s letter to the Romans. It suggests that Cowper knew something of the working of God in providence.

God moves in a mysterious way, His wonders to perform

He plants His footsteps in the sea, and rides upon the storm.

Deep in unfathomable mines of never failing skill

He treasures up His bright designs and works His sovereign will.

Ye fearful saints fresh courage take, the clouds ye so much dread

Are big with mercy and shall break in blessings on your head.

Judge not the Lord by fearful sense but trust Him for His grace;

Behind a frowning providence He hides a smiling face.

His purposes will ripen fast, unfolding every hour

The bud may have a bitter taste, but sweet will be the flower.

Blind unbelief is sure to err and scan His work in vain.

God is His own interpreter and He will make it plain.

We must be assured that God is working His purpose out as year succeeds to year. Let us make sure we are a part of His plans for ‘who knows whether we are where we are for such a time as this’. How can we ensure we are in the centre of God’s will? Let us imitate Eliezer who said, “I being in the way, the LORD led me”. Walk according to light you have and more light will be given.

Living for God

Lessons from the Life of Esther

Introduction

When the Bible seeks to present God’s reign as universal, it uses examples of how He maintains a strong influence over great empires. The events of the book of Daniel are set in a vast empire ruled over by incredibly powerful men such as Nebuchadnezzar, Darius and Cyrus, yet the message of the book is summed up in the phrase, “… that the living may know That the Most High rules in the kingdom of men” (Daniel 4:17). This is repeated several times. For example, Nebuchadnezzar was disciplined for a period: “They shall drive you from men, your dwelling shall be with the beasts of the field, and they shall make you eat grass like oxen. They shall wet you with the dew of heaven, and seven times shall pass over you, till you know that the Most High rules in the kingdom of men, and gives it to whomever He chooses.” (Daniel 4:25) This is rephrased in 4.26 when Nebuchadnezzar is told that his discipline would cease after he came to understand something of the sovereignty of the God of heaven: “... your kingdom shall be assured to you, after you come to know that Heaven rules.”

In the book of Esther we are again in the same great empire, albeit about a century later in its history. It is now described as stretching from India to Africa: “Now it came to pass in the days of Ahasuerus (this was the Ahasuerus who reigned over one hundred and twenty-seven provinces, from India to Ethiopia)” (Esther 1:1). At this time there are still many Jews living in exile. So similar to the book of Daniel, Esther is written as a book of encouragement, the lesson being, ‘you are far from home, but God has not forgotten you’. It repeats the message of the book of Daniel, that God reigns even when it doesn’t look like it. To the untrained eye the book of Esther looks like a book of coincidences, but with God there are no co-incidences.

God’s First Move – Esther’s Elevation

In the capital of this vast empire, Vashti the queen had offended the king, and was to be replaced. Out of the large number of young women available, Esther was among those that were chosen to be presented to the king. But first, along with many others, she had to be dressed, educated and adorned to be fit to attend on the king. Just as Daniel’s attitude and behaviour brought him into favour with Nebuchadnezzar’s officers, Esther’s beauty, personality and poise brought her into favour with the royal attendants that were caring for the candidates, and she given all the assistance that could be offered to prepare her for her audience with the king.

As in the book of Daniel, God will lift up whom He will – this time a young woman to be queen. Early in the book it is anticipated that Ahasuerus, a Gentile, will be required by God’s sovereign will to choose Esther, a Jew, as his new queen, and this he does. On instructions from her uncle Mordecai, she did not, at least at that time, reveal that she was Jewish. But like Miriam, Deborah, Ruth, and others before her, this young woman is identified as one who will emerge as a heroine for her people. The mystery of the book is that God is only present implicitly, but not explicitly. By that we mean that He is not mentioned at any time, although we are aware of His unseen hand. Throughout the narrative the hand of God is understood to be the force behind events. Although the Hebrew people were oppressed and anti-Semitism was evident, God brought a Jewish woman into the royal court to become queen. Just as Joseph was introduced to the court of the Pharaoh and Daniel to the court of Nebuchadnezzar, Esther came to the court of Ahasuerus for a similar purpose.

   Joseph’s leadership meant food for his famine-stricken family and their eventual prosperity.

   Daniel’s leadership led to a new status of acceptance of Jews in Babylonia.

   Esther’s leadership would yield similar results.

The common element in all three is that it was God who brought about these results.

The other major character in the book is, of course, Mordecai, Esther’s uncle: “In Shushan the citadel there was a certain Jew whose name was Mordecai the son of Jair, the son of Shimei, the son of Kish, a Benjamite. Kish had been carried away from Jerusalem with the captives who had been captured with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.” (Esther 2:5–6) The relationship of Mordecai to Esther is given. “And Mordecai had brought up Hadassah, that is, Esther, his uncle’s daughter, for she had neither father nor mother. The young woman was lovely and beautiful. When her father and mother died, Mordecai took her as his own daughter.” (Esther 2:5–7) Adoption in the extended family was widely practiced among the Jewish community for those who had been orphaned.

God’s Second Move – Mordecai’s Discovery

Mordecai was probably an official at court, sitting in ‘the king’s gate’. Some suggest that it was the Esther, now in a position of influence, who had Mordecai promoted. In a secular record of the same period there is made mention of an accountant who carried out an inspection tour for the king and who had a similar name. Whether it was this Mordecai we are unsure. Nevertheless it is clear that he had access to an area of the palace complex where he would be able to carry out his duties and also be aware of much that took place in higher society. It was in these surroundings that he learned of a plot. Two of the king’s officers, Bigthan and Teresh, conspired to assassinate the king. Mordecai told Esther and she told the king, giving credit to Mordecai for the information. However, the Targums suggest that Mordecai’s discovery of the plot was by God’s design, not by Mordecai’s wisdom. The assassins were caught and punished but Mordecai, in the will of God, received no reward. But it did bring both Esther and Mordecai into the good grace of the king, although at that time it seemed as if he was overlooked – a bit like Daniel in prison, forgotten by the one he had helped. But God does not forget. But God expects Mordecai, like Daniel, to exercise patience. The key fact is that the episode was recorded in a book. As the narrative unfolds we will see Ahasuerus, a man of great power, required to be compliant to the will of God.

Haman is introduced

As in Daniel, there is an evil influence at large, always ready to try to thwart the purposes of God. As the unseen hand of God is evident for good, so the unseen hand of Satan is evident for evil. The Devil is going to use Haman, an Agagite, to try and destroy the Jewish nation. This is a reference to the old enemy of Israel, the Amalekites, whom Israel fought after the exodus. They are spoken of as implacable enemies of God who would war with him “from generation to generation” (Exod.17:16). Haman was promoted, and like his evil master, his pride and ego knew no bounds. As evidence of his promotion above all the princes in the empire, he required people to bow and make obeisance to him as he rode past, in accordance with the king’s commandment. But Mordecai refused to bow to him … because he was a Jew. The exact reason for Mordecai’s reluctance is not given. It could be because, in the society in which he was placed, some high dignitaries claimed honour because of the god they served. If that was the case then there is an echo of the problem that the three Hebrews faced when they refused to bow to the golden image. One Targum suggests that no self-respecting Benjamite would bow to an Amalekite. Whatever the reason, Haman was outraged and plotted his revenge on all Jews. Haman’s actions reveal how deep his anti-Semitic feelings ran.

Haman, described as the Jews’ enemy, brings an accusation to the king, an accusation that has been regularly expressed by many of those who wish to do them despite. He said, “There is a certain people scattered and dispersed among the people in all the provinces of your kingdom; their laws are different from all other people’s, and they do not keep the king’s laws. Therefore it is not fitting for the king to let them remain” (Esther 3:8). Haman was a spokesman for the Devil, the true enemy of the Jews, described in the New Testament as “the accuser of the brethren” (Rev.12:10). They cast the ‘pur’, the lot, to set the date for the extermination of the race. They sought to guarantee the cooperation of the nations in which the Jewish people were dispersed, by declaring the possessions of all Hebrews to be spoil that could be taken by those engaged in the genocide. ‘Pur’ is a Hebrew form of the Babylonian ‘Puru’ which means ‘lot’ but also means ‘fate’. The casting of the lot would be part of the duty of the astrologers to find the most favourable day in which to carry out this devilish plan. On hearing the news, Mordecai immediately entered into mourning, tearing his clothes and wearing sackcloth and ashes. Esther was advised of Mordecai’s dress and countenance, but did not yet know of the decree. She contacted him through messengers and heard of the plight of her people. Mordecai instructed her to go in to the king, and intercede for them, but she spoke of the danger. She advised Mordecai that those that enter the king’s presence without an invitation could face execution. “All the king’s servants and the people of the king’s provinces know that any man or woman who goes into the inner court to the king, who has not been called, he has but one law: put all to death, except the one to whom the king holds out the golden scepter, that he may live” (Esther 4:11) Moreover, I have not been called to go in to the king these thirty days.

The response of Mordecai was measured: “Do not think in your heart that you will escape in the king’s palace any more than all the other Jews. For if you remain completely silent at this time, relief and deliverance will arise for the Jews from another place, but you and your father’s house will perish. Yet who knows whether you have come to the kingdom for such a time as this?” (Esther 4:13–14). Mordecai hit the nail on the head! Even so, Esther’s response was magnificent: “Go, gather all the Jews who are present in Shushan, and fast for me; neither eat nor drink for three days, night or day. My maids and I will fast likewise. And so I will go to the king, which is against the law; and if I perish, I perish! ” (Esther 4:16 (emphasis added).

To be continued

Living for God in a Dysfunctional World (Continued)

We continue the study - 'Lessons from the Life of Joseph'

Joseph’s Elevation

The fullness of Joseph’s blessedness was accomplished by him fulfilling the responsibility to which he was called, as second in command to Pharaoh. We can only stand back in amazement when we realise the magnitude of all that God can do through an individual who is given is over to His will. In order to bring about (1) the elevation of Joseph; (2) the security of Jacob and his family; (3) the protection of His purpose, (4) while saving nations from a natural calamity, God gave the Egyptian ruler two dreams. This was done, in the sure understanding that only one man in the kingdom could interpret them; and knowing also that information could be supplied so that Pharaoh would meet God’s servant.

At the suggestion of the chief butler, Joseph was taken from the prison to the palace to interpret the king’s dreams. Joseph was already aware of God’s hand upon him and confident of the will of God when he stood before the ruler of all Egypt. So when Pharaoh said to Joseph: “I have had a dream, and there is no one who can interpret it. But I have heard it said of you that you can understand a dream, to interpret it.” (Gen. 41:15) Joseph was ready with his answer: “It is not in me; God will give Pharaoh an answer of peace” (Gen.41:16). Joseph’s experiences had been training him for that moment. Like David, who was able to say that because God was with him when he fought the lion and the bear, God would be with him when he fought Goliath; Joseph could stand before the ruler of a great civilisation with the same confidence. In the same way that God had protected and blessed him in life, that is, in his family, in Potiphar’s household and in the state prison; he was able to have every confidence that, in the will of God, he would continue to have access to divine wisdom in Pharaoh’s presence.

Pharaoh’s first dream entailed two sets of seven cows that emerged from the Nile. The grassy banks of the Nile provided a habitat for animals and birds. The first set of well-fed cattle was seen feeding on the plant life that flourished there - clearly representing a peaceful and thriving time. The second group that emerged was opposite in appearance, “ugly and gaunt”, in strong contrast to the healthy cows. Unlike the fat specimens, these bony cows were not feeding on the grass, and in the dream the emaciated cattle consumed the fair cattle – surely a bad omen. At this Pharaoh woke up.

The second dream concerned a staple in Egyptian agricultural life, grain production. The narrative describes the dream as vividly present to the mind’s eye. The first set of seven “heads of grain” paralleled the fat cattle in their appealing heartiness. That they were sprouting from a “one stalk” testified to their potency. The second set of grain was scrawny due to the searing heat of the desert’s blasting “east wind”. The scorched heads of grain correspond to the unsightly cows in the first dream. As the ugly cows “ate up” the fat ones so the thin heads of grain “devoured” the plump grain.

The two dreams were another prophecy – this time of a natural calamity – a seven year famine, a famine so severe that it could be called catastrophic – the grain fields of Egypt would be devastated. However, this advance warning also contained intelligence of seven years of good harvests. Joseph was able to advise the Egyptian ruler to store grain during the good years to overcome the lean years. Pharaoh was well pleased with Joseph’s wisdom in interpreting his dreams, and with his counsel, so he elevated him to be Lord over all Egypt (Gen. 41:40 ff). The only one to be excluded from his authority was Pharaoh himself. These events propelled Joseph from the prison cell to the royal court, from a humble prison uniform to the rich dress of rulers, from the lowly position of slave and prisoner to ruler over all Egypt. Thus the first part of Joseph’s personal prophetic dreams had come to fulfilment. But the purposes of God ripen slowly, and it would be several years yet before the sons of Jacob take their first journey into Joseph’s domain.

In the meantime Joseph put into place a programme for harvesting and storing grain during the seven years of abundance. He commissioned purpose-built granaries which he filled to overflowing. These years were followed by seven years of famine “over all the face of the earth” (Gen.41:56) when “all countries came to Joseph in Egypt to buy grain” (Gen. 41:57). Thus “Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan, for the grain which they bought; and Joseph brought the money into Pharaoh’s house” (Gen. 47:14). Afterwards all the cattle and all the land, and at last the Egyptians themselves, became the property of Pharaoh. Joseph was now the highest dignity in the land, apart from Pharaoh, and his increased stature was accompanied by marriage and the birth of two sons, Manasseh, whose name means ‘God has made me forget’ and Ephraim which means ‘double fruitfulness’. These are the sons that will evidence that Joseph, under the hand of God, received the double portion normally reserved for the first-born son. The double portion was normally given to the first born because he had extra responsibilities in the family. Joseph carried those responsibilities and got the double portion. The lists of the twelve tribes of Israel usually include both Ephraim and Manasseh but exclude Joseph. In other words Joseph’s family became two tribes not one, that is, a double portion. But Ephraim means ‘double fruitfulness’ and this truth is captured by Jacob when he blessed his sons. He described Joseph as a fruitful bough whose branches hung over the wall.

Joseph’s Reconciliation

During this period of famine, Joseph’s brothers also came down to Egypt to buy corn. The history of his dealings with them, and of the manner in which he at length made himself known to them, is one of the most interesting narratives that can be read (Gen. 42–45). While space does not allow for a detailed examination of the encounters, the main points can be summarised.

When the famine bit in Canaan, Jacob sent ten of his sons to Egypt to buy grain; only Benjamin, his youngest and the only remaining son (as he thought) of his beloved wife Rachel, was kept back. Benjamin was brother to Joseph as none of the others were, having the same mother. Joseph, fully assimilated into Egyptian life and speaking Egyptian, was present when the sons of Jacob arrived among the many to buy corn. Dressed as Semites they were quickly recognised by Joseph and he was overjoyed to see them. However, with the wisdom that comes from communion with the Lord, he decided to ensure that there was a measure of repentance in these men before he took them into his care. Remaining incognito he devised a plan, in which he first ascertained that his father and Benjamin were alive and well. By a series of actions he subjected the brothers to mental anguish similar to that which he suffered some decades previously. While holding Simeon as hostage, Joseph directed his brethren to return to Canaan and bring Benjamin back to Egypt. When they finally returned with Benjamin, and he was convinced that they had shown enough remorse, he revealed himself to them saying “I am Joseph your brother, whom you sold into Egypt. But now, do not therefore be grieved or angry with yourselves because you sold me here; for God sent me before you to preserve life” (Gen. 45:4-5). He then pleaded with them to bring his father Jacob and the rest of the family to Egypt, saying, “Hurry and go up to my father, and say to him, ‘Thus says your son Joseph: “God has made me lord of all Egypt; come down to me, do not tarry. You shall dwell in the land of Goshen, and you shall be near to me, you and your children, your children’s children, your flocks and your herds, and all that you have. There I will provide for you, lest you and your household, and all that you have, come to poverty; for there are still five years of famine’” (Gen. 45:9–11).

So it was that Jacob and his family, totalling seventy souls, together with all that they had, went down to Egypt. They settled in the land of Goshen, where Joseph met his father, and “and fell on his neck and wept on his neck a good while” (Gen. 46:29). So Jacob, at 130 years of age, lived in Goshen. He was granted an audience with Pharaoh, and while there blessed the Egyptian leader! As Joseph spent his first 17 years in Jacob’s care, so Jacob spent his last 17 years in Joseph’s care.

The great lesson that is visible in the rejection and elevation of Joseph is seen in the providential dealings of God in bringing blessing to a wider public through one young man, even though he was born into a dysfunctional family. While Jacob said, 'all these things are against me”, Joseph understood that “all things were working together for good”. Joseph said, “God sent me before you to preserve a posterity for you in the earth, and to save your lives by a great deliverance” (Gen. 45:7). God’s providence is still the same, and for we who live in a dysfunctional world, we must remain confident in the belief that for us too “all things work together for good”.

The historical record of Joseph in Genesis ends with an expression of his faith. He gave instructions regarding his bones, that when they return to Canaan as God promised, they would bury him in the Promised Land (Gen.50:25).

More next time

Living for God in a Dysfunctional World (Continued)

We continue our study in the life of Joseph

Joseph’s Exile

The conspirators, for that is what they had become, planned to kill him, but Reuben interposed. As the elder brother, and responsible to his father for the safety of the youngest in the group, he persuaded them to imprison him in a pit, expecting to rescue him later. Joseph, realising the gravity of the situation had anguish of soul. He was distressed and called out for mercy – pleas that fell on deaf ears (Gen.42.21). To be rejected by his own brothers must have been very hard to handle. It is so difficult to hold on to the truth that “... all things work together for good to those who love God, to those who are the called according to His purpose” (Rom. 8:28), when circumstances are contrary to what we would wish for ourselves. But in this dysfunctional family Reuben’s leadership is already weakening, so when he was absent, Judah persuaded the rest of his brothers to sell Joseph as a slave. They sold him to a company of Ishmaelite merchants for twenty pieces of silver, for they cared little what they had for him just so they could be rid of him. No doubt each received two pieces of silver, although it could be that Reuben refused his share. Whatever the division of the spoils, all were culpable (except Benjamin, who knew nothing of this event). When Reuben returned to the pit Joseph had already been sold and Reuben was as one who had been bereaved. He was aware of the principle – what a man sows that will he also reap – for he repeats it years later in Egypt, when they are mystified by the interest of Pharoah’s chief officer. At that time Reuben repeats what he must have charged his brothers with many times before - “Did I not speak to you, saying, ‘Do not sin against the boy’; and you would not listen? Therefore behold, his blood is now required of us” (Gen. 42:22). He will also feel it keenly when later in the narrative he feels compelled to offer his own sons as security for Benjamin.

But how were they to explain the absence of Joseph to Jacob? Those that leave the straight path always seem to be resourceful. They daubed Joseph’s coat in the blood of a young goat, newly slain. The manufactured evidence was enough to convince Jacob that Joseph was dead. How he must have rued the decision to send his favourite son on that mission. This family is in such a mess – but at least Joseph is now out of the contamination of their dysfunctional home life. Although some would say, ‘out of the frying pan into the fire!’

Joseph in Egypt

The Ishmaelite merchants were going down to Egypt. There they sold him on as a slave to Potiphar, an “officer of Pharaoh, and captain of the guard” (Gen. 37:36). Traumatic for Joseph but in God’s purposes, this is another step to the right hand of the throne of Pharaoh. The Lord was with Joseph: “So it was, from the time that he (Potiphar) had made him overseer of his house and all that he had, that the LORD blessed the Egyptian’s house for Joseph’s sake; and the blessing of the LORD was on all that he had in the house and in the field ” (Gen. 39:5). Because Potiphar treated Joseph well, God treated Potiphar well, as is established in the Abrahamic covenant – “I will bless those who bless you” (Gen. 12:3).

But the devil is always on the lookout for an opportunity to ruin God’s chosen, and uses a ploy that has been successful on countless occasions. Joseph who was young, able bodied and handsome, came to the attention of Potiphar’s wife, and she tried to seduce him. But Joseph resisted the adulterous proposal, referring to the unlimited confidence which his master had placed in him. Potiphar had given everything over to him except her, because she was his wife. How could he so abuse this confidence, do this great wickedness and sin against God? This test of Joseph’s fidelity was repeated time and again, until on one occasion when they were alone together, she caught him by his coat – but he, realizing the gravity of the situation left in great haste, leaving his coat behind. In a dysfunctional world, those that remain true to God will have many temptations to resist. Perhaps this episode was in the mind of Paul when he advised Timothy to flee youthful lusts and follow righteousness (2 Tim.2:22). When this daring assault on Joseph’s integrity failed, Potiphar’s wife accused Joseph of physically forcing himself on her, a total distortion of the facts. She produced the coat and once again, a garment was used as evidence for a lie. The devil’s strategy seemed to have succeeded, that is, deception with a view to destruction, for Joseph was cast into the state prison where he remained for several years.

This time, Joseph is cast down further, into a new house—a prison house, a dungeon. Each time, the pit gets deeper (Gen. 37:22, Gen. 40:15); yet always the LORD is with him (Gen. 39:21). The blessing begins afresh! The warden of the prison notices that God is with Joseph to prosper him, and he elevates him to head the prison household (Gen. 39:22–23); for God has said, they that honour me I will honour, so even in prison he enjoyed the blessing of the Lord. All this was training for Joseph. First – in charge of a Potiphar’s household – then in charge of the prison household – soon in charge of the nation, each stage confirming that God was with him and each stage increasing his confidence in the God of Abraham, Isaac and Jacob. Soon he is going to realise, just as Daniel will many centuries later, that God raises up whom he will. At what stage he is aware that all things are working together for good we are not sure, but certainly he will come to that conclusion long before he sees his brothers again.

While he was responsible for Pharaoh’s prisoners, the chief of Pharaoh’s cupbearers and the chief of Pharaoh’s bakers were cast into prison. After some time in prison, each of these new prisoners dreamed a dream in the same night. As Pharaoh will find out, and in another land and at another time in history, Nebuchadnezzar will find out, there is no-one who is immune from the voice of God. They had a presentiment that the dreams were important, and in the morning when Joseph enquired why they were troubled, they told their dreams. The chief butler spoke first – his dream indicated that he would again handle Pharaoh’s wine goblet. Joseph revealed that he would be restored to his former position in three days, a very favourable interpretation which was pleasing to the former court official. Joseph added a rider to his short explanation – a request - please remember me when you are again in Pharaoh’s favour; not simply because I have been kind to you, but because it will also be a righteous act, for I am innocent of any crime.

The chief baker, on hearing such good news for the butler, tells his own dream. Alas the interpretation is not in his favour – his head will be lifted also, but not in the same way as the chief butler – it will be lifted off his shoulders – he will lose his life. The events occur exactly as Joseph said. The butler was restored to his former position, while the baker was executed. That one should live and one should die is a repetition of the theme that these events are matters of life and death. At the time of Joseph’s first rejection it was God’s providential care that allowed him to live and not die. And God’s providential care was seen again when Joseph was Lord of Egypt, for the message then was ‘come to Joseph and live’. He was the Saviour and nourisher of his brothers and also of nations, prefiguring Jesus of Nazareth who is, on a much higher plane, the Saviour of the world. The message now is ‘come to Jesus and live’.

Joseph had asked Pharaoh’s chief butler to remember him, but he forgot him and another two years pass. God’s timetable cannot be hurried. Joseph was learning another lesson. These difficult experiences that we are called upon to pass through are so that we may learn patience. James wrote: “... the testing of your faith produces patience” (James 1:3), the purpose of which is “… that you may be perfect and complete, lacking nothing” (James 1:4), that is fully stocked up for passers-by. Jesus said that God, the great husbandman, will use the pruning shears to produce fruit, then more fruit, then even more fruit – with the purpose that the fruit produced will be worthy of the husbandman who owns the vine (John 15). Joseph’s training was designed to bring him to a full maturity in the service of God, to be fruitful as indicated by Jacob’s last words, “Joseph is a fruitful bough, A fruitful bough by a well; His branches run over the wall” (Gen. 49:22). The fruitful bough by a well, reminds us of Psalm. 1. “Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; But his delight is in the law of the LORD, And in His law he meditates day and night. He shall be like a tree Planted by the rivers of water, That brings forth its fruit in its season, Whose leaf also shall not wither; And whatever he does shall prosper ” (Psalm 1:1–3). Joseph was that kind of godly man. He did not follow the counsel of the ungodly; He did not follow the path of sin: He did not scoff at God’s plan for his life; His relationship with God – his spirituality – his faith - his wisdom – his generosity - his diligence – his forgiving spirit - all made him a channel of blessing for many nations (“blessed is the man”).

Living for God in a Dysfunctional World

Lessons from the Life of Joseph

Introduction

The story of Joseph is a story of a life lived under the providential care of God, because of a whole-hearted co-operation in His higher purposes. It is an inspiring story in its own right, but has an added dimension since it prefigures the story of Jesus of Nazareth. While the life of Jesus is unique and cannot be mirrored exactly by any other person, nevertheless the elements of similarity enable us to see that there have been those individuals that have lived in the will of God, and this in turn, encourages us to seek to live lives more like the Saviour.

Joseph’s life was not easy, punctuated as it was with setbacks. He was rejected, sold as a slave, falsely accused and imprisoned before being elevated to high office. In the larger purposes of God, he was the instrument used to preserve the family, which carried the seed of the future Saviour of the world. This elect family had to be protected from losing its identity among the nations of Canaan. It would have been so easy for them to be assimilated as the example of Judah testifies, for he took a Canaanite wife. At the time of Joseph, the family of Jacob were only few in number, and although the land of Canaan had been promised to them under the Covenant that God ‘cut’ with Abraham, it could not yet be theirs, because the sin of the inhabitants had not, at that time, ripened. The tenancy of Canaan was only forfeited when its inhabitants descended into idolatry and wickedness. For the nations of Canaan at the time of Jacob, that was not yet fully the case (cf. Gen.15:16). But they would suffer judgement for gross iniquity some four centuries after Joseph’s elevation. In the meantime God was working out His purposes through the family of Jacob.

Jacob, from his earliest days, was something of a wheeler/dealer. He lived up to his name ‘supplanter’, and obtained both the birthright and the blessing of the firstborn by dubious means. He, in turn, was victim to the dubious practices of Laban, when he was working for a bride. Having laboured for seven years for Rachel he was duped into marrying Leah. So he worked for another seven years for Rachel. But the beautiful Rachel could have no children, while Leah was very fruitful – bearing six sons for Jacob. Leah took every opportunity to remind Rachel that it would be her sons who would be heirs to Jacob, and continue the blood-line. Her son Reuben, was the first born – He will have the double portion and the blessing. This blood-line, you will remember, is the one under the Abrahamic covenant that is destined to bring blessing to all nations. But God, using His telescope with a long lens, could see there was trouble on the horizon. When this dysfunctional family returned from Haran to Canaan, as they must, they would easily be absorbed into the nations that occupied the territory. God needed a plan - He had a plan – He always has a plan - the family of Jacob should journey to Egypt, there to grow into a great nation (Gen. 46:3); a nation that could be a channel of blessing to the world. In Egypt, there would be space for them to grow, and they would remain safe from being integrated because Egyptian culture did not look favourably on shepherds.  

The Birth of Joseph

But God’s plan needed a catalyst – it needed a man.

As a Noah was needed to preserve both humanity and the animal kingdom when the earth was flooded;

as a Moses was needed to lead Israel out of Egypt;

as a David was needed to establish the kingdom of Israel;

so a Joseph was needed to take them down to Egypt.

So God intervened in the affairs of this family: “Then God remembered Rachel, and God listened to her and opened her womb. And she conceived and bore a son, and said, ‘God has taken away my reproach.’ So she called his name Joseph, and said, ‘The Lord shall add to me another son’” (Gen. 30:22–24). Miraculously, a son was born to a woman that was barren. In this dysfunctional family, God has ensured that there will be one who will not only take a stand for Him, but also be a willing instrument to fulfil His purposes.

Because of the circumstances of his birth, he is named Joseph; a name which can carry two meanings –‘remover’ and ‘increaser’. ‘Remover’ because Rachel was initially thought to be barren but with the birth of Joseph she said, “God has taken away my reproach”: ‘Increaser’ because she expected more children, “The Lord shall add to me another son”. Both meanings are prophetic: ‘remover’ because the ministry of Joseph will mean the family of Jacob being removed from Canaan to live in Egypt; and ‘increaser’ because that same ministry will allow them to be fruitful, multiply and increase greatly.

So, in less than perfect circumstances, the birth of Joseph took place. He was born into a dysfunctional family with squabbling between the four wives of Jacob, and quarrelling amongst the children. This aggravation increased when Jacob showed favouritism towards Joseph, dressing him in a coat that implied nobility and authority. Jacob should have known better inasmuch as the favouritism his father Isaac, showed to his brother Esau, caused him many difficulties. Joseph’s brothers ‘could not speak peaceably to him’ (Gen.37:4), that is, offer him the accepted salutation, ‘Shalom’ or ‘Peace be with you’. That this family is dysfunctional is not unexpected – historically they come from a line of dysfunctional families - there was feuding between Ishmael and Isaac and then between Esau and Jacob; so this quarrelling between Joseph and his brothers should come as no surprise. The aggravation in the family was compounded when Joseph revealed that he had received dreams which indicated that he would have authority and be a ruler. The first dream suggested he would have supremacy over his brothers; and the second, while confirming the first, also implied authority over the house of Israel. For this his brothers hated him all the more. At that time he was just about 17 years of age.

Joseph’s Rejection

The key incident takes place far from home. There were occasions when the sons of Jacob were away from home for long periods of time because they had to travel further afield to pasture the family flocks. At these times Jacob kept Joseph near to him, partly because he was young and partly because he was his favourite. But needing to hear news of his sons, and Joseph now being more than 17, he sent him out to find them and return with tidings. Jacob did not see his own flesh and blood as being a threat to Joseph. Joseph, well aware of the animosity of his brothers, nevertheless was obedient to his father. His compliance to his father’s will is seen in the use of the word ‘Hineni’, which means ‘I am ready and willing to do what you ask’. This is the same word that Abraham used to respond to God, when his name was called (Gen.22:1), before he was asked to offer Isaac on the altar; and it was the word that Abraham used in response to the Lord when he was restrained from completing the sacrifice of his son (Gen. 22:11). Joseph said it to his father - ‘Hineni’. Like Abraham and Joseph we need to cultivate the use of the word ‘Hineni’.

Joseph started out on his journey. Little did he know that it would be many years before he would see his father or his younger brother Benjamin again. Joseph first travelled some sixty miles to Shechem, the last known location of the flocks of Jacob; but they had moved on, and Joseph was at a loss to know what next to do. Fortunately, a “man” rescued him from his bewilderment. The unidentified “man” who informed Joseph that his brothers had moved on to Dothan reminds us of the “man” with whom Jacob had wrestled (Gen. 32:24–32). Jewish tradition considers him an angel in the form of a man. Whoever this man was, his intervention was providential, for he directed him to Dothan, the exact location where he found his brothers. Whether the ‘man’ is an angel or a human, the unseen hand of the Lord is apparent here. He directed Joseph to discover his brothers so that the divine plan for the salvation of Jacob and many people (Gen.50:20) might be realized, although it will mean a troubling time for the house of Jacob. The question has been asked, ‘where are Joseph’s custodial angels who might have saved him from his brothers, as they did when his father Jacob was protected from Esau (32:1ff)?’ Luther has commented, “In such danger we see the deepest silence of God and the angels … But behold how much good God draws forth from this.”

That Joseph needed the protection of God is clear. The devil’s strategy is always ‘deception with a view to destruction’. ‘Deception’ because the Bible says he is the father of lies; and ‘destruction’ because he is also described as a murderer from the beginning. This is the witness of the One that really knows, Jesus the Son of God: “You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it” (John 8:44). Always on the lookout to do mischief, he is a ‘roaring lion seeking whom he may devour’. When they saw him coming a long way off, they began to plot against him. “Then they said to one another, “Look, this dreamer is coming! Come therefore, let us now kill him and cast him into some pit; and we shall say, ‘Some wild beast has devoured him.’ We shall see what will become of his dreams!” ” (Gen. 37:19–20) Thus the purpose of the plot is revealed – it was to make sure his dreams did not come true. Little did they know that they were fighting against the will of God, and although they mean it for harm, God meant it for good.

Discipleship Considered (Continued)

Lessons from the Life of Daniel

Belshazzar’s Feast

As was the custom with some of the great oriental rulers, Belshazzar hosted a great festival in his palace, and invited a vast number of dignitaries to the feast. This seemed very foolhardy since his kingdom was under threat at the time, for the Medo/Persian army was encamped a short distance from Babylon. But thinking his fortified capital city was invincible, he refused to recognise the warning signs. Instead, in an act of defiance against the God of Israel who had given his father, Nebuchadnezzar position and power, he commanded his servants to serve wine in the sacred vessels that had been brought from the Temple in Jerusalem to toast the gods of Babylon. During the festivities a most remarkable event took place. A man’s hand was seen writing on the wall of the banqueting suite. It was a message from God. Sent by the same One who had written on tablets of stone centuries before: “You shall have no other gods before Me” (Exod. 20:3), for Jehovah is the only true God; and “You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes His name in vain” (Exod. 20:7), where Jehovah demands total respect. The message on the wall was: “MENE, MENE, TEKEL, UPHARSIN” (Dan. 5:25).

It is no wonder that great fear gripped Belshazzar and his nobles. But as yet, they did not know what the writing said, or meant, or why it had appeared. Yet there was a man who knew – Daniel! They sent for him and he delivered a very solemn message. After reminding the king of the personal history of Nebuchadnezzar, Daniel rebuked Belshazzar for not acknowledging the God of Israel. Events and circumstances had taught his father that there was only one true God, a fact that he had proclaimed to all his subjects. So Belshazzar was clearly familiar with the family history and should have known better. Daniel drew the conclusion that in spite of the knowledge of Jehovah’s reality and power, demonstrated through Nebuchadnezzar’s experience, Belshazzar had deliberately chosen to worship the idols of Babylon. Daniel made a double accusation against the monarch. The first, that Belshazzar had failed to respect the God of Israel: “... you have lifted yourself up against the Lord of heaven. They have brought the vessels of His house before you, and you and your lords, your wives and your concubines, have drunk wine from them” (Dan. 5:23). Then, he charged him with blatant idolatry: “... you have praised the gods of silver and gold, bronze and iron, wood and stone, which do not see or hear or know; and the God who holds your breath in His hand and owns all your ways, you have not glorified” (Dan.5:23).

Daniel intimated that these were the crimes that brought judgment from above, and the meaning of the writing was: “MENE: God has numbered your kingdom, and finished it; TEKEL: You have been weighed in the balances, and found wanting; PERES: Your kingdom has been divided, and given to the Medes and Persians” (Dan. 5:26–28). That night the Medes and Persians entered the city through a water course under the fortifications and the Babylonian empire ended. Belshazzar was executed a few hours later. But Daniel continued and prospered! Our God reigns!

Daniel faces yet another test

After the fall of the Babylonian empire, the narrative records Daniel’s work and witness before another powerful ruler, Darius the Mede. He continued to hold high office because of his wisdom and fidelity. However, such godliness will always be a rebuke to those who despise truth and honour, and a plot was hatched against him. It appears the plot, Satanic in origin, was designed to disrupt his prayer life. It was about this time, in the first year of the reign of Darius, that he had calculated that the deported Israelites should return to their homeland. He based his conclusion on the prophecy of Jeremiah that said that their exile would last only seventy years. Now that the end of that period was approaching Daniel gave himself to prayer. The plan of his enemies was that he should be prevented from praying to Jehovah. Since, generally in Babylon prayers were offered through priestly mediators, they persuaded Darius to issue an edict that, for one month, all prayers should be directed through him – he was to be the only priestly mediator. Those that broke this restriction should be executed. It could be that Darius saw in this new law a mechanism by which he could test the loyalty of the latest citizens of the Median Empire; and perhaps he was also flattered by the suggestion that he should be the only conduit by which his people could petition their gods. Darius signed the new law. Daniel’s opponents were elated with their success. If Daniel ignored this restriction he would be executed.

However, realising the importance of the prayer, and also feeling the compulsion of the Spirit of God, Daniel continued to pray regularly for the restoration of Jerusalem. The spies of his enemies kept watch so when he knelt in prayer he was observed, arrested and brought before Darius, charged with lawbreaking and disrespect of the king. The success of the plot against Daniel caused great consternation to the emperor Darius, but there was no mechanism which allowed him to show clemency. Although Darius saw through the devilish plans of Daniel’s enemies he could do no other than find Daniel guilty. He sentenced him to be thrown to the lions, which would mean certain death. This event reveals that Babylon does not rest in its opposition of God’s people.

Daniel’s sentence was carried out. He was cast into a den of lions and a stone rolled over the mouth of the cave to prevent his escape. It seems, during this time he was the only calm person involved in these events. He spent a quiet night in the company of man-eating lions. Then, in the morning when orders were given for the stone to be taken away from the mouth of the den, with great sadness and fearing the worst, Darius called out, “Daniel, servant of the living God, has your God, whom you serve continually, been able to deliver you from the lions?” (Dan. 6:20) To his amazement a voice rose from the depths of the den: “O king, live forever! My God sent His angel and shut the lions’ mouths, so that they have not hurt me, because I was found innocent before Him; and also, O king, I have done no wrong before you” (Dan. 6:21–22). The Scriptures speak of Daniel as a man of faith and a man of prayer and this episode supports that assessment of him. Daniel has demonstrated once again that in a hostile world the Just must live by faith.

The lessons from the writings of Daniel seem to be clear – that Satan will use any and all resources to negate our Christian witness in the same way as Babylon sought to negate the witness of Daniel, Hananiah, Mishael and Azariah. We live in a world that the Bible says “... lies under the sway of the wicked one” (1 John 5:19). It is against God and will aim to make us conform to its culture, diet and practices, whereas the Bible encourages us to live lives that are godly, seeking to glorify the God who has called us. Paul advises, “... walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God” (Col. 1:10).

A last post-script

But the story of Daniel in the lions’ den also reminds us of the death of the Saviour, the Lord Jesus. Like Daniel, he suffered from a plot hatched in high places: He was unjustly accused, condemned and sentenced to death: He was placed behind a stone: but like Daniel (and yet not like Daniel) He emerged in the morning triumphant. It is because Jesus died and rose for us that we must maintain a testimony that honours Him.

Our God Reigns

Discipleship Considered (Continued)

Lessons from the Book of Daniel

The Most High rules, even in Babylon

Now we come to the most remarkable incident when the sovereignty of God was demonstrated to an even greater degree. Nebuchadnezzar had a second dream in which there was a great tree. The tree provided sustenance, shelter and comfort to both beasts and birds. But in the dream the tree was cut down although the stump was retained and protected by a metal band. The interpretation provided by Daniel was that Nebuchadnezzar would lose his position as absolute monarch – his mind would be confused and he would live like an animal until he acknowledged that Jehovah ruled from heaven. The dream was again a prophecy which was fulfilled about a year later.

Nebuchadnezzar while walking in his garden was in a reflective mood. He mused, “Is this not Babylon the great, which I myself have built as a royal residence by the might of my power and for the glory of my majesty?” (Dan. 4:30) While the words were yet in his mouth, a voice from heaven sounded, “King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you, and you will be driven away from mankind, and your dwelling place will be with the beasts of the field. You will be given grass to eat like cattle, and seven periods of time will pass over you until you recognize that the Most High is ruler over the realm of mankind and bestows it on whomever He wishes” (Dan. 4:31,32). The very same hour the judgement began. Nebuchadnezzar’s intellect deserted him, and as predicted he lost his place as absolute sovereign over the Babylonian empire. With his mind confused he lived as an animal until all was fulfilled.

Then when his sanity returned, he acknowledged the sovereignty of God. “And at the end of the time I, Nebuchadnezzar, lifted my eyes to heaven, and my understanding returned to me; and I blessed the Most High and praised and honoured Him who lives forever: For His dominion is an everlasting dominion, And His kingdom is from generation to generation. All the inhabitants of the earth are reputed as nothing; He does according to His will in the army of heaven And among the inhabitants of the earth. No one can restrain His hand Or say to Him, ‘What have You done?’” (Dan. 4:34,35) Nebuchadnezzar was brought, through the work of God and the ministry of Daniel, to praise Jehovah. “Now I, Nebuchadnezzar, praise and extol and honour the King of heaven, all of whose works are truth, and His ways justice. And those who walk in pride He is able to put down” (Dan. 4:37).

But were there others who faced similar tests?

Yes! There were many Israelites in Babylon at that time that had to face these issues in different ways and at different levels - among them a man named Asaph, who was a musician and a Psalmist. The Bible provides us with his testimony. He said he found it extremely difficult to live for God and had almost given up. “My feet had well nigh slipped”, he said. “For I was envious of the boastful, when I saw the prosperity of the wicked. For there are no pangs in their death, but their strength is firm. They are not in trouble as other men, Nor are they plagued like other men. Therefore pride serves as their necklace; Violence covers them like a garment. Their eyes bulge with abundance; They have more than heart could wish” (Ps. 73:2-7). Asaph had witnessed the Babylonians destroying Jerusalem – those that had taken axes to the Temple of the Lord were prospering, and it looked as if they would never be brought to account. But when he went into the presence of God, he was told to take a long-term view. In the short term it might look as if the wicked prosper, but in time they will also have to face judgement. Asaph said, “Then I understood their end” (Ps. 73:17).

We live in Babylon (a hostile world). Babylon will try to stop us going into the presence of God. It will say – not your God but my gods. In our current culture that could be idolising possessions, that is, getting caught up in a material culture and seeking to acquire more and more trinkets; or it could be the pursuit of pleasure to the detriment of health and relationships and ethical living. But we must stay faithful to the Father and the Saviour. Read and study His Word, pray, maintain fellowship with other Christians and speak often about Him to others. We must lay up treasure in heaven (Matt.6:20) and acknowledge that godliness is profitable for all things (1 Tim.4:8).

In God’s presence Asaph was strengthened and encouraged. He wrote: “Whom have I in heaven but You? And there is none upon earth that I desire besides You. My flesh and my heart fail; But God is the strength of my heart and my portion forever. … it is good for me to draw near to God; I have put my trust in the Lord God” (Ps. 73:25-28). He had learnt the lesson God taught Habakkuk: “the just shall live by faith”. Daniel’s three companions grasped it when faced with execution by fire. Daniel will yet have to embrace it when faced with execution (thrown to the lions). Asaph embraced it as well, during his captivity. In our lives, which might or might not, be as difficult as those recorded in the book of Daniel, we must seek to live by the same principle.

Remember - our God reigns!

Discipleship Considered (Continued)

Studies in Daniel (Continued)

Nebuchadnezzar has a dream

Nebuchadnezzar dreamed a dream – a dream of some importance – a dream from the Lord. The most powerful man in the world is not protected from the voice of God. Realising he has dreamed a dream of undoubted significance Nebuchadnezzar devised a test. Since Babylon was full of idols and deities, and he was supporting a whole host of officials and servants allied to these gods, he decided to ask them to supply the dream, and then interpret it. Failure to supply and interpret the dream carried the death sentence. Many complained that Nebuchadnezzar was being unreasonable, but they could not prevail. Execution orders were issued. Then Daniel stepped forward. He committed himself, in the name of Jehovah, to tell the dream and the interpretation. Nebuchadnezzar and all Babylon were going to be confronted with unanswerable proof that only Israel’s God was real, sovereign and limitless in His wisdom and power.

But first Daniel called a prayer meeting – for himself and his three Hebrew friends. We are not told the content of Daniel’s prayer, but we do see his confidence that the information received was accurate when we read of his prayer of thanksgiving: “Blessed be the name of God forever and ever, For wisdom and might are His. And He changes the times and the seasons; He removes kings and raises up kings; He gives wisdom to the wise And knowledge to those who have understanding. He reveals deep and secret things; He knows what is in the darkness, And light dwells with Him. “I thank You and praise You, O God of my fathers; You have given me wisdom and might, And have now made known to me what we asked of You, For You have made known to us the king’s demand.” ” (Dan. 2:20–23)

Armed with munitions from above, Daniel spoke to the king. Daniel asserted that since Jehovah gave the dream, only Jehovah could provide the interpretation. The dream was of a statue (perhaps an idol) which was mostly made of metal. It had a head of gold, chest and arms of silver, stomach and thighs of bronze, legs of iron and feet of iron and clay. In the dream a stone quarried out of a mountain struck the image on its feet, and the image disintegrated and turned to dust. The dust was then carried away by the wind. The dream was a prophecy, and demonstrated (i) God’s wisdom (it laid out God’s programme for the nations), and (ii) His power (He will bring it to pass). It was another example of the clear message of the book - the sovereignty of God: ‘… the Most High God rules in the kingdom of men, and appoints over it whomever He chooses’ (5:21).

The dream told of the deterioration of future dynasties until earth’s wisdom and power would have lost all worth. Only at that time would Messiah come. The ability of Daniel to receive and relay from heaven future world events to the Babylonian monarch produced a remarkable confession. Nebuchadnezzar admitted: “Truly your God is the God of gods, the Lord of kings, and a revealer of secrets, since you could reveal this secret” (2:47). Daniel and his friends were promoted, and began a ministry that was designed to establish one main truth to Nebuchadnezzar, Belshazzar, Cyrus, and Darius – the truth that Jehovah is on the throne of world affairs - ‘our God reigns’.

Babylon will try to intimidate you

Chapter three of Daniel records the tightening of the tension between Babylon and the faithful Israelites. Mainly it was a clash of cultures – a conflict between the idolatry of Babylon and Israel’s monotheistic culture that forbade idolatry. Perhaps with memory of his significant dream, Nebuchadnezzar erected a huge statue overlaid with gold, ninety feet high and nine feet wide. The image, the height of a seven or eight story building, was clearly designed to impress. But it also had a second purpose; it was also designed to unify the multinational peoples of the empire, both politically and religiously. The opening ceremony in the capital city of the empire was given a musical setting by the Babylonian state orchestra. Nebuchadnezzar demanded a public demonstration of complete loyalty to himself and his patron god, Nabu. This would be evidenced by a public ceremony when all people were commanded to fall down before the idol and worship. The pledge of allegiance to Nabu would amount to a pledge of allegiance to his viceroy, Nabu-kudurriusur, that is, Nebuchadnezzar himself. The population was expected to give complete obedience. Failure to worship the idol carried the death sentence.

But when the music sounded and heads touched the ground there were three men still standing. The three who refused to acknowledge the golden image and offer obeisance were Hananiah, Mishael and Azariah. Israel was in captivity because of its tendency to worship idols, but here were three of its young men prepared to stand alone, even to die, before bowing down before the Babylonian image. The three Israelites were brought before Nebuchadnezzar and given a further opportunity to obey the edict and worship the image. But they loved Jehovah more than life itself, and refused. They defied Nebuchadnezzar with courtesy. On the other hand Nebuchadnezzar derided Jehovah with the words, “who is the god who will deliver you from my hands?” (Dan. 3:15)

Now in this serious, life threatening experience, the benefit of their previous training came to their aid. The discipline of body, mind and spirit would now be of supreme importance in their survival. They responded, “O Nebuchadnezzar, we have no need to answer you in this matter. If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up” (Dan. 3:16–18). Such a refusal, including as it does the implication that the God of the Hebrews could protect them from the flames, incensed Nebuchadnezzar and the execution order was issued. The furnace was fed with fuel and the heat increased until the Chaldean officials were satisfied that the death of the Hebrew rebels was certain. But then something happened that no-one had anticipated. Although they were cast into the fire they survived with the help of a mysterious fourth person. When commanded, they climbed out of the furnace, but not the fourth who disappeared. They had suffered no harm and the fire had had no effect. Jehovah had indeed been able to deliver them from the furnace.

The lesson is obvious – in Babylon the Just must live by faith. Coming face to face with an undoubted miracle, Nebuchadnezzar declared: “Blessed be the God of Shadrach, Meshach, and Abed-Nego, who sent His Angel and delivered His servants who trusted in Him, and they have frustrated the king’s word, and yielded their bodies, that they should not serve nor worship any god except their own God! Therefore I make a decree that any people, nation, or language which speaks anything amiss against the God of Shadrach, Meshach, and Abed-Nego shall be cut in pieces, and their houses shall be made an ash heap; because there is no other God who can deliver like this” (Dan 3:28,29).

So the wisdom of God had been validated when Daniel had previously interpreted the king’s dream, and the power of God had been validated when the hottest fire that man could generate could not affect His servants – our God reigns!

New Book from the pen of Bryan W Sheldon

The Messiah and the Covenants of Israel

One of the great foundation blocks of the healthy relationship between God and humankind is His righteousness. It can be guaranteed that in all His speech and actions He is righteous. By this, it is suggested, that because He is righteous you can trust what He says, you can trust His word. Invariably, He says what He means, and He means what He says.

Every word that comes from the LORD is carefully chosen and perfectly weighted. And because of His foreknowledge, He never, at any time, has to reverse or cancel His promises. In these days when there are subtle attempts to undermine the Word of God, we declare we can trust it, all of it, with no exceptions, and this includes those utterances that have covenant status. We have confidence in the righteousness of God, and confidence in the Word of God, and confidence in the covenant promises of God.

This book is an examination of the Abrahamic Covenant; the Mosaic Covenant; the Land Covenant; the Davidic Covenant and especially the New Covenant. And since the New Covenant is the rock on which the blessing of the Church is built, we will ask and answer the question, ‘how can the Church enjoy the blessing of the New Covenant, when it was declared to be for the nation of Israel?’

The last chapter asks the question, 'Has the Church replaced Israel in the purposes of God?' and gives the answer 'No' supplying a number of reasons why we should reject the replacement view.

The book is published by Gospel Folio Press (Port Colborne): A5 size: 180 pages:
ISBN 978 192 676 5105

Any that have difficulty in obtaining a copy should contact the author: b.sheldon@ntlworld.com