Tag: Sermon

Jeff Garrison
Bluemont and Mayberry Churches
Daniel 6
September 26, 2021

Introduction at the Beginning of Worship:

The late Eugene Peterson wrote a book on the Psalms of Ascents (Psalms 120-134) titled A Long Obedience in the Same Direction.^[1] I read it back in the 90s and have long since lost my copy. But I still remember how Peterson opened the Psalms for my understanding. I also like his title. Peterson was a Biblical scholar, but first and foremost, he was a pastor. And he realized that much of what’s done in the church is tiring. Often, you don’t see results from your work. But the important thing is obedience and faithfulness. How do we continue to be faithful and obedient over a lifetime?

Daniel, as we’ve seen over the past weeks, provides an example of an obedient and faithful life. A young man in chapter one, he’s probably in his late teens.^[2] He spends the rest of his life in Babylon. He serves several kings. This morning, we’ll look at our last of the court stories of Daniel. The sixth chapter, known as Daniel in the lion’s den, is a favorite for kids in Sunday School and at Vacation Bible School. But as we’ll see, there is a much deeper meaning in this chapter than just God saving Daniel from the lions. 

By this point in his life, Daniel is an old man. The Babylonian state that exiled the Judeans has fallen. Another new king is in town. Like Nebuchadnezzar, he too sees value in Daniel. Faithfulness has its rewards, but as we’ll see, can also cause difficulties. Today, ponder what faithfulness requires of us. 

Before reading the Scripture: Context

Before reading the scripture, I want to place the setting in context. Like the last chapter, there are some historical problems with this text. No one is sure about the identity of Darius the Mede.^[3] The Mede empire was conquered by the Persians before Babylon fell. Darius, a common Persian name, may have been a puppet king who ruled over the province of Babylon. If so, he reported to Cyrus. But again, the book of Daniel doesn’t appear to be interested in history, at least not as we define it. Instead, each of these court-tales shows how we should live our lives. In this way, these stories read more like a parable than a history text. 

Setting the trap. The opening of chapter six

Chapter six begins with the information that Darius has set up an extensive bureaucracy to care for the affairs of state. Directly under Darius are three presidents, one of whom is Daniel. Everyone else in the system reports to one of these three individuals. Because Daniel has done good job of taking care of business, collecting taxes and so forth, Darius considers making him in charge of it all.  

We’d think this would be all well and good for Daniel. But it ain’t. The others in the bureaucracy are jealous. Knowing they can’t find any legitimate reason to condemn Daniel, they set a trap. They encourage the king sign a new law, saying that for 30 days, all prayers must be made to the king. For some reason, Darius doesn’t question this. Maybe the idea boosts his ego. He signs the law. There’s a tradition that such laws can’t be changed.^[4] Daniel’s enemies, knowing his habit, now wait for him to break the decree. This is where our reading begins.

Read Daniel 6:10-28. 

After the reading of scripture: 

Daniel is devoted to God. He prays three times a day. There is nothing in scripture about praying so many times a day. Paul tells us to pray continually, but that has to do with our lives becoming a prayer.^[5] I think we’re told the frequency of Daniel’s prayers to impress us with his piety.^[6] Furthermore, Daniel prays toward Jerusalem. Again, this is not a requirement, but it informs us that Daniel doesn’t want to forget from where he came. Even though by this point in his life, Jerusalem has been destroyed and is desolate, Daniel remembers it fondly. Like all the Hebrews, he admires the temple that is no more. It had been the place where he learned to love God. 

We all may have such places in our memory. The old whitewashed wooden church where my family attended when I was very young. It was torn down when I was five, after the congregation built a new brick church that still stands… Behind it sat an old block Sunday School building where I attended Christmas programs put on my grandmother. It, too, no longer exists except in my memory. While such memories are valuable, what’s important is the lessons we’ve learned at such places about God.

But Daniel’s prayers also cause him into trouble. Prayer goes against a new edict by the king and Daniel finds himself bound to the lion’s den. 

Lessons from the text

There are four lessons I want us to draw from this story. The first is about God. The theme throughout the book is that even though we can’t see or understand, God is in control.^[7] And this God saves and judges. Next, there is something we can learn for our own use here. I want us to see how Daniel is an example of how we should live out our faith under duress. And then, there are some lessons here for how we Christians should engage with the world. And finally, Daniel serves as a prototype for Jesus’ suffering and delivery. 

1. God saves and judges

The first lesson is that God saves and judges. Darius is a complicated figure in this story. A nearly all-power king finds his own hands cuffed by his own decree. He’s disturbed over the sentence he must pass upon Daniel. Yet hopes Daniel’s God, the one according to the edict shouldn’t be prayed to, will deliver him. And that’s what happens. God saves Daniel by sending an angel. The angel shut the mouths of the lions. 

But there is also judgment in this passage. For God doesn’t save Daniel’s enemies and their families from their fate in the lion’s den. While the king makes this judgment, God doesn’t intervene. Daniel’s enemies are consumed by the lions before they even touch the floor of the den. It’s as if the one telling this story wants us to understand that Daniel wasn’t tossed down into the den of well-fed lions. These beasts are hungry. God saves Daniel but allows the guilty and their families to suffer. God’s ways are often beyond our understanding, but when we experience grace, like Daniel, we should rejoice.

2. Faith under duress

Daniel becomes for us an example of faith under duress. Daniel trust God, not his own abilities. He sees what’s important and continues doing it. Daniel doesn’t deny his faith or even attempts an escape. He accepts the king’s sentence and trusts God. We must remember, as we learned with the three friends in the furnace, we never know when God might show up. Martyrdom happens. Whether we are saved or perish in the present, we should remain faithful. God’s steadfast love endures forever.^[8]

3. Private faith in a public world

Daniel also provides us an image of how to live our private faith in a public world. Daniel does everything required of him by the king except that which goes against his God. He knows there is a higher authority to whom we all are accountable. So, while he is a model employee, he won’t do that which violates his most fundamental beliefs. Notice, however, that Daniel doesn’t make a big deal out of such things. He doesn’t go out to become the all-American martyr. As it was with the avoiding the king’s food in chapter 1, Daniel doesn’t publicly flaunt his disobedience of the king’s decree. It’s all private. Believe me, there is a lot to be said about quiet private piety!

Daniel carefully does what is expected of him. This makes it harder for this enemies to get at him. If Daniel had been sloppy, say in collecting taxes, they would have had an easier time. Instead, they must change the law. There is something so dishonest when laws are changed for the purpose of promoting one group over another. Such attempts need to be brought before the light of day and exposed for what they are.

Prayer in school

Interestingly, two of the four commentaries that I read on this passage, responds to the debate on prayer in school. One, probably the most conservative commentary I read, notes this passage has been used by many to argue for school prayer. He doesn’t think it fits. The prohibition is against the school leadership providing prayer. It doesn’t say that one can’t pray, just that it can’t be done publicly. 

In Daniel’s case, even private prayer was forbidden. If that was the case today, then this text could be used to encourage faithfulness and even civil disobedience. But private prayer has never been questioned.^[9]Lots of us have prayed in school. Some of these prayers, at least in my case, were inappropriate. These were generally offered right before a test for which I had not prepared. 

Another commentator questions whether the debate over prayer in school is more of a smokescreen. “If I can make a fuss about the lack of prayer over there, I can forget about the lack of prayer in my own life…” he writes.^[10]

He may be on to something. When I was in Hastings, Michigan, we had a mayor who bragged that the last time he’d been in church was for his wedding. He’d been married over 50 years. Yet, he made a big fuss about keeping the town’s nativity scene on public property. He even asked me if the church would buy the corner by the courthouse so that they could legally keep the scene on site. I was skeptical and didn’t pursue the matter because it seems to me his piety had more to do with votes than with his faith.

Pleasing God more important than pleasing the king

Daniel shows us that is possible to live and to be faithful even in a world that is contradicts our beliefs. Sometimes it might get us in hot water but pleasing God should always be most important. 

4. Daniel as a Christ-figure

Finally, let me say one more thing about this passage. Early Christian art often depicted Daniel in the lion’s den. These artists saw Daniel as a type of Christ figure.^[11] If you remember, Jesus had been praying in the garden when the soldiers approached him. And he dies and is sealed in a tomb, like Daniel facing death and being sealed in what could become his tomb. But because of God’s faithfulness, both are released and there is much joy. This chapter ends with Darius, like Nebuchadnezzar in chapter 4, praising God. Jesus returns from the grave and Mary, who’s been crying, when she recognizes Jesus, shouts out in joyous devotion, Rabbi.^[12]

God’s grace elicits our gratitude

Daniel and Jesus remind us of God’s grace and faithfulness. And both stories, show us how to respond to such grace when we experience it in our lives. Amen. 

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^[1] I was reminded of this book by Alistair Begg, Brave by Faith: God-sized Confidence in a Post-Christian World (The Good Book Company, 2021), 91. 

^[2] https://fromarockyhillside.com/2021/08/daniels-god-provides-growth-and-strength/

^[3] Josephus, writing 500 years later, suggests Darius was Cyrus son-in-law, but no other support can be found for this. See Robert A. Anderson, Daniel: Signs and Wonders (Grand Rapids: Eerdmans, 1984), 64-66.

^[4] This law doesn’t make sense to us, but it appears to be the tradition of the Persians. See Esther 8:8, “an edit written in the name of the king and sealed with the king’s rings cannot be revoked.” 

^[5] 1 Thessalonians 5:17.

^[6][6] There is not prescription for three times a day prayer in the Old Testament, but perhaps Daniel was following the example set in Psalm 55:16-17. The Psalm, attributed to David, recalls praying “evening, morning, and at noon.’ 

^[7] Tremper Longman III., Daniel: The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1999), 158. 

^[8] We hear this refrain throughout scripture, but especially in the Psalms. See Psalm 118:1.

^[9] Longman III, 170. 

^[10] Begg, 98. 

^[11] Longman III, 172. 

^[12] John 20:16. 

Jeff Garrison
Bluemont and Mayberry Churches
Daniel 5
September 19, 2021

Added on April 21, 2022 and I wish I had seen this before writing this sermon: from @churchcurmudgeon: “Usually when there is writing on the wall, it portends the death of a culture. But hey, fine, throw out the hymnals and use a projector.”

At the Beginning of Worship

What is holy and what is profane? Today, in worship, consider the meaning and implication of these two words. God is holy. Those around the throne, we’re told, sing, “Holy, Holy, Holy.^[1]

In everything, holiness is predicated of God and denotes God’s majesty and purity. People and things can also be designated as holy, but only as far as we participate with God.^[2] The book of Leviticus and the Apostle Peter calls us to be holy as God is holy.^[3] Even things can be considered holy if used for God’s glory. Such was the case of items that came from the temple. 

So, if holy comes from God and we’re to strive for it because our devotion to God, what does profane mean? As a verb, profane is to treat something that’s sacred or holy with disrespect. While such definitions can apply to things of the church, I argue that it goes much further. God created the world and proclaimed it good. 

Barbara Brown Taylor’s book, An Altar in the World, from where the quote in today’s bulletin came, captures this sense.^[4] People may have felt that the ancient gods needed a stone altar, but our God has created the world and it’s his altar. Furthermore, God created all of us in his image. When we misuse the world or when we bully, belittle, or abuse another who, like us, have been created in God’s image, our actions are profane.  

The difference between holy and profane has to do with our intention and use of each. 

Before the Reading of Scripture

Background to Chapter 5

Today we’re going to be looking at the fifth court tale found in the opening chapters of the Book of Daniel. Chapter five begins with an abrupt change. We’re missing a major character. In the first four, the unifying figure was the king, Nebuchadnezzar. But he’s no longer with us. We learn that Belshazzar, Nebuchadnezzar’s son, reigns as king.

There are some historical difficulties with our text. There is no Belshazzar in Nebuchadnezzar’s immediate family. Nor was he the one who assumed Nebuchadnezzar’s throne upon the king’s death. We learn this not just from historical accounts, but also the Bible. 2^nd Kings names Amel-Marduk as the successor to the throne.^[5]

So, how do we handle this. First, the truth in this story has nothing to do with precise history. 

Second, while we’re told that Belshazzar was Nebuchadnezzar’s son, the term son had a broader meaning in the ancient world. It could also be translated or interpreted as ancestor. Today, most scholars agree that this Belshazzar was the son of Nabonidus, the last king of Babylon. Nabonidus was away from Babylon for about ten years, during which time his son Belshazzar served as the viceroy. Essentially, he was the acting king. 

While the father is away…

Think of a kid whose parents entrust him with the house as they travel. I know of horror stories about such time periods. Word gets out that the parents are away. Kids pile in, trashing houses, wrecking cars, the police are called in… 

There’s a whole subcategory of movies around the idea of parents being away. With dad away, Belshazzar throws a big party. Only Belshazzar isn’t a high school senior flaunting his new-found freedom. He’s responsible for a kingdom in peril. 

The opening of Daniel 5

As I have done throughout this book, I want to tell part of the story we have in Scripture and then read the more important parts. But I encourage you to go home and read the entire chapter and think about what it might say to us.

The setting for this party is the last night of Babylon’s existence as a world power under its founding leadership. We know from history, before Babylon fell, its forces were defeated in a battle only 45 miles away from the city. While nothing is said about impending doom in the Bible, we can image that those partying are nervous. Perhaps this made the drinking and revelry even crazier. In the ancient world, if you were of the nobility class, “eat and drink today because tomorrow you may die,” took on a serious tone. Often, a regime change meant death to those of the older regime.

A thousand people gather at this festival. The wine flows freely. As they begin to loosen up, Belshazzar decides that just for fun, or maybe because he’s run out of wineglasses, he’ll bring in the vessels from the temple in Jerusalem. That which had been designated as holy will be used in a profane manner. It’s also a way to make fun of the peoples Babylon has conquered. 

A sobering event

And then, while their all feeling pretty good, a sobering event happens. A hand appears and begins to write on the wall. Terrified, Belshazzar calls on his enchanters and diviners to interpret what this means. As we’ve seen before, these dudes just don’t have what it takes.^[6]Everyone is perplexed. 

Remembering Daniel

Then the queen, probably was the Queen Mother, if Belshazzar was filling in for his father, recalls Daniels’ ability to understand dreams and riddles.^[7] It appears Daniel has been sidelined. After all, only this older woman seems to recall his work. Worried, they fetch Daniel, which is where our reading will begin this morning: 

Read Daniel 5 (13-19, 21-30)

After the Reading of Scripture

The Finger of God

The Finger of God. High above Hell Roaring Canyon in the Sawtooth Mountains of Idaho, a narrow jagged rock juts up nearly a hundred feet higher than the surrounding ridges. It’s known as the finger of God. When you see it, you immediately understand. Alone, this rock formation towers above everything else as it points toward the heavens.

Throughout the Old Testament, we hear of the finger of God. God’s finger inscribes the commandments on the tablet on Sinai.^[8] The Psalmist speaks of God’s fingers establishing the heavens.^[9] The Egyptian magicians in Pharaoh’s court, amazed at Moses’ abilities, ascribe the work as from God’s finger.^[10] The finger of God reminds us of God’s power. To put this in kid playground language, “God’s little pinky finger has more power than all of us. 

Here, God’s finger, like Jesus writing in the sand before those standing with rocks in their hands, ready to stone a woman caught in adultery,^[11] immediately sobers up the party. What does this mysterious writing mean? The three words all come from units of money, and can be translated as “numbered,” “weighted” and divided.”^[12] But what does that mean? No one knows, so they go get Daniel. 

The Mocking of Daniel

While Belshazzar depends on Daniel to gives him an answer, he addresses Daniel in a mocking manner. “So, you captive from Judah, the spirit of the gods is with you. Is that right?” Under Nebuchadnezzar, Daniel was a powerful person but there is now a new king in the land. Daniel is forgotten. Relegated to a conquered tribe, the king mocks his worship of the one true God. Like Nebuchadnezzar before he finally understood God,^[13] Belshazzar places Daniel’s God on the shelf with the other gods of the world. 

And Daniel is promised riches and power in the kingdom (power that he once had) if he can just explain what it all means. Daniel refuses the gifts. He’s not in it for the money or the power. 

With Nebuchadnezzar, in chapter 4, Daniel wished his interpretation of the dream was meant for the king’s enemies.^[14] Now, at this drunken party, where holy items from the temple have been defiled, Daniel doesn’t appear to mind giving bad news!

A Personal Story of the Profane

You know, I have a tiny sense of what Daniel felt as he looked over this party and saw folks guzzling wine from the temple vessels. Most of you know I was a pastor in Utah. This was in the early 90s, before the establishment of laws prohibiting smoking inside public buildings. We had a four different ten step groups meeting in the church. Three were AA or Alcoholic Anonymous groups who never gave us a problem. But we constantly had problems with the NA or Narcotics Anonymous group. 

In anticipation of the upcoming law, we forbid smoking in our building. All the ash trays were removed. Then the proverbial straw that broke the camel’s back occurred. At an NA meeting, someone dug into the cabinets and found the chalice used for communion. The next morning, when some women came to church to prepare for a meal, they found chalice with cigarette butts inside. I had no problem telling them they could no longer use the church. I took back our key. 

God judges Belshazzar

Belshazzar has offended God. Daniel interprets the judgment coming immediately from God. Daniel doesn’t judge Belshazzar. Yet, even though the king won’t see another sunrise, he rewards Daniel with a robe and gold chain and the position of third in the kingdom. But that doesn’t matter, for the kingdom is about to end.

Application

What can we take from this passage and apply to our lives today? Be careful with that which is holy. This includes God’s name, things dedicated to God, and to the church (which doesn’t belong to us but to our Lord Jesus Christ). We play with fire if we attempt to use God for personal or political gain. 

Holiness belongs to our God. And our God stands above all human wants and desires. We can’t recruit God to our side. That’s silly and blasphemy. God is free and independent of worldly concerns. To act like we’re in control of God and God will do our bidding is dangerous thinking. It’s breaking the first three commandments. Amen. 

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^[1] Revelation 4:8.

^[2] Van A. Harvey, A Handbook of Theological Terms (New York: Macmillan, 1964), 121. 

^[3] Leviticus 11:44-45, 1 Peter 1:16.  

^[4] Barbara Brown Taylor, An Altar in the World: A Geography of Faith (New York: HarperOne, 2009). 

^[5] See 2 Kings 25:27. Nebuchadnezzar was succeeded by his son, Amel-Marduk, referred to as “evil-Merodach in 2^nd Kings.

^[6] Daniel 2.1-16, 4:18.

^[7] For the background information on Belshazzar, the Queen mother, and the impending doom of Babylon, see Tremper Longman III, Daniel: The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1999), 134-137, 139.

^[8] Exodus 31:18 and Deuteronomy 9:10. 

^[9] Psalm 8:2.

^[10] Exodus 8:19.

^[11] John 8:5-7.

^[12] Longman III, 141.

^[13] See Daniel 4:34-37. See also https://fromarockyhillside.com/2021/09/learning-humility/

^[14] Daniel 4:19

Jeff Garrison
Bluemont and Mayberry Church
Daniel 4
September 12, 2021

At the beginning of worship

In Proverbs, we’re told that pride comes before the fall. It’s a central theme in scripture. We’ve been looking at the opening stories in the book of Daniel. All these stories warn us about hubris or pride. Thinking that we’ve done everything by ourselves, that we’re the master of our destiny, is flawed. As followers of the Master, we’re to give credit to God and to others who have helped us along the way. 

Before reading scripture: 

We’re continuing to work our way through the court tales^[1] that make up the first half of Daniel. Today, we learn that Nebuchadnezzar has another curious dream. A dream about a tree. Not just any tree, but a beautiful tree that reaches to the heavens and provides shelter and food for all under its limbs. 

But then the order is given. Cut the tree down. Unsettled, Nebuchadnezzar wants to know what this means. God’s warning him, but he doesn’t get it and find himself punished. For a period, he lives in a manner that should result in him being locked up in an asylum. Again, this chapter, like the past several, needs to be approached in its entirety. I will began reading Daniel’s interpretation, which gives you a drift of the entire story. 

Read Daniel 4. (19-37)

After the reading of Scripture

The desire to be more than moral

Kavi Usan was an ancient Persian king, but not as ancient as Nebuchadnezzar. He wanted to fly. A man of ideas, he had the four most powerful eagles within his kingdom brought to him. Each of these birds he tied to the legs of his throne. The throne’s legs not only supported the seat but rose high enough to support a roof that provided shade. On the top of these post, he tied strips of meat, which was just out of reach of the eagles. The eagles, in their attempt to reach the morsels of flesh, flew hard and pulled against their cords. Their efforts lifted the throne, which soared high into the sky. He headed toward China. But then, exhausted, the birds stopped trying to reach the meat. His throne crashed.^[2]  

Kavi Usan could have been a cousin to Icarus, the young Greek man of legend who supposedly built wings out of the feathers of birds to fly. Using wax to attach the feathers, he refused to heed the warning of father. Soaring higher and higher, he sailed close to the sun. The wax melted. He tumbled back to earth. 

What are our limits?

These ancient stories remind us that there are limits to what an individual can do. Even the Wright Brothers, who perfected the airplane, learned from and built on the ideas of others.^[3]

The myth of a self-made man (or woman) is just that, a myth. It’s more grounded in the philosophy of Fredrick Nietzsche than the Christian tradition. Nietzsche, by the way, is the 19^th century philosophier who infamously proclaimed the death of God.^[4]

The Danger of Pride and Ambition

Our tradition begins in the garden with Adam and Eve sampling the fruit of the forbidden tree because they want to be like God.^[5] Curious beings, we strive to build and accomplish. It can be for the good. The problem arises from when we’re successful. Then we can beam with pride. Hubris takes over. 

Ponder this for a moment. We seldom make or do anything by ourselves. Even building a birdhouse, I follow along with what my dad taught, which he learned from his dad. We might make improvements to the process, but we seldom do something entirely new. And anything of value we do, requires to assistance of others, in addition to the blessings of God. 

Nebuchadnezzar’s pride

Nebuchadnezzar stands up on a roof of his palace. In a land where rain is seldom, roofs were often flat and served as patios or balconies. From there, he has a commanding view of this beloved city, Babylon. 

Perhaps, from where he stood, he could see those famous hanging gardens watered by irrigation, one of the great wonders of the ancient world.^[6] The fragrance of flowers and the lush fruit was a delight. He looked at the government buildings and homes and strong walls. Pride overtakes him. “Look at what I’ve done. I did this by my power, and it exists for my glory …” Before he finishes the sentence, God says, “Enough.”

The king had been warned in a dream. It was a dream that his own counsel could not interpret, so he calls for Daniel. In the second chapter, Daniel displayed the abilities his God had given him to interpret dreams. But Daniel didn’t want this job. Daniel’s smart. Who wants to give bad news to a king? Such messages are dangerous. But the Nebuchadnezzar of the fourth chapter appears to have mellowed. He no longer threatens to tear his advisors from limb to limb if they can’t interpret the dream. The furnace of the third chapter seems to have grown cold. The king encourages Daniel to be honest. 

Daniel’s interpretation

In his dream there is a tree. This tree reminds us of other trees in Scripture, especially the trees along the river in the New Jerusalem. Those trees provide a year around supply of food.^[7] This tree provides food and shelter and safety, which Nebuchadnezzar kingdom provided for his subjects. For a foreign king, Nebuchadnezzar doesn’t come off as a disinterested tyrant in Scripture.^[8] As he has profited from his power, but so has his subjects.

But he’s warned. The God of the universe granted him the ability to build his kingdom. In the dream, an order comes from heaven that the tree is to be cut down. But the roots are saved. Daniel interprets this dream for the king. He’s the tree. God can have him removed at any time. Daniel, in verse 27, offers counsel. “Atone for your sins by doing what’s right and showing mercy to the oppressed and maybe, just maybe, your prosperity will continue.” 

The king must have followed Daniel advice for a time, but then when he’s on the roof a year later, he just can’t help it. “I’ve done this,” he brags. Pride gets him, as it’s liable to get all of us. I stand looking at my garden, hoe in hand, and think I’ve done good. I brag about something I’ve built or accomplished (or how many pints of tomatoes have been put up) and forget to give credit where credit is due. It’s easy to fall into the trap of pride.

A lesson from the Appalachian Trail

I’ve told this story many times, but it is a defining story for my life. When I was hiking the Appalachian Trail, and getting close to the end, in central Maine, I got sick. It hit after lunch one day. Weak and exhausted. I didn’t think I was going to be able to make it over a mountain where a group of us were going to meet for the evening. I took a long nap on a boulder. I prayed for help. 

Then I decided to pull out a small radio that I had mostly used to get weather reports. I turned into a Classic Rock station in Bangor and began to listen as I climbed the mountain. Soon, I was singing (something I can do in the woods by myself). “Heartbreaker” by the Rolling Stones can over the air. It got my legs moving. 

That night, after having made camp and eaten dinner, I felt better. Before turning in to bed, I wrote in my journal, “Mick Jagger and the Stones got me over the mountain.” Then, about 3 AM, I woke to the realization that my prayer had been answered and I’d given the credit to a rock band. I was humbled. 

The humbling of the most powerful

The most powerful man in the world in the 6^th Century before Christ, Nebuchadnezzar had power that our politicians can only wish they had. It’s often said that the President of the United States is the most powerful person in the world. But the President’s power is limited. Every four years he (and maybe one day, she) must stand for election. Beside, our system of government is built with a system of checks and balances where congress and the courts looks over each other’s shoulders. Nebuchadnezzar had none of this! His power appeared unlimited.^[9]

For the most powerful king on earth to become like a beast in the field makes his fall from grace even more dramatic. Talk about a humbling. We’re shocked by the description of this royal man living like a cow, with his long-matted hair and claw-like fingernails. He’s lost sanity. He lives this way for seven years,^[10] before he looks up into the sky and acknowledges God. Our God is gracious even to those not of the chosen race. The dream had ended with a stump remaining, a reminder that not all is destroyed. There is hope a shoot from the stump will grow and restore the king to his throne.

Application for our lives

While none of us have the power of a Nebuchadnezzar, we still battle with pride. The antidote to this is humility, to acknowledge those who have helped us along the way and to constantly give thanks to God who makes it all possible. One of the outcomes of our faith should be a gratefulness and thankfulness, first to God, and then to all those who have help us along the way. 

It would be my hope that Nebuchadnezzar, after he was restored to his throne, when he spent his evenings upon his roof patio, that he looked out upon his land. Instead of thinking that he’s done it all, he acknowledges the role God and the thousands of Babylonians and others whom his nation had conquered, folks like Daniel, who helped make him great. And maybe afterwards, having thanked God, he sat at his desk and wrote a few thank you notes. Amen. 

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^[1] See W. Sibley Towner, Daniel (Atlanta, JKP, ), 59

^[2] Chet Raymo, The Soul of the Night: An Astronomical Pilgrimage (1985, Boston, MA: Cowley Books, 1992), 171.

^[3] David McCullough, The Wright Brothers. (. )

^[4] In his famous fable, his main character, Zarathustra proclaims that God is dead. Nietzsche believed that humanity, freed from morals, had the capacity to become greater. See Frederick Nietzsche, Thus Spoke Zarathustra (1885). 

^[5] Genesis 3:5

^[6] See https://en.wikipedia.org/wiki/Hanging_Gardens_of_Babylon

^[7] Revelation 22:2. For a comparison, see Ezekiel 47:12. 

^[8] Temper Longman III, Daniel: The NIV Application Commentary (Grand Rap

ids, Zondervan, 1999), 123.

^[9] Longman III, 124. 

^[10] Scripture says, “seven times.” See Daniel 4:25.

Jeff Garrison
Bluemont and Mayberry Churches
September 5, 2021
Daniel 3

Introduction at beginning of worship

We’re back in Daniel this week. We’ll be looking at the third chapter and story in Daniel, but one that doesn’t mention Daniel. Instead, his three friends—Shadrach, Meshach, and Abednego—take center stage. If you remember from my sermon two weeks ago, at the end of the second chapter, the King promoted them thanks to Daniel’s work. Now they find themselves in a pickle. King Nebuchadnezzar has built a 90-foot-tall statue and demands everyone worship it. Do they obey the king when the decree is in clear violation of the second commandment of their faith? Or do they obey God? What would we do?  

Before reading the Scripture

Again, as it was in the second chapter, we have a long story. I won’t read it all but will read enough that you will catch the drift of what happens. There are several places the narrator repeats himself, obviously for emphasis. Without explanation points, repetition help make a point. It also helps with memorization as stories such were often told orally before and even after they were written down. 

Reading this chapter, we find the list of officials summoned by Nebuchadnezzar repeated, along with the musical instruments that are used to call the Babylonians to worship at the king’s statue. We also find the names of the Daniel’s three friends—Shadrach, Meshach, and Abednego—repeated a dozen times! The narrator either dislikes pronouns or just enjoys the sound of the names rolling off the tongue. Let’s listen, as I read selections of this chapter.

Read Daniel 3: 1-2, 3b-6, 8-14, 16-26, 28-30

Three ways of understanding this text

I want us to consider three ways of understanding this story. All three, I believe, are valid interpretations of what happens. Yet, each method goes a little deeper.

A Court Tale

On the surface, the story is a typical tale of a court conflict, or a “court tale.”^[1] Such tales show the hubris of a nearly all-powerful leader and the jealously of those who serve under the leader. When told, the story reminds everyone of their place and what’s expected of them. 

Nebuchadnezzar’s leadership

A leader, like Nebuchadnezzar, who capriciously places burdens on his people, has problems. He’s builds a statue. It’s roughly 90 feet tall and 9 feet wide and is of gold. What we’re not told is whether Nebuchadnezzar saw this as a statue honoring himself or if it represented a god. If it was the later, it was obviously an idol. For the Hebrew people, idols were to be shunned. 

But even if it wasn’t to be a god, but a statue of himself, there’s still an issue. Nebuchadnezzar requires people to worship and honor it. The Second commandment prohibits not only creating idols, but also bowing before such statues or serving them.^[2] The rule that came down is that all people, when they hear one of a multitude of musicals instruments, must pay homage to the statue. 

Nebuchadnezzar needs to be brought down a notch. He needs to learn to respect the beliefs of all the people in his kingdom.

When a leader demands unfailing loyalty, we have a problem. I’ve recently mentioned reading a new autobiography of Karl Barth, the Swiss theologian of the first half of the 20^th Century.^[3] Barth began his teaching career in Germany, where he’d also spent time studying. But once Hitler came to power, he found himself facing a dilemma. Hitler demanded that all university professors pledge loyalty to him. As a Christian, Barth refused. He fled back to his home country of Switzerland. The German university who had bestowed upon him the title of “Doctor” revoked the title.^[4]

When individuals demand absolute loyalty, Christians must resist. Such allegiance can only be made to God.  

Jealously within the court

But this court-tale goes beyond just the pride of the king. Within any power group, those who are under the leading figure jockey for position. As this happens jealously rises between factions. Often, a conniving leader will solidify his position by pitting such groups against each other. 

This is what’s happening in this story. At the end of the second chapter, we learn that these three Jewish young men have been promoted to a position over the affairs of the province of Babylon. The “certain Chaldeans” who pointed the finger at them for not obeying the king’s decree, appear to be jealous.^[5]

Because of this asinine rule of the king, he’s backed into a corner. He now must keep his word. However, we do see a thoughtful side to Nebuchadnezzar. Before he sends the three youths to the furnace, he provides them with one more chance to pay homage to the golden statue. They refuse and into the fire they go. 

As a court-tale, we learn of the danger of arrogance leadership and of jealous. 

A story of God’s power

But we should go deeper. The second level of understanding of this passage is of a story of God’s hidden power that surpasses the most powerful person in the world at the time. This is the kind of story that gives hope to oppressed group of people like the Jewish people during and after Babylon. 

Nebuchadnezzar has power. He commands a huge statue to be built. The workers get on it right away. He calls forth musicians and they appear. He commands that when they play, everyone bows, and they do—or at least most people.  

We witness Nebuchadnezzar’s power with the ease he sentences the three Jews to their death in the furnace. He orders the furnace to be superheated, which seems silly because once you’re dead, you’re dead. But those stroking the furnace obey. It’s super-hot, bellowing flames, forcing people away. He orders the three to be restrained and tossed into the furnace. His soldiers comply. 

Then we get to the dark humor in this story. Those who obey the king find themselves “cooked” as they toss in the bound Jews. The fire is so hot it kills the king’s executors. The three who are destined to be martyrs are saved, while those who obey the king die a meaningless death.^[6] That’s the kind of detail that would delight the Jewish hearers of this story as they suffer under continual oppression from other nations and leaders. 

Certainly, our God has amazing powers. But if we leave this story at this level, we are left to wonder why God doesn’t save everyone. Why do bad things happen to good people? Why do some become martyrs while others, like Shadrach and friends, are saved? 

A story of faithfulness

Our third way of looking at this story is to see it as an example of faithfulness. For this, we must look at three key verses in the passage, verses 16-18. This is where the three refuse to defend their actions to the king. As with the diet, in chapter 1, the three don’t make a big deal out of their refusal to worship the statue. Had it not been for some tattletales, the king wouldn’t have even known about their refusal to bow down. They weren’t flaunting their behavior; they were just quietly obeying God and the Commandments. 

However, once they are confronted by the king, they have no choice but to be honest and tell the king that they are not going to obey his command regardless of whether their God saves them or not. This is an example of extreme faithfulness. They are hauled off to the furnace without any assurance God will act. They are willing to give up their lives because they believe in a God who is much more powerful than the gods and the statues of the Babylonians.  

Faith is not doing something to gain something else. Faith places total control with God, regardless of what will happen to us.

Salvation by the graciousness of God

In the end, their salvation comes by the graciousness of God… The same is true for us. We can’t save ourselves. Only God can do that. The three are hauled off to the furnace without any promise that God will intervene. Yet, they keep their loyalty to God despite what happens, for they know if anyone will save them, God will. And even if God doesn’t save them, they still put their faith in God, because their lives are about glorifying God, not protecting themselves.^[7]

Now, when placed in the furnace, there’s another surprise. The king peeps in and sees four people in the furnace, and one of them has the appearance of a god. This line, like a god, draws Christians immediately to Jesus, but the text itself isn’t clear as to the identity. Jesus, in the flesh, hasn’t yet been born, but Jesus as God and the second person in the Trinity, has always been. Throughout Christian history this has been debated. Was it Jesus or just an angel?^[8]

I suggest the importance of this fourth mysterious figure isn’t its identity. Instead, this figure reminds us that God doesn’t leave us alone, even when we are travel through the shadows of the valley of death. At such a time, it doesn’t matter if this person was an angel or an appearance of God. Whoever it is, its presence came from God to comfort and protect. 

Another point I want us to understand is that while Nebuchadnezzar praises the Hebrew’s God, he doesn’t really get it. For now, he decides he’s going to protect this God by making it a serious capitol crime to say anything bad about God. Does God need Nebuchadnezzar’s help? As our story shows, God can take care of himself and his own. God doesn’t need the help of a mere mortal, even if the moral is a king with incredible power. 

Praising God within the furnace

The verses we have here comes from Masoretic Text, which is the Hebrew or Jewish Scriptures, and from which we get the Protestant Old Testament. But in the Greek Old Testament, the Septuagint, which was collected and translated a couple hundred years before Christ, there was an extra 68 verses added between our 23^rd and 24^th verses.^[9]

This text, known as the Prayer of Azariah (Abednego’s Hebrew name^[10]), and the Song of the Three Jews. In this text Abednego begins with praise and then is later joined by his other friends. This prayer and song have much in common with the Psalms of Scripture, and while they are not in our canon, are still beautiful and glorifying of God. 

“Blessed are you, O Lord, God of our ancestors, and worthy of praise; and glorious is your name forever!,” Abednego begins. 

After 19 verses of praise, confession, and petition, the others join in song:

“Blessed are you, O Lord, God of our ancestors, 

and to be praised and highly exalted forever; and blessed is your glorious, holy name, and to be highly praised and highly exalted forever.”

As these three young Jewish men show, life at its deepest isn’t about us. It’s about God, to whom we’re to praise, even in the furnace. Amen. 

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^[1] Tremper Longman III, The NIV Application Commentary (Grand Rapids: Zondervan, 1999), 97. 

^[2] See Exodus 20:4-5.

^[3] For my review of Karl Barth: A Life in Conflict, go to: https://fromarockyhillside.com/2021/08/three-books-baseball-africa-and-a-theologian/

^[4] Christiane Tietz, Karl Barth: A Life in Conflict, Victoria J. Barnett, translator, (German edition 2019.  English edition: Oxford, UK: Oxford Press, 2021. The university reinstated the title to Barth after the war. 

^[5] Robert A. Anderson, Daniel: Signs and Wanders (Grand Rapids, MI: Eerdmans, 1984), 31-32.

^[6]Longman III, 108-109.

^[7] The role of a person of faith is summed up nicely in the first question of the Heidelberg Catechism:  “What is your only comfort in life and in death? That I am not my own, but belong—body and soul, in life and in death—to my faithful Savior, Jesus Christ. 

^[8] Verse 25 can also be translated as “son of a god.” Here in Scripture we find ambiguity. In verse 28, Nebuchadnezzar retells what happens and says the fourth figure was an “angel.” 

^[9] This passage found in the Apocrypha. While not considered “Canonical” for Protestants, and we treat it the same as other books written by humans, it contains some beautiful passages that praise God (as do other books that are not in scripture. See Presbyterian Church USA, Book of Confessions, 6:003. 

^[10] Daniel 1:7.

Jeff Garrison
Bluemont and Mayberry Churches
August 22, 2021
Daniel 2 

At the beginning of worship

Today we’re continuing our look at Daniel. Daniel, as we will see, is like Joseph. If you go back to Genesis, you may remember Joseph’s ability to interpret dreams allowed him to gain favor in Pharoah’s household.^[1] Daniel’s ability, through prayer and God’s guidance, allows him to grow in statue within the Babylonian court. Daniel makes it clear. He’s not the one making things possible. It’s God working through him. We should always give God the credit. 

Before reading the Scripture 

I want to provide an overview of the entire chapter. We must handle this chapter as an entire piece, but I won’t read it all. It’s too long. You might go to sleep. And there is some repetition. I encourage you to go home and read it for yourself this afternoon. 

The chapter opens with the Babylonian king having a bad dream. It’s unsettling and he wants to know what it means. He doesn’t tell anyone the dream. Maybe he forgot. I’ve had those kinds of dreams, where I’m troubled, but can’t remember just why. Or maybe he assumes that if his magicians, astrologers, and wise guys can tell him the dream, their interpretation will be spot on. However, not knowing what the dream is about, their hands are tied. The king is ready to have their heads. But Daniel steps forward. After praying with his three friends whom we met in the first chapter, he asks to see the king. 

The king dreamed about a giant statue. The head was gold, and as you worked down the statue, each part was created from a less valuable material. A chest and arms of silver, a belly and thighs of bronze, legs of iron, and feet and toes of iron and clay. In the dream, a rock struck the feet and the statue crumbled and was blown away. 

Daniel interprets the dream in this manner. The head represented the king. He probably set up a little on his throne hearing that. But kingdoms don’t last forever. Inferior materials make up each kingdom following Nebuchadnezzar’s. They became less glamours. Then, the rock that no hand has cut destroys it all. Humans built the first four kingdoms. After these human kingdoms vanishes, God establishes an everlasting kingdom.  

The king is pleased, despite the fact his dream indicates that his kingdom won’t last long after his death. He promotes Daniel and the heads of all Babylon’s wise guys remain safely attached… He also, through Daniel, acknowledges and honor’s Daniel’s God. However, there is nothing to indicate that the king is converted. Instead, it appears he adds the Hebrews God to his list of Babylonian gods. 

We must remember, that’s not good. Our God is a jealous God!

Read Daniel 2 (1-6, 24-28a, 31-35)

After reading scripture

Concern for everyone

On Monday morning, while scanning through my Twitter feed, I came upon one a tweet that hit home. I had just read through Daniel 2. A woman complained that her church, last Sunday, made a big deal out of praying for the Christians in Afghanistan. She commented that only a fraction of the population there is Christian and suggested we should be praying everyone in that troubled nation. 

She’s right. If we are followers of Jesus, who teaches us to pray even for the wellbeing of our enemies,^[2] we should lift the entire region in prayer. I hope you’re doing this. I think our friend Daniel, as we will see in this text, would agree. 

Human and God wisdom

Chapter two of Daniel illustrates that human wisdom is limited and will always fall short. Human wisdom calls for us to pray for Christians in Afghanistan, but that should only be a part of our prayer. Instead, we’re shown through the story that unfolds in this chapter to depend on God’s wisdom. The wisdom of God demands that we love the world God created, and all who are in it. 

Our story

Our story begins with an unhappy king. When the king is unhappy, everyone is unhappy. One commentator describes the situation as what happens when you combine insecurity, anger, and power.^[3]

The king wants an interpretation of his dream, but he also has another demand. He expects his interpreter to also tell him the dream. His regular advisors, which include all kind of astrologers and fortune tellers, find themselves stunned at this request. They get something right. The knowledge to know what the king dreamed can only be revealed by someone divine. They’re in a pickle for the king is ready to do away with them, if they are not able to do what he demands. Of course, if they can accomplish this task, they’ll be richly rewarded. 

Then Daniel, whom it appears would also be executed, steps forward. He offers to take this problem to his God. He buys some time and gathers his friends. The four commence to pray. We used this prayer in our call to worship this morning.^[4] Daniel is given the answer and goes straight to the king, pausing long enough to have the king’s executioner stop sharpening his ax. 

This is the point I made at the beginning, of our need to be concerned and for praying for everyone. For you see, Daniel doesn’t just save himself, he even saves his enemies. These guys not only worship other gods, they will also later attempt to trap Daniel and his friends.^[5]

Daniel’s interpretation of the dream

Daniel both describes and interprets the dream. The giant statue has to do with a succession of kingdoms starting with Nebuchadnezzar’s. There appear to be four distinct kingdoms which historically have been interpreted two ways. One interpretation of Daniel’s interpretation has the four as Babylon, Persia, Greece, and Rome. Another has the four as Babylon, Media, Persia, Greece.^[6]

The everlasting kingdom

But the interpretation of this dream isn’t what’s important for the story. Instead, we see the inability of human efforts to create a lasting kingdom. What’s important is God’s work in the present and into the future. At some point, beyond these for realms, we have an eschatological vision of the everlasting kingdom. This kingdom is not made of human hands, but by God. In other words, humanly established kingdoms will all end, sooner or later. Only that which God establishes lasts forever. It’s a message we see throughout scripture.^[7]

The king’s response

Our chapter ends with the king of Babylonian, bowing as in worship before Daniel, as he offers incense and grain. We may wonder why Daniel didn’t reject such adoration. When Paul and Barnabas were in Lystra, after healing a man, the crowd thought the missionaries were Zeus and Hermes, Greek gods.^[8] But unlike those in Lystra, the king recognizes that it’s not Daniel, but it is his God who has the wisdom necessary to interpret the dream.^[9]

Need for a close relationship to God

Having successfully identified and interpreted the dream, Daniel and his three friends are rewarded by the king. This part of the story, like what we saw from chapter 1, is part folk tale showing Daniel besting the wise men of Babylon. Such stories would, no doubt, delight the ears of the persecuted Hebrews. However, we must remember that the folk tale part of the story is just the surface meaning. The deeper meaning is that Daniel’s God, the God of creation, is far more powerful than the pantheon of Babylonian gods. 

We should learn from Daniel the need to have a close relationship to God. When in trouble, he prays. Not only did he pray, but his friends join him. He knows if there was an answer to be had, it can only come from Almighty God. Daniel, while well educated in Babylon, was wise enough understand such knowledge wasn’t going to help the king’s court interpret the dream. So, he goes deeper. He seeks God for help. We should do likewise. 

Knowledge is good, but a close walk with God is always better.

Thankfully, for those of us who live on this side of the incarnation of God in Jesus Christ, we can have an even closer relationship with God. Having come to us in the flesh, we know that God knows what our lives are like and what we need. Our task, as followers of Jesus, is to nurture such a relationship in prayer and in study, so that when the need arises, we will have the wisdom of Daniel.  Amen.

ã2021

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^[1] See Genesis 41.

^[2] Matthew 5:44.

^[3] Alistair Begg, Brace by Faith (The Good Book Company, 2021), 33.

^[4] Call to Worship and Opening Prayer. (From Daniel 2:20-23a)

Pastor “Blessed be the name of God from age to age,
    for wisdom and power are his.
People: God changes times and seasons,
    deposes kings and sets up kings;
Pastor: God gives wisdom to the wise
    and knowledge to those who have understanding.

People: God reveals deep and hidden things;
    he knows what is in the darkness,
    and light dwells with him.
All: To you, O God of our ancestors, we give thanks and praise, for you have given us wisdom and power. Amen. 

^[5] See Daniel, chapters 3 and 6. 

^[6] For a detailed account of each of these theories, see Robert A. Anderson, Daniel: Signs and Wonders (Grand Rapids: Eerdmans, 1984), 20-25.

^[7] As an example, see Isaiah 40:8, Revelation 1:8.

^[8] See Acts 14:8-20.

^[9] See Daniel 2:47.

Photo of a puffin taken by the author in Scotland in 2017