Go to Babylon!

1
Go to Babylon!

• Daniel 11-7

2

• In the third year of the reign of Jehoiakim king
  of Judah, Nebuchadnezzar king of Babylon came to
  Jerusalem and besieged it. And the Lord gave
  Jehoiakim king of Judah into his hand, with some
  of the vessels of the house of God. And he
  brought them to the land of Shinar, to the house
  of his god, and placed the vessels in the
  treasury of his god. Then the king commanded
  Ashpenaz, his chief eunuch, to bring some of the
  people of Israel, both of the royal family and of
  the nobility, youths without blemish, of good
  appearance and skillful in all wisdom, endowed
  with knowledge, understanding learning, and
  competent to stand in the king's palace, and to
  teach them the literature and language of the
  Chaldeans. The king assigned them a daily portion
  of the food that the king ate, and of the wine
  that he drank. They were to be educated for three
  years, and at the end of that time they were to
  stand before the king. Among these were Daniel,
  Hananiah, Mishael, and Azariah of the tribe of
  Judah. 7 And the chief of the eunuchs gave them
  names Daniel he called Belteshazzar, Hananiah he
  called Shadrach, Mishael he called Meshach, and
  Azariah he called Abednego (ESV).

3

• In this passage, Daniel informs us of how he
  his three companions came to be in the Babylonian
  Court.

4

• In the third year of Jehoiakim's reign (i.e., 605
  BC), the LORD gave Jehoiakim into
  Nebuchadnezzar's hand.

5

• In the third year of Jehoiakim's reign (i.e., 605
  BC), the LORD gave Jehoiakim into
  Nebuchadnezzar's hand.
• There is a problem right here in the
  authenticity of Scripture.

6

• In the third year of Jehoiakim's reign (i.e., 605
  BC), the LORD gave Jehoiakim into
  Nebuchadnezzar's hand.
• There is a problem right here in the
  authenticity of Scripture.
• Jeremiah says that the fourth year of Jehoiakims
  reign was the first year of Nebuchadnezzars
  reign.

7

• In the third year of Jehoiakim's reign (i.e., 605
  BC), the LORD gave Jehoiakim into
  Nebuchadnezzar's hand.
• There is a problem right here in the
  authenticity of Scripture.
• Jeremiah says that the fourth year of Jehoiakims
  reign was the first year of Nebuchadnezzars
  reign.
• Thus, according to Jeremiah, Nebuchadnezzar is
  not even a king until a year after Daniel says
  that he is.

8

• In the third year of Jehoiakim's reign (i.e., 605
  BC), the LORD gave Jehoiakim into
  Nebuchadnezzar's hand.
• There is a problem right here in the
  authenticity of Scripture.
• Jeremiah says that the fourth year of Jehoiakims
  reign was the first year of Nebuchadnezzars
  reign.
• Thus, according to Jeremiah, Nebuchadnezzar is
  not even a king until a year after Daniel says
  that he is.
• The word that came to Jeremiah concerning all
  the people of Judah, in the fourth year of
  Jehoiakim the son of Josiah, king of Judah (that
  was the first year of Nebuchadnezzar king of
  Babylon) (Jer 251, ESV).

9

• However, according to the Babylonian method of
  counting a kings reign, a kings first year did
  not begin until he had been on the throne for a
  full year.

10

• However, according to the Babylonian method of
  counting a kings reign, a kings first year did
  not begin until he had been on the throne for a
  full year.
• The year a king ascended to the throne was called
  the year of ascension.

11

• However, according to the Babylonian method of
  counting a kings reign, a kings first year did
  not begin until he had been on the throne for a
  full year.
• The year a king ascended to the throne was called
  the year of ascension.
• Daniel, having been trained in the wisdom of
  Babylon, logically uses the Babylonian method to
  count the years of Jehoakims reign.

12

• However, according to the Babylonian method of
  counting a kings reign, a kings first year did
  not begin until he had been on the throne for a
  full year.
• The year a king ascended to the throne was called
  the year of ascension.
• Daniel, having been trained in the wisdom of
  Babylon, logically uses the Babylonian method to
  count the years of Jehoakims reign.
• Therefore, the fourth year of Jeremiah would be
  the exact same year as the third year of Daniel.

13
Babylonian Method Jewish Method
Year of Ascension First Year
First Year Second Year
Second Year Third Year
Third Year (Dan 11) Fourth Year (Jer 251)
14
Why would God send his people away from the
Promised Land?
15

• He had promised Abraham that his descendants
  would live there forever.

16

• He had promised Abraham that his descendants
  would live there forever.
• Gn 177-8.

17

• He had promised Abraham that his descendants
  would live there forever.
• Gn 177-8.
• If, as God promised, Canaan was to be an
  "everlasting possession," why would he give it to
  Nebuchadnezzar so freely?

18

• The simple answer is SIN.

19

• The simple answer is SIN.
• Gods promises are conditional (e.g., 1 Jn 17).

20

• The simple answer is SIN.
• Gods promises are conditional (e.g., 1 Jn 17).
• Gods promise of giving the Israelites Canaan was
  quite conditional.

21

• The simple answer is SIN.
• Gods promises are conditional (e.g., 1 Jn 17).
• Gods promise of giving the Israelites Canaan was
  quite conditional.
• "If in spite of this you will not listen to me,
  but walk contrary to me . . . . I will scatter
  you among the nations, and I will unsheathe the
  sword after you, and your land shall be a
  desolation, and your cities shall be a waste"
  (Lev 2627, 33, ESV).

22

• The simple answer is SIN.
• Gods promises are conditional (e.g., 1 Jn 17).
• Gods promise of giving the Israelites Canaan was
  quite conditional.
• "Those of you who are left shall rot away in your
  enemies' lands because of their iniquity, and
  also because of the iniquities of their fathers
  they shall rot away like them (Lev 2639, ESV).

23
We learn three important lessons here.
24

• One God judges sin.

25

• One God judges sin.
• Individuals who persist in sin will face the
  judgment of God.

26

• One God judges sin.
• Individuals who persist in sin will face the
  judgment of God.
• "The soul who sins shall die" (Ezek 184, ESV).

27

• Two God judges the sins of nations.

28

• Two God judges the sins of nations.
• In this passage, God isnt judging the sins of
  individuals, he is judging the sin of an entire
  nation.

29

• Two God judges the sins of nations.
• In this passage, God isnt judging the sins of
  individuals, he is judging the sin of an entire
  nation.
• God has a long history of judging entire nations.

30

• Two God judges the sins of nations.
• In this passage, God isnt judging the sins of
  individuals, he is judging the sin of an entire
  nation.
• God has a long history of judging entire nations.
• The Flood came upon all the world because of the
  iniquity of the world (Gn 6-8).

31

• Two God judges the sins of nations.
• In this passage, God isnt judging the sins of
  individuals, he is judging the sin of an entire
  nation.
• God has a long history of judging entire nations.
• The Flood came upon all the world because of the
  iniquity of the world (Gn 6-8).
• God sent fire upon Sodom Gomorrah because those
  two cities were wicked (Gn 19).

32

• Two God judges the sins of nations.
• In this passage, God isnt judging the sins of
  individuals, he is judging the sin of an entire
  nation.
• God has a long history of judging entire nations.
• The Flood came upon all the world because of the
  iniquity of the world (Gn 6-8).
• God sent fire upon Sodom Gomorrah because those
  two cities were wicked (Gn 19).
• The Book of Revelation depicts Gods judgment
  upon the Roman Empire.

33

• Three Sometimes people suffer for the sins of
  others.

34

• Three Sometimes people suffer for the sins of
  others.
• From what we read in this book, it certainly
  appears that Daniel his three companions were
  devout, upright young men.

35

• Three Sometimes people suffer for the sins of
  others.
• From what we read in this book, it certainly
  appears that Daniel his three companions were
  devout, upright young men.
• In this chapter, they refuse to eat the kings
  food (well discuss why later).

36

• Three Sometimes people suffer for the sins of
  others.
• From what we read in this book, it certainly
  appears that Daniel his three companions were
  devout, upright young men.
• In this chapter, they refuse to eat the kings
  food (well discuss why later).
• Shadrach, Meshach, Abednego refused to bow down
  to Nebuchadnezzars image, choosing to be thrown
  into a fiery furnace instead.

37

• Three Sometimes people suffer for the sins of
  others.
• From what we read in this book, it certainly
  appears that Daniel his three companions were
  devout, upright young men.
• In this chapter, they refuse to eat the kings
  food (well discuss why later).
• Shadrach, Meshach, Abednego refused to bow down
  to Nebuchadnezzars image, choosing to be thrown
  into a fiery furnace instead.
• Daniel himself refused to pray to Darius was,
  therefore, cast into a den of lions.

38

• Many people have suffered because of the sins of
  others.

39

• Many people have suffered because of the sins of
  others.
• Abel died because of Cains evil thoughts.

40

• Many people have suffered because of the sins of
  others.
• Abel died because of Cains evil thoughts.
• The child born to David Bathsheba died because
  of Davids great sins.

41

• Many people have suffered because of the sins of
  others.
• Abel died because of Cains evil thoughts.
• The child born to David Bathsheba died because
  of Davids great sins.
• Jesus suffered greatly because of the sins of us
  all.

42

• Many people have suffered because of the sins of
  others.
• Abel died because of Cains evil thoughts.
• The child born to David Bathsheba died because
  of Davids great sins.
• Jesus suffered greatly because of the sins of us
  all.
• Stephen died because of the hardness of heart of
  the Sanhedrin.

43
Why would God allow people to suffer because of
the sins of others?
44

• To a large degree, we can never answer that
  question, for God alone understands.

45

• To a large degree, we can never answer that
  question, for God alone understands.
• Job suffered greatlythe loss of livelihood,
  children, heath.

46

• To a large degree, we can never answer that
  question, for God alone understands.
• Job suffered greatlythe loss of livelihood,
  children, heath.
• Three friends showed up urged Job to admit his
  sin.

47

• To a large degree, we can never answer that
  question, for God alone understands.
• Job suffered greatlythe loss of livelihood,
  children, heath.
• Three friends showed up urged Job to admit his
  sin.
• The more those friends urged Job to admit
  wrongdoing, the more he persisted in saying that
  he was clean of guilt.

48

• To a large degree, we can never answer that
  question, for God alone understands.
• Job suffered greatlythe loss of livelihood,
  children, heath.
• Three friends showed up urged Job to admit his
  sin.
• The more those friends urged Job to admit
  wrongdoing, the more he persisted in saying that
  he was clean of guilt.
• Yet, he begs God to show up so that God can
  answer Jobs questions as to why these things
  were happening to him.

49

• To a large degree, we can never answer that
  question, for God alone understands.
• Job suffered greatlythe loss of livelihood,
  children, heath.
• God shows up in a whirlwind says to Job Who
  is this that darkens counsel by words without
  knowledge? Dress for action like a man I will
  question you, and you make it known to me. Where
  were you when I laid the foundation of the earth?
  Tell me, if you have understanding. Who
  determined its measurementssurely you know! Or
  who stretched the line upon it? On what were its
  bases sunk, or who laid its cornerstone, when the
  morning stars sang together and all the sons of
  God shouted for joy? (Job 382-7, ESV).

50
Gods basic Message Job, I know more than you do.
51

• While only God fully understands why innocent
  people suffer for the sins of others, he has
  revealed some things that help us make some since
  out of it.

52

• First, all humans are subject to being in the
  wrong place at the wrong time.

53

• First, all humans are subject to being in the
  wrong place at the wrong time.
• I saw that under the sun the race is not to the
  swift, nor the battle to the strong, nor bread to
  the wise, nor riches to the intelligent, nor
  favor to those with knowledge, but time and
  chance happen to them all (Eccl 911, ESV).

54

• First, all humans are subject to being in the
  wrong place at the wrong time.
• I saw that under the sun the race is not to the
  swift, nor the battle to the strong, nor bread to
  the wise, nor riches to the intelligent, nor
  favor to those with knowledge, but time and
  chance happen to them all (Eccl 911, ESV).
• The context of Ecclesiastes 911 is why good
  things come to those who havent worked for them,
  but the flip side of the coin is also
  trueSometimes, evil happens to those who havent
  earned it.

55

• Second God may be seeking to make us stronger.

56

• Second God may be seeking to make us stronger.
• We know that for those who love God all things
  work together for good, for those who are called
  according to his purpose. For those whom he
  foreknew he also predestined to be conformed to
  the image of his Son, in order that he might be
  the firstborn among many brothers (Rom 828-29,
  ESV).

57

• Second God may be seeking to make us stronger.
• We know that for those who love God all things
  work together for good, for those who are called
  according to his purpose. For those whom he
  foreknew he also predestined to be conformed to
  the image of his Son, in order that he might be
  the firstborn among many brothers (Rom 828-29,
  ESV).
• The good in v 28 is not some silver lining.
  Paul is not saying that God takes bad things
  turns them in to good things.

58

• Second God may be seeking to make us stronger.
• We know that for those who love God all things
  work together for good, for those who are called
  according to his purpose. For those whom he
  foreknew he also predestined to be conformed to
  the image of his Son, in order that he might be
  the firstborn among many brothers (Rom 828-29,
  ESV).
• The good in v 28 is not some silver lining.
  Paul is not saying that God takes bad things
  turns them in to good things.
• The good is, rather, being conformed to the
  image of Jesus.

59

• The Babylonian Exile is a prime example of how
  God can take suffering at the hands of others
  turn it in to something good.

60

• The Babylonian Exile is a prime example of how
  God can take suffering at the hands of others
  turn it in to something good.
• Prior to the Babylonian Captivity, the Jews
  struggled greatly with idolatry.

61

• The Babylonian Exile is a prime example of how
  God can take suffering at the hands of others
  turn it in to something good.
• Prior to the Babylonian Captivity, the Jews
  struggled greatly with idolatry.
• But, after the Captivity, we never again read
  that they struggled with it.

62

• The Babylonian Exile is a prime example of how
  God can take suffering at the hands of others
  turn it in to something good.
• Prior to the Babylonian Captivity, the Jews
  struggled greatly with idolatry.
• But, after the Captivity, we never again read
  that they struggled with it.
• Who can say what Daniel his three companions
  would have been like without the Captivity?
• Would Daniel have faced the lions den?
• Would the three companions have willingly gone to
  a fiery furnace?

63

• John Hick, a well-known philosopher, has declared
  that this is a world of "soul making," i.e.,
  without the pain we suffer in this world, we
  could never be what God wants us to be.

64

• Third Suffering makes us capable of providing
  comfort to others.

65

• Third Suffering makes us capable of providing
  comfort to others.
• Blessed be the God and Father of our Lord Jesus
  Christ, the Father of mercies and God of all
  comfort, who comforts us in all our affliction,
  so that we may be able to comfort those who are
  in any affliction, with the comfort with which we
  ourselves are comforted by God (2 Cor 13-4,
  ESV).

66

• Third Suffering makes us capable of providing
  comfort to others.
• 2 Cor 13-4.
• The affliction of which Paul speaks in context is
  suffering because of the sins of others--he
  speaks of persecution he is facing for the cause
  of Christ.

67

• Third Suffering makes us capable of providing
  comfort to others.
• 2 Cor 13-4.
• The affliction of which Paul speaks in context is
  suffering because of the sins of others--he
  speaks of persecution he is facing for the cause
  of Christ.
• Those who have gone through a specific trial are
  often able to provide more comfort to those going
  through the same trial than are those who haven't
  faced it themselves.

68

• Nebuchadnezzar took some of the vessels from the
  house of God placed them in the house of his
  god.

69

• Nebuchadnezzar took some of the vessels from the
  house of God placed them in the house of his
  god.
• It was a common sign of force in antiquity to
  take the treasures of a conquered people.

70

• Nebuchadnezzar took some of the vessels from the
  house of God placed them in the house of his
  god.
• It was a common sign of force in antiquity to
  take the treasures of a conquered people.
• It would especially be fitting to take the
  vessels used in the worship of a foreign god who
  failed to protect his people use them in the
  service of the god who gave the conquerors
  victory.

71

• The king commanded Ashpenaz, his chief eunuch, to
  bring some of the youths without blemish from the
  royal family the nobility to Babylon to be
  trained in their wisdom thus to serve in the
  king's palace.

72

• The king commanded Ashpenaz, his chief eunuch, to
  bring some of the youths without blemish from the
  royal family the nobility to Babylon to be
  trained in their wisdom thus to serve in the
  king's palace.
• It was quite common for men who would be working
  in the palace to be eunuchs, since they would be
  working in close proximity to the queen.

73

• The king commanded Ashpenaz, his chief eunuch, to
  bring some of the youths without blemish from the
  royal family the nobility to Babylon to be
  trained in their wisdom thus to serve in the
  king's palace.
• It was quite common for men who would be working
  in the palace to be eunuchs, since they would be
  working in close proximity to the queen.
• However, there is some debate as to whether or
  not Daniel was made a eunuch.

74

• A eunuch was prohibited from being in the
  congregation of Israel.

75

• A eunuch was prohibited from being in the
  congregation of Israel.
• "No one whose testicles are crushed or whose male
  organ is cut off shall enter the assembly of the
  LORD" (Deut 231, ESV).

76

• A eunuch was prohibited from being in the
  congregation of Israel (Deut 231).
• Many, therefore, believe that Daniel would have
  resisted being made a eunuch with the same force
  that he resisted eating the kings food.

77

• A eunuch was prohibited from being in the
  congregation of Israel (Deut 231).
• Many, therefore, believe that Daniel would have
  resisted being made a eunuch with the same force
  that he resisted eating the kings food.
• However, if Daniel knew he was never going back
  to Jerusalem, would he have put up such a fight.

78

• Its possible that Ezek 1420 implies that Daniel
  had children.

79

• Its possible that Ezek 1420 implies that Daniel
  had children.
• If Noah, Daniel, and Job were in it Jerusalem,
  as I live, declares the Lord God, they would
  deliver neither son nor daughter. They would
  deliver but their own lives by their
  righteousness (ESV).

80

• Its possible that Ezek 1420 implies that Daniel
  had children.
• If Noah, Daniel, and Job were in it Jerusalem,
  as I live, declares the Lord God, they would
  deliver neither son nor daughter. They would
  deliver but their own lives by their
  righteousness (ESV).
• Since we know that Noah Job had children, this
  may imply that Daniel also had children, but it
  may simply be a figure of speech.

81

• Nebuchadnezzar wanted the best in his court--wise
  youths of royal stock. Since Daniel is from the
  tribe of Judah, it's certainly possible that he
  was a member of the royal family.

82

• Nebuchadnezzar wanted the best in his court--wise
  youths of royal stock. Since Daniel is from the
  tribe of Judah, it's certainly possible that he
  was a member of the royal family.
• The king wants beauty in his court--beauty was
  highly regarded in the ancient world.

83

• The youths were to be skilled in the knowledge of
  Babylon.

84

• The youths were to be skilled in the knowledge of
  Babylon.
• The vast library of Ashurbanipal (704-681
  BC--just prior to Daniel's day) contained 22,000
  clay tablets.

85

• The youths were to be skilled in the knowledge of
  Babylon.
• The vast library of Ashurbanipal (704-681
  BC--just prior to Daniel's day) contained 22,000
  clay tablets.
• Thus, the knowledge of the Babylonian was quite
  vast.

86

• The king also declared that the youths would have
  a daily portion of his food.

87

• The king also declared that the youths would have
  a daily portion of his food.
• The king's food would have likely been food that
  only he could afford--rare, exotic, fine foods.

88

• The king also declared that the youths would have
  a daily portion of his food.
• The king's food would have likely been food that
  only he could afford--rare, exotic, fine foods.
• There are a couple logical explanation as to why
  the king would want the youths to eat his food

89

• The king also declared that the youths would have
  a daily portion of his food.
• The king's food would have likely been food that
  only he could afford--rare, exotic, fine foods.
• There are a couple logical explanation as to why
  the king would want the youths to eat his food
• This was likely to reduce their moral
  barrieronce they saw that the kings food was
  good, how bad could the rest of Babylonian
  thought/customs be?

90

• The king also declared that the youths would have
  a daily portion of his food.
• The king's food would have likely been food that
  only he could afford--rare, exotic, fine foods.
• There are a couple logical explanation as to why
  the king would want the youths to eat his food
• This was likely to reduce their moral
  barrieronce they saw that the kings food was
  good, how bad could the rest of Babylonian
  thought/customs be?
• This could also be a form of psychological
  brain-washing.

91

• The king also declared that the youths would have
  a daily portion of his food.
• The king's food would have likely been food that
  only he could afford--rare, exotic, fine foods.
• There are a couple logical explanation as to why
  the king would want the youths to eat his food
• This was likely to reduce their moral
  barrieronce they saw that the kings food was
  good, how bad could the rest of Babylonian
  thought/customs be?
• This could also be a form of psychological
  brain-washing.
• If so, the king is trying to remove everything
  about their former life.

92

• The king also declared that the youths would have
  a daily portion of his food.
• The king's food would have likely been food that
  only he could afford--rare, exotic, fine foods.
• There are a couple logical explanation as to why
  the king would want the youths to eat his food
• This was likely to reduce their moral
  barrieronce they saw that the kings food was
  good, how bad could the rest of Babylonian
  thought/customs be?
• This could also be a form of psychological
  brain-washing.
• If so, the king is trying to remove everything
  about their former life.
• The fact that the youths names are changed
  suggests that this may be a form of brain-washing.

93

• The names of these four youths are changed.

94
Old Names New Names
Daniel Belteshazzar
Hananiah Shadrach
Mishael Meschach
Azariah Abednego
95

• The names of these four youths are changed.
• The purpose of this was to remove YHWH from their
  thoughts.

96

• The names of these four youths are changed.
• The purpose of this was to remove YHWH from their
  thoughts.
• It was quite common in antiquity for names to
  have a divine name in them.

97

• The names of these four youths are changed.
• The purpose of this was to remove YHWH from their
  thoughts.
• It was quite common in antiquity for names to
  have a divine name in them.
• "Yeshua"--Joshua (Hebrew)/Jesus (Greek)--means
  "YHWH saves."

98

• The names of these four youths are changed.
• The purpose of this was to remove YHWH from their
  thoughts.
• It was quite common in antiquity for names to
  have a divine name in them.
• "Yeshua"--Joshua (Hebrew)/Jesus (Greek)--means
  "YHWH saves."
• "Daniel" means "my judge is God"--"el" was the
  Hebrew for "God."

99

• The names of these four youths are changed.
• The purpose of this was to remove YHWH from their
  thoughts.
• It was quite common in antiquity for names to
  have a divine name in them.
• "Yeshua"--Joshua (Hebrew)/Jesus (Greek)--means
  "YHWH saves."
• "Daniel" means "my judge is God"--"el" was the
  Hebrew for "God.
• Think about how many Hebrew names places have
  el in theme.g., Bethel.

100

• The new names Ashpenaz gave the youths pointed to
  the supposed victory the Babylonian "gods" had
  given over the Hebrew God.
• Belteshazzar means "protect his life"
• Shadrach means "command of Aku (the moon god)
• Mesach means "who is what Aku (the moon god)
  is?"
• Abednego means "servant of Nebo."