Exposition of Daniel 6:10-18 An unbreakable web of lies

Daniel 6:10-18

10 Now when Daniel learned that the decree had been published, he went home to his upstairs room where the windows opened toward Jerusalem. Three times a day he got down on his knees and prayed, giving thanks to his God, just as he had done before. 11 Then these men went as a group and found Daniel praying and asking God for help. 12 So they went to the king and spoke to him about his royal decree: Did you not publish a decree that during the next thirty days anyone who prays to any god or human being except to you, Your Majesty, would be thrown into the lions den? The king answered, The decree stands in accordance with the law of the Medes and Persians, which cannot be repealed.

13 Then they said to the king, Daniel, who is one of the exiles from Judah, pays no attention to you, Your Majesty, or to the decree you put in writing. He still prays three times a day. 14 When the king heard this, he was greatly distressed; he was determined to rescue Daniel and made every effort until sundown to save him.

15 Then the men went as a group to King Darius and said to him, Remember, Your Majesty, that according to the law of the Medes and Persians no decree or edict that the king issues can be changed.

16 So the king gave the order, and they brought Daniel and threw him into the lions den. The king said to Daniel, May your God, whom you serve continually, rescue you!

17 A stone was brought and placed over the mouth of the den, and the king sealed it with his own signet ring and with the rings of his nobles, so that Daniels situation might not be changed. 18 Then the king returned to his palace and spent the night without eating and without any entertainment being brought to him. And he could not sleep.

The publication of the decree affecting his prayers to Yahweh was not the first restrictive edict Daniel had faced. During his first days in Babylon he had been confronted with eating food and drink from the kings allotment (Dan. 1:8). Daniel had quietly resisted that seductive diet, and God had enabled him to prevail during his earliest days in Babylonian captivity. Now, under the reign of Darius the Mede, a much more powerful Daniel faces a situation where his normal prayer life will lead to his death. Daniels enemies were counting on his integrity and faithfulness to Yahweh.

As was his open custom, Daniel continues his daily prayers and praise without using Darius as a mediator (verse 10). Predictably, the same conspirators who had approached Darius with their deceptive proposal burst in on Daniel while he is praying for Gods help (verse 11). Armed with this direct evidence, the conspirators promptly approach the king and first get his confirmation of the irrevocable decree. The king naturally declares that the decree stands and cannot be repealed (verse 12).

The conspirators have very carefully teed up their accusation, but they cannot resist the temptation to enhance it with another provocative lie. While NIV says that Daniel pays no attention to you (verse 13), the verb means has no regard for you,[1] as if the king and his decree are the object of Daniels personal contempt. This is an attempt to inflame the kings emotions against Daniel.

When the king grasps the situation, he is exceptionally distressed (verse 14). Wood observes, This was not the kind of reaction by the king for which the accusers had hoped.[2] The conspirators had previously lied by saying that Daniel had no regard for the king, and that very same Aramaic verb is used in verse 14 to say that the king has regard for Daniel to the point that he wants to rescue him from death! The kings high opinion of Daniel has not changed. He makes every effort to save Daniel until the setting sun marks the time for execution. Wood observes, This is a remarkable example of an absolute monarch being bound by a law still more absolute.[3]

The conspirators had passed the point of no return long ago, and together they approach the king again to demand enforcement of the royal decree (verse 15). Having no choice, the king orders Daniel to be taken to the cistern — a rock enclosure below ground — where the lions were kept. Daniel is cast into the cistern. With sharp irony, the king, who had appointed himself the sole mediator to the gods for others, now utters what amounts to a prayer on Daniels behalf: May your God, whom you serve continually, rescue you! The king is calling on Yahweh to do what he could not do — rescue Daniel!

A stone is placed over the mouth of the cistern and sealed with the rings of both the king and his nobles (verse 17). Daniels fate is apparently sealed. The cistern is silent and nothing more is said about it. But the king, in the confines of his palace, shows every evidence of great anxiety: no appetite, no interest in diversions, and no sleep (verse 18). The question we must ask ourselves is: Why is the king so anxious?

Copyright 2014 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.

[1] HALOT, sam, have regard for, q.v.

[2] Leon J. Wood, A Commentary on Daniel (Eugene, OR: Wipf & Stock Publishers, 1998)165.

[3] Wood, Daniel, 166.

Exposition of 1 Corinthians 15:53-58 Different views about death

1 Corinthians 15:53-58

53 For the perishable must clothe itself with the imperishable, and the mortal with immortality. 54 When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: “Death has been swallowed up in victory.”

55 “Where, O death, is your victory? Where, O death, is your sting?” 56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God! He gives us the victory through our Lord Jesus Christ.

58 Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.

Greco-Roman culture inherited the views of Plato (429-327 B.C.) and Socrates (469-399 B.C.) about the body and death. Anthony Thiselton[1] reports that Plato and Socrates held an optimistic view about death as a release of the soul from the prison of the body, thus also revealing a negative view of the body. Socrates and other Greeks held that death was a harmless portal to a higher order of being. Shortly after tasting hemlock poison, Socrates probably changed his mind!

But that is not how Jesus viewed death. Oscar Cullman argues that the agony of Gethsemane as Jesus faces the prospect of death as a cruel God-forsakenness, as a sacrament of the wrath of God, should be kept before our eyes as a reminder of what deaths sting entails apart from the victory won by Christ.[2] We have already seen that the Bible reveals a positive view of the body as something created and endowed with life by God; at our resurrection we receive a transformed body, not some sort of bodiless existence.

The radical transformation of the body

Paul is trying to solve a particular problem in Roman Corinth and within other churches (1 Cor. 1:2) as well. So, while he writes about theology, he does so in a way that is intensely practical. Unfortunately, some English versions of the Bible make Pauls words more abstract, perhaps to make them feel more universally applicable. Here are two examples to compare:

(NIV) 53 For the perishable must clothe itself with the imperishable, and the mortal with immortality. 54 When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: Death has been swallowed up in victory.

(HCSB) 53 Because this corruptible must be clothed with incorruptibility, and this mortal must be clothed with immortality. 54 Now when this corruptible is clothed with incorruptibility, and this mortal is clothed with immortality, then the saying that is written will take place: Death has been swallowed up in victory.

We have bolded the important words to demonstrate the difference between abstraction (NIV) something worded as a general principle to apply to everyone in general — and concrete application (HCSB) — something worded to point to each Corinthian to whom Paul is writing, and then applicable to Christians like us who are similarly situated. The Greek text of the New Testament uses four identical demonstrative pronouns (Greek touto meaning this) because Paul is drawing attention to his own physical body and that specific body possessed by each of the Corinthians. But, why should you care about such details?

Thiselton explains: [It] is entirely correct to underline the importance of the fourfold use of touto, this (twice in v. 53, twice in v. 54), as indicating clear continuity of identity (this body) even in the midst of radical transformation. The same identifiable, recognizable, and accountable identity is transfigured into a radically different form, but remains this created being in its wholeness.

During the resurrection of those in Christ, we do not become just anyone in general; we are still ourselves in a radically transformed condition, including our own changed bodies. This corruptible, mortal body becomes this incorruptible, immortal body. That is Pauls answer to the question of many as to whether we will recognize one another after the resurrection. We will!

We can further clarify these verses by saying that mortal means able to die, while immortal means incapable of dying. So, when Paul says, do not let sin reign in your mortal body (Rom. 6:12), he is speaking to a person who has trusted Christ but has not yet died. Similarly, Paul tells us that the Holy Spirit will also give life to your mortal bodies (Rom. 8:11). The Holy Spirit enables us believers, who are still able to die, to resist sin and to live for God.

When we who are in Christ receive our resurrection, death has finally been swallowed up in the victory Christ won through his death on the cross and his resurrection from the dead (1 Cor. 15:54b). Death cannot be victorious over us because we share the resurrection and victory of Christ. Accordingly, Paul taunts personified death in verse 55.

Verse 56 covers a lot of territory with a few words. David Garland explains, in part: Death gains power over humans through sin because sin demands capital punishment as its moral penalty (Rom. 6:23). The law, not only unable to arrest sin, spurs it on and pronounces death as its sentence.[3]

Verse 57 declares the only solution to the deathsinlaw triad of tragedy: the victory won on our behalf by the death and resurrection of Jesus Christ.

In 1 Cor. 15:58, Paul concludes his argument about the resurrection by giving commands to the Christians in Roman Corinth. These commands rest upon the certainty of their future resurrection: You know that your labor in the Lord is not in vain (1 Cor. 15:58). Knowing this, they can give themselves fully to the work of the Lord. Because Jesus has won the victory and ensured their resurrection, they must stand firm while that victory takes its final form.

Copyright 2014 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.

 


[1] Anthony Thiselton, The First Epistle to the Corinthians, New International Greek Testament Commentary (Grand Rapids: William. B. Eerdmans publishing Company, 2000) 1300.

[2] Thiselton, First Epistle to the Corinthians, 1300, quoting O. Cullman.

[3] David E. Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003) 746.

Exposition of 1 Corinthians 15:20-28 God’s orderly process and resurrection

1 Corinthians 15:20-28

20 But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. 21 For since death came through a man, the resurrection of the dead comes also through a man. 22 For as in Adam all die, so in Christ all will be made alive. 23 But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him. 24 Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For he “has put everything under his feet.” Now when it says that “everything” has been put under him, it is clear that this does not include God himself, who put everything under Christ. 28 When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all.

Starting in verse 20, Paul reverses the argument and begins from the true premise that Jesus was raised from the dead — by God the Father — with the current and enduring result that Jesus now lives. Paul is more forceful than the NIV (“indeed”) indicates: But “in fact” Christ has been raised from the dead (1 Cor. 15:20, NLT, ESV, CEB). The standard Greek lexicon uses the phrase “but, as a matter of fact” and says that the Greek word introduces the real situation after an unreal clause or sentence,[1] referring to the unreal assumption that there is no resurrection.

For the seventh time since verse 4, Paul uses the relatively rare Greek perfect tense (passive voice) to refer to Jesus being raised. The seven verbal forms are identical, so it is plain Paul is making a point. What is the point? As before, the Greek perfect stresses the current result of a past action; here the current result is that Jesus lives after being raised by the Father. This force is hard to express briefly in a Bible translation.

The next critical fact is that Jesus is called the firstfruits of those who have fallen asleep (1 Cor. 15:20b). The concept of Jesus as firstfruits is metaphorical. The Law of Moses called on the Jews to offer annually a sheaf of grain from the very first harvest to God (Lev. 23:1011). David Garland reminds us that the feast of firstfruits occurred on Nisan 16 every year, and Jesus was resurrected on Nisan 16 in A.D. 33.[2]

But the metaphor of firstfruits is more expansive than what has been described so far. Anthony Thiselton explains that firstfruits embodies both a temporal logic and representative logic.[3] As firstfruits, Christ is not only the first to be raised from the dead but also the representative of the full harvest to come. Note carefully that Jesus is “the firstfruits of those who have fallen asleep” (1 Cor. 15:20b), a phrase that always refers to Christians. We who are in Christ will take part in the full harvest of resurrections of which Christ’s was the first.

Verses 22 and 23 must be interpreted together. Garland gives his interpretation, with which both Thiselton and Gordon Fee agree: “All those bound to Adam share his banishment from Eden, his alienation, and his fate of death for that death becomes the common lot of his posterity. All those bound to Christ receive reconciliation and will share his resurrection and heavenly blessings. Not all humans are in Christ, however.”[4] Those who are in Christ include those who have fallen asleep (verse 20) and those who belong to Christ (verse 23).

The other theme introduced in 1 Cor. 15:23 is order. The verse begins with a military term to describe something placed in its proper order, and it is easy to see a definite sequence of events which climaxes in verse 28 with “that God may be all in all.” Paul is showing the Corinthians that events are unfolding in an order that God intended.

Paul has made no attempt to account for what eventually happens to all humanity. It has been his purpose to establish the resurrection of Christ and then the raising of all who are in Christ. A few interpreters have attempted to drag the unsaved dead into the picture by saying that the term translated “the end” (verse 24, Greek telos) necessarily includes them, but that was not the concern of the Corinthians, and the great majority of interpreters rejects the idea for several reasons. The fate of the unsaved dead is recorded in Rev. 20:5, 11-15. In fact, the consummation of world history is seen in verse 24 to be about God rather than about us or the unsaved dead.

Verse 24 contains the phrase “all dominion, authority and power” as a list of those powers Christ would nullify, and that statement might have made some in Roman Corinth nervous. After all, the Roman emperor was portrayed as both divine and the spiritual Father of the empire, but Paul is replacing that imperial propaganda with a picture of Christ voiding all powers and giving everything to his Father. In 1 Cor. 15:25, Paul includes an indirect reference to Psalm 110:1, and putting enemies under ones feet is a metaphor meaning to bring them into subjection. Jesus is even now bringing all his enemies into subjection, and the last to fall will be death (1 Cor. 15:26). But fall it will!

Verse 27 is tricky because the subject shifts from Christ taking action in the earlier verses to God taking the action in verse 27. Garland explains it by showing an identity in brackets with each pronoun: “When it says, All things have been made subject [by God], clearly that excludes the one [God] who made all things subject to him [Christ].”[5] Paul was being careful to prevent some foolish person from using the phrase all things to include God. The scope of the word “all” is always an issue for interpretation.

We can use the same technique to make sense out of 1 Cor. 15:28: “When he [God] has done this, then the Son himself will be made subject to him [God] who put everything under him [Christ], so that God may be all in all.” Thiselton brings to our attention a subtle idea from another scholar: “There is no order without subordination.”[6] Sin threw the world into chaos, but the Son was willing to subordinate himself to the Father as part of the plan to redeem humanity and make a new creation in which God and his people could dwell forever.

Though Paul’s meaning is complex and taxes our minds, we see in verse 28 the culmination of God’s orderly process of redeeming lost humanity and defeating his enemies through Christ. Christ, though equal to the Father and of the same substance, voluntarily subordinated himself to the Father as part of this long salvation process (Phil. 2:6-11). Nevertheless, they remain one, along with the Spirit, and their purpose remains one. Thiselton says, “Thus God remains the source and goal, Christ remains the means through which the goal which God purposes comes to be brought about.”[7]

In Roman Corinth there were other factors in play that likely caused Paul to express himself in this way. Thiselton explains that in the surrounding Greco-Roman culture it was common for various religious groups to gather around their own favorite divine hero, such as Asclaepius the healer, and to worship that divine hero without ever including any serious reverence to a supreme deity, such as Zeus.[8] The supreme deity effectively dropped off their list.

Remember 1 Cor. 8:5, where Paul told us that in Roman Corinth there are many gods and many lords. Paul did not want anyone to see Jesus as just another of the many lords, and he did not want them to see God the Father as just some vague, mysterious idea. No, he wanted them to see God as all in all, the supreme creator and sovereign ruler over all the world.

Copyright 2014 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.

 


[1] BAGD, nuni, “but, as a matter of fact” (meaning 2.b.), q.v.

[2] David E. Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003) 706, footnote 4.

[3] Anthony Thiselton, The First Epistle to the Corinthians, New International Greek Testament Commentary (Grand Rapids: William. B. Eerdmans publishing Company, 2000) 12234.

[4] Garland, 1 Corinthians, 707, and see 709. (Thiselton, First Epistle to the Corinthians, 1227; Gordon Fee, First Epistle to the Corinthians, 750.)

[5] Garland, 1 Corinthians, 713.

[6] Thiselton, First Epistle to the Corinthians, 1224, quoting T.C. Edwards.

[7] Thiselton, First Epistle to the Corinthians, 1236.

[8] Thiselton, First Epistle to the Corinthians, 1237, citing J. Moffatt.

Exposition of Romans 5:12-14 Everywhere death reigns, sin has preceded

When the great influenza of 1918 struck the world, more people died from it than even the Black Plague had taken. Everywhere the influenza pandemic spread, it came on two legs.

Sin entered the world in the same way, and it immediately became a pandemic that extended throughout humanity. You may easily identify sin’s victims they always die. Where is the cure?

(ESV) Romans 5:12-14 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

Paul decisively changes subject by analyzing the origin of sin and talking about Adam. Douglas Moo tells us what is going on in the second half of Romans 5:

In a passage that rivals 3:21-26 for theological importance, Paul paints with broad brush strokes a birds-eye picture of the history of redemption. His canvas is human history, and the scope is universal. . . . The power of Christ’s act of obedience to overcome Adam’s act of disobedience is the great theme of this paragraph [through verse 21].[1]

That 5:12 has inner logic is obvious; the structure is chiastic:

A Sin results in (5:12a)

B death (5:12b);

B all died (5:12c)

A because all sinned (5:12d)

Moo says, “If this reading of the structure of the verse is right, then verse 12d has the purpose of showing that death is universal because sin is universal.”[2] When Paul says, death spread to all men (5:12c), he uses the verb dierchomai, which is used for moving from one village to another to preach (Acts 10:38) or for news spreading about Jesus (Luke 5:15); death spread throughout humanity like a deadly plague moving from one village to the next. It could be found everywhere there was sin. Death is universal because sin is universal.

Romans 5:12 has spilled a lot of ink due to various attempts to explain Paul’s grammar and logic. A majority of Bible translations (ESV, NET, NASB, NIV) and commentators think Paul began to say something in Romans 5:12 and then abruptly stopped. You see, for example, the long dash at the end of verse 12 in the ESV translation above. Moo says, “Paul becomes sidetracked on this point and abandons the comparison, only to reintroduce and complete it later in the text.”[3]

Other Bible translations (HCSB, NLT) and commentators, whom I join, say Romans 5:12 is a complete sentence as it stands. The broken-sentence view (above) has insufficient respect for Paul and utterly fails to explain how the Roman recipients would have unraveled Paul’s meaning; after all, commentators over twenty centuries have been unable to agree on the resumption point for the allegedly broken sentence!

Aside from these disputes, keep your eye on the point that sin is lethal! Christians have the remedy in eternal life through Christ, but that does not alter the fact that every time we sin we spread death. That is exactly what Adam did, as we will see.

C.E.B. Cranfield makes a telling observation: “It is difficult for those who are in the habit of thinking of death as natural to come to terms with this doctrine of death [being caused by sin].”[4]

(ESV) Romans 5:13-14 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

The statement sin was in the world before the law (5:13a) captures the main idea, but the Greek imperfect verb here can emphasize that sin continued for the duration of the period before the law. The absence of specific commands from God between Adam and Moses does not imply that sin took a vacation. This is obvious because death reigned from Adam to Moses (5:14), see below.

The clause “sin is not counted where there is no law” (5:13b) can be confusing. The Greek verb ellogeomeans: “to charge with a financial obligation, charge to the account of someone.”[5] Thomas Schreiner says, “The purpose of that verse is to explain that apart from the Mosaic law sin is not equivalent to transgression. . . . Adam’s sin was different in kind from those who lived before the Mosaic law in that he violated a commandment disclosed by God.”[6]

Paul appears to argue that, even if sin does not rise to the level of transgression, it still killed everyone between Adam and Moses (5:14). In this way Paul continues to press the idea of 5:12 that all die because all sin. That argument would be strong in relation to those present or former Jews who might claim never to have transgressed God’s law; in effect, Paul answers, neither did the people before Moses transgress, but sin still brought about their death!

Grant Osborne says, “There was still moral transgression even if there was no official law that identified it as such, and the fact of death (God’s legal punishment on sin) proves that this was the case.”[7]

To explain the relative clause about Adam who was a type of the one who was to come (5:14b) — Cranfield says, “Adam in his universal effectiveness for ruin is the type which . . . prefigures Christ in his universal effectiveness for salvation.”[8]

Is death natural or caused by us?

If death is a natural thing, then we may look for its cause among the ever-changing molecules that make up our bodies. A pill, perhaps, or an exercise regimen or a diet will eliminate the problem one day. Perhaps a little genetic engineering will save us all — or not!

The Bible presents a different theory of death; it reveals that sin causes death. That means death is not natural but caused by human rebellion against God. Medical care, exercise and nutrition have their place in maintaining life for a longer period, but sin is a spiritual/theological problem whose solution comes from the hand of God.

1. Read Gen. 2:16-17, Gen. 3:19 and Exod. 20:12. How do the first two verses show that death is caused by disobedience and subject to spiritual consequences? How does the last verse demonstrate that our obedience to God has an effect on the length of our lives?

2. Read Romans 8:11 and John 11:25-26. In what ways do the power of Jesus and the Spirit transcend even the bounds of human mortality?

It is the same with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. 43 It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. (1 Cor. 15:42-44, NET)

Copyright 2012 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.

 


[1] Douglas Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Wm. B. Eerdmans Pub. Co., 1996) 314315.

[2] Moo, Romans, 321.

[3] Moo, Romans, 319.

[4] C.E.B. Cranfield, The Epistle to the Romans, The International Critical Commentary (Edinburgh: T.&T. Clark Limited, 1975) 281.

[5] BDAG-3, ellogeo, charge to the account, q.v.

[6] Thomas R. Schreiner, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Books, 1998) 279.

[7] Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove: InterVarsity Press, 2004) 140.

[8] Cranfield, Romans, 283.