Comments for October 23

18 v. 25,26 - We need to be aware that working for God does not bring harmony and happiness in this life, but in the one to come. This poor man who was obliged to speak the word of the Lord was about to be imprisoned potentially indefinitely for it. He knew that Ahab would die in the battle, so unless his successor took pity on him, this was a life sentence. Could you do it? Do we have our minds so clearly set on the kingdom that we can cope with anything that this life throws at us? Matt.5:12

19 v.3 - Here we see a bit of a reversal of the attitude of the usual 'good' king. The majority who were described as good, nevertheless did not remove the high places. Here we have a man who is recorded as having removed these places of idol worship but only just begun the worship, unless I am reading this wrongly. It is presented in the opposite order, as if the removing of the groves came first in his case and that this cleared the way for his developing belief.

18 v3 Jehoshaphat tragically makes the first of three alliances with Ahab's family (2 Chronicles 18,19; 2Chron 20:35-37-37, 2Kin 3) and is reproved for it. This shows that faithful brothers and sisters can have entrenched blindspots especially when family ties are involved. Nevertheless God honoured Jehoshaphat with his protection (19:1 and 2Kin 3:14). God sees the whole of man and is prepared to reprove but not remember sins provided our heart belongs to Him. For example: David was a man after God's own heart (Acts 13:22) who "did what was right in the eyes of Yahweh and did not turn aside  from anything that he commanded him all the days of his life, except in the matter of Uriah the Hittite" (1Kin 15:5). But David sinned in other matters - blind affection for Absalom, numbering Israel, unbridled aggression against Nabal. But the overwhelming tenor of his life was dedication to God - except in his sin with Bathsheba. 

Jezebel's four hundred prophets

2Chron 18:5 these four hundred prophets are listed alongside the 450 prophets of Baal that Elijah slew at Mt Carmel (1Kin 18:19). These were Jezebel's own prophets, because it says they ate at her table. Note that these survived the slaughter - the Kings account only says the prophets of Baal died. It looks to me like Jezebel did extremely well out of this incident, because now her husband's prophets were dead, and her own personal prophets took their place, allowing her to tighten her hold on the kingdom. By the end of the chapter Ahab is dead too and she takes over his reign.

2 Chron 19

"And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who is with you in the judgment" v6

Notice in v8-10 that if the judges in the cities had something too difficult for them to deal with, they could come to the Levites at Jerusalem to have their problems heard. It is clear that the Levites who led the religious affairs of the people also administered the law, which is not a surprise as the law and religion were tied together in the law of Moses. Notice also that the wrath of the LORD (v10) was a necessary component to the law, since it was there as a threat to keep the lawyers trustworthy. Think about what was at stake here. A dishonest judge could accept a bribe that could lead to the death sentence for an innocent person.

18:16 In speaking of people as being sheep without a shepherd we are seeing a theme which runs through Scripture. Numbers 27:17 1 Kings 22:17 2 Chronicles 18:16 Matthew 9:36 Mark 6:34 Thus it is easy to see why Jesus is presented as the 'chief shepherd' 1 Peter 5:4

19:7 We might think that the requirement that one does not show 'respect of persons' is a New Testament teaching from James 2:1,9 1 Peter 1:17 But we know that it is a characteristic of God. Romans 2:11 Ephesians 6:9 Colossians 3:25 2 Samuel 14:14 which we must manifest because that is how Yahweh behaves. Leviticus 19:15 Deuteronomy 1:17 16:19

18:1 Jehoshaphat sought affinity with evil Ahab because of family ties.

2Kin 18:6

Jehoshaphat's son was married to Ahab's daughter

19:2 The rebuke of Jehu was designed to correct Jehoshaphat's misguided loyalty to Ahab. In this rebuke we see the dangers of allowing family relationships to get in the way of God's commands.

18:3 When Ahab asked Jehoshaphat to go with him against Ramoth-Gilead Jehoshaphat may well have been even more disposed to go not only because he was related by marriage but also because the city was a city of refuge (Josh 20:8)

19:9 That a 'perfect heart' was required of the Levites demonstrates that a simple observance of the law of Moses was not enough. The perfect heart is akin to the circumcised heart (Deuteronomy 10:16)

18:6 The question from Jehoshaphat seems to indicate that he had grave misgivings about Ahab's prophets and about the whole escapade that he had committed himself to.

19:11 Having installed the Levites as judges and warned them not to respect persons or take bribes (2Chron 19:7) he told them to 'Deal courageously' because integrity requires courage.

18:7  How often do we only seek counsel and advice from those who we know will agree with us?

19:2  Blood ties are often stronger than spiritual ties. As such they can really cloud our judgment. So Jehoshaphat was reminded that he had been involved with the ‘ungodly’ who ‘hate the Lord’. We do well to take heed to the warning that our judgment can easily be clouded by our feelings of loyalty to others.

18:1 Jehoshaphat’s weakness was that he did not seem to discern between a good and a bad friend. Because he was connected by marriage to Ahab he was unable to discern good from evil. He was compromised. Possibly the alliance had been made to secure peace – but it was his downfall. Beware – take care about the friends you make!

18:29 One wonders why Jehoshaphat was so willing to be party to Ahab’s subterfuge, especially as it would put him at greater risk. However we do know that the advice of a friend can often be taken, even when in retrospect it can be seen to be utterly unwise counsel.

18:2 Jehoshaphat maybe should have heeded the advice of Solomon - Prov 23:1-3

19:4-5 Having been rebuked by the prophet for his association with Ahab (verse :2) the king sets about a spiritual reform in the land. Maybe his warring with Ahab had led the people to think that the ways of Ahab were acceptable. How easily our actions can be detrimental to the behaviour of others.

18:3  Ahab’s argument that “my people as thy people” was, in terms of blood relations, correct. However at a spiritual level there was no similarity at all.  Jehoshaphat should have recognised that and not associated with Ahab in the battle.

18:19 This is like Job 1:6 – where the sons of God talk to God. I am not suggesting that the “sons of God” in Job are angels. Just the similarity of a discussion which precedes action by God.

19:2-3  The rebuke of Jehu is tempered because Jehoshaphat had been faithful. His aberration in going to help Ahab was just that, an aberration. It did not reflect the way in which he normally conducted his life. There is a difference between a servant of God who plans to do wickedness and one who falls from a spiritually acceptable position. Just as God sees such a distinction so must we when dealing with fellow believers.

2Chron 18:19  It was determined of God that Ahab would die in the battle. No disguise – verse29 – can blind God. A seeming “chance” bowshot was used by God to achieve His objectives. 

19:8   The comment “when they returned to Jerusalem” possibly indicates that in Jehoshaphat’s reign there were still  Levites migrating from the evil northern kingdom to the south as they knew there that Yahweh was worshipped faithfully.

18:2  We do not know the reasoning or maybe emotional arguments that Ahab used to “persuade” Jehoshaphat to go with him to deliver Ramoth-Gilead. Maybe it was that the city was a city of refuge – Josh 21:38. However what good reasons Ahab could present the fundamental reason for not going was that the request came from Ahab. So Jehoshaphat should have simply decided that the alliance was wrong and not have listened to any further arguments. We would do well to heed this point. It is all too easy to be swayed by arguments. It is better to establish the fundamental principles and let them be the exterminator of our actions.

19:3    In saying “nevertheless there are good things found in thee …” should cause us to reflect on how we view other followers of Jesus with whom we meet. We might be disinclined to see any good in them when they do something which saddens us. However we should look for the good as well as notice the bad.

18:1   Using the same word “affinity” Solomon is spoken thus – 1Kin 3:1 – and the way the same word is used in Ezra 9:14 – gives a clear indication that it is more than just an innocent association being spoken of.

18:23-27        The dialogue / argument between Zedekiah – the false prophet and Micaiah the true prophet gave the people a choice to make. Did they believe the false prophet or did they listen to the word of God. The choice was – ad still is – simple. The evidence in this case showed who was speaking truth.

18:31-34         the way in which the battle is described her makes it very clear that God was in control. He determined who lived and died in the battle – not the enemies. Do we really believe that our lives are in the hand of God?

19:2 so Hehoshaphat’s problem was not just that he went to Ahab. There was more to his behaviour than that. Jehu’s’ rebuke is that he loved them that hate Yahweh. Quite strong words which should instruct us about our friendships.

18:23-27 When we are affronted we, typically, respond in kind. The faithful prophet of God, on the other hand was willing to leave things in God’s hands. In fact if Micaiah had responded in kind or even tried to argue that he was right his words would not have changed Zedekiah’s view. We can learn from this. There are times when, even when we are right, that there is no value in continuing a debate, the godly skill is to recognise when to keep silent.

18:1 Good king Jehoshaphat was trying to reform Ahab. This is why he sought “affinity” Whilst Jehoshaphat’s motives were laudable his approach was foolish. When a faithful believer associates with an unfaithful it is generally the case that the standards of the faithful one are lowered. The company one keeps affects the way we think – 1Cor 15:33

19:5There is a certain sadness in giving the extent of Jehoshaphat’s journeying to encourage the people. Notice the northern limit was not “Dan” or somewhere far north in the land. It was the border with the land of Israel in the north.

2Chron 18:1 - Jehoshaphat had a marriage alliance with Ahab (2Kin 8:18,26).

2Chron 18:2 - "persuaded" [Heb. "suth" (5496) means "seduced, enticed, persuaded"] perhaps in part with animal sacrifices pretending to honour Jehoshaphat by paying respects to his God.

2Chron 18:26 - "prison" [Heb. "kele" (3608) means "imprisonment, confinement, prison, restraint"] - compare this with a different Heb. word that refers more to stocks in 2Chron 16:10 - "prison" [Heb. "mahpeketh" (4115) means "stocks, wrench, crooked posture, stock house, prison stocks, prison"].

18:1 Jehoshaphat was essentially a good king.  The only unfortunate occurrence was his association with Ahab.  His son Jehoram was married to Ahab's daughter Athaliah. 

Perhaps Jehoshaphat consented to this marriage as a means of bringing to an end the ongoing hostility between Judah and Israel.  This it did, but at a cost.  Having a liaison with evil is never a good thing regardless of the motive.  Like the old saying says: If you lie down with dogs, you will get up with fleas. 

Yahweh rebuked Jehoshaphat for his association with Ahab.  Ahab's evil continued, even after his death.  We shall shortly read of his daughter Athaliah's exploits and discover that she, like her father, was a nasty piece of work.

18:7 There are some people who will hear only what they want to hear. Ahab was such a person. He surrounded himself with false prophets, who were his yes men.

The one true prophet, Micaiah, had been imprisoned by Ahab for saying things the king did not like to hear. He was brought out of prison at the request of Jehoshaphat. After he gave his prophesy, he was put back into prison.

Although not named personally, Micaiah would be one of those prophets accounted faithful (Heb 11:32).

REPROOF AND DETERMINATION

As a stark contrast to the attitude of Ahab, we now find Jehosophat in a similar situation. When Ahab was reproved by God's prophet, his reaction was to hate the prophet. No matter what was said to him, it did not seem to change his way of life, but intensified his dislike of the truth.

Jehosophat, on the other hand, did not let God's reproof affect him in a negative way at all. Instead, Jehosophat's next recorded action was to go throughout Judah and Israel teaching the people about the LORD and urging them to turn back to him. He made sure that the leaders and teachers he appointed were wholeheartedly committed to the LORD themselves. It was as if God's message to Jehosophat gave him even more determination to do what was right than he had before. He had failed once, he was going to make sure that neither he, nor anyone else in his kingdom, would fail again.

Let's make sure that God's words to us affect us in the same way. Let's not get depressed because we fail, but learn from our mistakes and resolve even more strongly to commit our lives to the LORD and live for him.

AT RANDOM

How random do things get when God is involved?

In the middle of a battle between warring armies, one particular archer "drew his bow at random" and the arrow shot into the fray. At random probably meant that there was no particular aim other than enemy soldiers in general. The arrow sped toward the enemy ranks...

A few hours earlier, Ahab and Jehosophat, kings of Israel and Judah, were sitting on thrones in Samaria listening to the advice of the prophets about whether they should go to war or not. When the prophet of the LORD finally got to speak, his prophecy was different to the rest. He prophesied that Ahab, the king of Israel, would die in the battle and that Israel would return to their homes without their king.

One random arrow sped toward the enemy ranks. One soldier was in the path of that random arrow. It had been prophesied that he would die. And the arrow "hit the king of Israel between the sections of his armour ... and at sunset he died." (2Chron 19:33-34)

There was nothing random about that arrow, the man who shot it, the man it hit, or the fact that it struck between the sections of his armour. It was all planned and directed by God.

For those of us who love God, life is not random either. He works for our good in all things. So let's put our faith in God, knowing that he is in charge of everything that happens to us.

When we read the Kings record, the story does not tell us that God help Jehoshaphat, and turned the Syrians away from him  (1Kin 22:32,33 compared with 2Chron 18:31,).  How important it is therefore that we read every book. 

19:5 There had been judicial courts established at an early period. But Jehoshaphat was the first king who modified these institutions according to the circumstances of the now fragmentary kingdom of Judah. He fixed local courts in each of the fortified cities, these being the capitals of every district. Deut 16:18

18:7 Micaiah was the only true prophet at this time in Samaria. He would have been brought out of prison (1 KINGS 22:26)on this occasion. Josephus suggests that he was cast into prison for rebuking Ahab for sparing the king of Syria. 

v.17 - Notice that the skills and abilities of these men are attributed to God. In our humanist society it is very hard to keep this message clearly before us. We are taught every day that our abilities and our successes are our own. This is not true. Everything is of God.

The purpose of this discourse is not to promote vegetarianism, but to put a perspective between what matters and what doesn't. The whole of our lives we will struggle with deciding what matters - ie what is associated with eternal salvation - and what doesn't matter. It is clear so often in scripture that what matters most is our heart, which provides the motivation for and the reasoning behind all that we do.

We will often be faced with similar decisions to Daniel in our everyday lives. Do we water down what God requires as the circumstances dictate? Or do we meekly seek for a solution where God's commandments can upheld? In this case it was an act of faith to do the latter: Daniel asked for a testing period knowing full well that he would naturally look less fat at the end of ten days. So he trusted in God for a miracle, and the other three also had faith to go along with Daniel. The implication is that God blessed them all because of that faith (v15-17), just as He will with us.

1:1 third year - Jehoiakim rebelled see 2 Kings 24:1
Jehoiakim reigned 11 years 2 Kings 23:36 Mention  of Jehoiakim's reign in Jeremiah who was, partly, contemporary with Daniel - but was in Israel. Jeremiah 1:3 25:1 36:1 36:9
1:5 Nebuchadnezzar provided food etc: for Daniel and his friends for three years - the University of Babylon. But they would not be defiled with the King's meat Daniel 1:8 Rather desiring 'pulse' - vegetables - not offered to idols Daniel 1:12 Despite this they were 'fairer' that the others who had eaten the kings meat Daniel 1:15
 

1:9 That God had brought Daniel into favour with the prince of the eunuchs indicates that God was with Daniel and caring for him. Doubtless also Daniel was a faithful servant thus making him appealing to the prince of the eunuchs. SO Daniel's behaviour and the care of his God towards him meant that even though he was in captivity and not willing to compromise his faith his trials were minimised.

1:12 The ten day trial provides the basis for the exhortation in Revelation 2:10. Just as Daniel endured the trial and was blessed so would the brethren in the first century. The same is true for ourselves, though we cannot expect to always receive the blessing in this life.

1:17 On this occasion the trials that came from Babylon were given to four men. So none of them had to endure the tribulation alone. So even in the tribulation these four "brethren" had the comfort and encouragement of each other. Do we seek to identify with and succour those who are in difficulties?

1:2  This captivity, the first, answers to Jer 27:19-20

1:8 Daniel's conscience dictated that he could not eat the king’s meat – doubtless because it had been offered to idols. However his approach is not to demand but to ‘request’ that he be excused of the king’s meat. An example of a man who knew what was wrong but asked rather than demanded exemption.

1:21 This little almost throw away point about how long Daniel continued indicates that he survived the whole of the 70 year captivity. So he must have been a good age at the time of the decree of Cyrus – at least 85 it seems.

1:10  Notice the way that the prince of the eunuchs reacted. He could have simply said ‘this is the king’s command – just do it’. However rather he expressed concerns for himself. It is as if he was happy to co-operate with Daniel.

1:13    Of course Daniel and his friends did not know that God would bless them. This is an occasion which is similar to the later event in chapter 3 where these men chose to serve God irrespective of how he would respond. Their focus was not on the ;here and now’ but on the future blessings of God.

1:14-15        The record is so matter of fact that it might be thought that the outcome was certain. However that was far from the case for Daniel and his friends. However they were unwilling to compromise their faith whatever the consequences.  This feature is seen again – Dan 3:16-18 – Are we so committed to our God?

1:3  The eunuchs who Ashpenaz cared for included Daniel. So we see 2Kin 20:18 is fulfilled precisely. 

1:13-14        The faithful friends were willing to place their trust in God, just like later – Dan 3:16-18 – Shadrach, Meshech and Abednego were willing to trust God rather than compromise their faith.

1:4  Whereas those that were wise were taught in the things of Babylon things will change in the age to come. Those that are wise will ‘shine as the stars …’ Dan 12:3

1:1     When Jehoiakim was taken captive no one, I suspect, would have thought that it would be through his son that was to be born in Babylon that the line of Christ would come. It would have seemed that the kingdom of David was falling apart. However – Matt 1:12 – we see that even when the kingdom was overthrown God’s plan was not thwarted.

1:7   Whilst Daniel was given the name Belteshazzar he is almost exclusively referred to with the explanation that he is Daniel. Whereas the Hebrew names of the three friends seem not to be used in the rest of the book of Daniel.

1:3 in speaking of those in captivity as “eunuchs” we see a fulfilment of 2Kin 20:18

1:2 When we read of “Shinar” we should remember that sometime later another prophet  in Jerusalem comments on the taking captive by speaking of “Shinar” – Zech 5:11

1:6-7 The king chose names for Daniel and his friends which were designed to remind them of the Chaldean Gods and forget  Yahweh – the God of Israel for all of them had elements of God’s name in their Hebrew names.

1:2 The mention of “the land of Shinar” reminds us that “Shinar” was the beginning of the kingdom of Nimrod who was opposed to the things of God – Gen 10:9-10. In truth it was the kingdom of men just like the kingdom of Nebuchadnezzar who had taken Jehoiakim captive.  The kingdom of men always opposes the things of God. It is in such a godless kingdom that we will see Daniel and his friends living faithful lives. They stand as good examples for us to imitate.

1:3-4 The Chaldeans were elective in who they took captive. In the first wave of captives they took the princely, educated, class who they planned to use in the administration in Babylon.

1:9 The way that Daniel was brought into “favour” with the prince of the Eunuchs was like Josephs experience – Gen 39:4,22. God does take care of His faithful servants, preparing them for useful service.

1. Jesus attributes authorship to Daniel (Matt 24:15;Mark 13:14).

2. Daniel 1:1 to 2:4 is written in Hebrew (primarily about Israel and Israelites); Daniel 2:5 to 7:28 is written in Aramaic (primarily about the Gentile nations; Aramaic was the commercial and diplomatic language of the time); Daniel 8:1 to 12:13 is written in Hebrew.

3. Babylon, the greatest city of its day, was approximately 45 miles around, walls were approx 200 feet high, walls were approx 50 feet broad and extended well below the ground so enemies couldnt tunnel under, there were 250 towers on the walls, there were 100 gates of brass, there was a moat surrounding the city, dividing the city was the Euphrates River, the famous Hanging Gardens of Babylon were rated one of the seven wonders of the ancient world, the city was made of bricks stamped with the name Nebuchadnezzar, this great city would come to an end (Isa 13:17-22;Jer 51:37-49,53-64).

4. Dan 1:1;Jer 25:1;46:2 - the paradox of is it the third year or the fourth year? There are various theories to explain this paradox. One theory by D.J.Wiseman noted that it seems Babylonian reckoning (as opposed to Jewish Palestinian reckoning) had the first year regarded as the following year of a king's accession to the throne so there is no conflict with Daniel and Jeremiah (sources: "Some Historical Problems in the Book of Daniel", Notes on Some problems in the Book of Daniel, D.J. Wiseman, pp.16-18; "Chronicles of Chaldean Kings", D.J. Wiseman, 1956, P.26).

5. Dan 1:2 - "Shinar"<8152> was an ancient name for Babylonia (Gen 10:10;11:2).

6. Dan 1:3 - "children"<1121>.

7. Dan 1:4 - "Children"<3206>; "understanding<995> science<4093>".

8. Dan 1:7-8 - "he gave unto Daniel the name of Belteshazzar...But Daniel purposed in his heart" (Daniel preferred his Hebrew name, his allegiance was to God).

9. Dan 1:8 - "he would not defile himself with the portion of the king's meat, nor with the wine" (perhaps this food and drink was prepared as a violation of the law of Moses and/or some other violation of conscience because we know Daniel wasn't a vegetarian opposed to meat or wine Dan 10:1-3).

10. Dan 1:9;Gen 39:21;Psa 106:46;2Chron 32:7-8 - "When a man's ways please the Lord, he maketh even his enemies to be at peace with him" (Prov 16:7).

11. Dan 1:13 - faith that God would effect circumstances for their not eating food that would defile them.

12. Dan 1:17 - "God gave them knowledge and skill in all learning and wisdom" (Dan 2:21;James 1:5).

The Book of Daniel

The two languages used in Daniel began with Hebrew, Dan 1- Dan 2:3; Aramaic, Dan 2:4 - Dan 7:28, and ends in Hebrew, Dan 8 – Dan 12:13. Aramaic was the common language, or lingua franca, used by the Assyrians, Babylonians and Persians. Aramaic in Daniel’s day was equivalent to English in our day. Thus, Dan 2:4 to Dan 7:28 would have been accessible to the other nations too, giving the details of Gentile rule.

While the Bible is divinely inspired, the chapter outlines were arranged by man. To better understand the Book of Daniel, it helps to read it in chronological order. The proper chapter arrangements are: 1,21,2,3,4,7,8,5,9,6,10,11,12. The events of chapter 7,8 precede the events read in Daniel 5 and 6; the events of chapter 9 precede the events of chapter 6.

The book of Daniel shows us God is in control; that the nations are subject to His will, not the will of man, and God will preserve His people through times of trouble. By revealing what the future of God's people would face gave them and gives us the opportunity to prepare for it. Civilization began with the Paradise of God, after which it came under Gentile rule, but will again end with the Paradise of God.

The Book of Daniel

Studying the historical and prophetic events in Daniel can be challenging since the book was not written chronologically, but placing the chapters sequentially helps. I believe they read as follows: Daniel chapters 1-4, 7,8, 5,6,9,11,12,10. Chapter 10 is the last chapter of the book of Daniel, not chapter 12.

Section 1: In Dan 1, Daniel is brought to Babylon: Dan 2, 3 speak of the second year of Nebuchadnezzar, his dream and interpretation: Dan 4 is about judgment on Nebuchadnezzar. Daniel chapters 1-4 deal with Nebuchadnezzar.

Section 2: About 67 years later we read of Belshazzar, the last Babylonian king. In Dan 7, the first year of Belshazzar, we read about his dream of four kingdoms, but instead of a human image, they are represented as “four great beasts:” a lion with eagle’s wings; a bear with three ribs in its mouth, a leopard with four heads, and four wings on its back, and a fourth beast, dreadful and terrible with iron teeth. Dan 8 is the third year of Belshazzar, and now we have again animal figures here described as a ram with two uneven horns, a goat with a notable horn between his eyes, a little horn that became exceeding great and strong, that “cast down” the sanctuary and the “daily sacrifices were taken away.” Some ascribe the “little horn” to be Antiochus IV Epiphanes, who did not become “exceeding great and strong.” History records he did not raze the Temple, but desecrated it, and so described in 1Macc 1. The Maccabees declared war around 167–166 against him and won! The temple was purified, and the sacrifices restored, an event referred to as Hanukkah. Furthermore, Jesus speaks as it still having a future fulfilment of the temple’s destruction and of the “abomination of desolation,” as spoken of by Daniel (Matt 24:15; Mark 13:14). This happened under Rome. The Roman army under, the people of the prince, or ruler, Titus, did, just as prophesied (Dan 9:26). Josephus writes: “And now, when the multitude were gotten together to an assembly, and every one was in indignation at these men's seizing upon the sanctuary, at their rapine and murders but had not yet begun their attacks upon them. Ananus stood in the midst of them, and casting his eyes frequently at the temple, and having a flood of tears in his eyes he said - 'Certainly, it had been good for me to die before I had seen the house of God full of so many abominations, or these sacred places that ought not to be trodden upon at random, filled with the feet of these blood-shedding villains'" - The Wars Of The Jews, 4:3:10 p. 672, translated by William Whiston. The abomination that made desolate the landscape of Jerusalem and destitute of its inhabitants in 70 AD, was idolatrous Rome.  Chapter 5 is also the third year of Belshazzar, and we have the handwriting on the wall. Chapters 7,8,5 deal with Belshazzar.

Section 3: Dan 6 begins the first year of Darius’ rule, and in his first-year officers deceived him and by the unalterable decree had Daniel placed into the lion’s den. Dan 9, 11, 12  under Darius, we also we have the 70-year judgments, the vision of 70 weeks and the continuation of the 70 weeks in Dan 11 and 12.

Section 4: Dan 10 occurs during Cyrus’ sole rule in his third year and there was warfare between Persia (Iran) and Jerusalem, Israel. Prior, he ruled jointly with Darius. Michael, the archangel, was identified as the defender of Jerusalem, Israel, then, and will be again (Dan 10:12,20,21; 1Thess 4:16; Rev 12:7). Daniel mourned for three weeks and on the 24^th day, the chief angel, Michael, appears to him by the great river, the Tigris, known in Hebrew as Hiddekel (Gen 2:14), to help Daniel understand what will befall Israel in the latter days, which in Daniel's day was still  for a very long time to come. Present day tensions between Iran and Israel will develop into another great war. History has a way of repeating itself.

Dan 1:8

“But Daniel purposed in his heart that he would not defile himself…”

When Daniel was taken captive to Babylon, a foreign land, a pagan, sinful and cruel nation whose rulers and people’s minds were darkened and completely absent of God’s ways, he knew that the possibility of him facing persecutions for his faith and loyalty to the God of Israel could be a very real problem and possibly lead to his death. Nonetheless, his preparation and reaction to this was that he, in advance, “purposed in his heart,” not to defile himself; not to compromise himself whatever the cost. Daniel’s heart was a committed heart; his convictions came from his heart and purposed in it that he would not obey a set of rules that contradicted Yahweh’s rules (Dan 6:4,5,10-16,21-23) - and so it was with his friends, Hananiah, Mishael, and Azariah (Dan 1:11-13; Dan 3:10-26). After all, the whole reason Yahweh gave Israel and Judah over to their enemy had to do with the scathing indictments He gave of them (Jer 32:30-36).

Persecutions come in many different forms and it is a misnomer to believe we will escape the persecutions of a rising Luciferian power. The United Nations and the New Age (wayoflife.org)/ The Bible tells us we shall (2Tim 3:12), and when it does, how shall we respond?

In this Age of Deception, Disinformation and Misinformation, if Christ has not returned before the mandated implementation of the Environmental, Social, and Governmental scores (ESG) computed by AI programming, and on which Central Bank Digital Currencies (CBDC), also programmable, will use our ESG score to control what we can and cannot buy (cf. Rev 13:16,17).  ESG score will determine the amount of digital coins we get from CBDC, if any, or possibly be eliminated as, “useless people.” These scores are dependent on our compliance with climate change, energy reduction, which, in turn, determines our carbon taxes; our social credit based on our acceptance without reservation of the LGBTQ+. In other words, it is about our full submission to the Luciferian governmental beast system of rules and regulations that clearly violate God’s laws. 

How elites will use ESG, AI, & CBDCs to seize TOTAL CONTROL - YouTube

LISTEN: WEF contributor's CHILLING metaverse idea for 'USELESS PEOPLE' - YouTube/ WEF has been ‘upfront’ about ‘Great Reset’ agenda | Sky News Australia/

At what stage Christ returns as the World Economic Forum (WEF)  gradually unleashes control over our lives, we really can’t say, but we see the machinations now that will lead to revolutions, wars, ultimately, nuclear war, and Armageddon.

WEF Launches 'Mark of the Beast' CBDC Microchip To 'End Gun Ownership in America' (rumble.com)/  

UN Docs Are Goals Of The Luciferian Counterchurch As It Is Prepared For The Antichrist (allnewspipeline.com)/ They await an Antichrist; we await Christ.

www.wired.co.uk/article/china-social-credit-system-explained/  

Agenda 2030 is about full-spectrum planetary control! The uncertainty of the level of persecutions we will experience necessitates that we now purpose in our heart to be ready and prepared so that when we face troubles we will be strong in our convictions and be committed to the Father and not defile ourselves. We will learn in much greater depth what it is to truly deny ourselves and follow Christ (Matt 16:24-27)! At this juncture, we may either make it or break it. We cannot serve under a Luciferian Christ-rejecting rulership and Christ at the same time (Matt 6:24). We must be aware of what we may well face soon and consider the implications. If we do not mentally prepare ourselves now but wait till we are forced to make a decision, chances are we will make the wrong one.

What we can be absolutely certain of is Christ shall come for us long before God pours out His wrath upon all the ungodly and unrighteous (cf. Rom 5:8,9; Col 3:6); God shall honour our decision to serve Him (1Sam 2:30; cf. Josh 24:15), and we shall receive the crown of life (James 1:12).

Please read note on Isa 43:2. Thank you.

Daniel was taken to Babylon during the first wave of captives in about 602 BC.  He was a youth when taken, but lived and witnessed in Babylon until he was an old man. 

He served as an official through the reigns of successive Babylonian kings: Nebuchadnezzar (604-562 BC); Evil-Merodach (561-560 BC); Neriglissar (559-55 BC); Nabonidus (555-539 BC) (actually his son Belshazzar took charge for him).  Then Daniel served under several Persian and Mede kings: Cyrus (539-529 BC); Cambyses (529-522 BC); Darius I (522-436 BC). 

As we can see by these timelines, Daniel would have been about one hundred years of age during Darius' time.  The incident of the Lion's Den places Daniel at about eighty years old.  His long, successful witness under servitude is an example of faith and patience that we can look towards for encouragement. 

V.17 Daniel was from the tribe of Judah. His name means God's Judge. Thus, we can see the elements of Christ in him. He was given the ability to understand dreams and visions just like another Christ-type, Joseph (Gen 37:5-9).

V.3 This was foretold in 2Kin 20:17,18.

V.7 Daniel (God is my judge) à Belteshazzar (Favoured by Bel; or Bel's prince)

Hananiah (Yahweh has been gracious) à Shadrach (Royal)

Mishael (Who is like God) à Meshach (Shach added to the first syllable Mi. Shach was the goddess answering to Venus)

Azaria (God has helped) à Abed-nego (Servant of Ishtar)

PUTTING GOD FIRST
It could have cost their lives but despite that threat they pressed on determined to give God first place.
In religious circles we very often hear that we must put God first. It gets drummed into us. But here is a very practical example - not a lesson - of some young men who did just that and were blessed because of it. It shows us that we can stand up and be counted for God and that when we do, God will reward us for it.
Daniel and his three friends determined not to defile themselves with the food of the Babylonians. They wanted to stay holy to God and to put God first in their lives. This must have been a tough move. By standing apart they were going against the wishes of the most powerful man in the world, they were standing alone when all their friends were going with the flow, and their lives were on the line for just suggesting it. But because they put God first, God blessed them, so that even in their ten day trial period, they looked healthier and better nourished than any of their equals. God also gave them more wisdom and knowledge than anyone else.
So let us always put God first in both the small things and in the big things, and may God bless us for it

START SMALL
 
When we think about Daniel, we think of the great things he did and the way God was with him.  But our faith will not stand the big tests straight away.  Before our faith in God has been tested in smaller ways, we cannot face a pit of lions, interpret the dreams of kings or walk in the flames of a furnace.  Even Daniel and his three friends began their lives of faith in small ways.
 
The first action of faith we read of Daniel is this: "But Daniel resolved not to defile himself with the royal food and wine, and he asked the chief official for permission not to defile himself in this way." (Dan 1:8)  This was certainly not a life and death situation like the ones that were to come in the life of Daniel and his friends, yet he made the stand of faith in a small matter first. Over time the faith and the stand these four men made proved itself, and they learned that if they put God first, he would look after them.
 
It all begins with small things.  If we commit the little areas of our life to God in faith, he will take care of all the rest.  We can never climb a huge mountain without having first trained and worked up to it.  It is the same with our faith.  Let's begin with the small and easy things as we serve the Lord, then we will be fit and able to take on the big challenges he gives us later on.

STUDY

When Nebuchadnezzar took captives from Jerusalem, one of his aims was to have people who would be useful to his kingdom. For that reason we learn that he chose "young men without any physical defect, handsome, showing aptitude for every kind of learning, well informed, quick to understand and qualified to serve in the king's palace. He was to teach them the language and literature of the Babylonians." (Daniel 1 v 4)

We might think that serving the king of Babylon and learning the language and literature of the Babylonians would not have been a high priority for God fearing young men like Daniel and his friends. Perhaps they would have been better off concentrating on their Hebrew and Jewish religious studies because that was more important to God. But it appears that Daniel and his friends threw themselves into the work and learning that was asked of them. Not only that, but God also endorsed their studies. Later on we read, "To these four young men God gave knowledge and understanding of all kinds of literature and learning." (v.17)

God wanted Daniel and his friends to succeed with their studies, because in doing so they were able to have a major influence on their world for good. Let's let God use us in whatever way he sees fit, and, like Daniel and his friends, apply ourselves in the places God puts us. His plans for us may be just as important as his plans for Daniel.

Some of the captive Jews in Babylon were not in the category wanted by the king (Dan 1:4), but Daniel and his three companions were. They had intelligence, ability to learn the language and to assimilate the learning of the Chaldeans.  Then out of the men chosen, some were not concerned about eating the king’s food which probably had been offered to idols – but Daniel and his three were concerned, and asked to be excused that diet. So after this sifting-out process, God’s men came up shining, and the king chose them.

Dan 1:1 First Principles>Kingdom of God>Was overturned>History of fulfilment
5. Judah (the Southern Kingdom) continued for another 200 years after Israel, the Northern Kingdom and the last king was Zedekiah. It was overturned three times (prophesied Eze 21:25-27), then to remain desolate for many years Hos 3:4.
 - The first overturning was in BC 606 in Jehoiakim's reign. (Prophesied Jer 27:6) 2Kin 24:2, Dan 1:1, 2Chron 36:6.
 - The second overturning was in BC 597 in Jehoiachin's reign 2Kin 4:10, 2Chron 36:10.
 - The third overturning was in BC 587 in Zedekiah's reign. (Prophesied Jer 21:7, Jer 34:2) Jer 38:28, Jer 39:1,2, Jer 52:4-5, Eze 24:1-2, 2Kin 25:2, 2Chron 36:7.
Go to Deut 28:49 to see more details of the history of Israel and its overturning.

V.17 In today's society it is taught that our abilities and successes are of ourselves. Here we clearly see everything is of, or from our Heavenly Father 

1:9 The favour of others toward one who fears God, is the doing of our Heavenly Father. We see the same example with Joseph. (Gen 39:21)

v.3 - Jesus was smitten by those that despised his Godliness. We have already experienced this happening to Micaiah in our Chronicles reading. It was quite a regular occurrence, that the prophets were buffeted for the words that they were obliged by God to speak. It is appropriate that we take patiently the knocks that our fellow man gives us for speaking out for God. Jer.20:2, Lam.3:30, Mic.5:1, Matt.5:39, 1Cor.4:11, 1Pet.2:20

John 19:41,42.

You may have thought - when he asks questions like - "Is there significance...?" - is he ever going to say, No, there's not!? And so, a very short answer! Maybe some day, but not today. So, Yes, I think so. First of all, keep in mind that it was the norm in those days for tombs to be used again and again and again. There is a very interesting Messianic prophecy - Psa. 16 - that was used by Peter in Acts 2:25-28on the Day of Pentecost in his attempts to prove to his hearers that Jesus had indeed - shortly before - been raised from the dead. The specific verse in Psa. 16 relevant to this question is v. 10 -

The employees who killed Jesus

"When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him." John 19:6

The "officers" spoken here are not officials of any kind. They are the servants of the chief priests that carried out their wishes. They had no military capacity and no power to make their own decisions. The same word is used several times in the new testament and each time the person is carrying out someone else's wishes like a servant. See the list of passages here:  Officer

The point of looking into this word is that it illuminates what's going on in the trial of Jesus. Here in v6 it is only the chief priests calling for the death of Jesus; the officers are merely carrying out their orders. So what looks like a group of people all in agreement is in fact just a small group of men. Did the servants agree with their masters? Possibly not (see John 7:43-48), but they bowed to the pressure of their employers.

Do we always assume our employer is right? In business do we carry out morally questionable acts because our manager says it's ok? There are times when we should simply say to our boss, colleagues or manager: "What you do is up to you, but I can't do that on moral grounds".

The Wonderful Faith of the Women

25 "Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene."
-these women could do very little
1. They couldn't speak before the Sanhedrin in Jesus defense
2. They couldn't appeal to pilot
3. They couldn't stand against the crowds
4. They couldn't overpower the roman guards
- but they did what they could
1. They stayed at the cross when the disciples all fled; Matt.27:55; mk.15:40
2. They prepared spices for his body Mk 16:1
3. They took advantage of what they could do for Christ -instead of worrying about what they couldn't do
- therefore they were the first to witness the resurrection
 

JESUS IN THE MIDST (v.18)

The Bible is very specific in saying to us that Jesus was crucified in the middle of those two John 19:18. It says, "Jesus in the midst." It's a rather unusual way of putting it. It means Jesus was in the middle. When you study the Scripture you will find that this is always where Jesus is.

1. When Jesus was just a twelve year old boy the Bible tells us that his parents were looking for Him and when they returned to Jerusalem they found Him in the temple and the Bible says that Jesus was sitting in the midst of the doctors and He was asking and answering questions. Jesus in the midst.

2. The Bible tells us in Matt 18:20, "Where two or three are gathered together, there am I in the midst." Jesus Christ is always in the midst when we gather to remember him.

3. You go over to the book of The Revelation Rev 1:13 and we have that beautiful picture of the seven churches depicted as golden lamp stands. The Bible says that Jesus was in the midst. Jesus is always in the middle.

That's the way it is in our world today. Jesus is always in the middle. You can't get rid of Jesus.
Jesus Christ is the central personality in all of human history. He is the unavoidable person. Jesus is always in the middle. The very fact that Jesus Christ is in the middle means that all people are in two basic categories on the basis of their response to Jesus in the middle.

Is the lord in the midst of our life or on the outside?

19:13 There are a number of times when we are told that something was in the Hebrew tongue when the Greek would appear, superficially, to be adequate.
John 5:2 Bethesda
John 19:13 Gabbatha
John 19:17 Golgotha
Revelation 9:11 Abaddon
Revelation 16:16 Armageddon
Mark 15:34 Jesus speaks in Hebrew on the cross
Acts 1:19 Aceldama
We must conclude, therefore, that there will be benefit from examining these words in the Old Testament.

19:15 The Jews had said 'we were never in bondage' (John 8:33) but now they assert 'we have no king bus Caesar' in so saying that they had no king they were echoing the words of Hosea 10:3 which is part of a reproof of Israel for their waywardness. Most appropriate.

:23 Whilst we are not told in any of the gospels how many soldiers were involved in crucifying Jesus the fact that his garments were divided into 'four parts' shows that there were four soldiers.

19:21 The superscription over the cross appears to be Pilate's last attempt to absolve himself of what he had done and rile the Jews at the same time.

19:30 In bowing his head Jesus is like Samson – Judg 16:30 when he killed the Philistines in their temple. Samson killed Philistines. Jesus killed sin in his own flesh.

19:18 Notice here, and in the other records, the details of the crucifixion are not mentioned. The Bible focus is not on the physical suffering but on the resolute way in which Jesus wanted to do his Fathers will. Any consideration of the death of Jesus which does not have this Biblical focus is at variance with Scripture and, by implication, is not deemed as helpful as considering Jesus’ will rather than the details of the crucifixion.

19:12 Whilst the Jews had asserted that Jesus’ sin was to claim to be the son of God – John 19:7 – they now speak of Jesus as king so that they can force Pilate’s hand lest he fall foul of the wrath of Caesar.

19:3 There is a certain irony in the soldiers crying ‘hail king of the Jews’ for it was a desire to ‘worship’ Jesus that prompted Herod to enquire where Jesus was to be born – Matt 2:2

19:13 In telling us that Pilate brought Jesus forth we realise that this is the first time that the common people have actually seen what was going on with Jesus in his trial. This point marks a change in the trial from a private to a public trial.

19:24  The ‘scripture’ spoken of Is Psa 22:18 – a Psalm which speaks powerfully about the trial and crucifixion of Jesus. Its use here confirms our application of this Psalm to that time in Jesus’ life.

19:38-39       So here we see two prominent Jews coming together – now out in the open even though they had been secret disciples – taking care of the body of Jesus. So doubtless they were both baptised but they do not figure anywhere in the Acts of get a mention in any of the letters! This highlights the point that status in this life is irrelevant in Christ.

19:5     Maybe unwittingly Pilate’s cry “behold the man” could have been completed with the words “whose name is the branch” quoting Zech 6:12. Whether Pilate realised what Zechariah said we cannot know. A Jew, on the other hand, steeped in the Old Testament may well have seen the link.

19:25  The wife of Cleopas was at the foot of the cross. So when Cleopas and another were returning from Jerusalem to Emmaus – Luke 24:18. If the one with Cleopas was his wife we can imagine their discussion. An eyewitness of the crucifixion talking to her husband about what she had seen. She must have been incredulous that the “stranger” had no knowledge of what had happened earlier that day.

19:5   Pilate, seemingly seeking to draw pity from those there, by inviting the Jews to look at Jesus actually brought not pity but aggression. Despite all that was done to Jesus he still maintained his dignity, unlike so many other prisoners who would have railed against their accusers.

19:14   What an irony! The Roman governor is happy to highlight Jesus as the king but the Jewish religious leaders were not! Sadly the common people in the end disregarded the evidence of their eyes and ears and listened to the religious leaders and called for Jesus’ death.

19:15     The only other time we read the Jews crying “away with him” was when Paul was in Jerusalem –Acts 21:36 -  preaching the risen Christ. One can imagine Paul’s mind going back to this time in Jesus’ life as it is probable that he was present at this time.

19:2   One wonders what involvement Pilate had in this humiliation of Jesus. It seems probable that he had no part in it at all as he had already attested that Jesus was faultless. Luke 23:4

19:8     That Pilate was “more afraid” indicates that he was already afraid. The event that has already caused him to fear was the message from his wife – Matt 27:17.

19:31 How sad and hypocritical. In order that the Law of Moses be kept they wanted the removal of  the body of the man they had murdered from the cross!

21:4 of the seven times in the gospels where we read that people “knew not” four of them are in John’s gospel record. It is as if John is inspired to emphasise that Jesus was not recognised as the Messiah despite all the evidence.

19:34 David had spoken of this event – 2Sam 23:7. Notice the precision of David’s words. He speaks of a spear as does John and he was pierced.

19:2-3 When Jesus was arrested there was a large number of armed men – Matt 26:47 – doubtless expecting trouble. They had seen Jesus’ miracles and no doubt were anxious that his capture would be a problem. But now Jesus is standing meekly before the soldiers. They were doubtless aware that he had not responded to the accusations made against him like criminals did. So they abuse Jesu fearlessly.

19:1-4 Not only did the Jewish leaders behave in ways which contradicted the Law of Moses. The Romans did just the same. Pilate was aware Jesus was not guilty. That should have been the end of the matter. However, doubtless encouraged by the Jewish leaders who he did not want to offend, he violated Roman law and in so doing gave the Roman soldiers licence to do the same.

19:16  In delivering  Jesus to the Jews Pilate fails in his duty to uphold Roman law. How often do we do things to satisfy others rather than do the right thing but suffer the wrath of others with less integrity?

John 19:17-18

“And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: where they crucified him, and two other with him…”

There is no doubt that Jesus was crucified on the summit of the Mount of Olives about half a mile east of the Temple Mount. This fact is confirmed by many sources:

The Book of Hebrews identifies the place was, “without the camp” (Heb 13:10-13) showing that the Temple ceremonies have specific geographical places, and by which we may identify where Golgotha is. If I were to tell any American that I plan to see the Statue of Liberty, they would immediately know I was going to New York, but more specifically - on Liberty Island, in the Upper New York Bay Harbour. Thus, when Paul spoke of Jesus suffering “without the gate,” he actually gave the place known to the early Jews to be around the Jerusalem area, but not in Jerusalem proper (please read my daily Bible reading notes on Luke 23:44-49 for further details).

So why was Golgotha referred to as the place of a skull? It was a place of registry where heads were counted, not a place that looks like a skull. According to Origen and “St.” Augustine, Adam’s skull was buried here, and “a skull” actually refers to “the” skull of Adam, and was common knowledge to the first century Christians! Augustine wrote: "The ancients hold that because Adam was the first man, and was buried there (at Golgotha), it was called Calvary, because it holds the HEAD of the human race" (De Civitate Dei, cap. 32). S. Chrysostom and other Ancient History writers allude to this as well. Tentzelius' Numial Treatise, quoted in Southey's Omniana, or Horae otiosiores, vol. i., p. 281, published in 1812, records that the bones of Adam were preserved in the ark by Noah, and Shem buried it in the Mount of Judea called Calvary and Golgotha, the place of the skull! The second Adam, Christ, destroyed the power of death at the very location that the first Adam is buried, the originator of death!

In the Mishnah, the written version of the oral Torah written during the Babylonian exile, it is recorded that all the Temple walls were high except the eastern wall, “because the priest that burns the (red) Heifer and stands on the top of the Mount of Olives should be able to look directly into the entrance to the Sanctuary when the blood is sprinkled.” The red heifer sacrifice pointed to the ultimate sacrifice of Messiah (Heb 9:13-15). The red heifer, the most intense of the sin offerings, was sacrificed “outside the camp” (Num 19:3,5-13) in contrast to all the other sacrifices that took place in the Temple. Jesus, likewise, suffered the most intense death by crucifixion, was sacrificed outside the camp - the city of Jerusalem. The red symbolizes sin, but the heifer was without spot, or blemish; Christ had the propensity to sin, but did not, and so was without spot, or blemish. The red heifer was the only female animal sacrificed under the Law, and the price of thirty pieces of silver for which Jesus was betrayed, was the price of a female slave! With this in mind, we may better understand why this region on Olivet has great symbolic significance, the area where the greatest of all sin-offerings was sacrificed.

It is interesting to note that the sacrifice of the red heifer was to be done “before his face,” “in his sight” (Num 19:3,5), i.e., the priest’s. Alfred Edersheim, a Biblical Scholar, in his book, The Temple: Its Ministry and Services in the Time of Jesus Christ (1874) wrote: “Seven days before (the Day of Atonement), the priest destined for the service was separated and kept in the Temple -- in ‘the House of Stoves’ - where he was daily sprinkled with the ashes as the Rabbis fable -- of all the red heifers ever offered. When bringing the sacrifice, he was to wear his white priestly raiments. According to their tradition, there was an arched roadway leading from the east gate of the Temple out upon the Mount of Olives -- double arched, that is, arched also over the supporting pillars, for fear of any possible pollution through the ground upwards. Over this the procession passed. On the Mount of Olives the elders of Israel were already in waiting. First, the priest immersed his whole body, then he approached the pile of cedar-, pine-, and fig-wood which was heaped like a pyramid, but having an opening in the middle, looking toward the west. Into this the red heifer was thrust, and bound, with its head towards the south and its face looking to the west, the priest standing east of the sacrifice, his face, of course, also turned westwards. Slaying the sacrifice with his right hand, he caught up the blood in his left. Seven times he dipped his finger in it, sprinkling it towards the Most Holy Place, which was supposed to have in full view over the Porch of Solomon, or through the eastern gate” (pages 352-353). Christ, symbolizing the red heifer, likewise, faced His Father to the west, toward the Holy of Holies. Those convicted under the Law of Moses were brought “before the LORD” (Num 5:16,18) and the "altar" (vv. 25-26) would have been on the eastside, which God faced!

The Mount of Olives faced the eastern part of the Temple, the top of which was the “clean place” where the red heifer was burnt to ashes. From this summit, one could look westward over the eastern wall of the Temple directly into the sanctuary itself. The eastern wall was made lower in order to allow a full view of the interior of the sanctuary including the curtain that was hanging in the Holy Place, separating it from the Most Holy. This is referenced in Luke 23:44-49. The only place in the entirety of Jerusalem where the temple curtain could be seen, and was “outside the camp,” was on the slopes of the Mount of Olives!

In the Acts of Pilate, also known as the Gospel of Nicodemus, it is recorded that Jesus was sent away by Pilate with two malefactors named Dysmas and Gestas to be crucified in the garden where he was arrested, Gethsemane, across the Kidron on the slopes of the Mount of Olives, which was in keeping with Roman law. Jewish and Roman requirements had coincided, for Roman justice demanded the execution of criminals near the scene of their crime, and Jesus was believed to have based himself on the Mount of Olives during his ministry in Jerusalem.

Before Christ’s crucifixion, he prayed in the garden of Gethsemane, at the foothills of the Mount of Olives, for all the disciples God had given him (John 17:19), and while hanging on the tree, he prayed to the Father for all those responsible for his death reconciling the world to himself (Luke 23:34). And so, Jesus died facing His Father!

How painful it must have been for both of them, and how precious Christ’s prayers must have been to the Father! Is it any wonder that when Christ returns to execute His judgments, those to be judged will be facing the LORD and His judgments will be just (cf. Psa 96:13; Psa 98:9)!

John 19:6,15,21

“…the chief priests…”

The high priest in the Old Testament was called by various names: 1) the priest (Num 3:6); 2) the high priest (Lev 21:10); the chief priest (2Kin 25:18); and the anointed priest (Lev 4:3).

The high priests constituted a distinct class and had a great influence in the Sanhedrin, the ancient Jewish court system, but at the same time were also subordinate to Pontus Pilate. It is believed that the chief priests are the high priests including those who were ex-high priests of the privileged families from whom they were chosen. It was this priestly aristocracy that as a body rejected Christ as a transgressor.

The words, “chief” and “high” (see Mark 14:47) are the same words, archiereus, Strong’s # <749>. Josephus in “Antiquities” writes that the number of high priests from the days of Herod until Titus took the city of Jerusalem and burnt it was 28. Originally high priests were chosen for life, but were later removed at will by the secular Romans.

John 19:14

“And it was the preparation of the Passover, and about the sixth hour: and he saith unto the Jews, Behold your King!”

Matt 27:45

Now from the sixth hour (noon) there was darkness over all the land unto the ninth (3 PM) hour.”

Mark 15:25

“And it was the third hour (9 AM), and they crucified him.”

Luke 23:44

“And it was about the sixth hour (noon), and there was a darkness over all the earth until the ninth hour (3PM)”

John 19:14 is one of those passages Bible critics believe to be an undeniable error on the part of John when compared to the other Gospels. The proliferations of so many modern Bible paraphrases, which often contradict each other, have fed into this apparent error.

Mark records that Jesus was crucified at the 3^rd hour and Matthew and Luke record that darkness was over the whole land from the 6^th to the 9^th hour. How could Christ have been crucified at the 3^rd hour (9 AM) and yet be standing before Pilate at the 6^th hour (noon) as recorded in John?

When John wrote “about the sixth hour,” he was not talking about Roman or Jewish time of the day, but about the time of events that happened from the time the Lord was first arrested in the early morning hours until Pilate presented him to the Jewish multitude as their King! It was also six hours (from the 3^rd to the 9^th hour) that Jesus hung on the cross before he fell asleep (Matt 27:45).

When we compare all the events that led to the crucifixion (Matt 26:30 - 27:50; Mark 14:17 – 15:37; Luke 22:1– Luke 23:46; John 18:1- John 19:30), we learn that Jesus and the apostles had a meal, afterwards they went to the garden of Gethsemane where Jesus prayed, but the apostles kept falling asleep; Judas, the multitudes, and elders sent from the chief priests showed up, “with lanterns and torches” (John 18:3) because it was so dark, having taken place in the very early morning hours, which we can deduce from the narratives; Jesus was taken first to Annas, the ex-high priest, then to Caiaphas, the high priest, and this is recorded now as being early in the morning (John 18:28); then off to the Sanhedrin for the trial, in which no ones testimony agreed; there was the space of one hour between Peter’s first two denials and the third (Luke 22:59), after which the cock crew twice (roosters crow at the dawning of the day); then to Pilate, then to Herod, and back to Pilate again! This all took place in the space of, "about" six hours before Pilate presented Jesus as the Jews’ King as John correctly records.

John 19:30

“When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up his spirit.”

Jesus’ journey began in a simple stable in Bethlehem, and ended crucified on a tree. In between, we saw a man who went about always doing the will of his Father. Here we see him dying in the darkness, and you can almost reach out and feel the evil results of sin. Three long frightful, painful hours pass and Jesus gives his final words, “It is finished.”

The statement, “It is finished” is one word in the Greek, telestai, the perfect passive indicative of teleo, # <5055>. This verb tense is progressive - nothing more needs to be done. In Greek the perfect tense signifies a past action, the effect of which continues into the present. It has been completed, and is still complete (cf. Isa 53:10,12; John 16:4; Heb 2:14-15; 9:25-28). The prophecies of Messiah were fulfilled in Christ, the ceremonial laws, animal sacrifices, incense, and the priesthood under the Mosaic Law were fulfilled in Christ, Christ’s sacrificial death ended the curse of the law for all time, Christ preached the Gospel to the poor, Christ destroyed the power of death, Christ brought mankind the hope of eternal life – Christ's mission was completed.

But, this verse is more than just about fulfilled prophecies, which we may sometimes easily lose sight of. The Roman soldiers in Christ’s day posted this exact expression, teleo, on the prison doors of debtors who were about to be released to indicate that their debt had been, “fully paid.” Greek Scholars, James Hope Moulton and George Milligan, in their book, Vocabulary of the Greek Testament: Illustrated edition the Papyri and Other Non-Literary Sources write how they poured over hundreds of receipts and contracts that existed during Christ's time, and observed that receipts were stamped, telestai, indicating that the bill was paid in full once for all time. This Greek word was commonly written across certificates of debt when they were cancelled.

Christ paid the penalty for sins on our behalf, and paid it to the “uttermost farthing" (cf. Matt 5:26). We cannot add anything to the value of what Jesus accomplished in dying on the tree. The debt paid in full is not based on what we do, but on what Jesus did. Salvation for us is a free gift from God. He is not selling us salvation at any price, nor can we buy it because Jesus paid the debt he didn’t owe for us (Rom 5:15; Rom 6:23). The only thing we can do is live according to the Light of God’s Word. Jesus did his part; it is now up to us to do ours.

John 19:19-20

“And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS… and it was written in Hebrew, and Greek, and Latin.”

In the four Gospel accounts, the inscription varies, but the similarity with all four epitaphs is that Jesus is identified as the King of the Jews:

These were “fighting words” – of sedition, but Pilate also intended this epitaph as a slur to the Jewish people, taunting them that their King came from Nazareth, a despised Galilean, and so refused the Jews’ request to change what he had written to that Jesus claimed to be King of the Jews.

Here are their accounts in their entirety:

Matthew 27:37- "And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS."

Mark 15:26- "And the superscription of his accusation was written over, THE KING OF THE JEWS."

Luke 23:38- "And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS."

John 19:19-20- "And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS… and it was written in Hebrew, and Greek, and Latin."

In Luke 23:2, we read that Jesus had acknowledged to being the rightful King and Messiah of Israel, but only when he knew that his time had come. To Pilate and the Romans, this was sedition (cf. John 19:12), a charge that merited crucifixion, which ultimately brought about Jesus’ clandestine and illegal nature of his trial. According to Philo of Alexandria, a contemporary Jewish philosopher and historian, Pilate was, "naturally inflexible, a blend of self-will and relentlessness, a man noted for vindictiveness and a furious temper." Pilate was further noted for handling arrests without trial and without legal procedures. Even if Pilate thought Jesus was harmless and deluded, he would have happily condemned him without any hesitation if he chose to do so. Pilate was known for his brutality, and had a fearless disregard and disdain for his Jewish subjects!

The placard fixed above their victims’ head announced publicly their crime – in this case Jesus’ sedition for identifying himself as King! It was not in any way intended to acknowledge that he was indeed a King, though we know he was, and will manifest himself as such in the not too distant future.

John 19:19,20

“… JESUS OF NAZARETH THE KING OF THE JUDEANS…was written in Hebrew, and Greek, and Latin.” (For Hebrew, some translations have Aramaic).

A reader writes: “…we are in the huge middle of a division. A _____ brother _______ decided that Aramaic was the original Word later translated to Greek. This came as quite a shock to me… the________ demands we agree the English Bible is superior to the Aramaic…”

My reply: It is unfathomable to think another division has occurred as to which original language was used when the New Testament was written! To the best of my knowledge, there are only a few chapters in Ezra-Nehemiah and Daniel that were written in Aramaic and one verse in Gen 31:47 and Jer 10:11. While some Aramaic words appear in the NT, my take is that the NT was written originally in Greek.  Greek was the common language used during that time. The Gentiles and Greeks would not have been able to read Hebrew or Aramaic. The Septuagint was written during the period of time 300-200 BC, which enabled Gentiles and Greeks to read the Torah. The Bible came to us in Hebrew, limited Aramaic, and Greek, not English. The English translation only came into existence around the late 7^th century A.D. Does this make it superior to their claim of Aramaic primacy?

While the ancient language of the Israelites was Hebrew, after their return from Babylonian captivity in the 6th century B.C., the closely related tongue was Aramaic. Aramaic belongs to the Semitic sub-family and was the language used during the Assyrian Empire and after that, the Babylonian and Persian Empires, etc. https://en.wikipedia.org/wiki/Aramaic_language/

When Alexander the Great died, came the Seleucid Empire and Greek became the main language not Aramaic. The Jewish philosopher, Philo of Alexandria (ca. A.D. 50), and the Jewish historian Yosef ben Matityahu (ca. A.D. 100), better known as Flavius Josephus, wrote his works in Greek http://www.jewishvirtuallibrary.org/josephus-flavius/ It is claimed he supported Aramaic primacy and they use this sole quote as proof. "I have also taken a great deal of pains to obtain the learning of the Greeks, and understand the elements of the Greek language, although I have so long accustomed myself to speak our own tongue, that I cannot pronounce Greek with sufficient exactness; for our nation does not encourage those that learn the languages of many nations" — Antiquities of the Jews 20,11.2. What Josephus says here does not address the question of what language the various documents of the New Testament were originally written in. They express a personal testimony of Josephus' experience in his language and cultural heritage.

Trilingualism, as revealed in the Dead Sea Scrolls, existed during the first and second century C.E. “Greek was the language everyone spoke at the time. Even the Jews spoke Greek, and most Jews could not actually read Hebrew. The Letter to the Hebrews, directed to Jewish Christians, has Greek that ‘is in many ways the best in the New Testament.’ Matthew might have originally been written in Aramaic… So major parts of the New Testament were written in Greek and not Hebrew… It is the Gospel, not the language that matters…Aramaic was the primary language of the land, Greek was the language of business, education, and for communication with foreigners (because it was a wide-spread language), and Hebrew was the religious language of the Jews and was primarily reserved for prayers, religious teaching, and communication with other Jews.  But why did they choose Greek? The primary reason would be portability. Greek was a very wide-spread language. Hebrew and Aramaic were not. Further, after Peter had an encounter with Gentiles that had him declare that the message of Christ's resurrection was for the Gentile too, it became an international matter that all hear the Good News.”

https://en.wikipedia.org/wiki/New_Testament/ (Emphasis added).

Christ may well have taught in Aramaic, but the fact still remains that Greek was the universal language at that time. Oral teachings were one thing, written quite another. I may teach my family in Italian, but will use the universal language, English, to write down my teachings for all to understand. It was so in Christ's day too. When the gospels and epistles were written, most Gentiles and Greeks would not have understood any of them if they had been originally written solely in Aramaic or in Hebrew.

The Seventh Day Adventists and Nestorian scholars support Aramaic primacy in specific portions of the NT, but not all. The Eastern churches claim NT was written in Peshitta (Syriac). The pros and cons are not likely to end this debate this side of the Kingdom. It is tragic that it is now becoming a matter of fellowship with some.

John 19:19,20

“… and it was written in Hebrew, and Greek, and Latin.”

“The Greek translation of the Old Testament Scriptures made by the seventy Jews employed by Ptolemy Philadelphus (known as the Septuagint) was more used by the common people of Christ’s day than the Hebrew originals. This accounts for Christ’s quotations from the translation. His addresses were mostly to the common people, and his object in speaking to them required that he should quote from the Scripture with which they were familiar, just as he would quote from the English translation if he were addressing an English audience. It does not follow, however, that he endorsed those features wherein the Septuagint may erroneously vary from the Hebrew. There might arise a conclusion of that sort if he had quoted the erroneous parts.” Robert Roberts

Vs.19-21 The Jews were upset at the superscription on the cross.  The common language of the Jews was Aramaic. This was the language that Jesus uttered from the cross (Mark 15:34).  The fact that the superscription was written in Hebrew must have irked the Jews further.  Hebrew was the holy tongue, the language of Moses and the prophets (largely).  Ironically, it is in this language that Jesus is spoken about (Luke 16:31; John 5:46,47). 

Vs.28-30 It was customary to give those about to be crucified a drink of wine-vinegar mixed with gall (hemlock) to deaden the pain.  Jesus refused this as He needed to fully experience his painful death (Matt 27:34).  Immediately before his death, however, He requested a drink to fulfil Psa 69:21.

V.36 Not a bone of the Lord's body was broken.  This fulfilled scripture as it pertained to the Passover Lamb (Jesus) (Exo 12:46; Num 9:12; Psa 34:20).  We are the Lord's body and we cannot be broken (divided, dismembered) (1Cor 12:27; Eph 4:15,16). 

With that understanding, it is, therefore, wrong to say, at the memorial feast, that the bread represents the broken body of Christ (1Cor 11:24).  The bread is broken (divided to share) but the body is always whole.  The KJV has an unfortunate translation which is, thankfully, corrected in modern translations.

V.11 Sin is disobedience to God. Jesus uses the comparative adjective greater in qualifying sin. Is He saying that there are varying degrees of sin? If so, what are the implications of this?

Vs.23,24 Jesus' clothes were divided into four lots (Psa 22:18). The gospel accounts were divided into four character aspects (spiritual clothing) of Jesus. The soldiers could not divide one garment and it was kept intact. The one, unalterable fact of Christ, throughout the gospel accounts, is that He is the Messiah, the only Savior of humankind (Acts 4:12).

V.1 Roman scourging consisted of baring the back of the victim and lashing him with a whip. This whip had bits of metal or bone tied into the strands of the whip. The lashes would rip the flesh off the back. The long strands of the whip, after hitting the back, would jerk around the body and hit the front of the victim. The purpose of scourging was to elicit a confession of wrongdoing. While the victim was being lashed, an official, with writing implements in hand, stood near to the victim to record any utterances.

V.17 Golgotha (the place of the skull) was a knoll near Jerusalem. It is believed that David took Goliath’s head to this place, hence the name (1Sam 17:54).

V.5 The word thorns is translated from the Greek akanthinos. It is likely then that the crown was made of the acanthus. This plant, often called bears’ foot, has large green leaves and is prickly but not thorny. A crown of green acanthus leaves with prickles would act as a mock laurel leaf crown for victors. When struck on the crown the prickles would dig into the head (Matt 27:30).

TOO LATE
 
As Joseph of Arimathea and Nicodemus watched helplessly as the days events unfolded, I wonder what was going through their minds. We learn that "Joseph was a disciple of Jesus, but secretly because he feared the Jews." (John 19:38) And we also know that Nicodemus was essentially a secret disciple of Jesus too. Now, as the one they had secretly followed and pinned their hopes on died, both men came forward, and, in a very public way, honoured the Lord Jesus by wrapping his body in strips of linen with spices and placing it in a new tomb.
 
Many secret disciples would have thought at the death of the one they followed, that they were glad that they had not made their allegiances known, that their secret was safe and that they could now get on with life. But Joseph and Nicodemus were different. At the death of the one they secretly followed, they came out into the open and showed their true colours. How they would have wished they had done it earlier, while he was still alive.
 
Let's not leave it too late before we take action. It is too late to follow Jesus after we die, and it is too late to reach out to others or tell them that we love them after they die. Now is the best time. Let's make the most of life while we have it.

V.11 Jesus here impresses upon Pilate the fact that his authority had been delegated to him from God. It was a responsibility for the discharge of which Pilate was answerable to God. We must always be aware that how we discharge our responsibilities, we are likewise answerable to the Judge at that great day of judgement.

V.8 The lesson we can learn from Our Master's trial before Pilate is that one can never be neutral with respect to Jesus. One always sides either for him, or against him. Pilate's "neutrality" failed completely. He gave in at the end to intimidation.