Micah 3

Micah 3:1

New Division of the South

Now in Ezekiel 48:23-28 follows the division of the land of the remaining five tribes. These tribes are south of the sanctuary and the area that is as an allotment or a heave-offering for the LORD. Like the tribes north of them, these tribes also receive a strip of land across the entire width of the land, from east to west. These tribes are also named in order from north to south.

The division of the inheritance of the tribes of Israel concludes by saying that each tribe will have its inheritance and portion (Ezekiel 48:29). The manner in which the inheritance is appropriated is by lot.

For us it is also important to accept the portion that has been allotted to us by the Lord and His Spirit and then to abide by it (Romans 12:3; 1 Corinthians 12:14; 18-20; 27; 2 Corinthians 10:12-18; Ephesians 4:7). When we abide by what we have received in terms of spiritual gifts, what the Lord has allotted to us, it will keep us from slothfulness on the one hand and from lording over others on the other. It means that we respect others in what they have been given. We may serve with what we ourselves have received and we may be served by what others have received.

Micah 3:2

The Gates of the City

The description of the temple and the land in the realm of peace concludes with a description of “the exits of the city” and the mention of the length “on the north side, 4,500 [cubits] by measurement” (Ezekiel 48:30). This length then applies also to the east side (Ezekiel 48:32), the south side (Ezekiel 48:33), and the west side (Ezekiel 48:34). The exits, which are then called “gates”, are “named for the tribes of Israel”, that is, of all twelve tribes (Ezekiel 48:31a; cf. Revelation 21:12). This indicates that the city is the property of all twelve tribes. It is the city of the true people of God. The city is the capital of all the tribes. That there is mention of “exits” makes it clear that the city is the center of blessing from which blessing goes to each tribe.

The enumeration of the exits (Ezekiel 48:30-34) begins with the north side, just as it does with the tribes of the land (Ezekiel 48:1-7). Each of the four sides of the city has three exits, so that the whole city has twelve. It is noteworthy that there is mention of “the gate of Levi” (Ezekiel 48:31). This is possible because there is also a “gate of Joseph” (Ezekiel 48:32), in which the tribes of Ephraim and Manasseh, the sons of Joseph, are joined.

The enumeration begins with the “three gates toward the north: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one” (Ezekiel 48:31b). The names mentioned are those of the sons of Leah. They are also mentioned first in Moses’ blessing (Deuteronomy 33:6-8). Reuben is the firstborn in age, Judah is the king’s tribe, and Levi was chosen by God to serve Him in place of the firstborn.

Then follow the gates on the east side: “the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one” (Ezekiel 48:32). Joseph and Benjamin are the two sons of Rachel. Dan is the eldest son of Rachel’s maid.

Next, the names of the gates on the south side are mentioned: “the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one” (Ezekiel 48:33). These are the names of the three other sons of Leah.

Finally, we are given the names of the gates on the west side: “the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one” (Ezekiel 48:34). These are the names of the three other sons of the two maids.

Micah 3:3

The Gates of the City

The description of the temple and the land in the realm of peace concludes with a description of “the exits of the city” and the mention of the length “on the north side, 4,500 [cubits] by measurement” (Ezekiel 48:30). This length then applies also to the east side (Ezekiel 48:32), the south side (Ezekiel 48:33), and the west side (Ezekiel 48:34). The exits, which are then called “gates”, are “named for the tribes of Israel”, that is, of all twelve tribes (Ezekiel 48:31a; cf. Revelation 21:12). This indicates that the city is the property of all twelve tribes. It is the city of the true people of God. The city is the capital of all the tribes. That there is mention of “exits” makes it clear that the city is the center of blessing from which blessing goes to each tribe.

The enumeration of the exits (Ezekiel 48:30-34) begins with the north side, just as it does with the tribes of the land (Ezekiel 48:1-7). Each of the four sides of the city has three exits, so that the whole city has twelve. It is noteworthy that there is mention of “the gate of Levi” (Ezekiel 48:31). This is possible because there is also a “gate of Joseph” (Ezekiel 48:32), in which the tribes of Ephraim and Manasseh, the sons of Joseph, are joined.

The enumeration begins with the “three gates toward the north: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one” (Ezekiel 48:31b). The names mentioned are those of the sons of Leah. They are also mentioned first in Moses’ blessing (Deuteronomy 33:6-8). Reuben is the firstborn in age, Judah is the king’s tribe, and Levi was chosen by God to serve Him in place of the firstborn.

Then follow the gates on the east side: “the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one” (Ezekiel 48:32). Joseph and Benjamin are the two sons of Rachel. Dan is the eldest son of Rachel’s maid.

Next, the names of the gates on the south side are mentioned: “the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one” (Ezekiel 48:33). These are the names of the three other sons of Leah.

Finally, we are given the names of the gates on the west side: “the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one” (Ezekiel 48:34). These are the names of the three other sons of the two maids.

Micah 3:4

The Gates of the City

The description of the temple and the land in the realm of peace concludes with a description of “the exits of the city” and the mention of the length “on the north side, 4,500 [cubits] by measurement” (Ezekiel 48:30). This length then applies also to the east side (Ezekiel 48:32), the south side (Ezekiel 48:33), and the west side (Ezekiel 48:34). The exits, which are then called “gates”, are “named for the tribes of Israel”, that is, of all twelve tribes (Ezekiel 48:31a; cf. Revelation 21:12). This indicates that the city is the property of all twelve tribes. It is the city of the true people of God. The city is the capital of all the tribes. That there is mention of “exits” makes it clear that the city is the center of blessing from which blessing goes to each tribe.

The enumeration of the exits (Ezekiel 48:30-34) begins with the north side, just as it does with the tribes of the land (Ezekiel 48:1-7). Each of the four sides of the city has three exits, so that the whole city has twelve. It is noteworthy that there is mention of “the gate of Levi” (Ezekiel 48:31). This is possible because there is also a “gate of Joseph” (Ezekiel 48:32), in which the tribes of Ephraim and Manasseh, the sons of Joseph, are joined.

The enumeration begins with the “three gates toward the north: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one” (Ezekiel 48:31b). The names mentioned are those of the sons of Leah. They are also mentioned first in Moses’ blessing (Deuteronomy 33:6-8). Reuben is the firstborn in age, Judah is the king’s tribe, and Levi was chosen by God to serve Him in place of the firstborn.

Then follow the gates on the east side: “the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one” (Ezekiel 48:32). Joseph and Benjamin are the two sons of Rachel. Dan is the eldest son of Rachel’s maid.

Next, the names of the gates on the south side are mentioned: “the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one” (Ezekiel 48:33). These are the names of the three other sons of Leah.

Finally, we are given the names of the gates on the west side: “the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one” (Ezekiel 48:34). These are the names of the three other sons of the two maids.

Micah 3:5

The Gates of the City

The description of the temple and the land in the realm of peace concludes with a description of “the exits of the city” and the mention of the length “on the north side, 4,500 [cubits] by measurement” (Ezekiel 48:30). This length then applies also to the east side (Ezekiel 48:32), the south side (Ezekiel 48:33), and the west side (Ezekiel 48:34). The exits, which are then called “gates”, are “named for the tribes of Israel”, that is, of all twelve tribes (Ezekiel 48:31a; cf. Revelation 21:12). This indicates that the city is the property of all twelve tribes. It is the city of the true people of God. The city is the capital of all the tribes. That there is mention of “exits” makes it clear that the city is the center of blessing from which blessing goes to each tribe.

The enumeration of the exits (Ezekiel 48:30-34) begins with the north side, just as it does with the tribes of the land (Ezekiel 48:1-7). Each of the four sides of the city has three exits, so that the whole city has twelve. It is noteworthy that there is mention of “the gate of Levi” (Ezekiel 48:31). This is possible because there is also a “gate of Joseph” (Ezekiel 48:32), in which the tribes of Ephraim and Manasseh, the sons of Joseph, are joined.

The enumeration begins with the “three gates toward the north: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one” (Ezekiel 48:31b). The names mentioned are those of the sons of Leah. They are also mentioned first in Moses’ blessing (Deuteronomy 33:6-8). Reuben is the firstborn in age, Judah is the king’s tribe, and Levi was chosen by God to serve Him in place of the firstborn.

Then follow the gates on the east side: “the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one” (Ezekiel 48:32). Joseph and Benjamin are the two sons of Rachel. Dan is the eldest son of Rachel’s maid.

Next, the names of the gates on the south side are mentioned: “the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one” (Ezekiel 48:33). These are the names of the three other sons of Leah.

Finally, we are given the names of the gates on the west side: “the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one” (Ezekiel 48:34). These are the names of the three other sons of the two maids.

Micah 3:6

The Gates of the City

The description of the temple and the land in the realm of peace concludes with a description of “the exits of the city” and the mention of the length “on the north side, 4,500 [cubits] by measurement” (Ezekiel 48:30). This length then applies also to the east side (Ezekiel 48:32), the south side (Ezekiel 48:33), and the west side (Ezekiel 48:34). The exits, which are then called “gates”, are “named for the tribes of Israel”, that is, of all twelve tribes (Ezekiel 48:31a; cf. Revelation 21:12). This indicates that the city is the property of all twelve tribes. It is the city of the true people of God. The city is the capital of all the tribes. That there is mention of “exits” makes it clear that the city is the center of blessing from which blessing goes to each tribe.

The enumeration of the exits (Ezekiel 48:30-34) begins with the north side, just as it does with the tribes of the land (Ezekiel 48:1-7). Each of the four sides of the city has three exits, so that the whole city has twelve. It is noteworthy that there is mention of “the gate of Levi” (Ezekiel 48:31). This is possible because there is also a “gate of Joseph” (Ezekiel 48:32), in which the tribes of Ephraim and Manasseh, the sons of Joseph, are joined.

The enumeration begins with the “three gates toward the north: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one” (Ezekiel 48:31b). The names mentioned are those of the sons of Leah. They are also mentioned first in Moses’ blessing (Deuteronomy 33:6-8). Reuben is the firstborn in age, Judah is the king’s tribe, and Levi was chosen by God to serve Him in place of the firstborn.

Then follow the gates on the east side: “the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one” (Ezekiel 48:32). Joseph and Benjamin are the two sons of Rachel. Dan is the eldest son of Rachel’s maid.

Next, the names of the gates on the south side are mentioned: “the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one” (Ezekiel 48:33). These are the names of the three other sons of Leah.

Finally, we are given the names of the gates on the west side: “the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one” (Ezekiel 48:34). These are the names of the three other sons of the two maids.

Micah 3:7

The Name of the City; Summary of Future Events

Finally, after the names of the gates of the city, which is of all Israel, are mentioned, the city itself is given a name. By that name the city is exalted to the highest state, the state of the city of God. In the last words of this book, the name of the city beautifully summarizes the purpose God has for Israel and for humanity.

Just as God will dwell in the midst of the gathered and renewed Israel, so it will be in eternity. Then God will dwell with men on the new earth (Revelation 21:3). During the time of the church on earth, which is now, God dwells by His Spirit in His redeemed (Romans 8:11) and in His church (Ephesians 2:22).

It is also noteworthy that in Ezekiel 40-48 the name Jerusalem is not mentioned. It speaks of “the city”. It is Jerusalem in the realm of peace, a Jerusalem without walls, for the LORD Himself will be a wall of fire around her (Zechariah 2:4-5). The city is reminiscent of the city that Abraham expected in faith: “The city which has foundations, whose architect and builder is God” (Hebrews 11:10). The name of the city we read here: “The LORD is there”. His Name is forever attached to that city.

Summary of future events

Introduction

The following overview is no more than an attempt to discover an order in the events of the end time on the basis of a number of Scriptures. It concerns events that directly precede and directly follow the great event of the coming of the Lord Jesus. The places of action are Israel and the countries around it or the Middle East.

The following overview does not pretend to say that the order is exactly as it is shown. Sometimes events coincide, sometimes events are so close together that it is difficult to determine what the correct order is. However, a general line can be detected in “which must soon take place” (Revelation 1:1).

For a sound study of prophecy, Peter gives another important instruction at the conclusion of chapter 1 of his second letter: “But know this first of all, that no prophecy of Scripture is [a matter] of one’s own interpretation” (2 Peter 1:20). He is saying here that first of all (“know this first”) we should not look at a prophecy only where it is written, but always in connection with other prophecies. This means that we should always compare Scripture with Scripture.

If we don’t, there is a great danger that we will manipulate the prophetic word and bend it to our will. We will then explain it as it suits us best. The fulfillment of the prophecies takes place in the manner stated in the Word and not according to our own views. This also means that we must also see the text references in the context of the book of the Bible in which they appear.

It is therefore highly recommended to read the texts referred to after each point: “Seek from the book of the LORD, and read” (Isaiah 34:16). In many cases there are other texts that can clarify the point in question, but the texts referred to speak most clearly, in my opinion.

The centerpiece of prophecy is a Person: the Messiah. It is about His coming into the world. Scripture shows us two comings of the Messiah. His first coming is behind us. He came as the suffering Messiah. His second coming is before us. He is coming as the reigning Messiah. The key to understanding the prophecies correctly is Christ and His suffering and the glory to come, for “the testimony of Jesus is the spirit of prophecy” (Revelation 19:10b).

Overview

1. Although it is not a future event now, the establishment of the State of Israel, in 1948, it was for a long time. It is written about by the prophets. The establishment, in unbelief, but by the providence of God, is a proof of the truth of the prophetic Word (Isaiah 18:1-7; Ezekiel 37:1-14).

NOTE Before the events listed below will take place, the church will first be raptured. This event is not mentioned anywhere in the prophecies. The rapture of the church, in which there is no distinction between Jew and Gentile (Ephesians 2:14; Colossians 3:11), is a hidden event in the Old Testament (1 Thessalonians 4:14-18; 1 Corinthians 15:51-54).

2. An apostate head of state, the antichrist, is given power in Israel (John 5:43; Daniel 11:36-39; Isaiah 30:33; Zechariah 11:15-17; 1 John 2:18; 22). 3. The antichrist makes a protective covenant with the European Union (Daniel 9:27; Isaiah 28:14-15; Isaiah 57:9-11; Revelation 13:11-13). 4. The dictator of Western Europe is made an idol in Israel (Matthew 24:15; 2 Thessalonians 2:4; Revelation 13:11-18). 5. The king of the south (Egypt) moves against Israel (Daniel 11:40). 6. The Assyrians overrun Israel.

God uses them as His rod to discipline His apostate people; they are supported by Gog (Russia) (Isaiah 8:5-8; Isaiah 10:5; 28-32; Isaiah 28:2; 14-19; Daniel 9:27; Zechariah 14:1-2; Daniel 8:24). 7. The Assyrians capture Jerusalem and Egypt is also overrun (Isaiah 10:24; 32; Isaiah 28:14-19; Daniel 11:40-43; Zechariah 14:1-4). 8. The European armies rush to Israel’s aid because of the alliance between the dictator of Europe and the antichrist (Revelation 16:13-16; Revelation 17:7-14; Revelation 19:19). 9. The Lord Jesus descends on the Mount of Olives and goes to war as a Hero against His enemies; this is the beginning of His Davidic reign (Zechariah 14:3-7; Acts 1:11; Colossians 3:4). 10. The European armies are destroyed by Christ in northern Israel, at Har-Magedon (Revelation 16:16; Revelation 19:11-19; Daniel 2:34-35; 44-45; Daniel 7:7-14). 11. The leaders of the rebellion, the beast and the false prophet, are thrown into the lake of fire (Revelation 19:20-21). 12.

The returned remnant from the two tribes that had fled, along with the faithful left in Jerusalem, drive the occupying force of the Assyrians out of the land (Micah 5:5-6). 13. Because of rumors from the east and north, the main force of the Assyrians returns to Jerusalem with the king of the north from Egypt (Daniel 11:44-45; Isaiah 29:1-4). 14. Christ destroys in Edom, the greatest hater of His people, the nations gathered in Edom (Isaiah 63:1-6). 15. The Lord Jesus comes from Edom (Isaiah 63:1) to Jerusalem and destroys the Assyrians and the king of the north at Jerusalem (Isaiah 10:5-27; Isaiah 29:1-8; Isaiah 30:27-33; Isaiah 31:4-8; Daniel 8:20-26; Daniel 11:44-45). 16. The rest of the wicked Jews are killed (Isaiah 17:4-6; Zephaniah 3:11; 15; Zechariah 13:8-9; Zechariah 14:1-15). 17. The faithful remnant of the Jews are redeemed (Isaiah 10:20-27; Isaiah 28:16; Isaiah 29:1-8; Isaiah 30:18-26; Micah 5:2-9; Zephaniah 3:12-20). 18.

They judge Jordan, Arabia, the Palestinians and others (Isaiah 11:11-16; Joel 3:4-8; Zephaniah 2:4-5; 8-9; 12-13). 19. The remnant of the ten tribes returns to Israel from all nations (Matthew 24:31). 20. Israel lives as one people under one King in peace and security in the land (Ezekiel 37:15-28). 21. The Russian powers with people from Persia, Ethiopia and Put in their ranks go up against Israel and are destroyed on the mountains of Israel (Ezekiel 38:18-23; Ezekiel 39:1-8). 22. Satan is bound for a thousand years (Revelation 20:1-3). Explanation: It is not easy to determine at what point satan will be bound.

It is most likely, in my opinion, that it is at this time, because with the extermination of these last hostile powers, his reign over the world will be over. 23. The Lord Jesus, seated on the throne of His glory on earth, judges the living nations; beginning of His Solomon’s reign (Matthew 25:31-46). 24. Enduring peace, Jerusalem the center of the earth (Isaiah 2:1-5; Isaiah 11:1-10; Isaiah 35:1-10; Jeremiah 30:1-24; Jeremiah 31:1-40; Revelation 20:4-6). 25. Also restoration for Assyria, Egypt, Jordan and Persia (Isaiah 19:16-25; Jeremiah 46:26-27; Jeremiah 48:47; Jeremiah 49:6; 39).

Micah 3:10

Introduction

This book speaks about the end time, that is, the time immediately before the coming of the Lord Jesus to reign on earth. It is an important book. This is also evident from the fact that the enemy attacks it again and again. It is perhaps the most attacked book of all Old Testament books. This is because the book contains many prophecies that were already fulfilled in the time when the Lord Jesus was on earth.

An example of this we see in the rise of the four consecutive world realms over which Daniel prophesied. Unbelief cannot accept that a prophet has predicted this so accurately. Therefore, Bible critics have dated the book much later. According to these people, the book was written after the fulfilment of the prophecies and so, they claim, cannot have been from Daniel.

But we have to do with a God who indicates in advance how history will go and how events will take place (Isaiah 46:10). In the book we also see things that took place later and things that also still have to happen. Above all, we have the clear testimony of the Lord Jesus Himself. He speaks emphatically of “Daniel the prophet” (Matthew 24:15). His testimony is the end of all contradictions.

There is also a testimony about the Lord Jesus in the book of Daniel and that is His title ‘Son of Man’. In the Gospels the Lord speaks several times about Himself as “the Son of man”. This name appears three times in the Old Testament: twice in Psalms (Psalms 8:4; Psalms 80:17) and once in Daniel (Daniel 7:13). Every time He calls Himself by this name, it is a confirmation of the historical accuracy of the book of Daniel, for He is the Son of man Who Daniel describes, Who will come once to establish His kingdom of peace (Daniel 7:13).

In the book of Ezekiel, we also find evidence of Daniel. Ezekiel is a prophet in exile and speaks of Daniel (Ezekiel 14:14; 20). Daniel is already known then. This is an extra argument that the book of Daniel can only be dated in that time and not later.

It is still important to know something about the historical background of this book. The last God-fearing king in Judah is Josiah. Josiah dies in the war against the king of Egypt, Neco, a war he should not have waged for Neco is on his way to Assyria and not to Judah (2 Chronicles 35:21-24). Of the four sons that Josiah has, the people take the youngest son and make him king (2 Chronicles 36:1). He rules only three months. The king of Egypt has power in Israel and takes him to Egypt. He makes the second son of Josiah, Eliakim, king, and gives him the name Jehoiakim. Jehoiakim is a godless king (2 Chronicles 36:5-8). This king Jehoiakim is the one mentioned in Daniel 1 (Daniel 1:1).

Babylon became a world empire in the year 612 BC with power over Assyria and Israel. Nebuchadnezzar is given authority over these countries by his father. In the book of Daniel we are in the year 606 BC. From that time on, the seventy years of exile are counted (Daniel 9:2). Nebuchadnezzar besieged Jerusalem in the third year of Jehoiakim. This siege is not mentioned in non-biblical history, but here the Scripture writes history. Only later, in the eleventh year of Jehoiakim, does Nebuchadnezzar take Jerusalem. Then the second deportation takes place. The first deportation takes place during the first siege, here in Daniel 1. The third deportation is under Zedekiah. Daniel and his friends are also taken away on the first deportation and end up in Babylon.

There is another aspect that is important to remember and that is the division of God’s people into ten tribes and two tribes. That division is caused by the sin of the people and their kings, beginning with Solomon (1 Kings 11:11-13). By persevering in their sins, God finally had to remove the ten tribes from the land first. He used the Assyrians, who deported the population of the ten tribes from their area and scattered them over other countries over which the king of Assyria ruled (2 Kings 17:3-6). The ten tribes are still in the ‘scattering’.

The two tribes have not been warned by this, but have continued to sin and have sinned even worse than the ten tribes (Ezekiel 23:11). God carries out the judgment on them by giving them into the hand of the king of Babylon (2 Chronicles 36:11-21; Jeremiah 52:28-30) for a seventy-year exile: “For thus says the LORD, ‘When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place’” (Jeremiah 29:10).

The book of Daniel is set in Babylon. Babel means ‘confusion’ and represents the religious confusion so characteristic of Christianity. In this book God shows in the attitude of Daniel and his friends what the attitude of His own should be in such circumstances. Daniel and his friends have not chosen their stay in Babylon and the career they have been given.

Daniel means ‘God is my Judge’. That is an encouragement for him and it is an encouragement for us too. If we are in circumstances comparable to those of Daniel and his friends, we may be assured that only the judgment of God counts.

There are many prophetic books in the Old Testament, but Daniel is special. In all other prophetic books, Israel is still God’s people, the people are still in God’s land, and there is still the throne of God. God still recognizes the people. There are also prophecies in those books concerning the coming of the Messiah. In the book of Daniel, it is different. Israel is no longer God’s people in this book, but it is “Lo-ammi”, which means “not My people” (Hosea 1:9). The people are no longer in the land either, but they have been taken to Babylon.

Here begins what the Lord Jesus calls “the times of Gentiles” (Luke 21:24). From now on, time is counted according to the kings of the world empires. The throne of God is no longer in Jerusalem. The glory of God has gone away from the earth. This happened in phases (Ezekiel 9:3a; Ezekiel 10:18-19; Ezekiel 11:22-23). God is no longer the God of the earth, but of heaven (Daniel 2:28; 37), to which He has withdrawn. His government is no longer connected with Jerusalem.

Division of the book

We can divide the book into two parts: 1. Daniel 1-6: In this part we have the fates of Daniel and his friends; 2. Daniel 7-12: This part shows us future events through visions that Daniel has received.

Not only the second part of the book is prophecy, but the whole book, including the first part. We will see that what happens to Daniel and his friends, also has an application to the future.

The first part contains visions and dreams that are given to gentiles, but they must be explained by Daniel. Daniel represents the believing and faithful remnant of Israel in the end time. He is one of the wise men about whom we hear in this book and who have insight into the thoughts of God. The first part also describes the circumstances of the gentile rulers in connection with their behavior.

In the second part the announcements are made to the faithful prophet. These are events that are more directly related to the people of God.

The subject of this chapter is the conduct of those who, as a result of God’s judgment of His people, are in a foreign land, wherein the favor of God rests on them. The message is that obedience to God gives insight into His thoughts and also the power to act in accordance with them. This is further elaborated in the following chapters.

Daniel and his friends are a picture of the faithful remnant of Israel in the end time. It is not a remnant in the land of God, but among the nations. That is how it will be in the great tribulation. The true believers in our days are also a remnant for God, they also live in an end time. It is about God finding in us something of the characteristics that should be found in the whole people. We see that in Daniel 1.

Daniel’s personal behavior is the basis and introduction to gain insight into the whole book. With us it is the same. Separation from the (Christian) world – a pertinent refusal to participate in what it has to offer – puts us in a position to receive what God wants to communicate to us.

The Exile to Babylon

What is described here is foretold by the prophet Isaiah: “‘Behold, the days are coming when all that is in your house and all that your fathers have laid up in store to this day will be carried to Babylon; nothing will be left,’ says the LORD” (Isaiah 39:6). This prophecy is the judgment of what Hezekiah has done with the treasures of the LORD’s house. He showed them all to the delegation from Babylon: “There was nothing in his house nor in all his dominion that Hezekiah did not show them” (Isaiah 39:2). That delegation visited him because of his illness and miraculous healing and also because of the miracle of the going back of the sun’s shadow (Isaiah 38:8; Isaiah 39:1; 2 Chronicles 32:31a).

Jehoiakim is a son of king Josiah. Josiah gave him the name Eliakim, but Pharaoh Neco “changed his name to Jehoiakim” (2 Kings 23:34). Pharaoh has the power to do so because Israel has been conquered by him. He makes Jehoiakim king. Jehoiakim is twenty-five years old then “and he reigned eleven years in Jerusalem” (2 Kings 23:36).

During his reign, in its third year, Nebuchadnezzar besieges Jerusalem. There is no way to escape from his grip, because the LORD is behind this siege. This is not because Nebuchadnezzar is so strong, but because “the Lord”, Adonai, the souverain Ruler over all things, stands behind this siege. He must give His people into the hand of the enemy, because all the previous means to make His people repent failed to have any effect.

The third year of the reign of Jehoiakim is the year 606 BC. In that year the transport of a number of nobles, including Daniel and his friends, takes place (Daniel 1:3-4; 6).

After this there are three more deportations of the population. The first of these takes place in the days of Jehoiachin, a grandson of Josiah, who came to the throne after Jehoiakim’s death (2 Kings 24:6-17; 2 Chronicles 36:9-10). When Nebuchadnezzar besieged Jerusalem in 597 BC, Jehoiachin and a number of others went out of the city to the king of Babylon, who took them prisoner (2 Kings 24:12). Ezekiel is part of this deportation (2 Kings 24:14-16; Ezekiel 1:1-2), he is then twenty-five years old.

Nebuchadnezzar makes Zedekiah, a third son of Josiah, king in place of Jehoiachin. Zedekiah is the last king of Judah (2 Kings 24:17-20; 2 Kings 25:1-7; 2 Chronicles 36:10-14), he reigns from 597-587 BC. He comes to his end because he rebels against Nebuchadnezzar, who goes up against Jerusalem and destroys the city in 586 BC. Nebuchadnezzar then again leads some of the population into exile (2 Kings 25:11).

Finally, around 582 BC, the last deportation takes place (Jeremiah 52:30).

Nebuchadnezzar brings the captured temple vessels “to the land of Shinar, to the house of his god”. Shinar is the area where the cities of the Babylonian empire are located, with Babel as the capital. Nimrod is the founder of that empire (Genesis 10:8-10). The name of the city and its origin can be found in the confusion of speech (Genesis 11:1-9). Babel means ‘confusion’ or ‘scattering’.

Twice it is said that Nebuchadnezzar brings the objects of the house of God into the house “of his god”. This shows how great the unfaithfulness and apostasy of the people of God are towards the LORD. They never thought this would happen. They thought they could count on the eternal presence of the LORD in their midst in the temple. The temple is their national pride. They have boasted in it (Jeremiah 7:4). But such pride must be punished by the LORD with humiliation. He leaves His people and surrenders His temple to the nations.

Micah 3:11

Introduction

This book speaks about the end time, that is, the time immediately before the coming of the Lord Jesus to reign on earth. It is an important book. This is also evident from the fact that the enemy attacks it again and again. It is perhaps the most attacked book of all Old Testament books. This is because the book contains many prophecies that were already fulfilled in the time when the Lord Jesus was on earth.

An example of this we see in the rise of the four consecutive world realms over which Daniel prophesied. Unbelief cannot accept that a prophet has predicted this so accurately. Therefore, Bible critics have dated the book much later. According to these people, the book was written after the fulfilment of the prophecies and so, they claim, cannot have been from Daniel.

But we have to do with a God who indicates in advance how history will go and how events will take place (Isaiah 46:10). In the book we also see things that took place later and things that also still have to happen. Above all, we have the clear testimony of the Lord Jesus Himself. He speaks emphatically of “Daniel the prophet” (Matthew 24:15). His testimony is the end of all contradictions.

There is also a testimony about the Lord Jesus in the book of Daniel and that is His title ‘Son of Man’. In the Gospels the Lord speaks several times about Himself as “the Son of man”. This name appears three times in the Old Testament: twice in Psalms (Psalms 8:4; Psalms 80:17) and once in Daniel (Daniel 7:13). Every time He calls Himself by this name, it is a confirmation of the historical accuracy of the book of Daniel, for He is the Son of man Who Daniel describes, Who will come once to establish His kingdom of peace (Daniel 7:13).

In the book of Ezekiel, we also find evidence of Daniel. Ezekiel is a prophet in exile and speaks of Daniel (Ezekiel 14:14; 20). Daniel is already known then. This is an extra argument that the book of Daniel can only be dated in that time and not later.

It is still important to know something about the historical background of this book. The last God-fearing king in Judah is Josiah. Josiah dies in the war against the king of Egypt, Neco, a war he should not have waged for Neco is on his way to Assyria and not to Judah (2 Chronicles 35:21-24). Of the four sons that Josiah has, the people take the youngest son and make him king (2 Chronicles 36:1). He rules only three months. The king of Egypt has power in Israel and takes him to Egypt. He makes the second son of Josiah, Eliakim, king, and gives him the name Jehoiakim. Jehoiakim is a godless king (2 Chronicles 36:5-8). This king Jehoiakim is the one mentioned in Daniel 1 (Daniel 1:1).

Babylon became a world empire in the year 612 BC with power over Assyria and Israel. Nebuchadnezzar is given authority over these countries by his father. In the book of Daniel we are in the year 606 BC. From that time on, the seventy years of exile are counted (Daniel 9:2). Nebuchadnezzar besieged Jerusalem in the third year of Jehoiakim. This siege is not mentioned in non-biblical history, but here the Scripture writes history. Only later, in the eleventh year of Jehoiakim, does Nebuchadnezzar take Jerusalem. Then the second deportation takes place. The first deportation takes place during the first siege, here in Daniel 1. The third deportation is under Zedekiah. Daniel and his friends are also taken away on the first deportation and end up in Babylon.

There is another aspect that is important to remember and that is the division of God’s people into ten tribes and two tribes. That division is caused by the sin of the people and their kings, beginning with Solomon (1 Kings 11:11-13). By persevering in their sins, God finally had to remove the ten tribes from the land first. He used the Assyrians, who deported the population of the ten tribes from their area and scattered them over other countries over which the king of Assyria ruled (2 Kings 17:3-6). The ten tribes are still in the ‘scattering’.

The two tribes have not been warned by this, but have continued to sin and have sinned even worse than the ten tribes (Ezekiel 23:11). God carries out the judgment on them by giving them into the hand of the king of Babylon (2 Chronicles 36:11-21; Jeremiah 52:28-30) for a seventy-year exile: “For thus says the LORD, ‘When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place’” (Jeremiah 29:10).

The book of Daniel is set in Babylon. Babel means ‘confusion’ and represents the religious confusion so characteristic of Christianity. In this book God shows in the attitude of Daniel and his friends what the attitude of His own should be in such circumstances. Daniel and his friends have not chosen their stay in Babylon and the career they have been given.

Daniel means ‘God is my Judge’. That is an encouragement for him and it is an encouragement for us too. If we are in circumstances comparable to those of Daniel and his friends, we may be assured that only the judgment of God counts.

There are many prophetic books in the Old Testament, but Daniel is special. In all other prophetic books, Israel is still God’s people, the people are still in God’s land, and there is still the throne of God. God still recognizes the people. There are also prophecies in those books concerning the coming of the Messiah. In the book of Daniel, it is different. Israel is no longer God’s people in this book, but it is “Lo-ammi”, which means “not My people” (Hosea 1:9). The people are no longer in the land either, but they have been taken to Babylon.

Here begins what the Lord Jesus calls “the times of Gentiles” (Luke 21:24). From now on, time is counted according to the kings of the world empires. The throne of God is no longer in Jerusalem. The glory of God has gone away from the earth. This happened in phases (Ezekiel 9:3a; Ezekiel 10:18-19; Ezekiel 11:22-23). God is no longer the God of the earth, but of heaven (Daniel 2:28; 37), to which He has withdrawn. His government is no longer connected with Jerusalem.

Division of the book

We can divide the book into two parts: 1. Daniel 1-6: In this part we have the fates of Daniel and his friends; 2. Daniel 7-12: This part shows us future events through visions that Daniel has received.

Not only the second part of the book is prophecy, but the whole book, including the first part. We will see that what happens to Daniel and his friends, also has an application to the future.

The first part contains visions and dreams that are given to gentiles, but they must be explained by Daniel. Daniel represents the believing and faithful remnant of Israel in the end time. He is one of the wise men about whom we hear in this book and who have insight into the thoughts of God. The first part also describes the circumstances of the gentile rulers in connection with their behavior.

In the second part the announcements are made to the faithful prophet. These are events that are more directly related to the people of God.

The subject of this chapter is the conduct of those who, as a result of God’s judgment of His people, are in a foreign land, wherein the favor of God rests on them. The message is that obedience to God gives insight into His thoughts and also the power to act in accordance with them. This is further elaborated in the following chapters.

Daniel and his friends are a picture of the faithful remnant of Israel in the end time. It is not a remnant in the land of God, but among the nations. That is how it will be in the great tribulation. The true believers in our days are also a remnant for God, they also live in an end time. It is about God finding in us something of the characteristics that should be found in the whole people. We see that in Daniel 1.

Daniel’s personal behavior is the basis and introduction to gain insight into the whole book. With us it is the same. Separation from the (Christian) world – a pertinent refusal to participate in what it has to offer – puts us in a position to receive what God wants to communicate to us.

The Exile to Babylon

What is described here is foretold by the prophet Isaiah: “‘Behold, the days are coming when all that is in your house and all that your fathers have laid up in store to this day will be carried to Babylon; nothing will be left,’ says the LORD” (Isaiah 39:6). This prophecy is the judgment of what Hezekiah has done with the treasures of the LORD’s house. He showed them all to the delegation from Babylon: “There was nothing in his house nor in all his dominion that Hezekiah did not show them” (Isaiah 39:2). That delegation visited him because of his illness and miraculous healing and also because of the miracle of the going back of the sun’s shadow (Isaiah 38:8; Isaiah 39:1; 2 Chronicles 32:31a).

Jehoiakim is a son of king Josiah. Josiah gave him the name Eliakim, but Pharaoh Neco “changed his name to Jehoiakim” (2 Kings 23:34). Pharaoh has the power to do so because Israel has been conquered by him. He makes Jehoiakim king. Jehoiakim is twenty-five years old then “and he reigned eleven years in Jerusalem” (2 Kings 23:36).

During his reign, in its third year, Nebuchadnezzar besieges Jerusalem. There is no way to escape from his grip, because the LORD is behind this siege. This is not because Nebuchadnezzar is so strong, but because “the Lord”, Adonai, the souverain Ruler over all things, stands behind this siege. He must give His people into the hand of the enemy, because all the previous means to make His people repent failed to have any effect.

The third year of the reign of Jehoiakim is the year 606 BC. In that year the transport of a number of nobles, including Daniel and his friends, takes place (Daniel 1:3-4; 6).

After this there are three more deportations of the population. The first of these takes place in the days of Jehoiachin, a grandson of Josiah, who came to the throne after Jehoiakim’s death (2 Kings 24:6-17; 2 Chronicles 36:9-10). When Nebuchadnezzar besieged Jerusalem in 597 BC, Jehoiachin and a number of others went out of the city to the king of Babylon, who took them prisoner (2 Kings 24:12). Ezekiel is part of this deportation (2 Kings 24:14-16; Ezekiel 1:1-2), he is then twenty-five years old.

Nebuchadnezzar makes Zedekiah, a third son of Josiah, king in place of Jehoiachin. Zedekiah is the last king of Judah (2 Kings 24:17-20; 2 Kings 25:1-7; 2 Chronicles 36:10-14), he reigns from 597-587 BC. He comes to his end because he rebels against Nebuchadnezzar, who goes up against Jerusalem and destroys the city in 586 BC. Nebuchadnezzar then again leads some of the population into exile (2 Kings 25:11).

Finally, around 582 BC, the last deportation takes place (Jeremiah 52:30).

Nebuchadnezzar brings the captured temple vessels “to the land of Shinar, to the house of his god”. Shinar is the area where the cities of the Babylonian empire are located, with Babel as the capital. Nimrod is the founder of that empire (Genesis 10:8-10). The name of the city and its origin can be found in the confusion of speech (Genesis 11:1-9). Babel means ‘confusion’ or ‘scattering’.

Twice it is said that Nebuchadnezzar brings the objects of the house of God into the house “of his god”. This shows how great the unfaithfulness and apostasy of the people of God are towards the LORD. They never thought this would happen. They thought they could count on the eternal presence of the LORD in their midst in the temple. The temple is their national pride. They have boasted in it (Jeremiah 7:4). But such pride must be punished by the LORD with humiliation. He leaves His people and surrenders His temple to the nations.

Micah 3:12

Education

Nebuchadnezzar wants to train a number of young Judean men to serve at his court and to give them an important position in his country’s government. He acts according to the principle ‘he who has the youth, has the future’. In Daniel 1:3-4, a profile of these young men is given. Among them are Daniel and his three friends.

Daniel belongs to the Judean nobility. He was brought to Babylon at the first transportation. The prophet Isaiah prophesied the deportation of these men to Babylon: And [some] of your sons who will issue from you, whom you will beget, will be taken away, and they will become officials in the palace of the king of Babylon” (Isaiah 39:7). These men are chosen to increase the glory of Nebuchadnezzar. But God uses these young men from Judah to provide a testimony for Himself in Babylon with the most powerful man on earth.

In order to free them completely from their own way of thinking and to introduce them into Babylon’s way of thinking, a program with three main points must be followed. In order to do good service, the first point is “to teach them the literature and language of the Chaldeans”. This part of the program focuses on their mind, what they should take in, in their mind and how they should pass on their knowledge in words to others.

This is in contrast, to being taught in “the sacred writings” (2 Timothy 3:15) and speaking “the things which are fitting for sound doctrine” (Titus 2:1). As a current application we can look at the Bible translation we use. Is it a reliable translation? We can also think of the songs we sing. The use of these means, form our spirit and our language. Therefore, it is good to ask ourselves what we read and sing.