One day a father, seeing that his child was bored, took him to see a film about nature. The film was about the life of animals. The father’s intention was to teach his child the beauty of Creation so that he might better understand God’s beautiful character and thus exalt Him for His wonderful plans on behalf of humanity. Unfortunately, the movie was full of violence. The animals displayed unbearable cruelty. The strong vulture crushed the weak sparrow. The wicked overcame the gentle. And death prevailed over life. The child got scared and started to cry. He shouted at his father to take him home. Obviously, the father’s pedagogical method was less than successful.
When we ponder the course of human history, we are confronted with the same reality. Human history is full of wars, abuses, and deceptions. The strong nations crush small nations, and, all too often, worldly power prevails over wisdom and justice. Solomon, in his book of Ecclesiastes, saw the same thing: “In the place of judgment, wickedness was there; . . . iniquity was there” (Eccles. 3:16, NKJV).
From the child who cries at the violence of animals to the wise philosopher who ponders the vagaries of human life, the same disturbing questions arise: Why is this happening? Is this what God planned for the world? Where is God in this evil confusion? To these questions, the Bible gives two answers. The first answer is found in the far distant past of humanity, in the story of the Fall when God’s first commandment was transgressed. The second answer is found in prophecy. In both answers, the solution to human tragedy is profiled.
Part II: Commentary
The First Commandment
The first time that the Bible refers to a commandment is found in the context of the second Creation account (Gen. 2:16, 17, NKJV), in connection to food, God’s first gift to man (Gen. 1:29). The verb tsawah, “command,” is etymologically related to the word mitswah, “commandment.” The “commandment” is more than just an imperative order that has to be obeyed by men, an act that God asks His people to do. The fact that God “commanded” the works of Creation (Prov. 8:29) suggests that what we call a “commandment” is, in fact, a gift from God to man (Exod. 24:12, Neh. 9:13, NKJV).
This gift is for man’s happiness and life, and thus “ ‘he shall live by them’ ” (Lev. 18:5, NKJV). For this reason, the psalmist prays, “Give me the grace of your law” (Ps. 119:29, author’s literal translation). Significantly, the first commandment also begins with grace, the gift of all the trees but one: “ ‘Of every tree . . . you may freely eat’ ” (Gen. 2:16, NKJV).
The first response to God’s commandment is, therefore, to receive God’s grace and enjoy His gift. The second response is to refrain from eating from the forbidden tree. Both promises of life and death are certain. Both verbs are in the absolute infinitive, which expresses the idea of certainty. The promise of the gift of life is as certain as the warning of death that is attached to disobedience. From the very beginning, the two ways are clearly outlined. Either we receive God, and we enjoy life, or we reject Him, and we die. Both prospects are certain: “ ‘I have set before you today life and good, death and evil’ ” (Deut. 30:15, NKJV).
The Prophecies of the Nations
The book of Daniel is written in two languages. When the prophet is concerned with the Gentile kingdoms, he writes in Aramaic, the lingua franca of that time. When the prophet is concerned with the spiritual destiny of his people, he writes in Hebrew, the language of God’s people at that time. Daniel’s prophecies in chapters 2 and 7 are located in the Aramaic section and are concerned, then, with the fate of the Gentile nations. Therefore, these are the prophecies that will command our attention.
In Daniel 2, the Babylonian king Nebuchadnezzar has a prophetic dream of a statue representing the succession of world empires related to the history of God's people. The message to Nebuchadnezzar, the builder of Babylon, is that his kingdom will not stand forever, but it will be followed by other kingdoms, until the end of time when all the kingdoms will be destroyed and be replaced by the kingdom of God, which is the only kingdom that “ ‘shall never be destroyed’ ” and “ ‘shall stand forever’ ” (Dan. 2:44, NKJV). Nebuchadnezzar refuses to acknowledge this divinely appointed prophecy. In reaction to the prophecy, Nebuchadnezzar decides immediately to erect a statue of solid gold. This statue signifies his intention to counter and replace God’s plan for the nations. Instead of God’s kingdom replacing all the previous empires of the earth, Nebuchadnezzar’s plan is to gather all the nations under his rule (Dan. 3:7).
In Daniel 7, Daniel’s dream of the animals is related to Darius, the Medo-Persian king who represents the next fulfillment in the prophecy of the statue. Darius had just honored God and acknowledged Him as the ruler of the nations (Dan. 6:25–27). Although the two prophecies of Daniel 2 and 7 concern the same succession of four nations (Babylon, the Medes and Persians, Greece, and Rome), the focus of the end of history is different in each prophecy.
In the vision of the statue, the end is marked by the destruction of the kingdoms of the earth, followed by the establishment of the everlasting kingdom of God, which “ ‘shall never be destroyed’ ” and “ ‘shall stand forever’ ” (Dan. 2:44, NKJV). In the dream of the animals, the end is brought by the coming of the Son of Man, Jesus Christ Himself, in the clouds (Dan. 7:13, 14; compare with Mark 13:26, 27).
The Divine Solution
The Genesis story of the Fall and the apocalyptic prophecies concerning the nations not only describe the stumbling and the failure of men when they attempt to replace God; they also provide us with God’s only solution to the human problem, namely, the kingdom of God.
According to the text of Genesis, the fall of Adam and Eve took place in connection with the first commandment that related life to the knowledge of good and evil. Significantly, the tree of life and the tree of the knowledge of good and evil were both in the midst of the Garden, near to each other, suggesting the relation between them. As soon as humans took fruit from the tree of the knowledge of good and evil, they no longer had access to the tree of life (Gen. 3:22–24).
There are two lessons to be gleaned from this connection. First, life is not a natural part of humanity. Humans are not immortal. Even in the Garden of Eden, Adam and Eve depended on an external source for life. And second, life is not just a biological condition; it also has spiritual and moral dimensions.
According to the prophecies of Daniel, the failure of the nations to establish peace and happiness, after the arrogant attempt to erect the tower of Babel, was due to their desire to confederate as one against God, the Creator, who then came down and scattered them (Gen. 11:4–9). Alluding to the story of the tower of Babel, the prophecy of Daniel 2 refers to a similar vain attempt at unity: the iron will attempt to mix with the clay. We are told that “ ‘in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed’ ” (Dan. 2:44, NKJV).
In Daniel 11:43, the king of the north, followed by “Egypt,” the “Libyans,” and “Ethiopia,” will stand against the mountain of the Lord with the intention to “ ‘annihilate many’ ” (Dan. 11:44, NKJV). Then, the prophecy tells us that, as in Daniel 2, its end will come without any help (Dan. 11:45; compare with Dan. 2:45). In the book of Revelation, the vision of the war of Armageddon refers to the same movement toward unity: the kings of the earth will gather against the kingdom of God (Rev. 16:16). The prophetic description of the regular rise and fall of the nations that ends with the irruption of God’s kingdom that “shall stand forever” is an affirmation of the only possible solution to the problem of the nations. Only God’s kingdom, which means the return to the condition of the Garden of Eden, will bring everlasting life. Only then, the first commandment will be obeyed, and the nations will be healed from their wounds (Rev. 22:2).
Part III: Life Application
Lesson on Leadership. When Nebuchadnezzar learned that his rule would be limited to the head of gold on the statue, he erected a statue made entirely of gold. What lessons can we learn from Nebuchadnezzar’s example about the need for humility in leadership? How does his story teach us that we are not the only ones capable of doing, and available to do, the job right? Also, what do the personal narratives of both Nebuchadnezzar and Daniel teach us about faith (trust in God), even when we are no longer in charge?
Lesson on Politics. At the end of time, human rulers will unite together to replace the kingdom of God, just as the builders of the tower of Babel did. How should you respond to the temptation to scheme and plot to acquire support for your views? Read Daniel 3:8 and Daniel 6:4–13. What can we learn from the mistake of the Chaldeans who plotted against Daniel in order to take his place? How can we successfully resist permitting political maneuvers and personal ambitions and interests to prevail over truth and justice?
Lesson on Perspective. The problem with the earthly kings in the prophecies of Daniel is that they were “present oriented.” Eternity, the future kingdom of God, was not part of their reality. This consideration applies to all aspects of life. Ellen G. White warns, “No scheme of business or plan of life can be sound or complete that embraces only the brief years of this present life.” Then she counsels people to “take eternity into their reckoning.”—Education, p. 145. How can we avoid making the same mistake that the earthly kings in the prophecies made?
Notes
Adjust My Preferences
Welcome! Please set your reading preferences below.
You can access this panel later by clicking the
preference icon
in the top right of the page.
Key Text: Psalm 46:10
Study Focus: Gen. 1:29, Dan. 2:44, 45.
One day a father, seeing that his child was bored, took him to see a film about nature. The film was about the life of animals. The father’s intention was to teach his child the beauty of Creation so that he might better understand God’s beautiful character and thus exalt Him for His wonderful plans on behalf of humanity. Unfortunately, the movie was full of violence. The animals displayed unbearable cruelty. The strong vulture crushed the weak sparrow. The wicked overcame the gentle. And death prevailed over life. The child got scared and started to cry. He shouted at his father to take him home. Obviously, the father’s pedagogical method was less than successful.
When we ponder the course of human history, we are confronted with the same reality. Human history is full of wars, abuses, and deceptions. The strong nations crush small nations, and, all too often, worldly power prevails over wisdom and justice. Solomon, in his book of Ecclesiastes, saw the same thing: “In the place of judgment, wickedness was there; . . . iniquity was there” (Eccles. 3:16, NKJV).
From the child who cries at the violence of animals to the wise philosopher who ponders the vagaries of human life, the same disturbing questions arise: Why is this happening? Is this what God planned for the world? Where is God in this evil confusion? To these questions, the Bible gives two answers. The first answer is found in the far distant past of humanity, in the story of the Fall when God’s first commandment was transgressed. The second answer is found in prophecy. In both answers, the solution to human tragedy is profiled.
Part II: Commentary
The First Commandment
The first time that the Bible refers to a commandment is found in the context of the second Creation account (Gen. 2:16, 17, NKJV), in connection to food, God’s first gift to man (Gen. 1:29). The verb tsawah, “command,” is etymologically related to the word mitswah, “commandment.” The “commandment” is more than just an imperative order that has to be obeyed by men, an act that God asks His people to do. The fact that God “commanded” the works of Creation (Prov. 8:29) suggests that what we call a “commandment” is, in fact, a gift from God to man (Exod. 24:12, Neh. 9:13, NKJV).
This gift is for man’s happiness and life, and thus “ ‘he shall live by them’ ” (Lev. 18:5, NKJV). For this reason, the psalmist prays, “Give me the grace of your law” (Ps. 119:29, author’s literal translation). Significantly, the first commandment also begins with grace, the gift of all the trees but one: “ ‘Of every tree . . . you may freely eat’ ” (Gen. 2:16, NKJV).
The first response to God’s commandment is, therefore, to receive God’s grace and enjoy His gift. The second response is to refrain from eating from the forbidden tree. Both promises of life and death are certain. Both verbs are in the absolute infinitive, which expresses the idea of certainty. The promise of the gift of life is as certain as the warning of death that is attached to disobedience. From the very beginning, the two ways are clearly outlined. Either we receive God, and we enjoy life, or we reject Him, and we die. Both prospects are certain: “ ‘I have set before you today life and good, death and evil’ ” (Deut. 30:15, NKJV).
The Prophecies of the Nations
The book of Daniel is written in two languages. When the prophet is concerned with the Gentile kingdoms, he writes in Aramaic, the lingua franca of that time. When the prophet is concerned with the spiritual destiny of his people, he writes in Hebrew, the language of God’s people at that time. Daniel’s prophecies in chapters 2 and 7 are located in the Aramaic section and are concerned, then, with the fate of the Gentile nations. Therefore, these are the prophecies that will command our attention.
In Daniel 2, the Babylonian king Nebuchadnezzar has a prophetic dream of a statue representing the succession of world empires related to the history of God's people. The message to Nebuchadnezzar, the builder of Babylon, is that his kingdom will not stand forever, but it will be followed by other kingdoms, until the end of time when all the kingdoms will be destroyed and be replaced by the kingdom of God, which is the only kingdom that “ ‘shall never be destroyed’ ” and “ ‘shall stand forever’ ” (Dan. 2:44, NKJV). Nebuchadnezzar refuses to acknowledge this divinely appointed prophecy. In reaction to the prophecy, Nebuchadnezzar decides immediately to erect a statue of solid gold. This statue signifies his intention to counter and replace God’s plan for the nations. Instead of God’s kingdom replacing all the previous empires of the earth, Nebuchadnezzar’s plan is to gather all the nations under his rule (Dan. 3:7).
In Daniel 7, Daniel’s dream of the animals is related to Darius, the Medo-Persian king who represents the next fulfillment in the prophecy of the statue. Darius had just honored God and acknowledged Him as the ruler of the nations (Dan. 6:25–27). Although the two prophecies of Daniel 2 and 7 concern the same succession of four nations (Babylon, the Medes and Persians, Greece, and Rome), the focus of the end of history is different in each prophecy.
In the vision of the statue, the end is marked by the destruction of the kingdoms of the earth, followed by the establishment of the everlasting kingdom of God, which “ ‘shall never be destroyed’ ” and “ ‘shall stand forever’ ” (Dan. 2:44, NKJV). In the dream of the animals, the end is brought by the coming of the Son of Man, Jesus Christ Himself, in the clouds (Dan. 7:13, 14; compare with Mark 13:26, 27).
The Divine Solution
The Genesis story of the Fall and the apocalyptic prophecies concerning the nations not only describe the stumbling and the failure of men when they attempt to replace God; they also provide us with God’s only solution to the human problem, namely, the kingdom of God.
According to the text of Genesis, the fall of Adam and Eve took place in connection with the first commandment that related life to the knowledge of good and evil. Significantly, the tree of life and the tree of the knowledge of good and evil were both in the midst of the Garden, near to each other, suggesting the relation between them. As soon as humans took fruit from the tree of the knowledge of good and evil, they no longer had access to the tree of life (Gen. 3:22–24).
There are two lessons to be gleaned from this connection. First, life is not a natural part of humanity. Humans are not immortal. Even in the Garden of Eden, Adam and Eve depended on an external source for life. And second, life is not just a biological condition; it also has spiritual and moral dimensions.
According to the prophecies of Daniel, the failure of the nations to establish peace and happiness, after the arrogant attempt to erect the tower of Babel, was due to their desire to confederate as one against God, the Creator, who then came down and scattered them (Gen. 11:4–9). Alluding to the story of the tower of Babel, the prophecy of Daniel 2 refers to a similar vain attempt at unity: the iron will attempt to mix with the clay. We are told that “ ‘in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed’ ” (Dan. 2:44, NKJV).
In Daniel 11:43, the king of the north, followed by “Egypt,” the “Libyans,” and “Ethiopia,” will stand against the mountain of the Lord with the intention to “ ‘annihilate many’ ” (Dan. 11:44, NKJV). Then, the prophecy tells us that, as in Daniel 2, its end will come without any help (Dan. 11:45; compare with Dan. 2:45). In the book of Revelation, the vision of the war of Armageddon refers to the same movement toward unity: the kings of the earth will gather against the kingdom of God (Rev. 16:16). The prophetic description of the regular rise and fall of the nations that ends with the irruption of God’s kingdom that “shall stand forever” is an affirmation of the only possible solution to the problem of the nations. Only God’s kingdom, which means the return to the condition of the Garden of Eden, will bring everlasting life. Only then, the first commandment will be obeyed, and the nations will be healed from their wounds (Rev. 22:2).
Part III: Life Application
Lesson on Leadership. When Nebuchadnezzar learned that his rule would be limited to the head of gold on the statue, he erected a statue made entirely of gold. What lessons can we learn from Nebuchadnezzar’s example about the need for humility in leadership? How does his story teach us that we are not the only ones capable of doing, and available to do, the job right? Also, what do the personal narratives of both Nebuchadnezzar and Daniel teach us about faith (trust in God), even when we are no longer in charge?
Lesson on Politics. At the end of time, human rulers will unite together to replace the kingdom of God, just as the builders of the tower of Babel did. How should you respond to the temptation to scheme and plot to acquire support for your views? Read Daniel 3:8 and Daniel 6:4–13. What can we learn from the mistake of the Chaldeans who plotted against Daniel in order to take his place? How can we successfully resist permitting political maneuvers and personal ambitions and interests to prevail over truth and justice?
Lesson on Perspective. The problem with the earthly kings in the prophecies of Daniel is that they were “present oriented.” Eternity, the future kingdom of God, was not part of their reality. This consideration applies to all aspects of life. Ellen G. White warns, “No scheme of business or plan of life can be sound or complete that embraces only the brief years of this present life.” Then she counsels people to “take eternity into their reckoning.”—Education, p. 145. How can we avoid making the same mistake that the earthly kings in the prophecies made?
Notes