Main Idea: Worship isn’t just expressed by how you treat God, but also by how you treat people.

A Look at the Text:

Two years after Zechariah’s series of night visions, a delegation came to the returned exiles at Jerusalem from the town of Bethel. They were sent to ask the priests and prophets if the people should continue their practice of mourning and fasting on behalf of the temple’s destruction as they had done during the Babylonian exile (Zech. 7:1-3).

In response, the Lord spoke through Zechariah, challenging them to consider if it was truly for Him that they had been fasting (Zech. 7:5). For when they were eating and having feasts, it wasn’t for Him—it was simply for themselves (Zech. 7:6).

They were admonished to consider the former words of the prophets, and Zechariah echoed them with a new word from God:

God’s message wasn’t new.

It wasn’t enough to worship Him in words if they didn’t worship Him in deeds by loving others. The former generation had stopped their ears, making their hearts “diamond-hard” lest they should amend their ways (Zech. 7:11-12). Hence, the Lord’s anger had come and scattered them (Zech. 7:13-14).

The answer wasn’t direct, but it was surely obvious what the people ought to do.

Bringing it Home:

Scripture again and again condemns godless religion. Religion that is full of good words but not full of good deeds.

Serving God directly is a good thing, obviously. Fasting, praying, and worship in the more traditional sense are all things that are very important. To love the Lord is the great and first commandment (Matt. 22:37-38; Deut. 6:5).

Yet let us not be deceived. If we worship God while we gather as the church and mistreat others when we leave, we are missing true religion. As the apostle James once concluded:

It’s not enough to love God if you don’t love your neighbor. Together, loving God and loving people sum up the vocation of the Christian life. Truly, as the apostle John once pointed out, if you don’t love your brother or sister in Christ, don’t think you love God (1 John 4:20).

True worship demands not just the words of our mouth, but also the obedience of our hands and feet. It demands that we not only love God directly, but that we also love Him indirectly as we love those around us, particularly those who need it the most.

Challenge:

Does my faith transform how I treat people?

Main Idea: The coming Branch is both King and Priest.

A Look at the Text:

Zechariah 6 closes the series of night visions that Zechariah the prophet had with a final vision of four chariots with different kinds of horses pulling them (Zech. 6:1-3).

These were those who went out to the “four winds of heaven,” presenting themselves before the Lord and patrolling the earth (Zech. 6:5-7). This vision closely corresponded to the first vision Zechariah had, where the nations were in trouble for being at ease. Now, with the Spirit at rest, God was satisfied as the visions came to an end and His justice was meted out.^[1]

The visions then climaxed with a call for Zechariah to visit three individuals from the returned exiles and collect silver and gold to make a crown for the high priest (Zech. 6:9-11). Shockingly, this wasn’t for Zerubbabel and instead showcased how Joshua the high priest would function as a “messianic prototype.”^[2] The One who would one day come and unite the offices of priest and king (Zech. 6:13).

Bringing it Home:

The enthroned priest is a picture that is ultimately fulfilled in Jesus Christ. Truly every “hero” of the Bible pointed forward to the hero for whom all of creation waited—the Lord Jesus Christ.

He is the hero of the Bible’s storyline and the long-awaited Branch. He is the root of Jesse and the Son of David. He is the Son of Man whom Daniel saw coming on the clouds. He is the One that Zechariah ultimately saw in whom the offices of priest and king unite.

As our priest, He made an offering of His own blood via His incomparable once-and-for-all sacrifice (Heb. 9:11-12). Simultaneously, He is also our King. When we come to faith, we acknowledge that Jesus Christ is Lord (Rom. 10:9; Phil. 2:9-11). He is the One to whom all authority in heaven and earth has been given (Matt. 28:18). He is King of Kings and Lord of Lords (Rev. 19:16).

One scholar has powerfully noted in comparing these two offices of Christ:

As King, he is able to rule in righteousness without having to condemn a sinful populace, because as Priest he has cleansed them of sin and brought them into fellowship with God.^[3]

Experiencing His grace as priest and His glory as King, we then ought to give ourselves wholly to His service. In light of what He has done for us and in response to who He is, there is certainly nothing that He isn’t worthy of.

Challenge:

Do I ever lose sight of the fact that Jesus is the hero of the Bible’s story and the hero of history itself?

^[1] F. Duane Lindsey, “Zechariah,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1558.

^[2] E. Ray Clendenen, “The Minor Prophets,” in Holman Concise Bible Commentary, ed. David S. Dockery (Nashville, TN: Broadman & Holman Publishers, 1998), 386.

^[3] Hermann J. Austel, “Zechariah,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 695.

Main Idea: God will remove wickedness from amongst His people.

A Look at the Text:

Zechariah’s night visions continue with two visions that are close in meaning.

First, he saw a massive flying scroll, unrolled, that detailed judgment and curses upon the land (Zech. 5:1-3). Specifically, it targeted those who would steal or swear falsely in God’s name. The scroll would fly out, enter their homes, and tear them down (Zech. 5:4).

Then Zechariah had a second, accompanying vision of a basket.

The basket contained the people’s iniquity and held captive a woman who represented wickedness underneath a lead lid (Zech. 5:5-8). At that moment, Zechariah saw two winged women fly away with the basket, taking it to the land of Babylon where a house would be prepared for it (Zech. 5:9-11).

Together, these visions represented God’s purifying of His people.^[1]

Bringing it Home:

In Zechariah 3, the prophet’s vision of the high priest’s cleansing revealed the source of true righteousness. In Zechariah 5, the prophet’s visions of the flying scroll and basket reveal that true righteousness will ultimately not be in status only but to some degree in actuality.

In the New Testament, we see a similar pattern in many of the apostle Paul’s letters. The letters begin by clarifying the basis of salvation as God’s grace. We are saved by grace alone. They clarify that our security doesn’t depend upon our good works or personal righteousness. We are secure because of Christ, His finished work and perfect righteousness.

Yet, that does not mean that God suddenly no longer cares how His people ought to live.

For the latter portion of those letters will then reveal what Christian living is supposed to look like. This is simply the natural response in a life that has been invaded by God’s grace. Many have described this process of Christian growth as “Becoming what you already are.”

In Christ we are declared righteous in God’s sight. We are set apart as holy as His chosen possession. Yet that isn’t the end of the story, for God will then work in our lives to transform us, making us more like His Son.

We won’t just be declared righteous but will grow, albeit imperfectly, to become more righteous. For He works in us both the desire and the power to do what pleases Him (Phil. 2:13). God’s grace is not an invitation to lawlessness but rather to personal transformation wrought by His Spirit.

Now, as before, God still desires for His people to be a holy, distinctive people, as He Himself is holy (1 Pet. 1:14-15; 2:9). We don’t earn this standing. It is graced to us. Yet, at the same time, that grace will be at work within us to shape us as well.

Challenge:

Does grace make me lazy or spur me on towards obedience?

^[1] E. Ray Clendenen, “The Minor Prophets,” in Holman Concise Bible Commentary, ed. David S. Dockery (Nashville, TN: Broadman & Holman Publishers, 1998), 385.

Main Idea: The all-seeing God will accomplish His plans, even despite small beginnings.

A Look at the Text:

Zechariah’s visions of the night continue with a vision of a golden lampstand. The lampstand had a bowl on the top and seven individual lamps on it, and there were two olive trees nearby (Zech. 4:1-2).

This puzzled the prophet. But when Zechariah asked the angel about the vision, before he was told what the lampstand or trees represented, he was told that it was a message for Zerubbabel, the Judean governor of the returned exiles:

God was assuring them He would bring His plans to pass through the power of His Spirit.

Even a great mountain would become a plain before them (Zech. 4:7).

Zerubbabel was assured that just as he had laid the foundation of the Lord’s house, he would bring it to completion (Zech. 4:9). Even more, all of those who despised the day of small things would rejoice when they saw Zerubbabel getting back to work (Zech. 4:10).

Then, Zechariah was told the meaning of the vision itself. The seven lamps were representative of the eyes of the Lord that look throughout the earth, and the olive trees were two anointed ones, probably Zerubbabel and Joshua the high priest (Zech. 4:10-14).

Bringing it Home:

Discouragement is a battle people frequently face. Sometimes it begins as a thought. Sometimes it comes because of setbacks or opposition. In Zerubbabel’s day, it was probably a bit of everything.

This vision was given to Zechariah to remind all of them that accomplishing the Lord’s will wasn’t going to happen through human power or might, but would be the product of God’s Spirit.

This in mind, they could be encouraged that it was sure to happen. The Lord, whose eyes go throughout the whole earth, would bring His plans to pass. All of those who despised the day of small things would see the temple built.

While the context of this vision is very specific, being for a specific people at a specific point in redemptive history, as God-breathed Scripture, it ought to encourage us today nonetheless. We should believe in God and His ability when we are discouraged, facing big mountains while seeing little progress.

Many people are very familiar with the psalm that warns:

This message is true from a positive angle too:

If what we are seeking to do is actually God’s work, then we can trust that no matter how small it starts, He will bring it to pass. It will happen not through human might or power but through the empowerment and help of His Spirit.

Challenge:

When I am discouraged, do I focus on the mighty mountain or the mighty God who can level any mountain?

Main Idea: True righteousness is not earned but is received as a gift.

A Look at the Text:

Zechariah’s night visions continue with a vision of the high priest, Joshua, the one serving the community of returned exiles. But the vision was not of Joshua only, but of the angel of the Lord and of Satan standing next to Joshua to accuse him (Zech. 3:1).

But before the accusations were even levied, the Lord rebuked Satan, noting that Jerusalem was chosen and Joshua was as a stick rescued from the midst of fire (Zech. 3:2).

The issue at hand was then revealed: the high priest, representing the people, was clothed with filthy garments (Zech. 3:2). The vestments of the high priest were very specific under the Mosaic Law (Ex. 28). He was to be “holy to the Lord” and the people of Israel were to be a holy nation (Ex. 19:6), and yet they were presently defiled.

It’s at this point that the angel of the Lord commanded those standing by to clothe Joshua the high priest anew. He would be given pure clothes and a clean turban (Zech. 3:4-5).

Joshua was then assured that if he would walk in the Lord’s ways, he would be given charge over the Lord’s courts and be given access to the Lord’s presence (Zech. 3:6).

This cleansing at the Lord’s hand was then shown to be a sign of future things still to come that would be accomplished through the Lord’s servant—the Branch (Zech. 3:8).

Bringing it Home:

There is probably no better picture of the gravity of sin than a vision of a dirty high priest.

The high priest was the only one in Israel who was permitted to go into the holy of holies, into the very presence of God Himself, and yet, truth be told, he was dirty. While called to be holy, he was filthy.

What a sobering reminder of the inability of human beings to come into God’s presence on their own merit! Truly, even our best deeds are probably marred by impure motives. The stain of sin affects everything we do. Naturally speaking, we are dirty and can be rightfully accused.

It is for this reason that we need the Lord’s cleansing work.

When we could not cleanse ourselves, He made a way for us through the coming Branch. The One who would, in the greatest exchange, give us true righteousness for our filthy rags (see 2 Cor. 5:21). It is a righteousness that cannot be earned, but is yet freely given and received through faith (Phil. 3:9). It is new, pure vestments when our garments were once filthy.

It’s a righteousness that allows us to stand in His presence with confidence. For our status before God doesn’t depend upon our personal righteousness or good works but upon the perfect righteousness of Christ and His finished work.

Though we were dirty, we are now made clean. Though our sins were as red as scarlet, they are washed whiter than snow (Isa. 1:18). While Satan might have a list of seemingly legitimate accusations against us, our record of debts was nailed to the cross (Col. 2:14).

There is therefore now no condemnation for the one who is in Christ Jesus (Rom. 8:1).

Challenge:

Do I ever discount God’s work by accusing myself when my condemnation is gone?

Main Idea: God will fulfill His promises for His people.

A Look at the Text:

Zechariah’s night visions continue in chapter 2 with a third vision. Here, Zechariah saw a man with a measuring line going to measure Jerusalem (Zech. 2:1). It is at that moment an angel rushed to tell “that young man,” possibly the surveyor or Zechariah himself, what will come for Jerusalem:

Jerusalem, though presently desolate, would one day be bursting with residents (Zech. 2:4). Even more, on that day, they wouldn’t need walls for their safety, for the Lord Himself would be not only their protection but would also be their glory (Zech. 2:5).

As such, distant exiles still in Babylon (now conquered by Persia) were admonished to return back to the land (Zech. 2:6-7). Jerusalem was the apple of God’s eye, and He would again bless them (Zech. 2:8). Looking to the future, they ought to sing and rejoice for God would dwell with them (Zech. 2:10-11). God had roused Himself, and surely He would act (Zech. 2:13).

Bringing it Home:

God is a God of action.

He is a God who promises to dwell with His people and who will one day fulfill His promise. While Jerusalem was yet unrepaired, Zechariah had this vision of coming glory where Jerusalem would be indwelt to a greater degree than before and restored in climactic glory with God’s dwelling amongst them.

God would dwell with His people, and even other nations would join with them in this blessed state.

While Jerusalem would go on to be rebuilt within a century, the fulfillment of these things is yet awaited. As we look to the end, Revelation presents to us a new Jerusalem coming down from heaven—the place where God will dwell with people for all eternity (Rev. 21:2-3).

God’s restoration of His people and their blessing to all the nations as promised to Abraham, fulfilled through Jesus Christ, will finally be consummated. The God who acts in history will have brought His purposes to their final completion.

If God were to speak with such confidence to a group of returned exiles living amongst ruins, then certainly those of us who stand today on the other side of the cross should be able to look to the future with great hope! He will bring His purposes to pass, and the end will be glorious.

Challenge:

Does the discrepancy between the promised future and the present state cause me to hope or doubt?

Main Idea: God is a God of great mercy who invites sinners to return to Him.

A Quick Backdrop:

The prophet Zechariah was a contemporary of Haggai. He came on the scene during the reconstruction period in the second year of Darius, king of Persia, just as the prophet Haggai did (Zech. 1:1; Ezra 5:1).

A Look at the Text:

The ministry of Zechariah offered an invitation for the returned exiles to return spiritually and not just geographically. While God was angry with their ancestors and sent them into captivity (Zech. 1:2), if they would now return to Him, He would return to them:

“Return to me, says the Lord of hosts, and I will return to you, says the Lord of hosts” (Zech. 1:3).

Thankfully, while their ancestors were hardhearted and refused to heed the prophets of their generation, unlike them, the people of Zechariah’s day repented (Zech. 1:4-6).

Zechariah then had a series of six visions in one night, two of which are found in chapter 1.

First, he had an unusual vision of a horseman with many horses who patrol the earth (Zech. 1:7-10). In the vision, it was revealed that the nations were largely at rest while Jerusalem was not (Zech. 1:11). In light of this, the angel of the Lord pleaded with God for mercy on Jerusalem (Zech. 1:12). To this, God declared that He was jealous for Jerusalem (Zech. 1:14) and that the nations were harsher with Jerusalem than He had intended (Zech. 1:15).

God showed Zechariah that He was now returning to Jerusalem in His mercy, the temple would be rebuilt, and the land of Judah and Jerusalem especially would prosper again (Zech. 1:16-17). Then, in a second vision, God revealed that He would bring judgment against the nations (Zech. 1:18-21).

Bringing it Home:

The Bible presents a God with many attributes. He is a God who gets angry. But He is slow to anger. Even more, His anger is but for a moment (Psalm 30:5). For God is also a God of great mercy.

The return from Babylonian captivity was a testament to God’s mercy. The rebuilding of the temple was the result of God’s mercy. Jerusalem’s existence again was a testament to God’s mercy. Even more, God’s invitation to the returned exiles who had lapsed in their own day to return to Him was nothing but mercy.

God is unchanging. If He was gracious then, certainly He is gracious now. Even more, we enjoy a new and better covenant. So if He were gracious then, certainly through gospel-grace He will be abundantly gracious with us now!

God has revealed Himself to be a loving God who is merciful beyond what we could ever deserve, or even comprehend.

Let us then be quick to return to Him if we stray. Let us be quick to confess our sins, knowing that He is faithful and just to forgive us our sins (1 John 1:9). Certainly, if we have strayed, He is right where we left Him. He simply wants us to return.

Challenge:

Have I ever felt that I sinned beyond the reach of mercy?

Main Idea: God’s people should be busy with His business.

A Quick Backdrop:

The prophet Haggai was sent by God during the time of the reconstruction to admonish the exiles to finish rebuilding the temple (Ezra 5:1). His ministry took place approximately 16 years after the exiles faced opposition and stopped building the temple.^[1]

A Look at the Text:

During the reconstruction, God’s message came to the prophet Haggai, and he spoke to Zerubbabel, the Judean governor (Hag. 1:1). He began by quoting the people’s claim that it wasn’t time to rebuild the house of the Lord (Hag. 1:2). To this, God responded, wondering if it was a good time for them to dwell in nice, paneled houses, while His house lay in ruins (Hag. 1:4).

Yahweh challenged His people to consider their ways (Hag. 1:5).

Life hadn’t been going particularly well. Their harvests weren’t turning out as they should have, they were cold, hungry, and their pockets seemingly had holes in them (Hag. 1:6). In light of these things, they ought to consider their ways (Hag. 1:7).

The people were then commanded to begin rebuilding (Hag. 1:8). For, in this season of time, the source of their problems was actually God! He was blowing away their blessings because His house was in ruins while the people busied themselves with their own houses (Hag. 1:9-11).

In response, the people feared the Lord and would obey (Hag. 1:12). God assured them that He was with them, and He stirred the spirits of the leaders and the people to finish the work (Hag. 1:13-14).

After sitting unfinished for well over a decade, three weeks after God’s message came to Haggai, the people got back to building (Hag. 1:14-15).

Then, a month later, the prophet again encouraged the people along the way that God was with them as they were rebuilding (Hag. 2:4-5). There would be a future time when the house would be filled with glory and greater glory than it previously had (Hag. 2:7-9). While formerly the people were struggling and had problems, from then on God would bless them (Hag. 2:15-19).

Bringing it Home:

While the focus of yesterday’s text was about adversaries, let us not lose sight of the fact that God occasionally brings problems to awaken His people from their spiritual slumber. Sometimes, when things don’t seem to be working out, it might not be the devil who is our problem, but it might actually be God seeking to get our attention.

It can be easy to set our eyes on things of the earth and not on heavenly things. It can be easy for us to busy ourselves with our own houses. But let us know today that the believer is to seek first and foremost the Kingdom of God and His righteousness (Matt. 6:33). Serving God is to be the chief priority of our lives. Even more, it should be the underlying motivation of all of our priorities.

God isn’t necessarily against us having nice things.

He certainly didn’t hate that His people had homes. But it did bother Him that His house was in ruins and that didn’t seem to bother them. Let us then aim to be busy with our Father’s business and to know that He will take care of us.

Challenge:

What am I busy with?

^[1] F. Duane Lindsey, “Haggai,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1536–38.

Main Idea: A life lived for God doesn’t always entail an easy life.

A Look at the Text:

The returned exiles had laid the foundation of the temple. They had resumed sacrifices. Things were going well. Then the text today specifically notes that they were building the temple for the Lord, that is, Yahweh, the God of Israel (Ezra 4:1).

But then, adversaries came on the scene.

First, the people of the land desired to help in the rebuilding, claiming they worshipped the same God (Ezra 4:2). On the surface, it might seem like a nice offer, but these people followed a syncretistic approach to religion, and Yahweh would tolerate no competitors (Exodus 20:2-4).

The locals were an intermixed group of people who were settled in the Promised Land by the Assyrians after Israel was conquered in 722 B.C. After intermarrying, this new people, composed of Israelites and other nationalities, were a mixed people with a mixed religion, the ancestors of the Samaritans found in the New Testament.^[1]

In response, the leaders of the returned exiles refused them (Ezra 4:2-3).

As a result, the temple building was opposed. The locals discouraged the people and frustrated their purpose (Ezra 4:4-6).

Even more, some of the residents, possibly Persians, issued a complaint against the Jews to the king of Persia. They claimed the Judeans were rebuilding Jerusalem, “that rebellious and wicked city” (Ezra 4:12). In response, the Persian monarch issued a decree that the rebuilding must stop (Ezra 4:21), and those who wrote the letter went by force and stopped the reconstruction of Jerusalem (Ezra 4:23).

Bringing it Home:

Serving God doesn’t mean things will be easy.

The returned exiles were doing the right thing. They had returned to the land as God had ordained. They were prioritizing the house of worship. Even more, they had refused to intermingle with those who might steer them away from whole-hearted devotion to Yahweh. Syncretism was a thing of the past. Yet, tragically, they were forced to stop building.

It’s helpful to remember that Scripture expects opposition for believers. Even more, not just natural adversaries, but spiritual ones. Peter once reminded first-century believers that:

In a similar manner, Paul encouraged the church at Ephesus:

While we can take heart today that God’s purposes are ultimately unstoppable, that doesn’t mean that it’ll be an easy road along the way.

Jesus said in this world we will have tribulation (John 16:33). Peter expected fiery trials to be normal (1 Pet. 4:12).

Let us then make it our resolve to serve the Lord, whatever may come our way, knowing that there will surely be difficulties during the time between God’s promise and its final fulfillment.

Challenge:

Does the presence of opposition discourage me? Or does it encourage me that I might be doing the right thing?

^[1] John A. Martin, “Ezra,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 660.

Main Idea: The God whose steadfast love endures forever is worthy of our worship.

A Look at the Text:

After the exiles returned to Jerusalem, it was time to rebuild. We saw in yesterday’s text that they began to take up freewill offerings for the temple (Ezra 2:68-69). For remember, when Nebuchadnezzar destroyed Jerusalem, the temple was burned to the ground (2 Kings 25:9).

Now, the returning exiles were going to rebuild. First, they rebuilt the altar of burnt offerings that would be situated in the courtyard of the temple (Ezra 3:2). Then, immediately, they put the new altar to use. They resumed the daily offerings and the feasts as they were appointed (Ezra 3:4-5).

Then, the following year, they began to rebuild the temple itself, laying its foundation (Ezra 3:8-10). In response, the priests came forward with great celebration, praising Yahweh, their God:

The temple rebuilding was a time for great celebration, but the older generation also wept because it didn’t compare to the former glory of Solomon’s temple (Ezra 3:11-13).

Bringing it Home:

God is worthy of our worship.

The Old Testament is filled with accounts where the people would worship God because His steadfast love endures forever. God’s love is a covenant-keeping, faithful love that weathers every storm. It remains faithful, even when His people are faithless. It is a love that, ultimately, in Christ Jesus, is a love that nothing in all of creation can separate us from (Rom. 8:38-39).

In light of God’s loving nature and the expression of His love with many blessings, we ought to worship Him. Yet, let us remember that worship which truly honors God honors His commands. As the Lord Jesus Himself once said, “If you love me, you will keep my commandments” (John 14:15).

While the people of Israel were exiled for their idolatry, the returning exiles were sure to do things by the book, as it were.

They rebuilt the altar “as it is written in the Law of Moses the man of God” (Ezra 3:2). They were keeping the Feast of Booths “as it is written” (Ezra 3:4) and offered the offerings “according to the rule” (Ezra 3:4). They kept the feasts that were appointed (Ezra 3:5). They praised God, “according to the directions of David king of Israel” (Ezra 3:10).

Their love wasn’t just shown in gladness and song. It was shown in obedience and covenantal commitment to the God who brought them home.

Let us then, in a similar manner, issue worship freely and gladly to God until He calls us home. Yet, let us ensure that our worship isn’t in word only, but is also in deed.

He is worthy of both.

Challenge:

Do I separate worship from obedience?

Main Idea: God’s promises concern people.

A Look at the Text:

In yesterday’s chapter, we read about Cyrus’s decree that permitted the exiles to return to Judah. In today’s text, the narrative then follows with what is largely a genealogical record of the returned exiles.

This is the grand return from Babylonian captivity that had been predicted by God via the prophet Jeremiah. It was now being fulfilled according to His plan. At this point in biblical history, thousands of God’s people were back in their homeland and were at the temple site preparing to rebuild (Ezra 2:68-69).

God had kept His promise.

Bringing it Home:

Genealogies aren’t fun to read.

Most people are quick to skip over names because they’re hard to pronounce. Even more, we don’t know all of these people, so it can seem of little consequence to dive into the details. In Ezra’s genealogy, especially, we don’t see a list of names that lead to Abraham, David, Jesus, or some other character of exceptional significance.

Nevertheless, let us not think that they aren’t important. For among other things, they remind us that God’s work and His promises concern people. Real people who were involved in the story of a real God. People who mattered to God and should therefore matter to us too. God knew all of them by name, just as He knows us today.

It can be easy for believers and especially churches to count numbers. To keep track of the big picture of who is around. This isn’t wrong in and of itself. Even Scripture keeps tallies as we read today. However, it’s helpful to remember that numbers always represent real people. Real people who really matter.

To all who think lists of names are boring, let us be thankful that God keeps track. At the end of time, books will be opened. One of them being the book of life (Rev. 20:12). On that day, every believer in Jesus Christ will be thankful that God cares and keeps track of people by name.

A list of names is monotonous, but it’s important because it concerns people.

Challenge:

Do I see people as part of a number or as real, individual people?

Main Idea: The sovereign God will accomplish His purposes.

A Quick Backdrop:

The book of Ezra overlaps with the latter portion of the book of Daniel. Partway through Daniel, the land of Babylon was conquered by the Medo-Persian Empire. Remember, this was still during the time of Judah’s exile in Babylon.

As such, Ezra opens with the people of God still far from their homeland in the same geographical area, but now under the rule of a new nation and its king, Cyrus.

A Look at the Text:

Ezra opens with the proclamation of Cyrus and, more importantly, with the fulfillment of prophecy.

God moved the heart of Cyrus, the king of Persia, in order to fulfill the word He had spoken through Jeremiah (Ezra 1:1). Just as Jeremiah had encouraged the exiles in Babylon that the captivity would be seventy years long (Jer. 29:10), so now the people of Judah would be sent home at God’s ordained time.

Cyrus recognized that it was Yahweh, the living God, who had given all kingdoms into his hand (Ezra 1:2). With this, he sent exiles back specifically for the purpose of rebuilding the temple.

Then, not only did God stir the spirit of Cyrus, but He stirred the spirits of His people to return to the land of Judah (Ezra 1:5).

They gathered materials and the temple vessels that had been plundered by Nebuchadnezzar decades before and prepared to return (Ezra 1:6-11).

Bringing it Home:

The Scripture reveals on page after page in story after story that the living God holds history in His hands. He can do as He pleases and His plans will come to pass. God told His people when they would return and then moved the heart of the Persian monarch to accommodate that timeline.

The security of God’s plan should greatly encourage us while we live in a sin-stained world that largely rejects God. We can rest assured today that God has already factored all human acts, even acts of disobedience, into His plan. He is the God who works all things according to the counsel of His will (Eph. 1:11).

Like the Judean exiles, we live between the time of promise and fulfillment.

The exiles heard there was a seventy-year waiting period, but they had to wait for that time by faith and trust God’s promise. Today, we are waiting for the return of our Lord Jesus Christ and the dawning of a new creation, a final deliverance from the seeming exile of an earthly life.

In light of this, we can know that the same God who moved nations, kings, and peoples in Bible times is still active today. He will bring His plans in creation to completion, and He will also complete His work in us (Phil. 1:6).

Challenge:

Does human action ever cause me to doubt God’s sovereignty?

Main Idea: Future resurrection brings hope to those presently troubled.

A Look at the Text:

After hearing of the coming abomination and persecution of the people of God, the angel’s message to Daniel ended with hope.

Not only would an adversary arise, but Michael the archangel would arise against him too (Dan. 12:1). While there would be great trouble, there would likewise be great deliverance.

Even more, the angel told Daniel of a future resurrection. Some would awake to everlasting life and some to everlasting contempt (Dan. 12:2).

Yet, these things were for the time of the end.

As such, Daniel was commanded to shut the words up in a book and seal it until that time (Dan. 12:4). Daniel struggled to understand all that had been told him, but the angel encouraged him that these words were for a future time (Dan. 12:9). Until then, some would purify themselves while others would remain wicked (Dan. 12:10). Yet, in the end, he would stand (Dan. 12:13).

Bringing it Home:

Out of all the Old Testament books, the book of Daniel makes the hope of future resurrection the clearest. There will be a final day of resurrection where some will go into the presence of God for all eternity and experience eternal blessedness, whereas others will be eternally separated from Him.

As we have seen in previous chapters, biblical prophecy can be hard to understand. Once more, Daniel himself struggled to find understanding.

But the good news is that we don’t need to have the end of time marked on our calendars, because it’s already marked on God’s. He will be faithful to bring His purposes in creation to completion at the time that He has appointed.

The time of Christ’s return was never something for believers to calculate. Jesus Himself, with the limitations He took on during the incarnation, wasn’t even sure of the day or the hour of His return (Mark 13:32). The goal for the believer then is not trying to predict the divine timeline, but to simply remain faithful until that day.

Daniel revealed that in the great in-between there would be those who would purify themselves and those who would remain wicked. For us who have put our trust in Christ and been washed white in the blood of the Lamb (Rev. 7:14), let us take heart that that future day is a day of hope. Whenever it comes, we will be raised to new life and enjoy eternal bliss in a new creation, dwelling with our God.

The knowledge of that final day should bring us great hope, a hope that carries us through the various challenges we face in the present.

Daniel had seen visions of the rise and fall of empires. He heard of coming desolation and of the rule of one who would afflict the people of God. He had spoken in the court of kings and had his life nearly taken away.

Yet, in the end, the knowledge of future resurrection would bring comfort. We don’t need to answer every problem today or be prepared for every challenge we might face tomorrow if we trust the God who holds tomorrow.

Challenge:

Does the study of the end-times bring me hope?

Main Idea: Even the greatest of God’s opponents will meet their end.

A Look at the Text:

Today’s text continues to detail things to come during the intertestamental period.

Speaking to the king of Persia, Daniel explained that there would be three further kings in Persia (Dan. 11:2) but then a mighty king from Greece, Alexander the Great, would arise and rule (Dan. 11:3). However, his kingdom would then be divided amongst his four generals shortly after his sudden passing (Dan. 11:4).

These things had already been shown to Daniel with the four-headed leopard (Dan. 7:6) and the goat whose great horn was broken and replaced with four horns (Dan. 8:8).

The vision then follows the kings of the north, the Seleucids, and the kings of the south, the Ptolemies, two of the four pieces of Alexander’s empire (Dan. 11:5-20). Following this, we are again introduced to Antiochus Epiphanes (Dan. 11:21-35), the Seleucid ruler represented by the little horn of Daniel 8.

His profaning of the temple is foretold (Dan. 11:31), as is the removal of the burnt offering, and the abomination that he would set up in the temple (Dan. 11:32). Yet throughout this time there was the assurance that the end was yet awaited (Dan. 11:27,35).

To this, it is revealed that there will be another king.

Following in the pattern of Antiochus, he would exalt himself and speak against the God of gods (Dan. 11:36). Yet, at the time of the end (Dan. 11:40), he would most certainly come to an end (Dan. 11:45).

Bringing it Home:

Before Antiochus Epiphanes even existed, Daniel and the people of God were assured of his end. Those who knew their God, the Maccabees and the Jews who followed them, would stand firm and take action against him (Dan. 11:32).

Yet, Daniel’s vision looked not only to that which preceded the end, but the end itself. In verse 36, a shift is noted by many. As one scholar has observed:

The description merges into a portrayal of the Antichrist, whose hostility to God and His people was foreshadowed in the career of Antiochus.^[1]

The abomination set up by Antiochus wasn’t the final opposition to God. Much later in the Bible, in Revelation, we are introduced to the beast and the false prophet who, together with the Dragon, make up what some have helpfully termed the “unholy trinity.”

Whereas Daniel’s vision foretold of the coming end of Antiochus, Revelation introduces us to the lake of fire, the eternal home of the enemies of God (Rev. 19:20; 20:10).

While various aspects of biblical prophecy can be difficult to understand, let us know today that a time is coming when every enemy of God will be defeated. Some may take their stand against the living God, the God of gods, but their time of defiance will be temporary.

In contrast to this, those who know their God will stand and take action (Dan. 11:32). No matter what trial may come, the worst that the enemies of God can do to the people of God is deliver us into the presence of Jesus.

With that knowledge, we can take heart, no matter what comes, no matter who takes their stand against God, He will bring us into His presence, and His enemies will be finally defeated.

Challenge:

In present distress, do I fix my eyes on my future hope?

^[1] Robert B. Chisholm, “The Major Prophets,” in Holman Concise Bible Commentary, ed. David S. Dockery (Nashville, TN: Broadman & Holman Publishers, 1998), 338.

Main Idea: Spiritual warfare is a near and present reality.

A Look at the Text:

In today’s text, Daniel received another vision, this time a message that he could understand (Dan. 10:1). However, the answer came only after three weeks of fasting, during which Daniel was waiting for an answer from God (Dan. 10:2-3). After that time, Daniel encountered a glorious angel, and his strength melted away as he fell to the ground (Dan. 10:5-9).

But the angel raised him up, addressed him as one “greatly loved,” and told him not to fear (Dan. 10:11-12).

He assured Daniel that the first day that he set his heart to prayer, God heard him. The angel was then dispatched in response to Daniel’s prayer; however, the prince of the kingdom of Persia, apparently a demon of some rank appointed to Persia, opposed him for that period of twenty-one days (Dan. 10:12-13).

In the midst of the struggle came Michael the archangel, who helped the one speaking to Daniel in the conflict (Dan. 10:13). After this encounter, Daniel felt no strength and was breathless (Dan. 10:17). Yet once more the angelic messenger touched him and said:

Then, as the angel was departing, he predicted a fight with the prince of Greece, while also telling Daniel that Michael, your prince, the angel of Israel, was on his side (Dan. 10:21).

Bringing it Home:

Many people scoff at the idea of angels and demons, but the Bible is full of them. There are angels, God’s messengers, who do His bidding, and there are hosts of demons that oppose His will. This reality is made abundantly clear in this story in Daniel.

The answer to Daniel’s prayer was sent immediately, yet it was delayed in the spiritual realm. With this in mind, we must always remember that there is a whole realm of existence around us that we simply cannot see. Yet just because it’s not visible doesn’t mean it’s not real.

The apostle Paul in the New Testament speaks of rulers, authorities, cosmic powers over the present darkness, and spiritual forces of evil in heavenly places that the believer wrestles against rather than simply flesh and blood (Eph. 6:12).

Let us know then that this life is far more supernatural than we’ll ever realize on this side of glory. There are real foes that the believer has, and there is real angelic help as well. As the prophet Elisha once prayed for his servant’s eyes to be opened and he saw chariots of fire covering the hillsides around them (2 Kings 6:17).

These things shouldn’t frighten us. While of frightening appearance, angels consistently admonish people throughout Scripture not to fear. Angels are powerful, but they are sent to help and serve us (Heb. 1:14).

As believers, we should strive to live with wisdom, knowing the reality of spiritual warfare. Some of our trials in this life, our discouragements, or even our temptations actually aren’t sourced in us. Let us then walk with awareness and always seek God’s help, knowing that the One who is in us is greater than the one who is in the world (1 John 4:4).

Challenge:

Do I see all problems as having a natural source when the Bible presents they might be spiritual?

Main Idea: God is a God who hears and answers prayer.

A Look at the Text:

Today’s text once again fast-forwards to the time of Persian rule after their conquest of Babylon. At that time, Daniel realized that the seventy-year period of captivity, per God’s Word through Jeremiah, was supposed to be over (Dan. 9:2; see Jer. 29:10).

This in mind, Daniel cried out to God with prayer, fasting, and repentance (Dan. 9:3). He pleaded with God on the basis of His greatness, covenant-faithfulness, and love (Dan. 9:3). Daniel acknowledged that God was righteous in what He did (Dan. 9:14), and that it was the fault of His people that they went into captivity (Dan. 9:5-14).

He then pleaded that God’s wrath and anger be turned away from them and away from Jerusalem (Dan. 9:16). Once more, He prayed to God on the basis of His mercy, not Daniel’s own righteousness (Dan. 9:18). In response, God answered Daniel’s prayer while He was still praying, sending His angel, Gabriel, once more (Dan. 9:20-23).

The answer was that seventy “sevens” were decreed for Israel (Dan. 9:24). While frequently translated as “weeks,” it could likewise be years.

In the end, their transgressions would be finished, God would put an end to their sins, He would atone for their iniquities, bringing everlasting righteousness (Dan. 9:24). He would seal both vision and prophet, and a most holy place would be anointed (Dan. 9:24). Even more, an anointed one would be coming (Dan. 9:25) and also one who makes desolate (Dan. 9:26-27).

Bringing it Home:

The exact nature of Daniel’s seventy weeks or seventy sevens is difficult to understand. Some hold the timetable absolutely literally and calculate sixty-nine of the sevens and pinpoint the date of Christ’s crucifixion. The final seven then refers to the coming tribulation. Others think the numbers are representative of a long time and aren’t supposed to be taken literally.

Perhaps what is more important to see is the reason the seventy sevens were even given: God was answering Daniel’s prayer, and He was doing so promptly.

God was assuring Daniel that He was not finished with His people. The captive Judeans would go home just as He promised to Jeremiah. Even more, a period of time was coming when things would be restored.

In the meantime, they could trust Him. Just as Daniel pleaded, God once again showed that He is always faithful to His promise and acts consistent with His nature. God is a merciful God who abounds in steadfast love. He is a God who keeps His promise.

Therefore, in light of these things, let us likewise bring our requests to Him. Daniel knew that God would hear him and answer his pleas. He knew He was a God worth praying to.

God then answered before Daniel was done praying! The answer might be a bit enigmatic for us, but let us know, regardless, that He is a God who does answer and who cares. He is a God worth praying to.

Challenge:

Do I believe that God not only answers my prayers but has answers before I even ask?

Main Idea: The all-knowing God can throw down any adversary that opposes Him and can decree their downfall in advance.

A Look at the Text:

Two years after his vision of the four beasts, Daniel had another vision, still during the time of Belshazzar. Daniel’s vision transported him to Susa, one of the great cities of Persia (Dan. 8:2). There, he saw a ram on the banks of a canal, a powerful two-horned ram that couldn’t be stopped and who did as he pleased (Dan. 8:3-5).

But then suddenly, a goat with a single horn appeared from the west who trampled the ram, and none could rescue the great ram from the goat’s power (Dan. 8:5-8). Yet the goat was not indestructible. For when it was strong, its horn broke and was replaced by four horns (Dan. 8:8).

From that horn came another horn, a little horn, that became great, expanding to both the south and east, even to the land of Judah (Dan. 8:9). In the land, it would go on to trample the sanctuary (Dan. 8:11-14).

Once more, Daniel was perplexed, and the angel Gabriel made it known to him that this was a vision for the time of the end (Dan. 8:17). Then, the angel proceeded to clarify this vision in greater detail than any previous ones.

The ram was the Medo-Persian empire, the two horns representing its two kings (Dan. 8:20). The goat was the king of Greece, Alexander the Great, who would eventually defeat them (Dan. 8:21). This took place during the intertestamental period between 334 and 331 B.C.

When Alexander’s horn was broken, it would be replaced by four horns, the four generals who received his kingdom. The little horn would then be the infamous Antiochus Epiphanes, who would eventually inherit the portion of the kingdom that went to Alexander’s general, Seleucus.

One scholar has described his actions in this way:

Antiochus tries to force Hellenism (the Greek way of life) on the Jews. He does so with immense cruelty, including torture and bloodshed. He desecrates the temple with pagan sacrifices and a statue of Zeus.^[1]

Yet he would later be broken, and by no human hand (Dan. 8:25). History would later reveal that he would die of illness.^[2] Despite this assurance, the vision of the ram and the goat greatly troubled Daniel as he struggled to fully understand it (Dan. 8:27).

Bringing it Home:

The Bible presents a God who is outside of time. A God who is both Alpha and Omega, a God who is and who was and who is yet to come—the Almighty (Rev. 1:8). He is a God who knows the future as if it were the past.

Some people in the modern age struggle to believe the book of Daniel preceded the time of Antiochus because it accurately predicted things to come. In their eyes, no one living during the last days of Babylon as Daniel was would have predicted the fall of the Persian empire before its zenith, let alone that their conqueror, a Greek king, would have his empire split into four.

Yet this is no problem for the God presented in the Bible. A God who knows the future is certainly not incapable of communicating the future as He did to Daniel. Even more, it is certainly within His power to bring about the downfall of any who stand opposed to Him.

As believers today, Antiochus stands as a prelude to the great antagonist, the beast, who is yet to come and will likewise be thrown down. Yet we can rest assured that God has already revealed that day when the dragon, the beast, and the false prophet will all be thrown into the lake of fire (Rev. 20:10). In the end, all opposition to the living God and His people will be vanquished, and we can trust that His Word will come to pass.

Challenge:

Do I judge God’s capabilities based upon my human limitations and knowledge?

^[1] Andrew Knowles, The Bible Guide, 1st Augsburg books ed. (Minneapolis, MN: Augsburg, 2001), 349.

^[2] John H. Walton, Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, vol. 4 (Grand Rapids, MI: Zondervan, 2009), 556.

Main Idea: The Kingdom of God is an eternal Kingdom.

A Look at the Text:

The scene shifts in today’s text, as the rest of the book of Daniel consists of a series of visions rather than historical narrative. That said, chronologically, we are jumping back to the time of Belshazzar, the Babylonian ruler from chapter 5.

At that time, Daniel had a vision of four beasts. Each reflected an animal to some degree—a lion, a bear, a leopard, followed by a dreadful unnamed beast with 10 horns (Dan. 7:3).

Like the dream Nebuchadnezzar had back in chapter 2, this vision represented kingdoms and kings (Dan. 7:17). Following the pattern from Nebuchadnezzar’s dream, it seems the same four nations are in view: the lion is Babylon, the bear is Medo-Persia, the Leopard is Greece, and the dreadful beast is Rome.^[1] The 10 horns of the dreadful beast may then represent nations that emerged from the conquered Roman Empire.^[2]

After seeing the beasts, Daniel had a vision where the Ancient of Days, God Himself, took His heavenly throne (Dan. 7:9). Then, the dreadful beast was killed and would be burned with fire (Dan. 7:11), whereas the rest of the beasts would lose their dominion (Dan. 7:12). Finally, a son of man came, and to him was presented a kingdom, an everlasting dominion that will never pass away (Dan. 7:14).

While there would be fierce opposition to the people of God for a short time (Dan. 7:23-25), the dominion of the coming little horn would be taken away (Dan. 7:26). The kingdom would be given to the saints, and that kingdom would last forever (Dan. 7:27).

Bringing it Home:

Opinions abound when it comes to biblical prophecy.

Scholars differ on the exact identification of the four beasts and, even more, concerning the nature of the ten horns, the little horn, and the time, times, and half a time that the saints of God would be suffering (Dan. 7:25).

While the specific details are debated, the primary thrust of this passage is abundantly clear, and we needn’t figure out every detail and nail down every identity to know the one that matters the most.

In Daniel’s vision, he sees one coming on the clouds who was like a “son of man” (Dan. 7:13). Daniel saw the Lord Jesus Christ. Throughout the Gospels, Jesus consistently referred to Himself as the “Son of Man.” Beyond merely a representation of His humanity (Phil. 2:6-8), this was His assurance that He was the One who was long-awaited from Daniel’s vision.

Looking to the future, we can rest assured that we don’t need to worry about who the antichrist is so long as we know who Jesus Christ is.

He is the coming Son of Man who will have an everlasting kingdom, a dominion that will never be taken away, and one that we will one day share:

And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High; his kingdom shall be an everlasting kingdom, and all dominions shall serve and obey him (Dan. 7:18).

Challenge:

Does looking to the future fill me with hope or dread?

^[1] J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1351.

^[2] Ibid., 1354.

Main Idea: Nothing is too hard for the ever-faithful God.

A Look at the Text:

Babylon was no more. Persia was now the superpower on the scene, led by Darius the Mede. Historically, it’s very likely that this is another name for Cyrus the Great, the king of Persia.^[1]

Under the reign of Darius, Daniel prospered (Dan. 6:2-3). So much so that his contemporaries became jealous and sought to get Daniel in trouble (Dan. 6:4). Yet Daniel was so faithful that they could find no fault with him—their only hope was to fault him for his faithfulness to God’s law (Dan. 6:4-5).

So they concocted a plan to trick the king into getting rid of Daniel. An ordinance was established that all prayers and petitions for the next thirty days, whether to gods or men, would have to go through the king (Dan. 6:7-9).

After hearing the news of the new law, Daniel went to his house and prayed to God while facing Jerusalem three times a day—just as he had done previously (Dan. 6:10).

As a result, Daniel was suddenly guilty of breaking the law. When his opponents caught him praying, he was brought before the king (Dan. 6:11-15).

Darius, with regret, had Daniel thrown into the lion’s den with the prayer, “May your God, whom you serve continually, deliver you” (Dan. 6:16). The king recognized that Daniel was faithful to his God. Now, he was pleading for his God to be faithful to him.

And he was.

The God of Daniel sent his angel and shut the lions’ mouths and kept Daniel alive (Dan. 6:22). In light of this, not only was Daniel delivered, but the new king extolled the God of Daniel. He praised Him as the living God whose Kingdom will endure forever and who can deliver, rescue, and work signs in heaven and on earth (Dan. 6:26-27).

Bringing it Home:

It is very easy for people to worry. We don’t know the future. We don’t know the outcomes of trials we face. We really don’t know much of anything, and there is very little we can control.

Yet there is one thing we can control—ourselves. While we can’t control the outcome, we can control our faithfulness and our efforts.

Daniel is one of the best biblical examples of faithfulness to God. He was a man so faithful and so faultless that the only thing that got him in trouble was prayer! Then, when facing what was probably the greatest trial of his life, the ball was in God’s court to deliver him.

Daniel couldn’t do anything about it. He had to trust in the God whom he served, and when he was delivered, God was the One who got all the glory.

Let us rest assured today that there is no problem that is unsolvable for the living God. There is no challenge too hard or situation too dire.

When life is unfigureoutable, we can put our trust in Him. For our job is not to figure everything out, to have all the answers, or to solve every problem—our job is simply to be faithful and then to trust the God who can do whatever He pleases.

The results aren’t in your hands. They are in God’s.

Challenge:

Do I see myself as the answer to all of my problems, or do I strive to simply be faithful?

^[1] John H Walton, Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, vol. 4 (Grand Rapids, MI: Zondervan, 2009), 544.

Main Idea: The God who holds our breath is worthy of all honor.

A Look at the Text:

Years passed by, and the leadership of Babylon had changed during that time. Today’s text opens with a new king on the Babylonian throne, Belshazzar, although he was ruling alongside his father, Nabonidus.^[1]

Belshazzar decided to host a great feast for over one thousand guests (Dan. 5:1). In addition to the feasting was much drinking, where the partiers enjoyed wine from the vessels of gold that were plundered from Yahweh’s temple in Jerusalem (Dan. 5:2-3). During the party, the Babylonian gods made of gold, silver, bronze, iron, wood, and stone were extolled (Dan. 5:4).

Then, suddenly, a human hand miraculously appeared and wrote a message for the king on the wall (Dan. 5:5). A message that turned the party into a nightmare, as the king didn’t know what it said (Dan. 5:6-9).

In response, the queen told the king of Daniel, the dream-interpreter who had formerly helped Nebuchadnezzar (Dan. 5:11-12). He was one who had the spirit of the gods within him and could give the king an answer (Dan. 5:11,14).

Daniel was summoned, and Daniel interpreted the writing.

First, Daniel recounted how the Most High God had given to Nebuchadnezzar greatness, glory, and majesty and subsequently humbled him for his pride (Dan. 5:18-21). Yet, Belshazzar, knowing these things, didn’t humble himself (Dan. 5:22). Even more, as he was honoring his manmade gods, he was using the golden vessels that belonged to the very God who had humbled the king’s predecessor (Dan. 5:23).

Tragically, the God who held his very breath was not honored by the king (Dan. 5:23. As a result, God sent him an unwanted message: the days of his kingdom were numbered and would be brought to an end, and the kingdom would be given to the Medes and Persians (Dan. 5:24-28).

While Belshazzar proceeded to honor Daniel for his interpretation (Dan. 5:29), it didn’t overturn the prophetic message. That very night he was struck down, and Babylon would be no more (Dan. 5:30-31).

Bringing it Home:

Human beings have a natural bent towards pride. It’s easy for us to take credit for the blessings of God in our lives. We work hard for what we have. The gifts, talents, or abilities that we possess are the result of our hard effort and diligence to practice.

Yet apart from God, we would have no breath to begin with. Apart from His present sustaining of not only the whole cosmos but of our very lives, we wouldn’t be able to accomplish a single thing! As the Lord Jesus once so powerfully asserted, “Apart from me you can do nothing (John 15:5).

King Belshazzar learned quickly that the Most High is not only the living God in contrast to his idols, but He is the very life-source for humanity. Our breath is held in His hands.

As such, we must be diligent to honor Him. To glorify Him. To give Him the praise that is due to His name, for while we may accomplish much in our own eyes, if He didn’t first give us breath, none of it would be possible.

Challenge:

Do I see myself as truly helpless apart from God?

^[1] John H Walton, Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, vol. 4 (Grand Rapids, MI: Zondervan, 2009), 542.