July 19 ▪ Day 200

Scripture Readings

Proverbs 19:17
Daniel 1–2
Matthew 19
Psalms 16

Verse Focus (Proverbs 19:17)

Whoever is kind to the poor lends to the LORD,
     and he will reward them for what they have done.

Meditation

Day 200. Tee hee! 🙂

Our verse focus today is Proverbs 19:17, which says, in the CSB, “Kindness to the poor is a loan to the LORD, and he will give a reward to the lender.” The ESV translates the verse by saying, “Whoever is generous to the poor lends to the LORD, and he will repay him for his deed.” The Hebrew verb that is being translated as being kind or generous means to be gracious or to show favor. It can also mean to pity — not in the sense of feeling sorry for someone, but in the sense of taking pity on someone — showing mercy. It also means to give, or to graciously grant. So, whoever gives to the poor lends to the LORD.

The idea of lending to the LORD is intriguing. How does the LORD end up temporarily short of funds? And yet we are in a position to do Him a favor. That in itself is motivating for many people. We love to have powerful people in our debt, and owing us favors. They are rich enough to amply repay us (so we don’t need to worry about coming up short ourselves).

It’s also strange to think about loaning God money because the money we have is really His anyway! Still, if this proverb helps spur me to be kind to the poor, that’s a good thing.

It’s a reassuring proverb, too, to know that the money you give away will return to you. Who doesn’t want a reward from God? Maybe the repayment will be in the form of money, or perhaps it will be something else. But who can despise a gift from God?

Father God, help me to be generous — financially, but also with my time and energy. Bring people into my path that you want me to help. Let me loan you some funds! In Jesus’ name, Amen.

Today we begin reading the book of Daniel, the last of the so-called “major prophets” of the Bible. As you recall, the distinction between major and minor prophets is partly a matter of the length of the book but is primarily a matter of its focus. The prophecies of major prophets usually affect multiple nations, whereas minor prophets focus mostly on internal affairs. The book of Daniel can be divided into two parts. The first six chapters tell stories about court life and Daniel’s interactions with various kings, while the final six chapters record four apocalyptic visions. Daniel begins in 605 BC, before the fall of Jerusalem, and continues through almost to the end of Judah’s exile in 537 BC. Chapter 6 takes place in 539 BC, two years before the exiles started returning to Judah. The final six prophetic chapters occur in the latter years of Daniel’s life, probably between 550 and 536 BC.

Although the book is about Daniel and his prophecies, many scholars do not believe the book was actually written by Daniel — they see it as written by an unknown author four centuries after the events of this book. The historicity of Daniel is particularly problematic for non-believers. Many of the stories record miraculous events, so of course there are many who see Daniel as a type of historical fiction. It doesn’t help that there is very little outside “proof” of these stories. For example, there is no archaeological evidence for Nebuchadnezzar’s madness recorded in chapter 4; however, there is evidence that a different Babylonian ruler may have had a bout with insanity. Thus scholars interpret that the book of Daniel is full of historical errors. Many of the prophecies are also quite detailed as they relate to kingdoms and politics several centuries after Daniel lived, so the assumption is that these are not prophecies at all, but written by an author familiar with Antiochus and the threats against Jewish worship in 167-164 BC.

Some will argue that it does not matter if Daniel is historically accurate; the stories tell truths about living with faith and how God will rescue His people — it doesn’t matter if people actually survived after being thrown into a fiery furnace. Others will say it absolutely matters whether or not Daniel is genuine history; without a belief in its historicity, the theology of the book is worthless. For me, I believe that the book was genuinely written by Daniel — but I also believe that faith is a process for each one of us. If you struggle to believe the miracles and the prophecies, I think that’s okay. God is in charge of your faith and your growth. How you view the book today may be quite different from how you view the book ten years from now. For today, though, regardless of what you believe, God will still speak to you through these words. There is something He wants you to learn.

Daniel chapter 1 introduces us to Daniel and his three friends. They were taken to Babylon back in 605 BC when Judah first became a vassal to the Babylonians — Jehoiakim was the king then. It would still be another 19 years before Jerusalem fell. Nebuchadnezzar wanted people of Israel to come to Babylon and be trained and educated. Daniel, Hananiah, Mishael, and Azariah were all “of the tribe of Judah (v. 6).” Tradition has it that Daniel was of royal descent; the three friends were either royal or noble, as verse 3 indicates.

How do you remain faithful when you are surrounded by unbelievers? Verse 8 says, “But Daniel resolved that he would not defile himself with the king’s food, or with the wine that he drank.” I think the first step is that conviction and the desire to stay faithful to God. As the story goes, Daniel first made the decision to try to maintain his ritual purity by not eating unclean food. Next, he sought the permission from the government for this course of action. And so there was a test and a trial. When, after ten days, Daniel and his friends appeared healthier than the other young men in the same training program, the steward allowed them to eat the food that was clean for them — vegetables and water. I was a little surprised by verse 16 — we all know the story about the vegetables and the meat, but I hadn’t realized that the wine would also be unclean from the Hebrew perspective. So they became both vegetarians and teetotalers.

Verse 17 tells us, “God gave them learning and skill in all literature and wisdom, and Daniel had understanding in all visions and dreams.” The chapter concludes with the comment that Daniel served for Babylon “until the first year of King Cyrus (v. 21),” which began late in the year of 539 BC.

After learning in chapter 1 that Daniel had understanding of visions and dreams, in chapter 2 we learn of the first major test of his skills. Nebuchadnezzar has a disturbing dream. He wants his wise men to interpret the dream, but he insists they must first tell him what he dreamed. He offers threats as well as rewards. The wise men finally answer him that no one on earth can do such a thing — only the gods can tell Nebuchadnezzar what he dreamed. The king is furious, and he orders that all the wise men are to be destroyed. Daniel finds out about the king’s demands when the soldiers come to kill him and his friends. But he speaks with “prudence and discretion (v. 14)” with the captain of the guard, and then he goes to ask the king to appoint a time when Daniel may reveal to him the answers to his questions (v. 16). By God’s grace, the appointment isn’t until the next day, so Daniel has overnight to pray and seek guidance. And he receives the answer that night in a vision.

So the king’s dream is a prophecy of the future. It speaks of four different kingdoms — Nebuchadnezzar’s kingdom, and three that will follow him. Most important is the Messianic prophecy in verse 44. “And in the days of those kings [the ten toes of the statue] the God of heaven will set up a kingdom that shall never be destroyed.”

As Nebuchadnezzar’s dream of the statue is typically interpreted, the head of gold signifies not just Nebuchadnezzar, but the entire Chaldean empire. The breast and arms of silver signifies the empire of the Medes and Persians, which took over the rule of the Babylonians in 539 BC (23 years after the death of Nebuchadnezzar). The third empire — the belly and thighs of brass — was Grecian. After Alexander the Great’s death in 323 BC, rulership passed to the Roman empire. The Roman empire branched into ten kingdoms, some which were weak, and some that were very strong. The stone cut without hands represents Christ’s kingdom, and also refers to the prophecy of the stone that the builders rejected. It is the kingdom — or empire — that is without end.

As I read Matthew chapter 19, I continue to be intrigued by Jesus’ comment in verse 11, “Not everyone can receive this saying, but only those to whom it is given.” Also his follow-up comment in verse 12, “Let the one who is able to receive this, receive it.”

I spoke about this a little bit last January when we first read Matthew 19. Jesus’ comments about marriage and divorce are radically conservative, and as I interpreted this passage last January, I saw Jesus’ comments as referring to their entire discussion on marriage and divorce. Thus it seemed to me that Jesus was saying his teaching on marriage and divorce was only for “some” — which I found to be a fascinating if a somewhat dangerous interpretation.

But as I read this passage today, I come to a quite different conclusion. I see Jesus’ comments as referring specifically to the disciples’ conclusion that it is better not to marry (v. 10). Thus, to be single and celibate is what Jesus is saying is only for “those to whom it is given.” Although singleness is only for “some,” it clearly highlights how God has different paths for different individuals.

Last January, when we read Matthew’s story of the rich young ruler, I was haunted by his question in verse 20, “What do I still lack?” Today, I am haunted by the first part of Jesus’ answer. “If you would be perfect,” Jesus says in verse 21, “go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” If you would be perfect. In the Sermon on the Mount, Jesus commanded us, “Be perfect, therefore, as your heavenly Father is perfect (Matthew 5:48).” But when we hear that command, most of us just think of how impossible it is for us to be perfect. It only highlights the gap between God and man.

But there is a longing in all of us for God. A longing for the perfect, for the strong, for the righteous and holy. We have a desire to be better than we are. And we’re only too aware of how we fall short. The rich young ruler led a good life. He was righteous. He followed the commandments. But he also knew he was lacking. Jesus told him, If you would be perfect, go, sell your possessions, give to the poor, and follow me. Are you still longing to be better? We have the Holy Spirit within us, and we are on a journey of sanctification. But if you still desire that perfection, perhaps these words of radical discipleship are meant for you.

I have always loved Psalm 16. Today, as I read the psalm, I see that God is the source of all our good (v. 2). He gives delight (v. 3). He gives counsel (v. 7). He is firm and steadfast (v. 8). When we rely on God, we will not be shaken (v. 8).

But did you realize that this is also a Messianic psalm? Look at verse 10. “For you will not abandon my soul to Sheol, or let your holy one see corruption.” Praise God for His victory over death!

Father God, I praise you for sending Jesus to be our savior. Not only did he save us from sin, but he has defeated the grave. We no longer have to fear death. Thank you that you have a bright future in mind for us. Help us to live each day by your grace. Continue to transform us by the Holy Spirit. In Jesus’ name, Amen.