I do not know about you, but when I used to read 1 John as a teenager I felt that there was a disconnect between the author and myself. It was as if I did not quite fit into his social world, as if I were missing a large piece of the puzzle. Thankfully I now have the benefit of modern scholarship on the Johannine literature so as to fill in that large puzzle piece, thus making it possible to responsibly reconstruct the social setting of 1 John and thereby read the document with greater understanding.
In these three videos I outline the social situation which precipitated the writing of 1 John. I also wrestle with critical issues, particularly regarding what sort of document 1 John is and who wrote it. I also attempt to tackle the interesting issue regarding 1 John’s relationship with 2 John, 3 John, and the Gospel of John (which I regard as having experienced a final form of revising at the hand of the author of 1 John).
Let me know in the comments below what you make of the critical issues surrounding 1 John.
Enjoy!
Introduction to 1 John – part 1
Introduction to 1 John – part 2
Introduction to 1 John – part 3
I have been misunderstood in light of my recent posts about responsibly interpreting the Book of Daniel, with some of my critics suggesting that I have ignored what Jesus said in the Olivet Discourse regarding the abomination of desolation. I would like to take this opportunity to respond to my critics in a manner which allows for a responsible, historically-critical interpretation of both the Book of Daniel in its original context while also taking seriously the words and teachings of Jesus. There is no use taking Jesus seriously and ignoring Daniel (and vice versa).
Daniel 12:2 gives readers arguably the first clear reference to bodily resurrection in the Bible. If this verse was intended to expand upon the nature of the deliverance mentioned previously, then the particular details offered are likely the intended emphasis stressed by the author. Many persons are described as “sleeping,” a metaphor for unconscious death in the grave used in both the Hebrew Bible and the New Testament. Where are they sleeping? In the dust of the ground (not in heaven). What will happen to those sleeping? They will awake (i.e., be raised from the grave). Then those raised are described as belonging in one of two groups. Either they are resurrected to everlasting life or they are raised to shame and everlasting abhorrence. The promise that the faithful will be raised from the dead to unending life would again encourage the readers to remain loyal and true, even if faced with martyrdom.
from his grave. All of this will take place at the “end of days.” What is interesting for critical readers is that the Hebrew words used here for “rest” and “rise” both differ from the synonymous words used in 12:2 (“sleep” and “awake”), strengthening the case that the final verses of Daniel chapter twelve were added by the final redactor in order to revise the predicted 1,150 and 1,290 day periods. Regardless of how the predictions turned out, the final word in Daniel is that he, the prototypical maskil who refused pagan accommodation and idol-worship, would be rewarded with a resurrection unto his allotted inheritance. This would serve to again encourage the reader to follow in the footsteps of Daniel in hopes of attaining the same resurrection hope and reward. 
attempts all along have been to responsibly read the text of Daniel firmly rooted in its historical context so as to best make sense of its message. Although there still seem to be readers who wish to dismiss these historical readings outright in favor of theological positions which place all of these events in the unknown future, I nevertheless insist that these texts must be taken seriously in all of their details, both geographically and politically. As Ben Witherington III used to regularly say in class, “a text without a context is just a pretext for whatever you want it to mean.”
Historically, Antiochus’ officials attempted to persuade the Jews to offer sacrifices upon this pagan altar (1 Macc 2:14). Mattathias, the father of the Maccabean family, was told that “you and your sons will be numbered among the friends of the king, and you and your sons will be honored with silver and gold and many gifts” (1 Macc 2:18). Mattathias slew the commander in righteous zeal, ushering the beginning of the Maccabean Revolt. Daniel 11:32 frames the nature of those who resisted Hellenization as “those who know their God,” thus highlighting their fidelity to the God of Israel.
Antiochus IV. Throughout the history detailed in Daniel 11 there were many kings fighting against each other. Antiochus Epiphanies goes a step further and magnifies himself against the God of gods, Israel’s God. Antiochus IV was the first king in history to promote himself on coins as “god” and “god manifest” (note the coin on the left with the Greek BASILEOS ANTIOCHOU THEOU EPIPHANOUS NIKYFOROY – “Antiochus, God made manifest, bearer of victory”). Of course, the author of Daniel would have considered these titles blasphemous. Antiochus’ history of plundering other temples of the gods only further proves his arrogant attitude and disdain for other deities. However, 11:36 assures the readers that God’s decree against Antiochus will indeed be accomplished, thus offering comfort to those living during this oppressive period.
This is part 3 of our historical journey through the prophecy in Daniel 11. To get caught up to speed, be sure to check out the previous posts on 
anger or in battle.” At this point, the crown should have passed onto the eldest son, Demetrius. However, he was a hostage in Rome at the time, and thereby unaware that his father had perished. His younger brother, an infant named Antiochus, was crowned king by his mother, Laodice, who herself was made regent. At this time, another Antiochus, known to us as Antiochus IV Epiphanes, secured an army from the king of Pergamum. Antiochus IV had Heliodorus removed and eventually slew the infant Antiochus. Prior to murdering the young Antiochus, Antiochus IV strategically married Laodice, thereby making him coregent with his new stepson. Five years later, the young Antiochus was murdered, thus leaving Antiochus IV the only king, despite the fact that “the honor of kingship had not been conferred upon him” (11:21).
Antiochus. However, the king of the south did not stand for long as he was ousted by two Alexandrian aristocrats in his court, Comanos and Cineas. This is what 11:26 refers to by “those who eat his choice food will destroy him.” Although the war ended in 168 BCE, Daniel continues to narrate the details of the life of Ptolemy VI. While in Egypt, Antiochus successfully besieged Alexandria, but was unable to take the city completely. Both Ptolemy VI and Antiochus IV eventually met in Memphis in 169 BCE with evil attempts at working out a “peaceful” agreement (11:27). The narrator of Daniel lets the reader know that the end of Antiochus IV is still to come “at the appointed time,” indicating that although his actions appear out of control, the God of Israel is still sovereign over the situation. The next verse notes how Antiochus IV returned to his land (from Memphis, Egypt) in the autumn of 169 BCE. On his way north, he stopped by the Jerusalem temple and took much of the gold and silver from its treasury (11:28). These events are recorded in 1 Maccabees chapter one:
Daniel – chapter eleven. We observed how the chapter begins with a brief prediction of the Persian Empire which was eventually overtaken by the Greek armies led by the young Alexander the Great. After Alexander died his dominion was ultimately passed onto his four generals due to his lack of offspring. Although these four generals took to the four points of the compass, only two of them are in focus for this particular prophecy. The general which ended up taking control of Syria (and the Middle East) was Seleucus I. Ptolemy I, on the other hand, took Egypt as his territory. Both of these generals eventually established lengthy dynasties. From the perspective of Jews living in Judea, these kings in the north and in the south were the major ‘power players’ for the next few hundred years and the nation of Israel was unfortunately caught in the midst of their crossfire. This post will cover the life and military campaign of the Greek ruler Antiochus III (Dan 11:10-19), a king given substantial treatment in this prophecy.
Antiochus III, ruled for much longer (223-187). His military success was much more evident than his brother’s. The imagery of “coming and overflow and pass through” (NASB) suggests an epic quality to Antiochus’ campaigns, as he secured northern Palestine both east and west of the Jordan, including Samaria and Galilee. He made his way down to Egypt, culminating in the Battle of Raphia on June 22, 217 BCE. The KS at that time was Ptolemy IV, who ruled from 221-204. Ptolemy’s forces succeeded in the Battle of Raphia after raising a sizable force (11:11) which crushed much of the Syrian army, but not quite a crippling defeat so as to completely wipe out Antiochus III (11:12). This battle is described further (with some legendary details) in 3 Macc chapter one.
Ptolemaic rule. In the year 197 Antiochus began negotiating another peace treaty with Ptolemy V, although it required Ptolemy to openly recognize Antiochus’ territorial claims. Cleopatra I, the daughter of Antiochus III, was betrothed to Ptolemy as a part of the treaty (11:17). This marriage occurred sometime between 194-193 BCE. Antiochus has secretly wanted Cleopatra to undermine the Ptolemaic kingdom from the inside, but she ended up embracing her new husband’s ambitions instead. This is what the angel meant with the phrase “she will not take a stand for him or be on his side.” With the death of Ptolemy V in 180 BCE, his widow Cleopatra I continued to remain powerfully influential for some time, likely in part to her son being too young to rule.
and naval troops, and the release of Roman hostages. This so-called ‘agreement’ was an obvious attempt by the Romans to cripple the Greek armies belonging to Antiochus. This defeat in turn provoked a few rebellions in the eastern parts of the Greek kingdom, resulting in Antiochus’ death in the year 187 BCE. This occurred when Antiochus attempted to sack the temple (“fortress” – 11:19) of Bel in the city of Elemais, likely seeking the funds depleted from his ‘agreement’ with the Romans.
beginning in the Persian period and lasting well into the Hellenistic period. I should warn readers that this post will contain a lot of names, dates, and historical events (so those of you who struggled in history class might find this rather boring). I will do my best to keep the dates clear and the names sorted out, noting that the pronouns used in the Hebrew text often are not very clear. So here goes nothing…
events which are to take place soon after. Daniel 11:2 notes how three more kings will arise out of Persia while a fourth will arouse his kingdom against Greece. These four Persian rulers are not identified, but we do know that the leopard in Dan 7:6 possessed four heads. Furthermore, Ezra 4:5-7 mentions four Persian rulers by name (Cyrus, Darius, Xerxes, and Artaxerxes). What matters for the author of Daniel is that he only gives one verse to describe the tenure of the Persian Empire (11:2), choosing to move rather quickly to the kingdom of Greece. 
Seleucus I, one of the famous generals taking over part of Alexander’s realm, reigned from this particular territory. Also, the KS, from Israel’s perspective, easily would be represented by Egypt. Another famous general of Alexander’s, Ptolemy I, ruled from Egypt. Both Seleucus I and Ptolemy I established massive dynasties which ruled from these two geographical territories. Poor Israel was caught in the crossfire of Syria and Egypt (see map), which was nothing new for them as this dilemma was a longstanding struggle dating back to the minostry of the eighth century BCE prophet Isaiah. Of course, the particular individuals functioning in the roles of the KN and the KS changed over time, just as ancient Persia had a variety of successive rulers and modern America functions with a variety of successive presidents.
Seleucus II. This military campaign was rather successful, as the gods of Syria were plundered from the Syrian fortress and taken back to Egypt by Ptolemy III, who held off further attacks on the KN for some time (11:8). However, Seleucus II attempted a counter-invasion of Egypt, but was unsuccessful with his attack (11:9) in comparison to the victory achieved earlier by Ptolemy III. Seleucus II, the KN, was forced to return home.
This will be the final post on the Seventy Weeks prophecy in Daniel 9. For a recap of my thoughts on the passage’s introduction and verse 9:24, 
mentioned in 9:26. In the year 171 BCE a high priest named Onias III was in fact murdered. Unfortunately for him, none of the Jews came to help him or avenge his death. Instead, his brother, the Hellenistic sympathizer Jason, took control of the temple. The actions of Jason were instrumental in the events leading up to the Maccabean Revolt.
hyperbole for a swift death (cf. Isa 8:8; 10:22; 30:28; Ezek 13:13; Nah 1:8). Furthermore, 9:27 says that a destruction has been decreed by God (divine passive). This reassures the original readers that this national catastrophe will not go unpunished by Israel’s God, encouraging them to resist the Hellenizing influences in covenantal faithfulness. Antiochus IV did indeed die in the year 164 BCE.
This is a continuation of my 
the verse explicitly says “seven weeks and/then sixty-two weeks,” using the noun “weeks” twice in qualification of the two given numbers. If Gabriel all along had meant sixty-nine weeks, why does he fail to say so? Secondly, critical editions of the Hebrew text place a symbol called an ‘atnah’ (
), delineating a pause or a break, upon the first occurrence of “weeks.” This effectively separates the seven weeks from the sixty-two weeks. The Masoretes placed this mark here to avoid the potential confusion. For these reasons I have translated the phrase in question, “[there will be] seven weeks, then sixty-two weeks.“
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