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Canadian Parliament Passes Controversial Islamophobia Motion into Law

Canada Passes Motion M103 Leading Shocked Citizenry To Believe Sharia Law Courts Are Coming.

The Canadian House of Commons has passed motion M103 which singles out the criticism of Islam as a form of “Islamophobia”. Critics condemn it as an attack on free speech.

EDITOR’S NOTE: Canada just made it a crime to say anything critical of Islam with the passage of Motion M103, effectively chipping away another huge chunk of what remains of free speech in that nation. Conservatives are rightly afraid that they may soon see the establishment of Sharia Courts in Canada. 

Motion M103 was tabled by Iqra Khalid, a Muslim member of Prime Minister Justin Trudeau’s Liberal Party. It states the government must “condemn Islamophobia and all forms of systemic racism and religious discrimination”, was taken to vote on Thursday evening where a total of 201 MPs voted for it and only 91 voted against, Canadian broadcaster Global News reports.

The text of the motion does not clarify what constitutes “Islamophobia” and has led many to speculate what that may mean in the future, with some critics fearing it could lead to Shariah law courts. This concern has led to the circulation of an anti-Shariah petition on the Parliament of Canada website, which has so far been signed by over 24,000 people.

Can you tell who this person is? Maybe a man or maybe a woman? No? Can you tell if this person has a gun or a bomb? No? Hmmm.

Ms. Khalid, who was born in Pakistan and moved to the UK and then to Canada, said the definition of Islamophobia was: “The irrational hate of Muslims that leads to discrimination.”

When Conservatives asked her to remove Islamophobia from the motion, she said: “I will not do so, any more than I would speak to the Holocaust and not mention that the overwhelming majority of victims were six million followers of the Jewish faith and that anti-Semitism was the root cause of the Holocaust.”

Another part of the bill that has stirred controversy is the passage that asks the government to “recognise the need to quell the increasing public climate of hate and fear”. It is currently unknown what measures the government will take to “quell” “hate and fear” as the motion is not classified as a law and has no effect on current criminal law.

Sharia Law – The Truth About Islam (Quran Exposed)

The Conservative Party of Canada are currently holding leadership elections and many of the candidates have come out against M103 including one of the frontrunners, Quebecer Maxime Bernier. Mr. Bernier, a conservative with libertarian free market leanings, said he voted against the bill tweeting: “Free speech is the most fundamental right we have. I am opposed to #m103. Canadians should be treated equally regardless of religion.”

Mar 23, 2017 Canada’s House of Commons has just passed the Liberal blasphemy motion M103, is this where Canada is going next..stay tuned pic.twitter.com/47PKnrbwXv

— art lowe 2012, 2016 (@freedomsforever) March 24, 2017

Prime Minister Justin Trudeau, who during the election campaign championed Muslim women wearing hijabs and full face niqabs, dropped an appeal by the previous government that would not allow women to wear niqabs to Canadian citizenship ceremonies.

Trudeau has also appeared at many mosques, including one where the women weren’t allowed in the main prayer room with the men but were forced to pray in a separate area upstairs.

He’s for feminism, yet he’s also for how islam treats their women? WOW!

The self-proclaimed “feminist” Prime Minister said: “Diversity is a source of strength, not just a source of weakness, and as I look at this beautiful room — sisters upstairs — everyone here, (I see) the diversity we have just within this mosque, within the Islamic community, within the Muslim community in Canada.”

Now moslems are still allowed to preach hatred towards Jews and Christians and even kill them in the name of their god allah who is satan himself!

Another leadership candidate, Erin O’Toole, had been in touch with Khalid asking her to remove a reference to e-Petition 411 in the motion because of the broad language referencing “all forms of Islamophobia.”

“Regardless of what is intended by that description, it is clear that a significant number of Canadians believe that a broad consideration of the term Islamophobia could be extended to mean that simple criticism of that religious faith or of issues like radical Islam could be considered Islamophobia,” he wrote in a news release today explaining why he will oppose the motion.

So you see it’s a one-way street, it is absolute hatred toward all others is what Canada is proposing through this act of hatred. Will this filter down through America? You bet! Jihad is what they call it and islam is taking over by force! I’m not sure how much more plain I can put it for you!

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My Brother’s Keeper

A Christian first loves himself then he can love his neighbor as himself and of course my brother is my neighbor. So unless I am to keep my neighbors I cannot be expected to keep my brothers. But I do need to love them all as I love myself.

The phrase “my brother’s keeper” occurs in the context of the story of Cain and Abel in Genesis 4:1-9. After the Lord God had expelled Adam and Eve from the Garden of Eden for their disobedience, Cain killed his brother Abel out of jealousy that God had found Abel’s sacrifice acceptable, but He had rejected Cain’s. After the murder, the Lord, knowing full well what had happened, asked Cain where Abel was. Cain’s response was “I do not know. Am I my brother’s keeper?”

There is a grain of truth in this brazen lie, despite the surly response Cain offers to the God who created him. While no one is the absolute “keeper” of others in that we are not responsible for everyone’s safety when we are not present, every man is his brother’s keeper in that we are not to commit violent acts against them or allow others to do so if we can prevent it. This sort of “keeping” is something God rightfully demands of everyone, on the grounds of both justice and love. But Cain’s reply indicates a total lack of any kind of feeling for another human being not to mention the absence of brotherly love and the overriding presence of the kind of selfishness which kills affection and gives rise to hatred.

So are Christians to be the keepers of other Christians? Yes, in two ways. First we are not to commit acts of violence against one another. This includes violence of the tongue in the form of gossip and “quarreling, jealousy, outbursts of anger, factions, slander, gossip, arrogance and disorder” (1 Corinthians 12:20). Second, we are to exhibit brotherly love toward our brothers and sisters in Christ with a tender heart and a humble mind (1 Peter 3:8). In this way, we “keep” those for whom Christ gave His life.

One of the golden chapters of the Bible is 1 Corinthians 13. In this magnificent portion of the Scriptures, we are reminded that love is even greater than faith and hope. Chapter 13 comes on the heels of Paul’s explanation of how the Body of Christ (the Church) is like the human body and is made up of many members, all of whom are important to the function and well-being of the Body. We are continually encouraged throughout the New Testament to love one another (Hebrews 13:1; Romans 12:10; 1 Thessalonians 4:9). Sometimes love must correct, admonish or reprove (2 Thessalonians 3:13-15; Matthew 18:15). However, correction is always to be done in the spirit of love with the goal of reconciliation.

Paul the apostle wrote to the church at Thessalonica, “And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their work’s sake. Be at peace among yourselves. Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all. See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all” (1 Thessalonians 5:12-15).

So, as Christians, we are to be our brother’s keeper. As Paul wrote, “Therefore let us pursue the things which make for peace and the things by which one may edify (build up) another” (Romans 14:19).

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Christian saints according to the Bible

The word “saint” comes from the Greek word hagios, which means “consecrated to God, holy, sacred, pious.” It is almost always used in the plural, “saints.” “…Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem” (Acts 9:13). “Now as Peter was traveling through all those regions, he came down also to the saints who lived at Lydda” (Acts 9:32). “And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons …” (Acts 26:10). There is only one instance of the singular use, and that is “Greet every saint in Christ Jesus…” (Philippians 4:21). In Scripture there are 67 uses of the plural “saints” compared to only one use of the singular word “saint.” Even in that one instance, a plurality of saints is in view: “…every saint…” (Philippians 4:21).

The idea of the word “saints” is a group of people set apart for the Lord and His kingdom. There are three references referring to godly character of saints: “that you receive her in the Lord in a manner worthy of the saints …” (Romans 16:2). “For the equipping of the saints for the work of service, to the building up of the body of Christ” (Ephesians 4:12). “But immorality or any impurity or greed must not even be named among you, as is proper among saints” (Ephesians 5:3).

Therefore, scripturally speaking, the “saints” are the body of Christ, Christians, the church. All Christians are considered saints. All Christian are saints and at the same time are called to be saints. First Corinthians 1:2 states it clearly: “To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy…” The words “sanctified” and “holy” come from the same Greek root as the word that is commonly translated “saints.” Christians are saints by virtue of their connection with Jesus Christ. Christians are called to be saints, to increasingly allow their daily life to more closely match their position in Christ. This is the biblical description and calling of the saints.

How does the Roman Catholic understanding of “saints” compare with the biblical teaching? Not very well. In Roman Catholic theology, the saints are in heaven. In the Bible, the saints are on earth. In Roman Catholic teaching, a person does not become a saint unless he/she is “beatified” or “canonized” by the Pope or prominent bishop. In the Bible, everyone who has received Jesus Christ by faith is a saint. In Roman Catholic practice, the saints are revered, prayed to, and in some instances, worshipped. In the Bible, saints are called to revere, worship, and pray to God alone.

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Jews reject Jesus as the Messiah

The Jews rejected Jesus because He failed, in their eyes, to do what they expected their Messiah to do- destroy evil and all their enemies and establish an eternal kingdom with Israel as the preeminent nation in the world. The prophecies in Isaiah 53 and Psalm 22 describe a suffering Messiah who would be persecuted and killed, but the Jews chose to focus instead on those prophecies that discuss His glorious victories, not His crucifixion.

The commentaries in the Talmud, written before the onset of Christianity, clearly discuss the Messianic prophecies of Isaiah 53 and Psalm 22 and puzzle over how these would be fulfilled with the glorious setting up of the kingdom of the Messiah. After the church used these prophecies to prove the claims of Christ, the Jews took the position that the prophecies did not refer to the Messiah, but to Israel or some other person.

The Jews believed that the Messiah, the prophet which Moses spoke about, would come and deliver them from Roman bondage and set up a kingdom where they would be the rulers. Two of the disciples, James and John, even asked to sit at Jesus’ right and left in His kingdom when He came into His glory. The people of Jerusalem also thought He would deliver them. They shouted praises to God for the mighty works they had seen Jesus do and called out, “Hosanna, save us,” when He rode into Jerusalem on a donkey (Matthew 21:9). They treated Him like a conquering king. Then, when He allowed Himself to be arrested, tried, and crucified on a cursed cross, the people stopped believing that He was the promised prophet. They rejected their Messiah (Matthew 27:22).

Note that Paul tells the church that the spiritual blindness of Israel is a “mystery” that had not previously been revealed (Romans chapters 9-11). For thousands of years, Israel had been the one nation that looked to God while the Gentile nations generally rejected the light and chose to live in spiritual darkness. Israel and her inspired prophets revealed monotheism-one God who was personally interested in mankind’s destiny of heaven or hell, the path to salvation, the written Word with the Ten Commandments. Yet Israel rejected her prophesied Messiah, and the promises of the kingdom of heaven were postponed. A veil of spiritual blindness fell upon the eyes of the Jews, who previously were the most spiritually discerning people. As Paul explained, this hardening on the part of Israel led to the blessing of the Gentiles who would believe in Jesus and accept Him as Lord and Savior.

Two thousand years after He came to the nation of Israel as their Messiah, Christ is still (for the most part) rejected by the Jews. Many Jews today (some say at least half of all living Jews) identify themselves as Jewish but prefer to remain “secular.” They identify with no particular Jewish movement and have no understanding or affiliation with any Jewish biblical roots. The concept of Messiah as expressed in the Hebrew Scriptures or Judaism’s “13 Principles of Faith” is foreign to most Jews today.

Two Thousand Years AgoBut one concept is generally held as universal: Jews must have nothing to do with Jesus! Most Jews today perceive the last 2,000 years of historical Jewish persecution to be at the hands of so-called “Christians.” From the Crusades, to the Inquisition, to the pogroms in Europe, to Hitler’s Holocaust-Jews ultimately believe that they are being held responsible for the death of Jesus Christ and are being persecuted for that reason. They, therefore, reject Him today.

The good news is that many Jews are turning to Christ today. The God of Israel has always been faithful to keep a “remnant” of believing Jews to Himself. In the United States alone, some estimates say that there are over 100,000 Jewish believers in Jesus, and the numbers are growing all the time.

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Daniel’s Disturbing Dream (Daniel 7:1-28)

Daniel, a godly prophet and a man of unshakable faith, has been steadfast in his daily walk of fellowship with God throughout the first six chapters of the Book of Daniel. Nothing has caused him to panic or depart from his faith and practice as a godly Jew. Neither peer opposition nor the king’s new law (chapter 6) greatly disturbed Daniel. Daniel’s first inner turmoil occurs in chapter 7. A revelation from God in his sleep discloses future events which Daniel finds most troubling. Twice in chapter 7 Daniel speaks of his distress:

“As for me, Daniel, my spirit was distressed within me, and the visions in my mind kept alarming me” (verse 15).

“At this point the revelation ended. As for me, Daniel, my thoughts were greatly alarming me and my face grew pale, but I kept the matter to myself” (verse 28).

We should note Daniel’s distress in chapter 7 before turning to the other prophecies in Daniel, where we will find that prophecy very often produces distress. Where it has not caused distress, it should have. Nebuchadnezzar became distressed when he received his first night vision (2:1) because he did understand some of his dream. In his vision, the statue collapsed and disappeared, because a mysterious stone struck it at its feet. His vision in chapter 4 should have produced more distress than it did. He was “at ease” when he received the vision, and then he became fearful, and his mind alarmed him (4:4-5). Upon hearing the details of the dream, Daniel too was troubled (4:19). Unfortunately, the king did not heed the dream’s warning, and his kingdom was taken away for a time. In chapter 5, King Belshazzar’s dream should have greatly alarmed him, but apparently it did not. That night his life and his kingdom came to an end. Subsequent revelations in the Book of Daniel which Daniel received were closely associated with some kind of agony or distress (see 8:17, 27; 9:20-21; 10:2-3, 7-10, 17; 12:8).

A look through the Scriptures shows that Daniel’s response to the prophecies he received was not unique. Many Old Testament prophets shared Daniel’s distress as a result of the prophecies they received and often conveyed to others. Why does the prophecy of Daniel 7 cause this godly man so much consternation? What so upset Daniel about the future? Should we be troubled as well?

Prophecies are given so that we may look at history, especially events occurring in our own lifetime, from God’s perspective. Prophecy provides men the opportunity to think and act in a way which pleases God, who determines the future and who reveals future events to men.

Chapter 7 reveals in broad terms what the future holds. Our study of this chapter will isolate what troubled Daniel about the future. If taken seriously, we will find the future sobering as well. May the Spirit of God reveal the meaning of this prophecy to us and produce in us that which God desires to His glory and our good.

Structure of the Text

Two major divisions comprise our text: (1) Daniel’s dream—verses 1-14 and (2) the interpretation—verses 15-28. In more detail, the outline would be as follows:

(1) Daniel’s Dream verses 1-14

  • The Four Beasts — verses 1-8
  • The Ancient of Days — verses 9-12
  • The Son of Man — verses 13-14

(2) The Divine Interpretation — verses 15-28

  • Daniel’s distress — verse 15
  • A General Interpretation — verses 16-18
  • A Fuller Interpretation — verses 19-27
  • Daniel’s Response — verse 28

Interpretive Guidelines

Interpretations of Daniel’s prophecies differ widely. Liberals reject all prophecies, because they require a sovereign God and a miraculous revelation of future events. While conservative, evangelical scholars believe the prophecies in Daniel are true, their interpretations differ greatly. Whether liberal or conservative, our conclusions grow out of the premises and presuppositions governing the process and the product of our interpretation. For this reason, I wish to clearly state the foundational presuppositions and principles on which this exposition of Daniel is based.

(1) The Book of Daniel is a part of the Holy Scriptures, and thus inspired, accurate, and trustworthy.

(2) The prophecies of Daniel must be understood in relationship to and in light of the other prophecies of Daniel.

(3) These prophecies must be understood in light of their historical background as provided in Daniel, in the inspired revelation provided by other portions of Scripture,and the cautious use of supplementary information by reliable historical documents or study. Other biblical prophecies bear on the prophecies of Daniel, particularly preceding or contemporary prophecies.

(4) Prophecies not completely fulfilled cannot be fully understood until after their fulfillment. At least the final portion of chapter 7 has not been fulfilled. Even those portions which we believe have been fulfilled, students of prophecy differ about the way of their fulfillment.

(5) Above all, the prophecy in this chapter means precisely what God says it means in this text, nothing more and nothing less. How easily we turn from what is revealed to speculate about what has been concealed (see Deuteronomy 29:29). We should not spend a disproportionate amount of time and energy trying to fill in the blanks God has left. Our attention should be given to what is clearly and emphatically said. In our passage, Daniel asks for and receives an explanation. What God determined to reveal to Daniel should be enough for us.

Overall Observations

Note these general observations about our passage before we turn to a more detailed study.

(1) Daniel 7 is the last chapter written in Aramaic in the Book of Daniel. Daniel 1:1-2:4a was written in Hebrew. From Daniel 2:4b to the end of chapter 7, the original text was written in Aramaic (the language of Babylon in that day). After this chapter, the book returns to the Hebrew language.

(2) Chapters 7 and 8, while written in different languages, are written during the reign of Belshazzar and somehow linked by the author in Daniel 8:1.

(3) This chapter contains the major segment of Daniel, which is primarily prophetic, although it does not contain the first prophecy in the Book of Daniel.

(4) This is the first prophecy in the book revealed directly to Daniel. The other prophecies were revealed to King Nebuchadnezzar and Belshazzar and interpreted by Daniel.

(5) While the process involves wicked kings and nations and the suffering of the saints, the culmination is the establishment of God’s eternal kingdom.

(6) None of the kings or the kingdoms are identified.

(7) No identification is made of the saints as “Jews” or “Gentiles.” There seems to be no Jewish nationalistic emphasis here, as there will be later.

(8) The four beasts are all different, with the last standing apart from the first three.

(9) The interpretation of Daniel’s vision comes in two parts, beginning with a general interpretation and then a more specific one based on Daniel’s questions.

(10) Daniel’s preoccupation is with the last beast, rather than the first three.

(11) A distinction is made between God the “Father”—the “Ancient of Days” and God the Son—the “Son of Man”—with both playing a part in the establishment of the kingdom.

(12) No distinction between the first coming of Christ and the second is made in the coming of the eternal kingdom of God.

(13) In some sense, the last kingdom is still on-going. Since the last kingdom and the prophecies associated with it have not yet been fulfilled, we must in some way be a part of that kingdom. The day of judgment is still future and has not yet been fulfilled. Thus, the vision is yet unfulfilled in terms of its major emphasis. No wonder interpreters differ about the details (Just my thoughts.). Quite clear, however, is the identity of the “Ancient of Days” and the “Son of Man.”

Background

Chapter 7 moves from the historical accounts of Daniel and his three friends to the prophetic revelations received by Daniel in the last half of the Book. The following chart may help us visualize the relationship of Daniel’s prophecies to the historical setting in which they were revealed:

BABYLONIAN EMPIRE

MEDO-PERSIAN EMPIRE

Nebuchadnezzar

Belshazzar

Darius

Cyrus

Daniel 1-4

Daniel 5

Daniel 6

Daniel 12

Daniel 7-8

Daniel 9

Daniel 11-12

The first prophetic revelation is found in Daniel 2. A night vision is given to king Nebuchadnezzar, apparently early in his reign as king of Babylon. Through the vision of a magnificent, awe-inspiring statue, God reveals the future for Gentile kings and their kingdoms. The head of the statue was made of gold, the chest and arms of silver, the belly and thighs of bronze, and the legs and feet of iron and clay.

In his interpretation of the dream, Daniel told Nebuchadnezzar he was the head of gold. The identity of the kingdoms represented by the other body parts and metals was not revealed. The king is told that all of these earthly kingdoms would be destroyed by the “stone not fashioned by human hands,” and that an eternal kingdom would take the place of these temporal kingdoms. The subject of the vision in chapter 2 seems to be taken up again in chapter 7. The inter-relationship between the prophecies of chapters 2 and 7 is demonstrated on the following page:

THE FOUR KINGDOMS

C H A P T E R T W O

C H A P T E R S E V E N

Head of gold

The winged lion

Breast & arms of silver

The devouring bear

Belly & thighs of bronze

The winged leopard

Legs & feet of iron & clay

The indescribable beast

SIMILARITIES

A four-part statue

Four beasts

Statue represents kingdoms

Beasts represent kingdoms

Deterioration: Gold to iron mixed with clay

Deterioration: Nearly human to blaspheming beast

Statue destroyed

Beasts destroyed

Eternal Kingdom is established

Eternal kingdom is established

CONTRASTS

Nebuchadnezzar’s Vision

Daniel’s Vision

Daniel’s interpretation

Angel’s interpretation

Glorious statue

Horrible beasts

Human statue in four parts

Four (inhumane) beasts

Destroyed mysteriously by a stone

Destroyed in judgment by God

Daniel’s Dream
(7:1-14)

1 In the first year of Belshazzar king of Babylon Daniel saw a dream and visions in his mind as he lay on his bed; then he wrote the dream down and related the following summary of it. 2 Daniel said, “I was looking in my vision by night, and behold, the four winds of heaven were stirring up the great sea. 3 And four great beasts were coming up from the sea, different from one another. 4 The first was like a lion and had the wings of an eagle. I kept looking until its wings were plucked, and it was lifted up from the ground and made to stand on two feet like a man; a human mind also was given to it. 5 And behold, another beast, a second one, resembling a bear. And it was raised up on one side, and three ribs were in its mouth between its teeth; and thus they said to it, ‘Arise, devour much meat!’ 6 After this I kept looking, and behold, another one, like a leopard, which had on its back four wings of a bird; the beast also had four heads, and dominion was given to it. 7 After this I kept looking in the night visions, and behold, a fourth beast, dreadful and terrifying and extremely strong; and it had large iron teeth. It devoured and crushed, and trampled down the remainder with its feet; and it was different from all the beasts that were before it, and it had ten horns. 8 “While I was contemplating the horns, behold, another horn, a little one, came up among them, and three of the first horns were pulled out by the roots before it; and behold, this horn possessed eyes like the eyes of a man, and a mouth uttering great boasts. 9 I kept looking until thrones were set up, And the Ancient of Days took His seat; His vesture was like white snow, And the hair of His head like pure wool. His throne was ablaze with flames, Its wheels were a burning fire. 10 A river of fire was flowing And coming out from before Him; Thousands upon thousands were attending Him, And myriads upon myriads were standing before Him; The court sat, and the books were opened. 11 “Then I kept looking because of the sound of the boastful words which the horn was speaking; I kept looking until the beast was slain, and its body was destroyed and given to the burning fire. 12 “As for the rest of the beasts, their dominion was taken away, but an extension of life was granted to them for an appointed period of time. 13 “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. 14 And to Him was given dominion, Glory and a kingdom, That all the peoples, nations, and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed.

The first recorded vision comes to Daniel in the form of a night vision, like those of Nebuchadnezzar (2:1; 4:5) during the first year of the reign of Belshazzar. How interesting! The vision comes to Daniel in Belshazzar’s first year. A subsequent and related vision comes to him in this king’s third year (see 8:1). The revelation of the “writing on the banquet hall wall,” already described in chapter 5, actually happened later, on the last day of Belshazzar’s life. According to verse 1, the written record of the revelation Daniel received in his first night vision is but a summary of the prophecy he received.

Belshazzar’s rise to power and ascent to the throne seems to have inaugurated a new age for Babylon. Nebuchadnezzar was the first ruler of Babylon to have contact with Daniel. Having gained an appreciation for Daniel and his three Hebrew friends, over a period he came to faith in their God. His declaration, which resulted from the deliverance of the three Hebrews, made it unlawful to hinder the worship of the Jews; his decree recorded at the end of chapter 4 went much further. It not only bore witness to the conversion of this king, but encouraged all of the subjects of Babylonian rule to worship the God of Israel.

I believe some in Babylon, like their king, came to a genuine faith in God. Many others may have reluctantly professed or actually adopted the Jewish religion. King Nebuchadnezzar died apparently nine years before Belshazzar came to power. Public sentiment was turning against this “foreign religion,” and the Babylonians, including Belshazzar, wanted a return to their “old time religion” —the pagan worship of the gods of Babylon. With the commencement of Belshazzar’s co-regency may have come not only a rejection of the Jewish faith and worship, but a new wave of persecution directed toward it. The toasting of the gods of the Babylonians with the sacred temple vessels, recorded in chapter 5, may have been Belshazzar’s final act of blasphemy. As we shall show later, the content of the prophecy of Daniel 7 is very closely related to the reign of Belshazzar. The words of verse 1 point to the relationship between the prophecy Daniel received and its historical setting and context.

In his vision, Daniel observed the sea being stirred up into a raging storm by the “four winds of heaven.” This signifies that the events which follow have been ordained by God. God stirred up the sea, and from its foaming, raging waters came forth four horrifying beasts. These beasts, each different from the other, are described in verses 4-7.

The first beast was lion-like, with wings like that of an eagle. Its wings were plucked from it; if this happened in mid-air, he must have plummeted to the ground. If not, he could never have become airborne again. The beast was lifted up and made to stand like a man. The beast also was given a man’s mind.

Generally, it is agreed that this beast represents the Babylonian empire and king Nebuchadnezzar in particular. This description certainly fits the account of Nebuchadnezzar’s plunge from power and sanity in chapter 4. While God tells neither Daniel nor us that this beast represents Nebuchadnezzar, He does reveal that the “head of gold” in the vision of the great statue was Nebuchadnezzar (2:36-38). Since the head of gold seems to describe the same king and kingdom as the first beast, it may not be too far afield to conclude that Nebuchadnezzar is the king represented by the first beast.

By far, this first beast is the best of a bad bunch. He is more beastly in the beginning and more human in the end, paralleling the character of Nebuchadnezzar. This also underscores that these four kingdoms go from reasonably good to unbelievably bad. The only human things mentioned of the fourth beast are his eyes and his mouth. His mouth is used to speak boastfully.

The second and third beasts are briefly described in verses 5 and 6. The second is bear-like. The precise meaning of the symbols of the raised side and the three ribs is illusive. Encouraged to do so, it savagely devours. The third beast is leopard-like, with four wings and four heads, and it is given dominion.

The fourth beast receives greater attention and is of the most interest to Daniel. Different from the first three, this beast seems uglier, more powerful, and much more hostile toward God and His saints. Daniel finds nothing to compare to it. With iron-like teeth, horns (some with eyes), and feet, it is utterly destructive. What it does not destroy or consume with its teeth, it crushes under foot, much like a bull in a china shop.

This fourth beast has the distinction of ten horns. As Daniel continues to watch, another horn emerges, as three of the other horns are plucked out by the roots to make room for it. Looking about with its numerous eyes, no one can escape his look or hide from him. With its mouth, the beast continues to speak boastfully.

The scene of the four beasts arising from the sea, which Daniel saw in his night vision, is strikingly similar to the account found in the 13th chapter of Revelation:

1 And he stood on the sand of the seashore, and I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns were ten diadems, and on his heads were blasphemous names. 2 And the beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. And the dragon gave him his power and his throne and great authority. 3 And I saw one of his heads as if it had been slain, and his fatal wound was healed. And the whole earth was amazed and followed after the beast; 4 and they worshiped the dragon, because he gave his authority to the beast; and they worshiped the beast, saying, “Who is like the beast, and who is able to wage war with him?” 5 And there was given to him a mouth speaking arrogant words and blasphemies; and authority to act for forty-two months was given to him. 6 And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven. 7 And it was given to him to make war with the saints and to overcome them; and authority over every tribe and people and tongue and nation was given to him. 8 And all who dwell on the earth will worship him, every one whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. 9 If any one has an ear, let him hear. 10 If any one is destined for captivity, to captivity he goes; if any one kills with the sword, with the sword he must be killed. Here is the perseverance and the faith of the saints (Revelation 13:1-10).

As the beast continues to boast, a second scene commences in Daniel’s vision, and for a period of time both scenes run simultaneously. The second scene portrays the establishment of the thrones on which the Ancient of Days and those holding court are to be seated to pronounce judgment.

In the first scene, heavenly winds are employed to whip up the sea from which the four beasts emerges. In the second scene, heaven calmly prepares for court, which will determine that the time for judgment has come. The beasts are a horrifying and frightening sight; the heavenly court scene is one of regal splendor and beauty. The beasts emerge out of chaos and confusion; the heavenly court is calm and dignified. This scene in Daniel is also similar to a prophecy recorded in the Book of Revelation:

4 and they worshiped the dragon, because he gave his authority to the beast; and they worshiped the beast, saying, “Who is like the beast, and who is able to wage war with him?”

11 And I saw another beast coming up out of the earth; and he had two horns like a lamb, and he spoke as a dragon. 12 and he exercises all the authority of the first beast in his presence. And he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13 And he performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men. 14 And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life. 15 And there was given to him to give breath to the image of the beast, that the image of the beast might even speak and cause as many as do not worship the image of the beast to be killed (Revelation 13:4, 11-15).

Note that the description of the beasts is written in prose, while the description of the heavenly court in verses 9-10 and of the Son of Man in verses 13-14 is written in poetry form. The beasts are hardly worthy of prose, but the court of heaven deserves a description of the finest words.

The “horn” continues to sound off while the court is being set up for judgment. Suddenly, the boasting beast is silenced by death, and his body is cast into the burning fire. Even the fate of this fourth beast is different than his three predecessors, as his life and his kingdom seem to end at the same moment. The other three are removed from power but allowed to live for some time after their removal (verse 12).

As Daniel continues to watch, someone descends with the clouds of heaven, one like a “Son of Man.” He is presented to the Ancient of Days, and to Him is given dominion, glory, and the eternal kingdom. He will rule over all nations forever.

The expression, “son of man,” is not new to Daniel nor to the Jews of his day. Up to this time, it was simply a synonym for being human, a son of man. In the first use of this expression, being a “son of man” was contrasted with being God:

“God is not a man, that He should lie, Nor a son of man, that He should repent; has He said, and will He not do it? Or has He spoken, and will He not make it good? (Numbers 23:19)

The expression is used in the Psalms in a more pregnant way, in reference to the coming Messiah.

Let Thy hand be upon the man of Thy right hand, Upon the son of man whom Thou didst make strong for Thyself (Psalm 80:17).

Daniel uses the expression “Son of man” twice. The first time in Daniel 7:13, he is referring to Messiah, who will sit on the eternal throne of His father, David. The second time, the expression is used in reference to Daniel himself, as it will be used very frequently in Ezekiel to refer to this great prophet:

So he came near to where I was standing, and when he came I was frightened and fell on my face; but he said to me, “Son of man, understand that the vision pertains to the time of the end” (Daniel 8:17).

Then He said to me, “Son of man, stand on your feet that I may speak with you!” (Ezekiel 2:1).

Old Testament Jews would likely regard the reference to the “Son of Man” in Daniel 7 as a reference to the Messiah, although they would probably not understand Him to be both divine and human. Before the coming of Christ, who would? When Jesus came, He embraced this expression as a designation for Himself, giving the term meaning vastly beyond that previously held by any Jew.

A Divine Interpretation
(7:15-28)

15 “As for me, Daniel, my spirit was distressed within me, and the visions in my mind kept alarming me. 16 “I approached one of those who were standing by and began asking him the exact meaning of all this. So he told me and made known to me the interpretation of these things: 17 ‘These great beasts, which are four in number, are four kings who will arise from the earth. 18 ‘But the saints of the Highest One will receive the kingdom and possess the kingdom forever, for all ages to come.’ 19 “Then I desired to know the exact meaning of the fourth beast, which was different from all the others, exceedingly dreadful, with its teeth of iron and its claws of bronze, and which devoured, crushed, and trampled down the remainder with its feet, 20 and the meaning of the ten horns that were on its head, and the other horn which came up, and before which three of them fell, namely, that horn which had eyes and a mouth uttering great boasts, and which was larger in appearance than its associates. 21 “I kept looking, and that horn was waging war with the saints and overpowering them 22 until the Ancient of Days came, and judgment was passed in favor of the saints of the Highest One, and the time arrived when the saints took possession of the kingdom. 23 “Thus he said: ‘The fourth beast will be a fourth kingdom on the earth, which will be different from all the other kingdoms, and it will devour the whole earth and tread it down and crush it. 24 ‘As for the ten horns, out of this kingdom ten kings will arise; and another will arise after them, and he will be different from the previous ones and will subdue three kings. 25 ‘And he will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. 26 ‘But the court will sit for judgment, and his dominion will be taken away, annihilated and destroyed forever. 27 ‘Then the sovereignty, the dominion, and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.’ 28 “At this point the revelation ended. As for me, Daniel, my thoughts were greatly alarming me and my face grew pale, but I kept the matter to myself.”

Daniel’s response to the vision was far from assuring or calming. Some of his alarm arose from his not yet having been given the interpretation of his vision. Yet, his emotional response was valid and changed little after the vision was explained more fully.

This vision was an “interactive vision,” as Daniel was not only present in the vision but was able to approach one standing by to ask the meaning of what he saw. It seems safe to assume the interpreter was an angelic being; at least this is the case in chapter 8 (8:15-26). The interpretation of the events Daniel witnessed in his vision is given in its most concise form in verses 17 and 18: The four beasts were four kings, who will arise from the earth. In spite of these kings, the saints of the Highest One will possess the eternal kingdom forever and ever. In spite of all these beasts do and say, in spite of their power and even their success, neither they nor their kingdoms will last. The kingdom of God will be established and the saints will possess it forever.

The emphasis of this brief interpretation falls not on the enemies of God, their power, their brutality, nor their boasting, but on the kingdom of God, its certainty and its permanence for all the saints forever. The emphasis is positive. If Daniel had been shaken by the dark side of his vision, he is reminded in the interpretation of the outcome of these events—the establishment of God’s eternal kingdom.

The vision’s explanation was not thorough enough to satisfy Daniel. Desiring a more detailed explanation, he apparently asked for one and received it. Passing over the first three beasts, his questions focus on the last beast. He wants to know more about this dreadful beast, different from the rest, especially in the destruction he wrought. The ten horns are of interest to him, but most of all that final horn which arose, surpassing and replacing three others and speaking boastfully.

The vision plays on before Daniel, almost as though in answer to his desire to know more. The boastful beast becomes even more aggressive, waging war with the saints and even overpowering them. No wonder this vision causes Daniel such distress. This takes place until the Ancient of Days comes and judgment is given to the saints, at the time the eternal kingdom becomes their possession.

These are the things Daniel sees in the vision. Now, in verse 23, the angelic interpreter explains the relationship of the boastful beast and the coming of the eternal kingdom of God. The fourth beast is a fourth king, different than the others. He distinguishes himself by his ability to overcome the whole earth, crushing it under foot.

The ten horns, Daniel is told, represent ten kings who will emerge out of the fourth kingdom. An eleventh king then rises to power, different from the others, replacing three of the previous kings. This king’s boasting turns to blasphemy. He not only speaks against the Most High, he oppresses the saints. He intends to make changes in time and in law. Just what this means is unclear, but it suggests this arrogant king not only speaks against God, but, like Satan, he aspires to change the order God has established. He surpasses those before him by speaking boastfully, then blaspheming, and finally seeking to overthrow God’s order.

The final words of verse 25 are carefully chosen to let the reader know that while this king appears to be successfully opposing God, all he does is a part of the divine plan for the last days. The eleventh horn may hope to change the time, but in God’s plan this king is granted “a time, times, and half a time” —three and a half years to oppose and oppress the saints. God grants this king success and his saints suffering, but only for an appointed time.

When the court sits for judgment, his dominion is taken from him and he is destroyed forever. At this time the kingdom of God is established. The saints of the Highest One are given all the kingdoms of the earth for an everlasting kingdom. They will serve and obey Him forever.

Daniel’s vision ends here, but its impact on him does not end. His thoughts alarm him, and his face pales. Nevertheless, Daniel tells no one, keeping the matter to himself and suffering a quiet agony over the future events God has revealed to him.

Conclusion

The message of this prophecy is really quite simple and may be summed up this way. Before the kingdom of God is established on the earth, four earthly kingdoms will rise and fall. These kingdoms go from bad to worse. Arrogant, boastful, and even blasphemous kings will reign over the nations, opposing God and oppressing His saints. All of this is by divine design. During times of oppression, it may appear the saints are being defeated and that God’s kingdom is but wishful thinking. When the sin and oppression of evil men reaches a predetermined point, God will remove them and establish His promised eternal kingdom. Then the saints will receive the kingdom which will never end.

A number of lessons from our text have broad application to our thinking and conduct as Christians. Consider these lessons as we conclude.

(1) Prophecy is necessary because God has chosen to settle His accounts with men slowly. God is eternal, and so is His plan for all creation. God is in no hurry to fulfill His promises, (even though it only encompasses 6000 years,) whether His promise of the eternal kingdom for all the saints or the promise of eternal destruction and judgment for sinners. Prophecy is necessary then so that men are reassured of divine deliverance and blessing, as well as divine judgment (see 2 Peter 2:4-9). Through the ages, the saints have learned that they must wait for the promises of God to be fulfilled and that this may not happen in their lifetime (see Hebrews 11:13-16, 39-40). God may choose to delay judgment on the wicked until their sin reaches full bloom; the possession of the land of Canaan would not happen in Abraham’s lifetime, but more than 400 years later after the suffering of the people of God (see Genesis 15:12-17). God also allows the wicked to persist and even to prosper, so that those whom He has chosen might be saved (Romans 9:22-24). God’s plan and program are carried out on His schedule, not ours (see 2 Peter 2:8-10). Prophecy becomes necessary from time to time to remind men of those things God has planned for the future which He will surely fulfill.

(2) While the timing of the fulfillment of divine prophecy may seem remote to the recipient, it still has relevance for him. According to our text, the prophecies of Daniel 7 will not be fulfilled for a considerable period of time. Four kings will establish four kingdoms, and some of these kingdoms have a number of kings. The last kingdom has at least eleven kings. Centuries must therefore pass before the prophecies of Daniel are fulfilled.

The distance in time of the fulfillment of Daniel 7 said something very important to the captive Jews of Daniel’s day. It would be but a very few years until Cyrus would come to power and assist the Jews to return to Jerusalem and the land of Israel. In the euphoria of this grand event, someone might well conclude the kingdom of God was to be established within the lifetime of those returning to Israel. Our text challenges such a conclusion, and later prophecies in Daniel further document that the coming of the King and of the kingdom will be some time further in the future. In those days, as in our own, there are always those are too quick to conclude that the kingdom of God has come (see Matthew 24:4, 6, 8, 24-28; 2 Thessalonians 2:1ff.).

The kingdom of God would not be established in Daniel’s lifetime, nor in the life of those who returned to the land of Israel from their captivity. The prophecy of Daniel 7 nevertheless had great relevance and application to those in Daniel’s day. Nebuchadnezzar may have started badly, but by the time we read of him in Daniel 4 he seems to be a true believer in God, urging the citizens of his kingdom to worship and serve Him. For the remainder of Nebuchadnezzar’s life, it seems that religion in the kingdom of Babylon was at least favorable to the worship of the God of the Jews. While most of those in this kingdom may not have had a true conversion, at least they tolerated the Jewish faith as the religion of the state.

With the death of Nebuchadnezzar comes a change in the people’s attitudes, especially their leaders toward Judaism. Belshazzar came to power several years after the death of Nebuchadnezzar and seems to have turned completely away from the God of Israel. Consequently, it is little wonder that in the events recorded in Daniel 5, Belshazzar was ignorant of Daniel and the abilities God had given him. He only called on him in a moment of sheer panic when no one else could help, and only then because of the recommendation of the queen mother.

The reign of Belshazzar was, in some measure, a foretaste of what was yet to come in full measure during the reign of the fourth beast, especially of the eleventh horn. Would this horn Daniel’s vision revealed oppose the people of God and even blaspheme God Himself? God would strike him down in the moment of His choosing to silence him once and for all and put an end to his kingdom. Would Belshazzar toast the gods of gold, silver, wood and stone with the sacred temple vessels? God would strike him down suddenly too and bring his kingdom to a swift end. The prophecies of Daniel 7 speak of a future day of reckoning, foreshadowed by the actions of Belshazzar and the judgment of God on him and his kingdom.

As I read through the statements men have made about the God of Israel in the first six chapters of Daniel, I find that what men came to know and to acknowledge through history, God declares through prophecy. I encourage you to compare the statements of Daniel 2:21-22, 44, 47; 4:3, 34-35, 37; 6:26 with the content and declarations of Daniel 7. What God declares in prophecy, He reveals as well in history. We are in harmony with God when our declarations conform to his. Those of Daniel, Nebuchadnezzar, and Darius all agree with the prophecy of Daniel 7. God is able to raise up kings and put them down. God will establish His kingdom, and that kingdom, unlike the kingdoms of men, is eternal.

(3) The finest commentary on the prophecy of Daniel 7 comes from our Lord Himself. In the Old Testament, the expression “son of man” was used most frequently in reference to men, who were merely (as opposed to God) human. In the Psalms and also in Daniel 7, the expression “Son of Man” begins to take on a more technical meaning, referring to the Messiah, who will sit on the throne of His father, David, to rule over men forever.

When the Lord Jesus Christ came to earth, having added perfect humanity to His undiminished deity, He spoke of Himself very often as “the Son of Man.” In the Gospels, Jesus began not only to identify Himself as the Messiah, the promised “Son of Man,” but also to explain all that this involved. The Son of Man had the power to forgive sins, as well as to heal a paralytic (Matthew 9:6). The Son of Man was also “Lord of the Sabbath” (Matthew 12:8). He would rise from the dead (12:40). He will also send forth His angels to gather those who do not belong in His kingdom (12:41). He questioned His disciples so that they could confess that He, the Son of Man, was the Messiah (16:13f.). He would, after His death, burial, and resurrection come in His glory, rewarding men according to their deeds (16:27). His disciples were promised that they would share in His reign as King (19:20). The transfiguration of our Lord was but a foretaste of His coming glorious kingdom (16:28). When He came with His kingdom, they would be sure to recognize Him (24:27). However, the Son of Man must first suffer at the hands of men (17:22; 20:18).

Those who rejected the Lord Jesus as the Messiah, the Son of Man, would mourn when they saw Him returning in the clouds:

And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory (Matthew 24:30).

As the destruction of the last beast and the blaspheming horn came as a complete shock to them, so the Lord’s coming will catch unbelievers unprepared as well (24:27-39). His followers too must be alert and ready for His return (24:44).

In my opinion, the most dramatic reference of our Lord to His identity as the Son of Man comes as the Lord Jesus stands on trial before the Sanhedrin and the high priest:

59 Now the chief priests and the whole Council kept trying to obtain false testimony against Jesus, in order that they might put Him to death; 60 and they did not find it, even though many false witnesses came forward. But later on two came forward, 61 and said, “This man stated, ‘I am able to destroy the temple of God and to rebuild it in three days.’” 62 And the high priest stood up and said to Him, “Do You make no answer? What is it that these men are testifying against You?” 63 But Jesus kept silent. And the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.” 64 Jesus said to him, “You have said it yourself; nevertheless I tell you, hereafter you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, AND COMING ON THE CLOUDS OF HEAVEN” (Matthew 26:59-64).

In His response to the demand of the high priest, Jesus directly claimed to be the promised Messiah. That was bad enough, from the religious leaders’ perspective, but the way in which He answered them was the last straw. Jesus quoted the words of Daniel 7:13. They surely knew this text to be messianic, but they had always applied it to the Gentiles. They believed that the Messiah would come to establish the kingdom, to bless the Jews and to condemn the Gentiles. Jesus applied this text to them, not as those who would enter into His kingdom, but as those who would be judged at His return. No wonder His words stung and prompted them to act as they did. For the time, it was these Jewish leaders who were beastly, arrogant, and blasphemous, and because of this they would suffer divine judgment. The words of Daniel which applied to the beasts now found application to them.

(4) Suffering is to be expected by the saints, before they enter into the glorious kingdom of God. Daniel 7 indicates in the clearest way that prior to the coming of the kingdom of God the saints will suffer at the hand of the final “horn” and even be overpowered by him. Wherever I see the Scriptures speak of the coming kingdom of God, I find suffering closely associated with it. Before the Israelites were delivered out of Egypt and brought into the land of Canaan, they suffered at the hands of the Egyptians. Our deliverance from the power of sin and the penalty of death has been accomplished by our Lord, who suffered in our place. Those who will reign with Christ are those who have suffered (see Romans 8:17;Philippians 3:10-11; 2 Timothy 2:12). Suffering is an inseparable part of the process which leads to glory. So it was for our Lord (1 Peter 1:10-12), and so it will be for us.

(5) Prophecy is not written as hype but revealed to produce the hope of glory and endurance in present tribulation. Prophecy is not a pep rally, which generates a great burst of short-term enthusiasm but does little to inspire faith and endurance in the midst of suffering. Neither is prophecy written to make us happy or to feel good. Daniel’s response is testimony to this reality.

(6) Prophecy is written to sober the saints. Prophecy speaks not only of the joys and glories of God’s kingdom to come but of the suffering and tribulation preceding the eternal blessings of the kingdom of God. In the context of the coming of His kingdom and the suffering and trials which precede it, soberness is a vitally important quality which prophecy promotes:

1 Now as to the times and the epochs, brethren, you have no need of anything to be written to you. 2 For you yourselves know full well that the day of the Lord will come just like a thief in the night. 3 While they are saying, “Peace and safety!” then destruction will come upon them suddenly like birth pangs upon a woman with child; and they shall not escape. 4 But you, brethren, are not in darkness, that the day should overtake you like a thief; 5 for you are all sons of light and sons of day. We are not of night nor of darkness; 6 so then let us not sleep as others do, but let us be alert and sober. 7 For those who sleep do their sleeping at night, and those who get drunk get drunk at night. 8 But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation (1 Thessalonians 5:1-8).

Therefore, gird your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ (1 Peter 1:13).

The end of all things is at hand; therefore, be of sound judgment and sober spirit for the purpose of prayer (1 Peter 4:7).

(7) Prophecy is revealed, not to give us the particulars of things to come, but to change our perspective. Prophecy is necessary because God’s thoughts are not our thoughts, and His ways are not our ways. We could never predict the goals God has determined, nor the means He has ordained for history to reach them. Prophecy reveals that which we would not and could not expect apart from divine revelation.

In God’s economy, things are not what they appear to be. We do not walk by sight, but by faith. We do not act on what we see so much as on what God has said. Abraham and Sarah were elderly and childless. Humanly speaking, it was impossible for them to have a child. And yet God said they would. And they did! Abraham had to believe and behave on the basis of God’s promises, rather than on the basis of his perception.

As the boasting horn of Daniel 7 seems to be getting away with his blasphemies and his oppression of the saints, it seems to him he can do whatever he wishes, including the changing of times and law. As the wicked prosper in their sin, it seems as though they can continue in sin without any fear of divine judgment (see Psalm 73:1-11; 2 Peter 2:3-4). Their perception is wrong, for suddenly and without warning their day of destruction will come upon them. When that day comes for them, it is too late to repent.

As the saints suffer at the hands of the wicked, it may appear all hope is lost. It may seem to them that their defeat is certain and that their hopes of entering into the eternal kingdom are lost. Things are not as they appear to be! When we expect it least, the Lord will return, the wicked will be punished, and the kingdom of God established forevermore.

I have heard a number of attempts to explain the “gaps” in Old Testament prophecy. One of those gaps is found in Daniel 7. The coming of the Son of Man is represented as one coming, and not two. We know that Jesus came the first time to die and that He will come again to subdue His enemies and establish His kingdom. We are told the Old Testament prophet could not see the distance between the first and the second coming of our Lord, just as one cannot see the distance between two mountains, when viewed from afar.

Considering this text has changed my opinion about the “gap” in the prophecies of the Old Testament. The gap is not the prophet’s problem; it is ours. The Old Testament prophet did not see the gap because he viewed the coming of Christ as God does. From an eternal perspective, the coming of Christ and His kingdom is but one coming. Our Lord’s first coming happened over a period of more than 30 years, and yet we view this as one coming. If, in God’s eyes, a day is as 1,000 years and 1,000 years as a day (2 Peter 3:8), then the coming of our Lord has only been a few days from beginning to end.

We see a gap—an almost insurmountable gap—between suffering and glory; God does not. Suffering and glory are a part of one work. Just so, Christ’s suffering and glory is but a part of one coming. Prophecy greatly benefits the Christian because it enables him to see things from the bigger and broader perspective—from God’s perspective—so that when he suffers, he knows it is but a part of the process of getting to glory.

Consider the birth of a child, remembering that God’s deliverance and salvation is likened to birth. The process of having a baby involves the pains of childbirth. They are far from pleasant but an unavoidable part of the process. The woman endures in the view of the final outcome of the process. When the child is born, the pains of suffering are quickly lost in the joys of seeing a new life, or a couple of hours of pain compared to many years of child rearing. Child-bearing is a process which involves suffering and glory. Salvation is likewise a process involving suffering—and then glory.

Prophecy is revealed to men to change their perspective, to urge them to see things as God sees them rather than as they appear to the human eye. We are not to base our thinking and actions on circumstances, but upon the Scriptures. What God says, He will do. History has shown this to be true in the past, and prophecy assures us that it will be true in the future. Let us listen then, and be sober, enduring the sufferings and trials sent our way, looking expectantly and certainly for His kingdom to come.

Daniel’s Disturbing Dream
Questions and Answers

(1) Why does Daniel indicate the historical setting of the vision he receives in chapter 7?

In verse 1 Daniel indicates his vision came to him in the first year of the reign of Belshazzar. The vision recorded in chapter 8 took place in the third year of Belshazzar. The account of the writing on the wall and the death of Belshazzar (obviously the last year of his reign) is found in Daniel 5.

Prophecy is not revealed in a historical vacuum. While most prophecies in the Bible reveal events which will take place after the death of the recipient of the prophecy, the prophecy is revealed for impact upon those to whom it was revealed. Prophecy is always practical and relevant to the person(s) receiving it.

At the outset of the account of his vision, Daniel wants his reader to know the historical context in which this prophecy was given and to consider its interpretation and application in the light of that context. Specifically, the account of “The Bad News at Belshazzar’s Banquet” (not a bad title for that lesson) in chapter 5 was given to us so that we could better understand the prophecies of chapters 7 and 8. We will deal with the meaning and application of Daniel’s vision later on in our questions and answers.

(2) Why do you think Daniel summarized his dream when he wrote it rather than tell it in full (see verse 1)?

Editing is often evident in the Bible (see John 20:30-31; 31:25). Editing allows an author to set aside details which are not significant and focus on the essence of the message he is trying to communicate. Daniel boiled down his vision to its essence, so we would not fail to understand the message he meant to convey to us.

(3) What principles should guide and govern our attempt to interpret the prophecy of this chapter?

First, the prophecies of Daniel are divinely inspired and revealed, and thus they are true and reliable. Second, the prophecies of Daniel are to be understood in the light of the entire Book of Daniel, of the Old Testament, and of the Bible as a whole. Thirdly (and most importantly), the prophecies of Daniel mean exactly what God says they mean, nothing more and nothing less. The prophecy of this chapter is divinely interpreted. God has revealed in this interpretation what He wants us to know and has kept back that which we need not know. We dare not ignore that which is revealed nor do we dare go too far afield in speculating about what is concealed (see Deuteronomy 29:29; 1 Timothy 1:4; 2 Timothy 2:23).

(4) What is the structure of Daniel 7?

The chapter falls into two major parts. Verses 1-14 contain the vision which God gave to Daniel. Verses 15-28 contain the divine interpretation of this vision.

(5) What do the four beasts represent? How was the fourth beast different from the first three?

Each of the four beasts represent a king and thus a resulting kingdom. Each beast has its own unique characteristics. The fourth beast appears to differ from the other three in that he is more beastly, more powerful, more destructive, and more arrogant. This beast is also unique among the four in that he grows 11 horns. These horns are also kings, from whom kingdoms arise (verse 24). This fourth beast seems to regenerate in the form of subsequent kings and kingdoms. His final offspring, so to speak, is the little horn which becomes the great blasphemer, whose life and kingdom is suddenly cut off by the Ancient of Days and the Son of Man.

(6) How important is it for us to identity the kings and the kingdoms mentioned in our text? Are we supposed to discover their identity?

Daniel was told that the beasts are kings, but he was not told the identity of any of the kings. There is fairly strong inferential evidence that Nebuchadnezzar was represented by the first beast, the winged lion. The point of this prophecy is not to tell us who future kings will be, but rather what they will be like. Until God’s eternal kingdom is established, kingdoms will progress from bad to worse. These kings will rise to power and dominate the earth. In the latter days, an unusually powerful and evil king will arise, who will blaspheme God and oppress the people of God. When his appointed time is over, God will destroy this king and his kingdom and establish His eternal kingdom on the earth. This is what we need to know from Daniel’s vision, rather than the identity of the beasts.

(7) Who is the Ancient of Days? Who is the Son of Man? What role do they play in relation to the four beasts?

The Ancient of Days is a designation for God, not found elsewhere in the Bible. This designation refers to God the Father in a way that stresses His eternality, dignity, and power. It is virtually the opposite of the term “beast.” The expression, “Son of man,” is not new to Daniel. In Ezekiel, and even in Daniel (8:17), it is used in reference to a prophet. Usually it refers to a person as a human being. But here in chapter 7, as in Psalm 80:17, the “son of man” is more than just a man, He is the Messiah. When the Lord Jesus came to the earth, He often referred to Himself as the Son of Man, gradually making it clear that He was the Messiah who was God incarnate.

When the iniquity of the blasphemous horn reaches full bloom and his appointed time to rule is fulfilled, God will destroy him, casting his body into the fire. It is at this time that all human kingdoms will become subject to God and to the saints in the eternal kingdom, which the Son of Man will establish when He comes to the earth to judge and to rule.

(8) Is there any relationship between Nebuchadnezzar’s dream in chapter 2 and Daniel’s dream in chapter 7?

There seems to be a close connection between the vision of Nebuchadnezzar, which is revealed and interpreted in chapter 2, and the vision of Daniel in chapter 7. The statue has four parts; there are four beasts. Both the statue parts (made of different metals) and the beasts represent kings and kingdoms. Both series of four kingdoms begin well and end badly. Both sets of kingdoms are brought to a sudden end and are replaced by an eternal kingdom. It therefore seems that the two prophecies speak of the same four kingdoms by means of different imagery. The latter prophecy of Daniel 7 adds many more details than were revealed in chapter 2.

(9) What is the relationship between Daniel’s vision in chapter 7 and the events described in Daniel 5?

The blasphemous horn of Daniel 7, which goes so far as to oppose the people of God, is suddenly taken by death, and his kingdom is removed. In a similar way, Belshazzar becomes blasphemous and is suddenly removed by God for his wickedness. The death of this king brings about the end of his kingdom. Daniel 5 is an illustration and a prototype of what will happen in the end times, as described in the prophecy of Daniel 7. The fulfillment of the prophecy of Belshazzar’s demise underscores the certainty of the fulfillment of Daniel’s vision in the last days.

(10) What effect did the vision have on Daniel, and why?

Daniel is greatly distressed by the vision which he sees in chapter 7. We are not told precisely what it is that troubles Daniel. From the context, it would seem that Daniel’s distress is the result of the wickedness and oppression of the world kingdoms which are represented by the beasts, and by the knowledge that the saints will be oppressed and even overcome for a period of time. The fact that wicked men will prosper and prevail and that the righteous will suffer is hardly pleasant news.

(11) What is the point of the vision? What is its message to Daniel, to the Jews, and to us?

In the latter days, before the kingdom of God is established on the earth, kings and kingdoms will become worse and worse. The wicked will prosper and appear to get away with their opposition toward God and His saints. The righteous will suffer. But in the end, God will judge the wicked and establish His kingdom for His saints.

The saints should expect to suffer because of their faith, especially as the last days for the kingdoms of men draw near. The saints should also expect the wicked to prosper, for a season. The saints should neither believe nor behave on the basis of how things appear to be (the wicked prospering and prevailing over the righteous). The saints must believe and behave according to what God has promised about the future —the righteous will possess the kingdom of God forever.

Amen! Even so Lord Jesus Come Soon!

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Study: Christians Most Persecuted Religious Group in the World

Here’s a study you won’t find in any of the major-media headlines. According to the Director of the Centre for Studies on New Religions (Cesnur), Massimo Introvigne, Christians are the most persecuted religious group in the world, with over 90,000 Christians killed in 2016 alone.

Introvigne told Vatican Radio that there are nearly half a billion Christians who are unable to express or practice fully their Christian faith.

Referring to statistics from the Centre for the Study of Global Christianity, Introvigne said of those 90,000 Christians persecuted in 2016, 70 percent of them were murdered in Africa due to tribal conflicts: “The other 30 per cent, or 27,000, were killed in terror attacks, the destruction of Christian villages, or government persecution.”

Due to be fully released next month, these statistics show a decline of 15,000 in the number of Christians killed, compared to the 105,000 killed in 2015.  However, Introvigne also mentioned Christians are the most persecuted faith based group in the world.

Christians are the most persecuted religious group in the world

Christians are the most persecuted religious group in the world

While speaking at a press conference at the UN headquarters in Geneva, the Chaldean Bishop of Aleppo, Syria said that the situation in Aleppo is even worse than in the rest of Syria, reporting that report – that in five years alone, the Syrian Christian population had been reduced from 1.5 million to around 500,000 because of its civil war.  The city of Aleppo has seen its number of Christians reduced from 160,000 to around 40,000 because of persecution from Islamic terrorists.

According to Introvigne, the Catholic Church is pondering sainthood for those Christians killed in areas under the Islamic State terror group, since many risked death in these areas in order to practice their faith.

In February, Pope Francis, along with Russian Orthodox Patriarch Kirill, issued a joint statement, condemning the persecution of Christians in the Middle East:

“It is with pain that we call to mind the situation in Syria, Iraq and other countries of the Middle East, and the massive exodus of Christians from the land in which our faith was first disseminated and in which they have lived since the time of the Apostles, together with other religious communities.”

Even the weather is more important to some than Christians are

Even the weather is more important to some than Christians are

Of course, the deaths of thousands upon thousands of Christians who were killed just because they were Christian absolutely paled with the abominable news that dozens of transgenders weren’t permitted to use the bathroom of their choice, or the rising tide!

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Trump portrays Berlin attack as onslaught against Christians

President-elect Donald Trump characterized the gruesome truck attack on a Christmas market in Berlin as part of a systematic campaign by Muslim extremists against Christians, fueling speculation that he views the war on terrorism as a clash of civilizations and not a conflict against extremists.
Trump’s late-Monday statement noted that the 12 people killed and 50 wounded were “innocent civilians.” But rather than identifying them as German citizens and tourists, he cast the attack in unusually religious terms.

President-elect Donald Trump gestures during a rally in Hershey, Pa., on Thursday

President-elect Donald Trump gestures during a rally in Hershey, Pa., on Thursday

“ISIS and other Islamist terrorists continually slaughter Christians in their communities and places of worship as part of their global jihad,” Trump said. “These terrorists and their regional and worldwide networks must be eradicated from the face of the earth, a mission we will carry out with all freedom-loving partners.”
Neither the White House nor the State Department described the attack in religious terms. But German officials, including Chancellor Angela Merkel and top prosecutor Peter Frank, have highlighted the symbolism of striking a Christmas market outside a church less than a week before the holiday.
Frank suggested that the terrorists followed instructions from the so-called Islamic State and underlined that the attack occurred at “the prominent and symbolic target of a Christmas market.” Merkel said the victims “were looking forward to Christmas.”

President-elect Donald Trump characterized the gruesome truck attack on a Christmas market in Berlin as part of a systematic campaign by Muslim extremists against Christians, fueling speculation that he views the war on terrorism as a clash of civilizations and not a conflict against extremists.

A tow truck operates at the scene where a truck plowed through a crowd at a Christmas market on Breitscheidplatz square near the fashionable Kurfürstendamm Avenue in Berlin on Tuesday.

A tow truck operates at the scene where a truck plowed through a crowd at a Christmas market on Breitscheidplatz square near the fashionable Kurfürstendamm Avenue in Berlin on Tuesday.

Trump’s late-Monday statement noted that the 12 people killed and 50 wounded were “innocent civilians.” But rather than identifying them as German citizens and tourists, he cast the attack in unusually religious terms.

“ISIS and other Islamist terrorists continually slaughter Christians in their communities and places of worship as part of their global jihad,” Trump said. “These terrorists and their regional and worldwide networks must be eradicated from the face of the earth, a mission we will carry out with all freedom-loving partners.”

Neither the White House nor the State Department described the attack in religious terms. But German officials, including Chancellor Angela Merkel and top prosecutor Peter Frank, have highlighted the symbolism of striking a Christmas market outside a church less than a week before the holiday.

Frank suggested that the terrorists followed instructions from the so-called Islamic State and underlined that the attack occurred at “the prominent and symbolic target of a Christmas market.” Merkel said the victims “were looking forward to Christmas.”

The president-elect’s rhetorical choices bear special scrutiny because the rest of the world is still trying to figure out what kind of leader he will become Jan. 20. Trump communications aides did not return an email seeking their perspective.

And this is no mere debate about language. “The Trump statement on the Berlin attack rightly focuses on the victims who were celebrating the Christmas holiday, but he leaves out a critical point:  the vast majority of ISIS’s victims are Muslims,” a former senior counter-terrorism official told Yahoo News. “In our counterterrorism fight, we need to enlist the support of Muslims around the world, and not alienate them by singling out Christians, as if they are the only victims of ISIS.”

Throughout the 2016 presidential campaign, the real estate entrepreneur repeatedly promised to blame “radical Islamic terrorists” for such attacks, a clear break from the more cautious language his two immediate predecessors used.

President Obama, who has avoided referring to “radical Islamic terrorists” or the “war on terrorism,” went on a bit of a tear earlier this year against Republicans who accuse him of being naive or politically correct.

“There has not been a moment in my seven and a half years as president where we have not been able to pursue a strategy because we didn’t use the label ‘radical Islam,’” he said in June after a national security meeting at the White House. “Not once has an adviser of mine said, ‘Man, if we really use that phrase, we’re going to turn this whole thing around.’ Not once.”

The president continued, “Calling a threat by a different name does not make it go away. This is a political distraction.”

Former President George W. Bush spent years trying to separate al-Qaida from mainstream Islam, starting with a visit to the Islamic Center in Washington, D.C., six days after 9/11.

“The terrorists are traitors to their own faith, trying, in effect, to hijack Islam itself,” Bush said. “The enemy of America is not our many Muslim friends; it is not our many Arab friends. Our enemy is a radical network of terrorists and every government that supports them.”

Bush, who had made no mention of Islam when he declared “war against terrorism” on 9/11, pitched his message to reach nervous Muslim allies overseas and a domestic audience that, his aides worried, might include some misguided souls looking for payback at home.

“Immediately after 9/11, we could not gauge the public reaction in the U.S., nor the reaction in the Muslim world when we began to go after [al-Qaida] and the Taliban,” Elliott Abrams, who advised Bush on Middle East policy, told Yahoo News in February 2015. “It seemed important to separate those particular actors from all other Muslims, first to head off any possible anti-Muslim backlash at home and second to head off an anti-American backlash in the Islamic world.”

But, according to Abrams, “I think we went too far in claiming we knew what ‘real’ Islam was and saying the actions of such terrorists ‘have nothing to do with Islam.’”

Trump and his national security adviser-designate, retired Gen. Michael Flynn, have taken the opposite tack.

“I think Islam hates us,” Trump declared in a CNN interview in March. (He later clarified that he meant “many” Muslims abhor the United States).

Flynn has gone further, calling Islam “a malignant cancer” in one speech and Islamism — the militancy that demands government and society reflect Islamic law — “a vicious cancer inside the body of 1.7 billion people.”

“We are facing another ‘ism,’ just like we faced Nazism, and fascism, and imperialism and communism,” Flynn said.

The rhetoric has clearly unsettled some world leaders.

“Senseless Islamophobia compounds suffering with more suffering. It stokes antagonism and exacerbates the clash of civilizations, which plays into the hands of extremists of all stripes,” Senegal President Macky Sall said in a September speech to the U.N. General Assembly. “Given the scale of the global terrorist threat which concerns us all, good sense dictates the need to cooperate to vanquish evil with a global, united, concerted response.”

Slovak President Andrej Kiska, also speaking at the United Nations, warned that terrorists want to fulfill their “sick vision of the clash of civilizations” and warned against anti-Islam sentiment.

People leave flowers and candles at the site in Berlin where a truck plowed through a Christmas market, killing 12 people and wounding 50 others.

People leave flowers and candles at the site in Berlin where a truck plowed through a Christmas market, killing 12 people and wounding 50 others.

“We must not respond by judging people by the color of their skin or their choice of worship. We need to stop growing anger, prejudice, and hostility toward different religions,” said Kiska. “The true leaderships brings hope, reinforces trust and offers sustainable solutions for safety and peaceful coexistence.”

Obama himself delivered a very similar warning in August.

“In order for us to ultimately win this fight,” he said, “we cannot frame this as a clash of civilizations between the West and Islam. That plays exactly into the hands of [the Islamic State] and the perversions and perverse interpretations of Islam that they’re putting forward.”

Now the powers that be right now can have their say, for now even if it calling an apple an orange especially since it is status quo. Yet there will come a time where the true meaning of jihad will be revealed for what it really is! And that time is coming, Praise God and may already be here!

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Hanukkah – the Miraculous Oil of Joy for the poor in spirit

“I will say to the prisoners, ‘Come out in freedom,’ and to those in darkness, ‘Come into the light.'”  (Isaiah 49:9)
On Saturday night, the eight-day “Festival of Dedication,” HANUKKAH begins.
This wonderful holiday commemorates the re-dedication of the Jewish Temple by the Hasmoneans, also known as the Maccabee family, and the miraculous single-day supply of oil lasting a full eight days in the process of that re-dedication.
The first Hanukkah on the 25th of Kislev in 164 BC heralded freedom from Greek rule, the purification of Jerusalem from pagan influence, and the restoration of God’s House—the Temple in Jerusalem.
With the Temple recaptured from the Greeks and newly restored, the family of Judah Maccabee reestablished the seven-day autumn festival of Sukkot (the Feast of Tabernacles) and the extra day of Simchat Torah (Rejoicing in the Torah, which concludes the annual cycle of Parashiot).
The Greek ruler Antiochus IV had forbidden its observance earlier in the year, so when the Temple was recaptured in December, they celebrated this eight-day festival.
And so the keeping of Torah once again freely commenced.  Hanukkah, therefore, represents the renewed ability to study the Torah, which is compared to light.
Darkness Descends on Israel
“Do not gloat over me, my enemy!  Though I have fallen, I will rise.  Though I sit in darkness, the LORD will be my light.”  (Micah 7:8)
The Greek Empire had risen to power under Alexander the Great after Judah had served as a vassal state to Persia for two centuries.  After Alexander’s death, the state of Judah was wrested back and forth by two of Alexander’s generals seven times.
All the while, clashing starkly with the unique holiness of the Hebrew religion, the pagan culture of the Greeks was wildly offensive: naked wrestling, immodest dress and a preference for homosexuality, writes Richard Hooker in The Hebrews: A Learning Module.
However, while the Greeks influenced the language and culture of Jerusalem and the state of Judah (Judea), “they allowed the Jews to run their own country, declared that the law of Judah was the Torah, and attempted to preserve Jewish religion,” writes Hooker.  Such was the case, at first.
Two Greek monarchs, Ptolemy and Seleucus, battled for Judea until 198 BC, at which time Antiochus III, a Seleucid Greek, won the prize.  He allowed the Jews autonomy until “a stinging defeat at the hands of the Romans began a program of Hellenization that threatened to force the Jews to abandon their monotheism for the Greeks’ paganism,” writes Mitchell G. Bard in The Complete Idiot’s Guide to Middle East Conflict.
After Antiochus III raised idols in the Jewish Temple, the Jews rebelled, forcing back the Greeks.  However, Antiochus IV took the throne in 176 BC and did not accommodate Jewish customs as his father had.  The son outlawed the keeping of Shabbat as well as the circumcision covenant, and carried out a cruel campaign against the people of God.
Antiochus IV gave himself the last name “Epiphanes” (meaning “the visible god”) and destroyed every copy of the Scriptures he could find, selling thousands of Jewish families into slavery and murdering anyone who had a Scripture scroll in their possession.
Antiochus IV defiled the Jewish Temple by offering a pig on its altar, erected an altar to Jupiter, and prohibited the Jews from Temple worship.
But the reach of that defilement was wider than the Temple.
“Women who insisted that their sons be circumcised were killed along with their babies.  Brides were forced to sleep with Greek officers before they could be with their husbands.  Jews were required to eat pork and sacrifice pigs to the Greek gods.  The teaching of Torah became a capital crime,” writes Rabbi Shimon Apisdorf.
Although a great darkness had come over Judah and Jerusalem, “most Jews did anything and everything to remain Jewish,” Apisdorf adds, including studying Scripture and getting married in secret.
The Rise of Righteousness
“Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place.”  (Ephesians 6:14)
The Hasmoneans were a Jewish family with a seemingly impossible calling: to stand up for righteousness under the weight of an oppressor trying to eradicate their identity as well as empty the Temple of its holy purpose — and of its eternal light.
The head of the family, Mattisyahu (Mattathias), was serving as a priest in God’s Temple in 167 BC when a Greek official tried to force him to sacrifice to a pagan god.  Mattisyahu resisted and killed the official, which triggered reprisals by Antiochus IV against the Jews.
Nevertheless, Mattisyahu — and after his death, Judah, one of his five sons — took charge of the fight against the pagan Greeks and earned the name “Maccabee” (possibly from “hammer” in Hebrew) because of their hammer-like blows against their enemies.
Three years after the Maccabee uprising, in 164 BC, the Hasmoneans had taken back Jerusalem and purified the Temple.
It took another 20 years before the Hasmoneans pushed the Seleucid Greeks out of the Land of Israel with the defeat of the Acra citadel, a stronghold uncovered in 2015 (after a decade of excavations) just outside Jerusalem’s Old City walls.
That the many were defeated by the few is heralded as the main miracle of Hanukkah: Judah and the Hasmoneans succeeded in defeating the pagan Greeks who had so offensively defiled the Temple of God, the Holy City of Jerusalem, and the Holy Land given to Israel.
The Maccabees served as a light that pushed back the darkness; by faith, their”weakness was turned to strength; and [they] became powerful in battle and routed foreign armies.”  (Hebrews 11:34)
While the Greeks devastated the Jewish community at the time, they would not succeed in destroying the Hasmonean conviction to worship the God of Israel alone.
And while the Greeks defiled the Jewish Temple, they would not succeed in eradicating its means for purification—oil.
Despite the pagan altars within her and impure animals that were offered to idols on the Temple’s holy ground, a day’s worth of purified oil remained concealed on the Temple grounds with its seal intact.
This jar of oil, sanctified to the God of Israel, would help push back the spiritual darkness that had overcome the Temple.
And while it was only enough for a single day, it miraculously burned for a full eight days.  By the last day, the Jews had prepared enough sanctified oil to keep the light shining perpetually.
Let Your Light So Shine
“Open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in Me.”  (Acts 26:18)
During the years of His ministry, Yeshua (Jesus) walked the Temple Courts during Hanukkah, the Festival of Dedication, and told those gathered around him: “The works I do in my Father’s name testify about me.” (John 10:25)
Yeshua pointed to His own deeds, which were all good, as a testimony of His identity and of His Father’s character.
In the context of the Festival of Lights, another name for Hanukkah, Yeshua may have had in mind His Sermon on the Mount, where he said, “In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.”  (Matthew 5:16)
The term “good works” is idiomatic for the commandments of Torah.
Yeshua told His disciples that if they kept the commandments of Torah according to His teaching, they would retain their saltiness and their light would shine before men and bring honor to God.
The half brother of Yeshua, Yaacov (James), elaborated on this point, saying that”faith by itself, if it is not accompanied by action, is dead.”  (James 2:17)
Good deeds done by those faithful to God allow His Spirit to shine from within them, illustrating “the light of the world” and giving glory to Adonai’s Name.
For the Festival of Lights, this image of God’s light shining through His people is emphasized further by noting the basic components of fire — a spark and a source of fuel — as well as by contemplating that God Himself provides both our Spiritual Light and Oil.
A Jewish woman serves traditional sufganiot (donuts) at a Hanukkah party.  It is traditional to eat foods fried in oil during this holiday in honor of the one-day supply of oil lasting eight days.

A Jewish woman serves traditional sufganiot (donuts) at a Hanukkah party. It is traditional to eat foods fried in oil during this holiday in honor of the one-day supply of oil lasting eight days.

Oil is understood to be a symbol of the Ruach HaKodesh (Holy Spirit).  It has had an important role in Jewish life for millennia as a means of anointing.  In Judaism, anointing was performed for kingship, for the priesthood, for prophets, for the healing of the sick, and for purification.

Where the anointing sanctified the priests and treated the sick, “anointment conferred upon the king ‘the Spirit of the Lord,’ [that is to say], His support (1 Samuel 16:13–14), strength (Psalm 89:21–25) and wisdom (Isaiah 11:1–4),” states the Encyclopedia Judaica.
Of the Messiah (Anointed One) to come, the prophet Isaiah announced, “The Spirit of the Lord will rest on him—the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord.”  (Isaiah 11:1–2)
Messiah Yeshua announced His anointing in a synagogue in Nazareth when he read from the scroll of Isaiah: “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor.  He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor.”  (Luke 4:18–19; see also Isaiah 61:1–2)
The Messiah’s light shone throughout His life and continued to burn brightly even when confronted with the darkness of death.  Death could not hold Him and extinguish His light. 
“In Him was life, and that life was the light of all mankind.  The light shines in the darkness, and the darkness has not overcome it.”  (John 1:4–5)
With the oil of Adonai’s Ruach upon and within Him, the Messiah is an Eternal Light.  By living out His anointing He brought “a crown of beauty,” “the oil of joy” and “a garment of praise” to the mourners of Zion.
As Isaiah prophesied, the poor, the brokenhearted, the captives, the prisoners in darkness, the mourners, and the grievers of Zion — having received the freedom and favor of the Lord—”will rebuild the ancient ruins and restore the places long devastated.”  (Isaiah 61:1–4)
Just as promised, through the Messiah those covered in ashes and a spirit of despair would receive the oil of joy and “be called oaks of righteousness, a planting of the LORD for the display of His splendor.”  (Isaiah 61:3)
Through Adonai’s life-giving work, the once-devastated children of God would be re-activated to rebuild the ancient ruins and renew the ruined cities; His people would stand as oaks of righteousness for “the display of His splendor,” a calling that radiates light.
Miraculous Oil for the Poor in Spirit
Having come “to bring good news to the poor,” Yeshua said in the Sermon on the Mount: “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” (Matthew 5:3)
“Being poor in spirit is admitting that, because of your sin, you are completely destitute spiritually and can do nothing to deliver yourself from your dire situation,” writes Got Questions, led by S. Michael Houdmann. “Jesus is saying that, no matter your status in life, you must recognize your spiritual poverty before you can come to God in faith to receive the salvation He offers.”
This spiritual poverty is reflected in the single flask of oil found in the recaptured Temple.  While enduring the unspeakable darkness of Greek oppression, that flask did not hold enough oil to fulfill its purpose in the House of God to keep the Menorah lit while more oil was made.
Only with a miracle could this oil be multiplied, and it took the intervention of God Himself.
A Jewish girl admires the lights on the menorah.

A Jewish girl admires the lights on the menorah.

In the Temple, the Almighty intervened to make the flask of oil last for eight full days—as if adding the oil of His Spirit to sanctify and renew the devastated Temple.

Likewise, when we are poor in spirit, humbly acknowledging our reliance upon God, we can praise Him for sanctifying and renewing our spirit with His, as David did when He wrote, “You anoint my head with oil; my cup overflows.”  (Psalm 23:5)
From all of our ministry family…
May you be filled with oil of joy this Hanukkah and clothed with the garments of praise during this Holiday Season!
“Let your light shine before others, that they may see your good deeds and glorify your Father in heaven.”  (Matthew 5:16)

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Physical Appearance Important to Christians

Physical appearance is important to God in that it reveals the glory of His creative abilities. So we should appreciate the beauty God has given us as His most complex and amazing creation. God crafted each of us (Jeremiah 1:5) to look exactly as we do, for His own perfect reasons. Despite our very best efforts, man will never be able to come close to the beauty and majesty of God. Our very bodies were formed in His image. In ways we cannot understand, we reflect His own beauty. No human painting, sculpture, photograph, or sketch can approach the beauty of God. God places some value on appearances; if He did not, we would all look the same. It is not a wrong thing for us to notice and appreciate physical appearance as well.

physical appearance and ChristiansBut it should be remembered that God judges our hearts, not our physical appearance. It is the inner man that is an even greater creation. We have souls that will never be destroyed, that live on forever in heaven or hell. Our hearts, too, are capable of so many thoughts and feelings, reflections of the complexities of God. We should not fall into the trap of believing that our looks are to be a source of pride or envy. Our true beauty should come from inside, not from the fleshly beauty that the world judges us on. In 1 Peter 3:3-5, Peter tells wives that their “beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. For this is the way the holy women of the past who put their hope in God used to make themselves beautiful.”

Our outward appearance should not be our focus. If the reason we try to be the perfect weight, wear the best clothes, have facial treatments, etc., is to impress other people, then our physical appearance has become a matter of pride. We should be humbly aware of our appearance rather than acting to conform to the world’s standards. Matthew 23:12 says, “For whoever exalts himself will be humbled, and whoever humbles himself will be exalted.” And James 4:6 says, “God opposes the proud but gives grace to the humble.”

We must watch out for anything that draws us away from God, including the too-often extreme emphasis the world places on appearances. God does not want us to love the world or anything in it (1 John 2:15), and we are not to think as the world does (Romans 12:2). God has shown us His own amazing power and beauty and love in an incredibly diverse creation. We should be humble, not committing idolatry in worshiping the creation rather than the creator (Colossians 3:5).

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Christians and Doctors

There are some Christians who believe that seeking medical attention is demonstrating a lack of faith in God. In the Word-Faith movement, consulting a doctor is often considered a lack of faith that will actually prevent God from healing you. In groups such as Christian Science, (It’s worth noting that ‘Christian Science’ is neither Christian nor Science, but a heretical sect masquerading under the name of Christianity. Like the Mormons, Christadelphians etc.) seeking the help of physicians is sometimes viewed as a barrier to using the spiritual energy God has given us to heal ourselves. The logic of these viewpoints is sorely lacking. If your car is damaged, do you take it to a mechanic or wait for God to perform a miracle and heal your car? If the plumbing in your house bursts, do you wait for God to plug the leak, or do you call a plumber? God is just as capable of repairing a car or fixing the plumbing as He is of healing our bodies. The fact that God can and does perform miracles of healing does not mean we should always expect a miracle instead of seeking the help of individuals who possess the knowledge and skill to assist us.

Physicians are referred to about a dozen times in the Bible. The only verse that could be taken out of context to teach that one should not go to physicians would be 2 Chronicles 16:12. “In the thirty-ninth year of his reign Asa was afflicted with a disease in his feet. Though his disease was severe, even in his illness he did not seek help from the LORD, but only from the physicians.” The issue was not that Asa consulted physicians, but that “he did not seek help from the LORD.” Even when visiting a doctor, our ultimate faith is to be in God, not the doctor.

There are many verses that speak of using “medical treatments” such as applying bandages (Isaiah 1:6), oil (James 5:14), oil and wine (Luke 10:34), leaves (Ezekiel 47:12), wine (1 Timothy 5:23), and salves, particularly the “balm of Gilead” (Jeremiah 8:22). Also, Luke, the author of Acts and the Gospel of Luke, is referred to by Paul as “the beloved physician” (Colossians 4:14).

Mark 5:25-30 relates the story of a woman who had trouble with continual bleeding, a problem that physicians could not heal even though she had been to many of them and had spent all of her money. Coming to Jesus, she thought that if she but touched the hem of His garment, she would be healed; she did touch His hem, and she was healed. Jesus, in answering the Pharisees as to why He spent time with sinners, said to them, “Those who are well have no need of a physician, but those who are sick” (Matthew 9:12). From these verses one might sift out the following principles:

1) Physicians are not God and should not be viewed as such. They can sometimes help, but there will be other times when all they will accomplish is the removal of money.

2) Seeking physicians and using “earthly” remedies are not condemned in Scripture. In fact, medical treatments are viewed favorably.

3) God’s intervention in any physical difficulty should be sought (James 4:2; 5:13). He does not promise that He will answer the way we will always want (Isaiah 55:8-9), but we have the assurance that all He does will be done in love and thus in our best interest (Psalm 145:8-9).

So, should Christians go to doctors? God created us as intelligent beings and gave us the ability to create medicines and learn how to repair our bodies. There is nothing wrong with applying this knowledge and ability towards physical healing. Doctors can be viewed as God’s gift to us, a means through which God brings healing and recovery. At the same time, our ultimate faith and trust is to be in God, not in doctors or medicine. As with all difficult decisions, we should seek God who promises to give us wisdom when we ask for it (James 1:5).

Doctor of MedicineI feel so sorry for the children who die because their parents do exactly what Michael said in the first sentence of his answer. The Word-Faith movement is dangerous to all who believe their doctrine but especially to children who have no control over their wellness choices.

Sects give Christians a bad name in the eyes of the non-Christian public and make it more difficult to offer the truth about salvation. Most of the ‘news’ in the media about Christianity is when something bad happens or about the Roman Catholic Church which doesn’t come close to believing our Statement of Faith, and thus gives us more bad press.

But to the point at hand, if you’re sick enough to need one, go see a doctor.

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