A Future So Bright

By R.C. Sproul Jr. 10/01/2011

     Because we believe it is our due, we are confident that even the darkest clouds have silver linings. When someone dies in old age, we rejoice that he had a long and full life. When someone is taken suddenly, we are comforted to know that he did not suffer long. When someone dies young but not so suddenly, we are glad he had the opportunity to say goodbye, to get his affairs in order. We find reasons to give thanks not only in death but in dying.

     That is, when we are merely terminal but not yet terminated, we have this blessing: we can live each day as if it were our last. Sometimes the doctors seem to give us enough of a glimpse of the future — you have weeks, you have months — that we think it changes everything.

     The truth is, of course, we are all terminal. A few years ago, I felt it prudent to herd my many children down to the basement as trees began to bow and debris began to race across our meadow. I explained as we marched down the stairs that it was possible a tornado was headed our way. My then five-year-old Maili earnestly asked, “Are we going to die, Daddy?” Forgive my theological precision, but I told her: “Of course we’re going to die, darling. But I don’t think it will be today.”

     The future, or rather our knowledge of it, isn’t binary. That is, we are neither omniscient about what is to come nor utterly ignorant. Some things we know; some things we don’t. Most things we know only vaguely.

     We know that we are going to die, but we don’t know when. We know that others we love are going to die, but we don’t know when. Neither do we usually know how. What we do know, however, is exactly what we need to know. What we ought to know is this: knowing more details about our future should not radically change our present.

     “What would you do if you knew you had only a year, a month, a week, a day, an hour to live?” may make for an interesting parlor game, but the answer ought to be “The same thing I have been doing, hoping that I have decades left to live.”

     On the one hand, we ought not to be living casual lives, walking through lackadaisical days on the brash assumption that we have plenty of time in front of us.

     On the other hand, though, we don’t want to toss aside the wisdom of a calm, faithful, steady life on the grounds that it could all end tomorrow. If I were to die tomorrow, I only hope that I will have been faithful today.

     Our calling, in short, is not grounded ultimately in our peculiar circumstances. We don’t have one set of obligations when we are healthy and looking forward to many more years and a different set when we are beset with illness and already feel the icy breath of death on the backs of our necks.

     My own circumstances as I type this column are not easy. My dear wife is suffering from leukemia. By the time this article reaches your hands, we will find ourselves in one of three circumstances. The least likely is that we will still be in this great battle. One option is that her stem-cell transplant will have cured her. The third option is that she will be completely cured in her soul but that her body will be resting in the grave.

     Whatever the future holds, my calling now is to love my wife faithfully. I did, after all, vow to love and to cherish her in plenty and in want, in sickness and in health. The whole point of the liturgy is to affirm that circumstances will not sever the commitment.

     The same is true of each of us as we together constitute the bride of Christ. He calls us to love, honor, and obey Him in every and all circumstances. His pledged love to us is not that we would avoid suffering and death but that He would remain faithful. We, in turn, are called to be faithful to Him, to seek first and always, in plenty and in want, in sickness and in health, His kingdom and His righteousness.

     Because we know this—that He is faithful—and we are called to be the same, we are able to do what we are called to do: to trust in Him. He is the perfect husband, and all that He sovereignly brings into our lives He brings for our good and His glory. He gifts us, as His bride, not with diamonds and pearls but with that which is far more valuable—the very fruit of the Spirit.

     His promise is that He is making us more like Him, and we could wish for nothing greater. Because we know where we are going—that we will be like Him, that He will and does hold us, laugh with us, and dance with us—we can be at peace in all things. We can profess with deepest joy: “The Lord giveth. The Lord taketh away. Blessed be the name of the Lord.”

Click here to go to source

That the Scriptures Might Be Fulfilled

By John Piper 10/01/2011

     The glory of Jesus Christ shines more clearly when we see Him in His proper relation to the Old Testament. He has a magnificent relation to all that was written. It is not surprising that this is the case, because He is called the Word of God incarnate (John 1:14). Would not the Word of God incarnate be the sum and consummation of the Word of God written? Consider these summary statements and the texts that support them.

     1. All the Scriptures bear witness to Christ. Moses wrote about Christ (John 5:39, 46).

(Jn 5:39) 39 You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me,   ESV

(Jn 5:46–47) 46 For if you believed Moses, you would believe me; for he wrote of me. 47 But if you do not believe his writings, how will you believe my words?”   ESV

     2. All the Scriptures are about Jesus Christ, even where there is no explicit prediction. That is, there is a fullness of implication in all Scripture that points to Christ and is satisfied only when He has come and done His work. Graeme Goldsworthy explains: “The meaning of all the Scriptures is unlocked by the death and resurrection of Jesus” (see Luke 24:27).

(Lk 24:27) 27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.   ESV

     3. Jesus came to fulfill all that was written in the Law and the Prophets. All of it was pointing to Him even where it was not explicitly prophetic. He accomplished what the law required (Matt. 5:17–18).

(Mt 5:17–18) 17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.   ESV

     4. All the promises of God in the Old Testament are fulfilled in Jesus Christ. That is, when you have Christ, sooner or later you will have both Christ Himself and all else that God promised through Christ (2 Cor. 1:20).

(2 Co 1:20) 20 For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.   ESV

     5. The law was kept perfectly by Christ. And all its penalties against God’s sinful people were poured out on Christ. Therefore, the Law is manifestly not the path to righteousness, Christ is. The ultimate goal of the Law is that we would look to Christ, not law-keeping, for our righteousness (Rom. 10:4).

(Ro 10:4) 4 For Christ is the end of the law for righteousness to everyone who believes.   ESV

     Therefore with the coming of Christ virtually everything has changed:

     1. The blood sacrifices ceased because Christ fulfilled all that they were pointing toward. He was the final, unrepeatable sacrifice for sins. Hebrews 9:12: “He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.”

     2. The priesthood that stood between worshipper and God has ceased. Hebrews 7:23–24: “The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever.”

     3. The physical temple has ceased to be the geographic center of worship. Now Christ Himself is the center of worship. He is the “place,” the “tent,” and the “temple” where we meet God. Therefore, Christianity has no geographic center, no Mecca, no Jerusalem. John 4:21–23: “Jesus said to her, ‘Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father… . But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth.’” John 2:19–21: “‘Destroy this temple, and in three days I will raise it up.’ … He was speaking about the temple of his body.” Matthew 18:20: “For where two or three are gathered in my name, there am I among them.”

     4. The food laws that set Israel apart from the nations have been fulfilled and ended in Christ. Mark 7:18–19: “[Jesus] said to them, ‘Do you not see that whatever goes into a person from outside cannot defile him…?’ (Thus he declared all foods clean).”

     5. The establishment of civil law on the basis of an ethnically rooted people, who are ruled directly by God, has ceased. The people of God are no longer a unified political body, an ethnic group, or a nation-state, but are exiles and sojourners among all ethnic groups and all states. Therefore, God’s will for states is not taken directly from the Old Testament theocratic order, but should now be reestablished from place to place and from time to time by means that correspond to God’s sovereign rule over all peoples, and that correspond to the fact that genuine obedience, rooted as it is in faith in Christ, cannot be coerced by law.

     The state is therefore grounded in God, but not expressive of God’s immediate rule. Romans 13:1: “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God.” John 18:36: “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting.”

     Let us worship the wonder of Christ, who unleashed these massive changes in the world.

Click here to go to source

This Isn’t Going to Be As Easy As It Looks

By Keith Mathison 10/01/2011

     I have an old newspaper comic strip in my desk that I cut out years ago (Mr. Boffo, for those who are interested in such things). I saved it because I think it’s funny. In the top left corner of the comic is a box with the words, “Finalist… World’s Greatest Optimist Competition.” The image itself shows two cowboys sitting behind a log with their guns drawn. A few hundred yards in front of them, thousands of Indians on horseback are rushing toward them over the crest of a hill. One of the cowboys has turned to the other, and he says, “This isn’t going to be as easy as it looks.”

     I’ve felt like one of those two cowboys a few times in my life, and I suspect that if you are over the age of five, you too have experienced such moments. Those of you with actual combat experience in wartime may have experienced something like this a little bit too literally.

     There are moments when we simply feel overwhelmed. This can happen with school, work, or family matters. It can happen as a result of any number of things — bad news from the doctor, a broken water pipe in your wall or attic, severe weather, or simply watching the fearmongering on the nightly news. Difficult situations arise on an almost daily basis. How we respond to these situations is the issue. Do we respond in fear or do we respond in faith?

     Moses provides an instructive biblical example of a man who likely felt overwhelmed on more than one occasion. While shepherding a flock near Mt. Horeb, he found himself commissioned by God to confront Pharaoh, the most powerful man on earth at that time, and to lead well over six hundred thousand Israelites out of Egypt (Ex. 12:37).

(Ex 12:37) 37 And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children.   ESV

     It was a daunting task to say the least, and Moses tried everything to talk his way out of it (Ex. 3–4). Eventually, he did as God instructed him, but after leading the people of Israel out of Egypt, Moses had to deal with their constant grumbling and complaining (Ex. 16, 17; Num. 11). At one point, he was so overwhelmed with the task of judging the people that his father-in-law had to step in and advise him on the necessity of delegating some responsibilities (Ex. 18). Moses also had to put down personal opposition from within his own family (Num. 12) and a rebellion led by Korah (Num. 16). More than once, the apostasy of Israel was so great that Moses had to intercede with God to spare the nation from destruction (Ex. 32; Num. 14). To put it mildly, Moses had quite a task on his hands, and even though he grew exasperated with the people at times, he remained faithful. He did not give in to despair. He did not throw in the towel. He trusted God, he prayed, and he obeyed.

     Paul says, “Whatever was written in former days was written for our instruction” (Rom. 15:4). These situations in the life of Moses can instruct us in two ways. Positively, Moses gives us (usually) an example of a godly way to respond to overwhelming situations. He prays. He seeks God’s will, and, upon discovering it, he obeys it. When he argues with God (Ex. 3–4) or when his exasperation and frustration get the best of him (Num. 20), God makes His displeasure known.

     Negatively, we witness in the constant grumbling of Israel how not to respond to overwhelming situations. They grumble in fear as the armies of Pharaoh approach (Ex. 14). After God miraculously delivers them through the sea, they continue to grumble in the wilderness (Ex. 16–17). Note that they were not grumbling over minor, petty things. A welltrained army intent on your complete annihilation, potential starvation, and the lack of water in the middle of a desert: these are all very serious matters. The problem, however, is that the Israelites were forgetful of and ungrateful for God’s past deliverances, and lacked faith in God for any future deliverances. They fell prey to fear and gave up all hope.

     Giving in to despair and cynicism is the easy way out when we feel overwhelmed by circumstances. On the other hand, casting our cares on God, refusing to worry, and doing what we need to do with faith, joy, and hope is difficult. We must trust God in such circumstances. We must remember what He has done for us in the past. We must trust that He loves us and that whatever circumstances He brings our way are for a reason. Finally, we must realize that responding faithfully is not as easy as it looks.

     Now, the bad news is that because we are still sinners, we never respond to these situations perfectly. We get stressed. We worry. We grumble. We wonder how we are going to get through another day. We forget to seek God. We sin.

     The good news is that if you are a believer in Jesus, His blood has covered these sins too. The good news is that no matter how overwhelming your circumstances might be right now, in Christ Jesus, there is rest, there is hope, and there is peace.

Click here to go to source

Per Amazon, Keith A. Mathison (MA, Reformed Theological Seminary; PhD, Whitefield Theological Seminary) is dean of the Ligonier Academy of Biblical and Theological Studies and an associate editor of Tabletalk magazine at Ligonier Ministries. He is editor of When Shall These Things Be: A Reformed Response to Hyper-Preterism and associate editor of The Reformation Study Bible. He lives in Lake Mary, Florida, with his wife and children.

• 1     Postmillennialism: An Eschatology of Hope
• 2     The Shape of Sola Scriptura
• 3     Given for You: Reclaiming Calvin's Doctrine of the Lord's Supper
• 4     From Age to Age: The Unfolding of Biblical Eschatology
• 5     Dispensationalism: Rightly Dividing the People of God?
• 6     A Reformed Approach to Science and Scripture
• 7     Not a Chance: God, Science, and the Revolt against Reason
• 8     When Shall These Things Be?: A Reformed Response to Hyper-Preterism

Death Does Not Have the Last Word

By R.C. Sproul 10/01/2011

     The guns of secular naturalism, when aimed at the Christian faith, resemble not so much shotguns as carefully aimed rifles. The chief target of the naturalist is the biblical doctrine of creation. If the doctrine of creation falls, all of Judeo-Christianity falls with it. Every skeptic understands that. Thus the constant shooting at Genesis 1.

     But along with the assault against divine creation comes an assault against the biblical teaching of a historical Adam who is involved in a historical fall, the result of which is the entrance of death into the world. If Adam can be confined to the genre of mythology and the fall set aside with him, then we see death as a purely natural phenomenon with no relationship to sin.

     Much is at stake with the biblical teaching of the fall because this doctrine is linked to the doctrine of redemption. The historical function of the first Adam is matched and conquered by the historical life of the last Adam, Jesus Christ.

     In the eighteenth century, when Jonathan Edwards wrote his lengthy treatise on original sin, he argued not simply from biblical teaching. He also maintained that if the Bible itself were completely silent about a historical fall, natural reason would have to suggest that idea based on the reality of the universal presence of sin. If sin is simply a result of bad decisions that some people make, we would assume that at least 50 percent of the people born in this world would choose the right path rather than the sinful one that is so damaging to our humanity. The fact that 100 percent of the human race falls into sin indicates that there must be an inherent moral defect in the race. Of course, Edwards points to the fall, a historical event, to account for this universal fatal flaw.

     In the Genesis account, we are told that the soul that sins will die. In His warning to our original parents with respect to disobedience, God declared that “the day that you eat of it you shall surely die” (Gen. 2:17). But the record goes on to say that the day Adam and Eve disobeyed their Maker, they did not experience the fullness of what the Greek translation of the Old Testament calls thanatos—physical death. Because of this, some have argued that the death that God promised was not physical death but rather spiritual death.

     To be sure, spiritual death set in the very day that Adam and Eve sinned. But the fact that they did not experience physical death that day was not a result of God being lax regarding His warnings and judgments. Rather, it was a result of God’s tempering His justice with mercy and allowing for the redemption of His fallen creatures, even though Adam and Eve were still ultimately destined to succumb to physical death.

     Since the fall, every human being born into this world as a natural son of Adam arrives “DOA.” He is “dead on arrival” in a spiritual sense when he is born. But this spiritual death is not the same as biological death, though biological death is also the inevitable destiny of every sinning person. So, though we arrive “DOA” in a spiritual sense, we nevertheless arrive biologically alive. We live out our days on this planet on death row, living under the burden of the death sentence that is imposed on us for sin.

     If we are born "DOA" what happens to the millions of babies who are murdered in America?   Here   is a great article.

     In Romans 5, Paul links the entrance of death into the world to sin. In verses 12–14 he writes,

     Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned — for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

     Later, in verse 17, Paul continues, “For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.” Here Paul is arguing that even though the Mosaic law had not yet appeared on tablets of stone at Mount Sinai, nevertheless God had written His law so indelibly on each human heart that this law was present even before the Ten Commandments. The reason that Paul argues for that reality is because death reigned from Adam until Moses. Since death is the penalty for sin, and sin is defined in terms of transgression of law, the conclusion the apostle stresses is that death came into the world because of the violation of the law of God.

     When the contrast between the first Adam and the last Adam, Jesus Christ, is worked out in the New Testament, we see in the work of Christ the conquest over the last enemy — death. The Puritan Divine John Owen wrote a classic book titled The Death of Death in the Death of Christ: A Treatise in Which the Whole Controversy about Universal Redemption is Fully Discussed. Owen was saying that, in Christ’s death, He took upon Himself the curse that is inseparably linked to the punitive measure of death itself. Yet for those who put their trust in Christ, that curse is removed, so that now, for all who are in Christ, death is no longer a curse. Its sting has been removed. The mockery of the grave has been silenced and now death is merely a transition from this life to the next. The contrast that is given in the New Testament is not that this life is bad and the next life is good. On the contrary, the apostle Paul says that this life is good, but to die and to be with Christ is better. So death represents for the believer a gain, indeed, an extraordinary gain.

     When we close our eyes in death, we do not cease to be alive; rather, we experience a continuation of personal consciousness. No person is more conscious, more aware, and more alert than when he passes through the veil from this world into the next. Far from falling asleep, we are awakened to glory in all of its significance. For the believer, death does not have the last word. Death has surrendered to the conquering power of the One who was resurrected as the firstborn of many brethren.

Click here to go to source

Robert Charles Sproul, 2/13/1939 – 12/14/2017 was an American theologian, author, and ordained pastor in the Presbyterian Church in America. Dr. R.C. Sproul was founder and chairman of Ligonier Ministries, an international Christian education and discipleship organization located near Orlando, Fla. He was also copastor of Saint Andrew’s Chapel in Sanford, Fla., chancellor of Reformation Bible College, and executive editor of Tabletalk magazine. Dr. Sproul has contributed dozens of articles to national evangelical publications, has spoken at conferences, churches, and schools around the world, and has written more than one hundred books. He also served as general editor of the Reformation Study Bible.

The Pastor and the Funeral

By Harry Reeder 10/01/2011

     The subject I have been asked to write about was one of my greatest fears upon entrance into pastoral ministry. But today I consider it one of my greatest privileges. Why? Because of the historicity and glorious message of the atoning death and triumphant resurrection of Jesus Christ.

     Obviously, I do not delight in the fact of someone’s death. But I rejoice in the opportunity that the death of a believer opens for communicating the majesty of Christ and the glories of the gospel while comforting the family and friends and presenting salvation by grace to those who are lost but have come to “pay their respects.” But what about an unbeliever’s funeral? Believe it or not, I also count this an opportunity to appropriately, truthfully, and compassionately share the gospel. I am constantly amazed at how wide the door opens for effective gospel communication at the funeral of an unbeliever. Clearly, the preacher cannot “preach someone into heaven” or give false assurances, but there is a way to carefully turn everyone’s attention to the realities of eternity and their need of the Savior.

     Let’s address the challenge of an unbeliever’s funeral first. How do you preach the gospel at funerals for unbelievers? First, you must be committed to doing it. Second, you have to be compassionate while doing it. The implications will be obvious to any who listen to what you are thoughtfully yet pointedly saying about the gospel. The eternal state of the unbeliever who has died is revealed by the truth of the gospel. Let’s be clear. We are not called to make pronouncements about a person’s soul any more than we are allowed to give false assurances concerning his eternal state. Why? God alone is in the position of knowing that person’s heart and making pronouncements concerning his eternal destination — we do not know if perhaps he experienced a deathbed conversion. Instead, we are to preach the gospel and direct all in attendance to their need of the Savior in light of eternity.

     The question from some would be, “Don’t you have a responsibility to tell them that the unbeliever who died is under the judgment of God?” The answer is no. We have a responsibility to say that any and all who have not put their trust in Christ are rightly under the judgment of God. The individual’s heart, I do not know. God alone is able and positioned to disclose and declare the condition of his heart and his eternal destination. What I must do is make clear that entrance into eternal life is only through Christ.

     So, what about the death of believers? I have a confession to make. It is all that I can do to sit in a funeral service where the preacher begins with clichés of sentimentality that we somehow think will comfort people. In funerals, pastors must preach as they would in any preaching opportunity. We are to “speak the truth in love” (Eph. 4:15). To paraphrase a Puritan divine, “Truth without love is barbarity and love without truth is cruelty.” Here is a practical suggestion to assist in this objective: always encourage the family members to ask someone who knows the individual well and can testify to his Christianity as well as his lifetime contributions to give a brief eulogy. A well-given eulogy allows the preacher to focus on the gospel, the glorious truth of forgiveness because of the cross and the bodily resurrection of Christ. A family eulogy positions the preacher to comfort the family, encourage believers, and evangelize any who are lost.

     Personal remarks in the sermon are necessary and helpful, but remember that all true and lasting comfort comes in the gospel promises of redemption and resurrection fulfilled in the death and bodily resurrection of Christ. Because Christ is risen, the one who has died is “home.” Everyone sitting in the funeral service is not. The question to them is, “Where will you spend eternity?” One other practical suggestion. I love to use the Bible of the one who has gone to be with the Lord. I enjoy searching through it, securing notes from it, and noting places in it where he has underlined or written thoughts. Then, I love to use it and let everyone know that I am using it in the funeral. At the graveside after the benediction, I always place the Bible into the hands of the spouse or closest relative while giving words of personal comfort.

     The preeminence of Christ our Redeemer and the truth of the gospel with the glorious promise of the resurrection must be simply, thoughtfully, and clearly articulated. Your challenge is that everyone in attendance has to undergo a paradigm shift. Most of your listeners believe their loved one or friend has just gone from “the land of the living” to “the land of the dying.” You must proclaim to them that the exact opposite is actually true. They have not left the “land of the living” to go to the “land of the dying”; they have left the “land of the dying” to go to “the land of the living.” As D.L. Moody told a New York journalist concerning the truth of the gospel and his approaching death: “Some day you will read in the papers that D.L. Moody of East Northfield is dead. Don’t you believe a word of it! At that moment I shall be more alive than I am now.”

Click here to go to source

• 1     From Embers to a Flame: How God Can Revitalize Your Church
• 2     The Leadership Dynamic: A Biblical Model for Raising Effective Leaders

CHAP. XXI.—LET US OBEY GOD, AND NOT THE AUTHORS OF SEDITION.

     Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. [For thus it must be] unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. For [the Scripture] saith in a certain place, “The Spirit of the Lord is a candle searching the secret parts of the belly.” (Prov 20:17) Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; (Comp. Heb. 13:17; 1 Thess. 5:12, 13) let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring (1 Tim. 5:21) one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God — how much the spirit of pure affection can prevail with Him — how excellent and great His fear is, and how it saves all those who walk in it with a pure mind. For He is a Searcher of the thoughts and desires [of the heart]: His breath is in us; and when He pleases, He will take it away.

CHAP. XXII.—THESE EXHORTATIONS ARE CONFIRMED BY THE CHRISTIAN FAITH, WHICH PROCLAIMS THE MISERY OF SINFUL CONDUCT.

     Now the faith which is in Christ confirms all these [admonitions]. For He Himself by the Holy Ghost thus addresses us: “Come, ye children, hearken unto Me; I will teach you the fear of the Lord. What man is he that desireth life, and loveth to see good days? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and His ears are [open] unto their prayers. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The righteous cried, and the Lord heard him, and delivered him out of all his troubles.” (Ps. 34:11–17) “Many are the stripes [appointed for] the wicked; but mercy shall compass those about who hope in the Lord.” (Ps. 32:10)

CHAP. XXIII.—BE HUMBLE, AND BELIEVE THAT CHRIST WILL COME AGAIN.

     The all-merciful and beneficent Father has bowels [of compassion] towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind. Wherefore let us not be double-minded; neither let our soul be lifted up on account of His exceedingly great and glorious gifts. Far from us be that which is written, “Wretched are they who are of a double mind, and of a doubting heart; who say, These things we have heard even in the times of our fathers; but, behold, we have grown old, and none of them has happened unto us.” (Some regard these words as taken from an apocryphal book, others as derived from a fusion of James 1:8 and 2 Pet. 3:3, 4.) Ye foolish ones! compare yourselves to a tree: take [for instance] the vine. First of all, it sheds its leaves, then it buds, next it puts forth leaves, and then it flowers; after that comes the sour grape, and then follows the ripened fruit. Ye perceive how in a little time the fruit of a tree comes to maturity. Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, “Speedily will He come, and will not tarry;” (Hab. 2:3; Heb. 10:37) and, “The Lord shall suddenly come to His temple, even the Holy One, for whom ye look.” (Mal 3:1)

CHAP. XXIV.—GOD CONTINUALLY SHOWS US IN NATURE THAT THERE WILL BE A RESURRECTION.

     Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits (1 Cor. 15:20; Col. 1:18) by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on. Let us behold the fruits [of the earth], how the sowing of grain takes place. The sower (Luke 8:5) goes forth, and casts it into the ground; and the seed being thus scattered, though dry and naked when it fell upon the earth, is gradually dissolved. Then out of its dissolution the mighty power of the providence of the Lord raises it up again, and from one seed many arise and bring forth fruit.

CHAP. XXV.—THE PHŒNIX AN EMBLEM OF OUR RESURRECTION.

     Let us consider that wonderful sign [of the resurrection] which takes place in Eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed. (This fable respecting the phœnix is mentioned by Herodotus (ii. 73) and by Pliny (Nat. Hist., x. 2) and is used as above by Tertullian (De Resurr., § 13) and by others of the Fathers.)

CHAP. XXVI.—WE SHALL RISE AGAIN, THEN, AS THE SCRIPTURE ALSO TESTIFIES.

     Do we then deem it any great and wonderful thing for the Maker of all things to raise up again those that have piously served Him in the assurance of a good faith, when even by a bird He shows us the mightiness of His power to fulfil His promise? For [the Scripture] saith in a certain place, “Thou shalt raise me up, and I shall confess unto Thee;” (Ps. 28:7, or some apocryphal book) and again, “I laid me down, and slept; I awaked, because Thou art with me;” (Ps 3:6) and again, Job says, “Thou shalt raise up this flesh of mine, which has suffered all these things.” (Job 19:25-26)

CHAP. XXVII.—IN THE HOPE OF THE RESURRECTION, LET US CLEAVE TO THE OMNIPOTENT AND OMNISCIENT GOD.

     Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie. (Tit. 1:2; Heb. 6:18) Let His faith therefore be stirred up again within us, and let us consider that all things are nigh unto Him. By the word of His might He established all things, and by His word He can overthrow them. “Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?” (Wisd. 12:12, 11:22) When and as He pleases He will do all things, and none of the things determined by Him shall pass away. (Matt. 24:35) All things are open before Him, and nothing can be hidden from His counsel. “The heavens declare the glory of God, and the firmament showeth His handy-work. Day unto day uttereth speech, and night unto night showeth knowledge. And there are no words or speeches of which the voices are not heard.” (Ps 19:1-3)

CHAP. XXVIII.—GOD SEES ALL THINGS: THEREFORE LET US AVOID TRANSGRESSION.

     Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come. For whither can any of us flee from His mighty hand? Or what world will receive any of those who run away from Him? For the Scripture saith in a certain place, “Whither shall I go, and where shall I be hid from Thy presence? If I ascend into heaven, Thou art there; if I go away even to the uttermost parts of the earth, there is Thy right hand; if I make my bed in the abyss, there is Thy Spirit.” (Ps 139:7-10) Whither, then, shall any one go, or where shall he escape from Him who comprehends all things?

CHAP. XXIX.—LET US ALSO DRAW NEAR TO GOD IN PURITY OF HEART.

     Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him, loving our gracious and merciful Father, who has made us partakers in the blessings of His elect. For thus it is written, “When the Most High divided the nations, when He scattered the sons of Adam, He fixed the bounds of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the lot of His inheritance.” (Deut. 32:8-9) And in another place [the Scripture] saith, “Behold, the Lord taketh unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy. (Formed apparently from Num. 18:27 and 2 Chron. 31:14. Literally, the closing words are, “the holy of holies.”)

CHAP. XXX.—LET US DO THOSE THINGS THAT PLEASE GOD, AND FLEE FROM THOSE HE HATES, THAT WE MAY BE BLESSED.

     Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride. “For God,” saith [the Scripture], “resisteth the proud, but giveth grace to the humble.” (Prov. 3:34; James 4:6; 1 Pet. 5:5) Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. For [the Scripture] saith, “He that speaketh much, shall also hear much in answer. And does he that is ready in speech deem himself righteous? Blessed is he that is born of woman, who liveth but a short time: be not given to much speaking.” (Job 11:2-3) Let our praise be in God, and not of ourselves; for God hateth those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him.

Clement of Rome, “The First Epistle of Clement to the Corinthians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885)

God the Father, God the Son

By Robert Jeffress 2023

God the Father

     You build on the pillar of God the Father by frontloading your prayers with praise and adoration. After all, God created us to worship Him. To help us fulfill our purpose, He’s given us an infinite amount of material. It’s not hard to find reasons to worship God.

     The natural world has His fingerprints all over it. You can find His creative genius in everything from the design of the eyeball to the laws of physics that govern the universe. You can find His creative beauty on display in a flower garden, a wintry mountain range, and a summer sunset.

     You build on the pillar of God the Father by studying His perfections, by pondering what it means that He is holy, just, loving, eternal, all-powerful, all-knowing, immanent, transcendent, sovereign, and unchanging. You learn His names so that you can use them powerfully in your conversations with Him. You find creative ways to praise God for who He is and what He’s done.

God the Son

     You build on the pillar of God the Son by immersing yourself in the words and actions of Jesus. You develop a working knowledge of who He is, why He came, what He accomplished, and what the implications are. You familiarize yourself with the prophecies He fulfilled. You meditate on what the Bible writers said about Him. You wrestle with His difficult teachings — what it means to love your enemies, to live as travelers in this world, and to suffer for doing good.

     Satan’s efforts to undermine our understanding of Jesus can be subtly effective if we’re not paying attention. You build on this pillar by being able to counter people’s misunderstandings about Jesus with the truth.

     You acknowledge Christ as the perfect High Priest and recognize that He experienced everything you experience, from pain and rejection to temptation and weakness. The difference is that He did it without sinning. His life pleased God from start to finish, and He stands ready to help you live in a way that pleases Him as well.

God the Holy Spirit

     “Let every heart prepare Him room” — so says the beloved Christmas carol “Joy to the World.”1 These words, of course, refer to the coming of Jesus, but they also express the best strategy for building on the pillar of God the Holy Spirit.

     The Holy Spirit dwells within every believer, but He occupies only the areas of your life you surrender to His control. So you build on this pillar by preparing more and more room in your life for Him — one life event, one interaction, one temptation at a time.

     You build on this pillar by being aware of the Spirit’s presence in your life, as well as the power He offers. You learn to recognize His prompts. You acknowledge that His guidance is infinitely better than your own. And you discover and use your spiritual gift.

1 Isaac Watts, “Joy to the World,” 1719, public domain.

Angels and Demons

     You build on the pillar of angels and demons by maintaining a proper perspective on these forces. Satan and his demons are formidable foes, not because they’re all-powerful but because they know your weaknesses. In spiritual warfare, their weapons can include depression, anxiety, addiction, and mental illness.

     You build on this pillar by recognizing that Satan’s forces are helpless against God’s power. They cannot capture any spiritual ground that’s under the control of the Holy Spirit. You limit their destructive capabilities by not giving them room to work in your life. So you examine your motives, aims, and priorities to make sure every bit of your life remains under the control of the Holy Spirit.

     You keep a proper perspective on angels and their work. You recognize angels’ usefulness in accomplishing God’s purposes while resisting the urge to deify them or to assign too much credit to them. You draw comfort and strength from the knowledge that angels are ever-ready to support and protect us, to stand beside us in our spiritual battles.

Humanity and Sin

     You build on this pillar by exploring God’s original plan for humanity — the natural world living in perfect harmony, the pleasure of work, and the fulfillment that comes from accomplishing God’s purpose. Only when you understand what our Creator originally intended can you grasp the incalculable damage our sin caused.

     You realize the enormity of the chasm that our sin opened and the distance it put between us and God. You acknowledge that no amount of good works is enough to gain God’s favor — that we’re powerless to bridge the chasm.

     You build on this pillar by feeling the awful burden our sin created. The guilt of the very first sin required shedding an innocent creature’s blood to cover it. In the centuries that followed, millions of innocent creatures were sacrificed to atone for our sins. You tell others about the cost of our sins and about the only sacrifice that can ultimately save us from God’s punishment — the sacrifice of His own Son.

Salvation

     You build on the pillar of salvation by coming to grips with the exclusivity of the Christian faith. The only one who could make the sacrifice God required for sin was Jesus Christ (John 14:6). You learn how to communicate this truth in a loving but firm way, even though you may be accused of being intolerant.

     You avoid the “way of Cain,” which is any attempt to approach God on your terms rather than on His terms, or any religious system that tries to earn His favor by works rather than relying on His grace.

     You build on this pillar by learning to explain Christ’s unique claims: to be God, to forgive sins, to conquer death, and to judge the world. You learn to express to people who accuse you of being intolerant that their objections are with the Bible, not with you; that God wants to save as many, not as few, people as possible; that God demonstrated His love, not His hatred, in providing our only means for salvation; and that we must consider the cost of salvation.

The Church

     You build on this pillar by asking not what your church can do for you but what you can do for your church. You identify your spiritual gift and put it to use in your local church. You take your role in the body of Christ seriously, recognizing that others are depending on you.

     You celebrate the connection to other believers the Holy Spirit makes possible. You help others in your church by making them feel welcomed and valued every week, by taking part in your church’s outreach, and by working to create unity among your fellow church members.

     You build on this pillar by preparing for worship and actively participating in it. You seek out people who will challenge you, encourage you, and correct you. And you do the same for others, as you stimulate one another to love and good works.

     You build on this pillar by committing yourself to the church through membership. You attend regularly, recognizing that when you aren’t there, there’s one less voice praising God, one less prayer being offered, one less person exercising his or her spiritual gift, and one less person sitting under the teaching of God’s Word who will go out and transform the world.

Future Things

     You build on this pillar by acquainting yourself with the timeline of biblical prophecy, including end-times events such as the rapture, the judgment seat of Christ, the tribulation, the second coming, the millennium, and the great white throne judgment. If you can provide answers to someone who is curious about the future, you may have an opportunity to share the reasons for your hopefulness in the face of the apocalypse.

     You take comfort in the knowledge that God is in control of the future and that one day evil will be punished, once and for all. You recognize the impact future events have on the present. You understand the role prophecy plays in interpreting and applying God’s Word correctly. You arm yourself with the truth of God’s Word so you’re not susceptible to false teachers — and by sharing that truth with others.

     You build on the pillar of future things by living in a way that anticipates the imminent rapture and by looking forward to the day when you will enjoy perfect physical, mental, emotional, and spiritual health in a new resurrection body. And you make the most of the pause in God’s timeline to share Christ with as many people as possible.

Christlikeness

     You build on this pillar by embracing Christlikeness as God’s will for your life and by working with Him in the process of sanctification. You do that by surrendering control of your life to the Holy Spirit. You listen for the Spirit’s voice and make choices that honor Him, recognizing that the more often you make such choices, the more natural they become for you.

     You act on the courage the Holy Spirit provides in times of opportunity and by wrapping yourself in the comfort He offers in times of stress. You keep your mind on things above — by conforming your daily affections, attitudes, and actions to the image of Christ. In other words, by loving what Jesus loves, thinking like Jesus thinks, and behaving in every situation as Jesus would behave — with compassion, kindness, humility, gentleness, patience, and love.

Build Your Life on the Rock

     Sand or rock. Those were the two foundation options Jesus presented in the closing words of His Sermon on the Mount: “Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell — and great was its fall” (Matt. 7:24–27).

     In Jesus’s story, the rock represents truth, which is another word for theology. The sand represents everything else.

     As we have seen, the truth of God is an unshakable foundation. We build on this foundation by knowing and obeying His Word, making it our top priority. When the storms of life come, a house built on shifting sand will collapse. But a house built on the firm foundation of the rock will stand.

     When it comes to our lives, we choose both the foundation and what we build on that foundation. If we build our lives on the firm foundation of truth and obedience to that truth, then our lives are guaranteed to withstand any storms that come. That’s why we anchor our lives on these pillars of theology.

     I pray that God will richly bless you as you build on these core beliefs of Christianity. May the life you build on this bedrock foundation not only stand strong during life’s storms but also glorify the one who makes your building possible.

Read The Psalms In "1" Year

Psalm 85

1 LORD, you were favorable to your land;
you restored the fortunes of Jacob.
2 You forgave the iniquity of your people;
you covered all their sin. Selah
3 You withdrew all your wrath;
you turned from your hot anger.

4 Restore us again, O God of our salvation,
and put away your indignation toward us!
5 Will you be angry with us forever?
Will you prolong your anger to all generations?
6 Will you not revive us again,
that your people may rejoice in you?
7 Show us your steadfast love, O LORD,
and grant us your salvation.

8 Let me hear what God the LORD will speak,
for he will speak peace to his people, to his saints;
but let them not turn back to folly.
9 Surely his salvation is near to those who fear him,
that glory may dwell in our land.

10 Steadfast love and faithfulness meet;
righteousness and peace kiss each other.
11 Faithfulness springs up from the ground,
and righteousness looks down from the sky.
12 Yes, the LORD will give what is good,
and our land will yield its increase.
13 Righteousness will go before him
and make his footsteps a way.

The Good News

By R.C. Sproul Jr. 2/1/2009

     I’ve got great news — I just saved a bundle on my car insurance. This pop-cultural punchline might just expose a real problem we have in our Christian sub-culture: we don’t know what the good news is.

     The confusion, from one perspective, is understandable. God is good. God is gracious. We move from grace to grace, receiving gifts from Him all the time. God is in turn sovereign. He controls all things. When He tells us, therefore, that all things work together for good for those who love Him, who have been called according to His purpose (Rom. 8:28), we can learn that it’s all good news. His coming, that’s good news. His dying, that’s good news. His ascending, that’s good news. His sending the Spirit, that’s good news. The Spirit applying all these things to His people, that’s good news. Even the trials we go through here and now, they are good news as well. We are, after all, to count it all joy.

     That everything is good news, however, does not mean that everything is the good news. The authors of their respective gospels were not merely publishing everything they came upon. While each had their own peculiar focus, each of them together, on the other hand, were seeking to make known the good news. These four men, however, were not the first. Two other men before them labored diligently to make known the good news. One of those two was called the greatest man born of a woman by the Lord (Luke 7:28). The other was the Lord of glory Himself. If we would understand the Gospels, we would be wise to understand that the good news they were reporting was the good news proclaimed not just about Jesus, but by Jesus. The good news is that the kingdom has come. This is the message of Jesus: the kingdom of God is here.

     On the other hand, the bad news is that the kingdom has come. The life, death, resurrection, ascension and return of Christ is to us who have been called, the very aroma of life. To those who are still outside the kingdom, it is the stench of death. It is the same kingdom either way, but for the seed of the woman (Christians) it is blessing, and for the seed of the serpent it is cursing. That this one kingdom can mean one thing for one group and the opposite for another can help explain how we have come to conflate some terms over time. That is, the difference between seeing the coming of the kingdom as an event of joy or of dread is found in one simple distinction — do we trust in the finished work of Christ alone or not? The seed of the woman and the seed of the serpent began in the same place, as enemies of the kingdom. We are all by nature children of wrath. But it is as we are gifted with repentance and believe that we move from darkness to light, that we are adopted into the very family of God. That’s good news. Better still, the king who has adopted us, He is now king indeed. That’s very good news.

     Our gospel is a truncated shell of this great reality if the good news is merely that we don’t have to go to hell. It gets only slightly better if it means that our souls go to heaven. The fullness of the gospel is found in the fullness of the kingdom. Jesus is about the business of remaking all things. He is, after all, the first-born of the new creation. He is remaking all the created order that groans under the burden of our sin. He is remaking all the political order, as all kings everywhere learn to kiss the Son, lest He be angry (Ps. 2). He is remaking the church, His bride, removing from us corporately every blot and blemish. And He is remaking every one of us, reshaping us pots into vessels of grace.

     We are a part of this good news precisely because He came and lived a life of perfect obedience in our place. We are a part of this precisely because He suffered the wrath of the Father that is due to us for our sins. We are a part of this because He has given us each a new heart that responds to His calling with repentance and faith. We bring nothing to the table but our need. Jesus has done it all. We are His workmanship, judged innocent by His death, judged righteous by His life.

     There is still more good news. We are not merely by the good news of His atonement made citizens of that kingdom we are called to seek. We are not merely judged righteous by His righteousness that we were called to seek. We are by the same Spirit made kings and queens with Him. We are not just subjects but rulers. We are seated even now with Him in the heavenly places. Our calling is to believe these promises. Our calling is to be of good cheer, for He has already overcome the world (John 16:33). We do not wait for His kingdom to come, for it is here. Instead, we strive to make it ever more visible, as we make all things subject to His glorious reign.

The Continual Burnt Offering (John 7:37-39)

By H.A. Ironside - 1941

August 9

How changed is life since now I see—
O blessed truth — Christ lives in me!
His Spirit fills me day by day,
And, as I yield, directs my way.
I need not cry in times of strife
For Him to come into my life,
For He is there since I believed
And Christ’s atoning work received.

Yea, even when my coolness grieves,
God’s Holy Spirit never leaves.
A God Omnipotent and Great,
The Bless’d and Only Potentate,
The Lord of lords and King of kings,
Creator of all living things—
What humbling on my Saviour’s part
That He should dwell within my heart!
--- Barbara E. Cornet

By John Walvoord

The Promised Land in the Millennium

     Ezekiel 47:1–48:35. In the last two chapters of  Ezekiel, attention is directed to the river that will flow from the temple and to the various boundaries and divisions of the Promised Land. The river will flow from the south side of the temple ( 47:1 ). The river is pictured as one of considerable volume, so much so that he could not wade across it (vv.  3–6 ).

     Trees will grow on the banks of the river (vv.  7–9 ), and fish and other living creatures are related to the river. This river will flow into what is now the Dead Sea and will restore its water without salt (v.  8 ). The river will reach the ocean to the south of Israel and flow into the Gulf of Aqaba. Though the Dead Sea itself will no longer be salt but will be characterized by fresh water, marshes will be left that have salt, an important ingredient in the mineral world that will be for the benefit of Israel.

     The boundaries of the land were outlined for Ezekiel’s information, as they will exist in the millennial kingdom. Though some of the geographic places mentioned are not certain, it is quite clear the northern boundary will run beyond Sidon from the Mediterranean north of Damascus and then come southwest to the Jordan River below the Sea of Galilee, and hence down to the Dead Sea where a portion of the land south of the Dead Sea will reach the River of Egypt. The Mediterranean will be the western boundary of Israel.

     As outlined by  Ezekiel, the land will be distributed from north to south, giving Dan a portion, then Asher, Naphtali, Manasseh, Ephraim, Reuben, and Judah. Judah’s southern boundary will be marked out as the prince’s and priests’ portions. South of this will be Benjamin, Simeon, Issachar, Zebulun, and Gad. There is no reason to question that these are literal places and situations. These prophecies have never been fulfilled in the past but will be fulfilled in the future millennial kingdom after the second coming of Christ.

     The millennial Jerusalem is also described as a glorious city with twelve gates, three on each side. The gates will bear the names of the twelve tribes of Israel, the northern gates bearing the names of Reuben, Judah, and Levi; the eastern gates being named for Joseph, Benjamin, and Dan; the southern gates named after Simeon, Issachar, and Zebulun; and the western gates named after Gad, Asher, and Naphtali ( 48:30–34 ).

     Notably different from the present state of Jerusalem will be the fact that Jerusalem will in the millennium have the glorious presence of God (v.  35 ). The return of the visible glory of God to the city indicates God’s blessing on Israel and Jerusalem in the millennial state. The millennial Jerusalem is much smaller than the New Jerusalem in the new earth that will be the eternal city ( Rev. 21:15–17 ).

     Though many attempts have been made to symbolize the prophecies of  Ezekiel as if they were past or present, obviously, the simplest and best interpretation in keeping with the way the prophecy was presented is to take it in its literal form as a prophecy of future events.

Introduction To The Book Of  Daniel

     Among prophetic biblical books,  Daniel has a special place that sets it apart as a unique and distinctive contribution. Written by Daniel, a Jewish captive carried off from Jerusalem to Babylon in 605 BC, the book records not only illuminating experiences of Daniel himself but also the remarkable prophecies God gave to him that provide a chronology both for the times of the Gentiles and for the future of Israel up to the second coming of Christ. Daniel lived longer than the seventy years of the captivity and was still a prominent character in 536 BC in the third year of Cyrus the Persian. Though the death of Daniel was not recorded, he probably lived to about 530 BC, which gave him ample time to complete the writing of the book of  Daniel.

     Though some have attacked the book of  Daniel as not genuine Scripture, it is clear that the book itself claims to be a project of Daniel, as he is referred to in the first person in numerous passages in the second half of the book ( 7:2, 15, 28; 8:1, 15, 27; 9:2, 22; 10:2, 7, 11–12; 12:5 ). Daniel is also mentioned in  Ezekiel 14:14, 20; 28:3, which would be quite natural as Ezekiel was a contemporary of Daniel, who as a primary official of the Babylonian Empire would, no doubt, be known by Ezekiel.

     The authenticity of the book of  Daniel went unchallenged from the time of its writing, before 530 BC, until the third century of the Christian era, or about eight hundred years. A pagan and atheistic writer by the name of Porphyry (third century AD) raised the question whether the book of  Daniel was a genuine biblical prophecy on the premise that prophecy of the future is impossible.

     Porphyry found that the book of  Daniel was so accurate in describing future events that it must have been written after the event. He advanced the theory that the book was a forgery, written in the Maccabean period around 175 BC. His attack on the book of  Daniel aroused immediate opposition and later caused Jerome (AD 347–420) to write his own commentary on  Daniel in which he answered Porphyry in detail.

     For another 1,300 years orthodox Christians and Jews considered  Daniel a genuine book until modern liberalism arose in the seventeenth century. Critics of the Bible as the inspired Word of God picked up Porphyry’s idea and attempted to prove that  Daniel was not a genuine book of the Bible. Their objections have been answered in full by many conservative scholars. The discovery of a book of  Daniel in the Dead Sea Scrolls (ca. 100 BC), on the basis of premises entertained by the liberals themselves, proved that it was impossible for the book to have been written in the second century BC, and that it clearly was written many years before. Both Jewish and Christian scholars have attested to the genuine character of the book of  Daniel, and the proof includes recognition of Christ Himself of “Daniel the prophet” ( Matt. 24:15 NASB).

     Daniel is found in the Hebrew Bible in what is known as “The Writings” rather than “The Prophecy.” This has been explained by the fact that Daniel professionally was a government official rather than a prophet and because his book was so different compared with other prophetic writings. However, the prophetic character is recognized in the Septuagint and the Vulgate, and Luther classified  Daniel as one of the major prophets. Early in the history of the church, Josephus put  Daniel with the other prophetic books of the Old Testament.

     The book of  Daniel is often classified as apocalyptic from the Greek apokalypsis (meaning “to uncover, to unveil”) because many of its prophecies were revealed in symbolic form. However, the book of  Daniel itself usually explained the symbols and gave them plain meaning. Other apocalyptic books such as  Ezekiel and  Zechariah take their place along with the book of  Revelation in the New Testament.

     The book of  Daniel, unlike most Old Testament books, was written in two languages, beginning with Hebrew and then changing to Aramaic, beginning in  2:4 and ending at  7:28. As Aramaic was the standard language of Babylon, it was natural for this portion of the book that deals with Gentiles to be written in the language that was currently used among the Gentiles in Daniel’s time.

     The book of  Daniel has been often divided into the first section,  Daniel 1–6 as primarily history, though it included prophetic revelation, and  Daniel 7–12 as prophetic because in these chapters Daniel recorded visions that he himself had. Another approach has been to recognize  Daniel 1 as Daniel’s personal background, chapters  2–7 as dealing with the times of the Gentiles, and chapters  8–12 as dealing with Gentile history as it relates to Israel.

     The book of  Daniel, more so than any other book in the Old Testament, reveals very specific prophecies concerning the future, so specific that those who believed that prophecy of the future was impossible have been forced to try to put the record of  Daniel after the event. However, even a second-century  Daniel could not explain some prophecies that are yet to be fulfilled. An outstanding illustration of detailed prophecy is  Daniel 11:1–35, containing over one hundred specific prophecies, all of which have been fulfilled.

     Because so many of  Daniel’s prophecies have already been literally fulfilled, it gives substantial basis for faith that the prophecies not yet fulfilled will have the same literal fulfillment in God’s time. Accordingly, the book of  Daniel is not only important as a key to understanding the past in God’s sovereign control of both Gentile and Jewish history, but it also gives insight concerning the future, and in particular it helps readers understand the symbolism in the book of  Revelation.

     In most respects, Daniel gave the most comprehensive and detailed picture of the times of the Gentiles of any book of the Bible as well as the future history of Israel from Daniel’s time to the second coming of Christ. Accordingly, the book of  Daniel is the key to prophetic interpretation, and proper understanding of its revelation would do much to help the interpretation of other prophetic portions.

Prophecy Of The Times Of The Gentiles In  Daniel

     Daniel 1:1–21. The book of  Daniel begins with the explanation of how Daniel and his companions were carried off to Babylon to be schooled in Babylonian religion and history in order to become servants of the king. Though  Daniel 1 is not prophetic itself, it justifies the claim that Daniel was a prophet, and his interpretation of the prophetic vision of Nebuchadnezzar forms the basis for later, more detailed prophecy concerning the times of the Gentiles. The fact that Daniel stood the test of obeying Israel’s law rather than giving in to the dietary customs of the Babylonians made it possible for God to use him as a pure instrument through whom He could reveal His truth. Daniel and his three companions stood out as those who were true to God when other Jewish captives undoubtedly compromised, others whose names were lost to history.

Nebuchadnezzar’s Prophetic Image

     Daniel 2:1–16. King Nebuchadnezzar had a series of dreams that deeply troubled him so that he could not sleep (v.  1 ). Even though it may not have been during an hour when the court was in session, he required his magicians, enchanters, sorcerers, and astrologers to appear before him to interpret the dream (v.  2 ). When they were assembled, they asked the king about the content of the dream (v.  4 ). He informed them, however, that he was not going to tell them the dream, and if they would not tell him the dream and its interpretation, they would be cut into pieces and their houses destroyed (v.  5 ). This was no idle threat, as ancient monarchs were known for cruel, unusual punishments.

     Scholars are divided as to whether Nebuchadnezzar purposefully withheld knowledge of the dream or did not remember the dream well enough to communicate it to his counselors. There was a possibility that Nebuchadnezzar, a young ruler, who had inherited these counselors from his father, was somewhat impatient with their claims to supernatural powers and knowledge and wanted to test them.

     Though the counselors pled with the king to inform them concerning the dream (v.  7 ), the king reaffirmed that if they did not tell him the dream and its interpretation, the penalty would be inflicted (vv.  8–9 ). When the astrologers protested that this was a request no king had ever demanded of his subjects (vv.  10–11 ), the king was so angry that he ordered their immediate execution. Daniel and his three companions, though classified as wise men, were apparently not in the company, but they were sought out for execution along with the others (v.  13 ).

     When the commander of the king’s guard, Arioch, informed Daniel of the decree, “Daniel went in to the king and asked for time, so that he might interpret the dream for him” (v.  16 ). Apparently Nebuchadnezzar had cooled down, and the thought of this young servant, not yet twenty years of age, being able to interpret the dream no doubt intrigued him and set Daniel apart from the fawning counselors with whom the king had dealt first.

     Daniel 2:17–18. Daniel shared his problem with his three companions, Hananiah, Mishael, and Azariah (v.  17 ), and together they turned to the Lord in prayer that they might have the secret revealed to them.

     Daniel 2:19–23. Daniel had the secret revealed to him in a night vision (v.  19 ) and immediately gave praise to the Lord in a remarkable poetic utterance.

          __________________________________________________________________

Every Prophecy of the Bible: Clear Explanations for Uncertain Times