Prophecy browsing by tag


God’s Justice & Love (A guest-post by David Gooding)

Friday, January 26th, 2018

“‘What is the answer to evil?’ asks the psalmist.

Let the rivers clap their hands; let the hills sing for joy together before the Lord, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity. (Ps 98:8–9)

  Don’t you want there to be a judgment? Who wants the evil of the world to go unchecked for ever? The unconverted man with any moral sense would want a judgment; even if he doesn’t believe in it and thinks it is ‘whistling in the dark’ and comforting yourself with fairy tales. But he would hope it is true that evil will not go on for ever, and there is going to be a judgment.

[God] has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead. (Acts 17:31)

  Picture the scene with the help of the imagery. ‘The Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool’ (Dan 7:9). Over against this fearful, hideous beast, put the triumph of rationality and wisdom. The books are opened—a perfect record; the thrones are set—perfect justice. The ultimate triumph of rationality, wisdom and justice. Incidentally, notice that it is not one throne, but thrones. We shall come to that again.

  Praise God in your heart that the vision is true and let us preach it unashamedly. It is gospel for our world; let us hold up our heads before the atheist and the humanist. Precisely at this point they have no gospel to preach. The humanist declares that his interest is in humanity. He has got rid of God with all his tyranny and he is on man’s side.

  Let’s take him to visit Auschwitz. Here is a row of cells and the occupants are scheduled to be gassed next Thursday. What shall we say to them?

  When they see us and think we bring hope they ask, ‘What are you doing for us? We want justice.’

  I will say, ‘You will not get justice in this world. You will be gassed, and there’s nothing anybody can do about it. But there is hope; this life is not the end. The sense of right and wrong that you have in your heart is not your own imagination. Our Creator put it there; it is not put there to mock you. There is to be a judgment where earth’s wrongs will be put right. For you, there is forgiveness of all your sins right now, if you will have it. The marvellous assurance from the judge himself is that, if you trust him, you will never come into judgment, but will pass from death to life.’

  And what will the humanist say to them? These people want justice, and he is interested in humanity; he has got rid of God in order to improve the lot of humanity. But he will have to say, ‘I am sorry, you are not going to get justice in this life. You are going to be gassed on Thursday, and since there is no God, no life to come and no judgment, you are never going to get justice.’ The prisoners will say, ‘Do you mean that all my hope in justice has been a mocking delusion?’

‘Yes,’ says the humanist.

  And it is not just Hitler’s victims in the gas chambers. Who shall count the multi-millions that have died unjustly in this world? God has an answer to it, our sense of right and wrong is not put there to mock us. It comes from our Creator God and there is going to be a judgment where earth’s wrongs will be put right. The resurrection of Christ is the final assurance of the fact.

Perhaps some of you are saying, ‘You denounce one tyrant and his excessive power; but you seem to substitute one tyrant for another tyrant who happens to have a bit more power, namely almighty God.’

Is that so? The final answer in the great struggle of life is simply who has the greatest power. The beast destroyed other people; now God destroys him. What’s the difference? They both destroy. You wouldn’t say anything so silly, would you? God has anticipated this objection. ‘With the clouds of heaven there came one like a son of man’ (Dan 7:13). We know exactly who that person is. It was precisely with reference to that text that our Lord claimed to be the Son of Man. To his judges in the priestly court, he said,

The Father judges no one, but has given all judgement to the Son . . . And he has given him authority to execute judgement, because he is the Son of Man. (John 5:22, 27)

Our Lord is qualified to be judge because he is the Son of Man. The amazing grace of almighty God, he shall judge nobody. It will not be a question of God Almighty, in his position of God Almighty, just crushing his creatures; God himself has decreed that the judgment of man shall be done by a man, a perfect man who isn’t obsessed with power. As he looked over his beloved mother city of Jerusalem and saw the sufferings that must descend upon that city he (the judge in that final day) broke down and wept over it.

O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! (Matt 23:37)

  The judgment of mankind will be in the hand of that sinless, compassionate, perfect, ideal Son of Man.

It is not a question of who has the greatest power, but who has the greatest love 

  Nobody—not even the devil himself—has ever thought that he could attain greater power than God Almighty. The ultimate question is, who loves man the best? Judgment shall be given to the Son of Man. Not only because it shall be judgment by peer (man judged by man), but because of his worthiness to judge.

I would remind you of that well-loved vision of Revelation 5, where the hosts of heaven proclaim the Lamb worthy to take the book and open the seals. With that the preparations for the judgment of mankind begin. Why is he worthy to do it? It is not only because he is the Son of Man, but because he himself was slain. There shall be no voice raised at this judgment to say it is unfair and he is unqualified. They shall be shown Calvary and how the wild beasts tore him there, with their enmity and jealousy, their envy and spite, their power politics, both religious and civil. Invested with the very power of God, why did he put up with it?

  If you were out walking and a mosquito landed upon you and stung you, you wouldn’t think twice what you would do to it. But to think that a little bit of clay six foot tall should turn round and do insult to God and crucify his Son—why didn’t God smudge out the planet? Because that’s not God! Before the blessed Son of God should mount the throne in judgment, he was first lifted up on the cross of Calvary. He is worthy to execute judgment because he was slain so that men might go free and be redeemed.

  And they sang a new song, saying, ‘Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.’ (Rev 5:9–10)

  God is determined not just to destroy creation—he will not thus yield to defeat. Christ is going to make something of it and he will yet make something of human beings. By his redemption not only to forgive them, but to turn them into a kingdom of priests to live and serve God for his eternal pleasure . . .  The answer to the destructive power of the unregenerate Gentile political system is not only that God shall have a judgment; and not only shall the Son, the Messiah, be the judge; but dominion shall be given to the saints.”

David W. Gooding, Daniel: Civil Servant & Saint. (Coleraine, NI, UK: The Myrtlefield Trust, 2017), 41-43. [Italics original.] Read the entire work here.

Daniel’s Gospel For A Hopeless World (A Guest-post by D.W. Gooding)

Thursday, January 25th, 2018

Wikimedia Commons, public domain.

“Though he prospered so remarkably in this strange and, to him, foreign culture, we were led to admire the fact that he maintained not only his personal piety and continued praying to his God, but he maintained his faith. The faith of Israel; that Israel was God’s chosen and elect people, carrying a special role in the world and given a glorious and unique gospel message to preach to the Gentiles. What a glorious message that was for Daniel to bear in that pagan Gentile court. There is hope for this world; there is coming a glorious time of peace and plenty and glory.

  Our life’s experience is not meant to mock us; this world is not a deceit, it comes from the hand of God. The glories of creation around us are not sent to mock us; there is a future for this world. Though this world is marred at present, God has a redemption for it. The day is coming when creation herself shall be delivered from her bondage to corruption into the glorious liberty of the children of God (Rom 8:21 KJV).

  Like Daniel, we are privileged to carry that glorious message of hope to our own contemporaries, who flounder in their humanism, atheism and general worldliness and ungodliness and have no ultimate hope. It is worthwhile noticing that, at this stage in history, this gospel message preached by Daniel (in the Old Testament and elaborated in the New) stands in marked contrast to other major religious faiths in the world. We need that observation nowadays, for there is a spirit abroad that advocates pluralism.

  They say, ‘Let’s take the best out of all religions. Are not all religions different ways of climbing the same mountain, so it doesn’t matter whether you come up the northern face, or the southern face, the east or the west? If you persevere you will all come up the mountain and meet each other there. All the world religions are but different ways of climbing the same mountain and coming to the same pinnacle at the end.’

  It sounds wonderful, but of course a moment’s thought is enough to show that it isn’t true and the great religious faiths of the world would be insulted if you took them so superficially. The only way to show respect for the great religious faiths of the world is to study them and take them seriously. If you do, you will find that there are irreconcilable differences and contradictions between Judaism and Christianity on the one hand, and, say, Hinduism on the other.

  Hinduism, for the most part (although Hinduism is a name given to a whole collection of religions), holds that the material universe (and therefore, our bodies) is, if not unworthy, certainly less than the ideal. This material world was created by some lesser deity, who had not enough wisdom not to do it and went and created this rather demeaning world of matter, instead of leaving things as pure spirit. The ideal for each individual, therefore, is to pass through the cycle of existence as quickly as possible. Being born in this material world, you die and go out into the world of pure spirit; then, having been re-born by reincarnation into this material world, you go back again through death into the immaterial spiritual world. The individual’s wisdom would be to try and escape that endless cycle of re-birth and death; to escape from this material world into the great spirit world beyond.

  As for human history, they say that human history in this world has no particular goal. It is like a wheel that simply goes round everlastingly in circles, getting absolutely nowhere: an endless cycle of death and rebirth. Therefore, the wisdom for each individual is to escape from the rim of the wheel (it doesn’t matter through which spoke) and try and get away from the material world into the refined essence of Nirvana, or whatever you would call it.

  At once you will see that that stands in marked contrast to what Judaism and Christianity are saying. The Bible says that this material world around us is not an illusion. It is not unworthy; it is the very handiwork of God, the almighty Creator. When he created it he pronounced that it was good, and good it is. And not only the creation around us, but ourselves. Our human bodies are not things to be despised, to be run away from (as the Greek philosophers like Socrates used to say). Our human bodies are good.

  It is true that creation has been marred by the rebellion of the creature; but still again the Old and New Testaments combine to tell us that God, in his great mercy, has a scheme of redemption for his creatures, from which springs new and everlasting hope. There is forgiveness and there is redemption. And not only forgiveness for our sins, but the very body of matter that we inhabit, says the Bible, shall one day be redeemed itself. Our blessed Lord’s bodily resurrection from the grave is but the firstfruits of a coming vast harvest. God will not be content to preserve our redeemed spirits, he is going to raise our redeemed bodies from the dead and make them like our Lord’s glorious body (Phil 3:21). And, not content with that, creation herself shall be delivered from her bondage to corruption into the freedom of the glory of the children of God (Rom 8:21).

  God the Creator is not going to be defeated. He is not going to bring this planet to an end and say, ‘Sorry, it all went wrong and it is beyond my power to redeem it.’ God shall yet be victorious. There is hope and we have a gospel message to preach. In the words of the apostle, ‘According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead’ (1 Pet 1:3) . . . What a glorious gospel it was that Daniel, even in those far-off days, could bring to that highly developed civilization that, for all its sophistication, had no hope.”

David W. Gooding, Daniel: Civil Servant & Saint. (Coleraine, NI, UK: The Myrtlefield Trust, 2017), 21-23. [Italics original.] Download the entire work here.

The Divine Plan Revealed in the Orderly Layout of the Bible

Wednesday, August 19th, 2015

Randal Amos’ latest outline is available for download in pdf. here: Orderly Plan new.

Guest-post by R.P. Amos: God’s View of Contemporary Israel

Thursday, August 21st, 2014

God’s View of Contemporary Israel

With Israel so much in the news and tensions high in the world, it might be helpful for the Lord’s church to consider God’s view on Israel as taught in His Holy Scriptures.

1. Israel’s Present Spiritual State      “blindness in part is happened to Israel”

As to knowing God’s plan as revealed in Messiah Jesus, since His crucifixion, Israel has a judgmental cover over her mind.  She’s spiritually unable to see anymore (with the exception of those who repent and believe on the Lord Jesus, they are part of His church).

2. Israel’s Jesus Attitude   “Let him be crucified”

They are still rejecters of Jesus as Messiah, the Son of God and risen Lord of all.  Their attitude toward God’s saving gospel in Christ Jesus is: “Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost”, 1Thess. 2:15,16.

3. Israel’s Political Land Claim      “the LORD spake … the land is mine”

All the nations have been given land by God but the land of Israel is God’s land.  And He has chosen to give it to Israel as His own heritage on earth.  He also has chosen Jerusalem as the city for His Name.  Their land claim is not based on who occupied it first or won a war but God’s choice.  To divide God’s land among other peoples is rebellion against God.  Their claim to the land is by the unconditional covenant to Abraham.  However, their blessings or cursings in that land are conditional according to their law covenant.

4. Israel’s Immediate Political Future   “then shall be great tribulation”

Because she is unrepentant concerning the Lord Jesus, she is headed for her darkest hour.  She is back in her land but as unbelievers in Christ Jesus (as prophesied): it is a deadly combination.  She will lose her future rebuilt temple and be severely persecuted.  All nations will eventually unite against her and be poised to finally destroy her.

5. Israel’s Final Political Future      “all Israel shall be saved”

On the eve of destruction King Jesus will come in judgment to destroy the attacking nations and their demonic leadership.  This is to fulfill God’s promises by her prophets.  The Lord Jesus Christ will set up the kingdom of God on earth with Jerusalem (God’s land) as its capital.  Then there will be “on earth peace, good will toward man”.

6. Israel’s Spiritual Future        “they shall look upon me whom they have pierced”

Also on the eve of destruction, her national Christless self-confidence will be broken.  Her reliance on other nations to help save her is gone.  The survivors will then in utter brokenness realize the Lord is their Savior and His name is Jesus as they see the marks of the cross. The Lord Jesus will in mercy take away all her sins for He died for them.

So when it comes to Israel: “concerning the gospel, they are enemies for your sake”  – but as to God’s elected political future – “they are beloved for the father’s sake”.  Be an equal opportunity gospel ambassador to all nations but don’t hate Israel.  God does not.  {Some Scriptures for Israel.  1.Her blindness – Romans 11:25 / 2Cor. 3:12-16 / Acts 28:26,27.   2.Her Jesus rejection – Matt. 27:22 / Acts 13:42-47 / Romans 10:1-4.  3.Her land claim – Lev. 25:1, 23 / Gen. 15 / Deut. 32:7-9 / 1Kings 11:36 / Joel 3:1-2 / Deut. 28.  4.Her immediate future – Jer. 30:7 / Matt. 24:15-22/ Dan. 9:27/ Zech. 14:2 / Rev. 12:12-17 & 16:12-16.  5.Her final future – Romans 11:26 / Zech. 14:2-9 / Rev. 19:11-21 / Isa. 2&11 / Luke 2:14.  6.Her spiritual future – Zech. 12:9-14 & 13:1 / Romans 11:26-27, 32 / Isaiah 53.  Last Paragraph – Rom. 11:28 / Luke 24:47 / Col. 3:11 / Rom. 10:1.}

Unconventional Prophets

Saturday, July 9th, 2011

To Download the article in pdf., click here:  Unconventional Prophets

And one of them, Caiaphas, being high priest that year, said to them, ‘You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish.’ Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation.” John 11:49-51 [Emphasis mine.]

There is nothing like raising the dead to get people’s attention. In the aftermath of the Lord Jesus calling His friend Lazarus forth from the tomb, many people “believed in Him” (John 11:45.) Christ’s enemies could not deny that He performed many miracles as signs of His identity as the Messiah. Therefore, they decided to do away with the One that they viewed as a wonder-working Nazarean upstart. What is more, they also plotted to murder Lazarus, the latest evidence of Jesus’ power (John 12:10-11.) “If one does not care for the evidence, just bury it,” seemed to be their motto. This incident was merely one more example of the long history of this world’s opposition to God’s Word.

Asleep In The Light

The Almighty has taken great care to reveal Himself to His creatures, but in their sin they habitually refuse to receive the light that He provides through the Scriptures. Of course, the Bible shows us the Son of God, Who in turn manifests the God the Father to mankind (Matt. 11:27; John 14:7-9.) Yet some of those who claim familiarity with its contents demonstrate a woeful neglect of the God Who is revealed on every page. As the Lord Jesus told the observant Jews who confronted Him: “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. But you are not willing to come to Me that you may have life” (John 5:39-40.)

The religious leaders who dominated the Temple and the ruling council (the Sanhedrin) set aside the miraculous evidence that vindicated Christ’s claims, electing instead to do away with this nettlesome teacher. They prejudged Him without giving due consideration to the facts surrounding His ministry (John 7:51-52.) They conceded that He performed “signs”; yet these mighty works failed to sway their stubbornly entrenched opinions concerning His provenance (John 11:47.) Judaism’s earliest position on the Lord’s miracles was to attribute them to Satanic power, a view that was later reaffirmed in their revered Talmud (Mk. 3:22; cf. Tractates Sanhedrin 43a & Toledoth Jesu.)i

The Fear Of Man Brings A Snare

The members of the council feared the Romans more than God, and so fretted that this Galilean wonder-worker would stir public emotions into a frenzy, thereby precipitating a political revolt. If this occurred, their Gentile overlords would depose them from their positions of honor and comfort. This would be disastrous for the nation, they reasoned, for they equated the destiny of the country with their own circumstances. Bruce Milne explains the tragedy of their thinking:

Thus the guardians of the sacred traditions of Israel were reduced to the level of political functionaries, to be met any day of the week in the parliaments and board rooms of the world. The primary issue is not one of principle but of expediency. Right has become equated with the avoidance of trouble and the preservation of their hold on power. Thus the cause of the living God, the glory of the age-old revelation from the patriarchs through the Red Sea and Mount Sinai, is all mortgaged in one sorry impassioned hour to save their political skins. The possibility that Jesus may in fact be authentic is not raised, even though the veracity of his miracles is universally conceded.ii

Later they displayed this same attitude towards the Lord’s apostles in the early days of the church (Acts 4:16-17.)

The Politics Of Self-Interest

Chief among these arrogant naysayers was the venal Chief Priest Caiaphas. If he had confined his remarks to verse 49 – “You know nothing at all” – then he would have been correct. Sadly, he went on to frame the situation in terms of politics and pragmatism, affirming that getting rid of Christ would be a service to the nation. He maintained that it was a question of one dying, instead of multitudes perishing – a classic philosophical problem which he solved by situational ethics. As one writer describes it: “His action upon this occasion illustrates his characteristic disregard of justice and religion, and shows with what adroitness he could hide self-interest under the cloak of patriotism.”iii Hendriksen agrees: “He did not shrink from shedding innocent blood. What he himself ardently craved, for selfish purposes, he made to look as if it were the one thing needful for the welfare of the people.”iv

Speaking The Truth In Spite Of Themselves

Despite their unbelief and cynical self-interest, God intervened to use their unjust machinations to achieve His purposes. This is apparent by His turning Caiaphas’ words from politically motivated calculation to genuine prophecy. As high priest he was in the position of representing the people before God and the Almighty before the masses. He was a poor representative on both counts; nevertheless, the Lord employed his words to describe the penal substitutionary death of His beloved Son. In other words, unknowingly the jaded cleric with the mercenary motives was momentarily transformed into a genuine spokesman for God. As at the Cross, man’s hatred was vented against Christ, but the Almighty sovereignly accomplished His purposes without condoning man’s wicked treatment of His Son (Acts 2:23; Acts 4:26-28.) Thus, the Lord elected to use the high priest’s office to make a bona fide prophecy in spite of the corrupt and unregenerate man who held that position (John 11:51-52.) Caiaphas would no doubt have been shocked at the true importance of his words, for it was the exact opposite of his own feelings towards Jesus of Nazareth.

In a similar fashion, a comparatively minor incident at Golgotha displayed God’s overruling control of history. The cynical, power-worshiping procurator Pontius Pilate decided to tweak his nemeses among the Jewish leadership by writing “Jesus of Nazareth King of the Jews.” They objected to this designation, and wanted it to be reworded in such a way that weakened its force (John 19:21.) But Pilate insisted on his own version, saying: “What I have written, I have written” (v. 22.) At his level, this was a way of highlighting their envy and antagonizing them through semantic gains. By doing this, however, he ignorantly left a lasting testimony of Jesus’ true identity. God worked through the Roman official’s casual words to glorify His precious Son.

Prophesying To One’s Own Destruction

Ironically, the Jewish leadership’s judicial murder of Christ eventually brought about their exact fears. Their rejection of the Prince of Peace hastened their dispersal from the land (Lk. 19:41-44.) Hendriksen agrees: “…when the Jews murdered Jesus, they sealed their own doom. The Romans came, indeed, and destroyed the city (with its temple) and the nation!”v Matthew Henry explains the principle in his inimitable way: “…Carnal policy, which steers only by secular considerations, while it thinks to save all by sin, ruins all at last.”vi The Jewish priesthood and civil leadership were deposed and exiled, fulfilling their fears to the letter (John 11:48.) Someday, by God’s grace, He will restore them to Himself nationally in the land that He promised (Rom. 11:25-32.) In the end, only God’s Word is completely trustworthy. He used men to speak and write it – even when, like Caiaphas, they did not realize they were being employed as His spokesmen (2 Pet. 1:21.) He turns human words and actions to accomplish His plans, and therefore, will triumph in the end.



i See also my article, “The Lord Jesus Christ: Vilified & Vindicated,” available here:

ii Bruce Milne, The Message of John : Here Is Your King! The Bible speaks today. Downers Grove, IL: Inter-Varsity Press, 1993, p. 173.

iii J.A. M’Clymont, “Caiaphas,” ed. James Hastings, Dictionary of the Bible Dealing With Its Language, Literature, & Contents, Vol. 1, New York: Scribner’s, 1901, p. 338;, accessed on 2/8/10.

iv William Hendriksen, New Testament Commentary: Exposition of the Gospel According to John, Vol. 2. Grand Rapids: Baker Book House, 1953, pp. 162f.

v Ibid., pp. 163f.

vi Matthew Henry, Matthew Henry’s Commentary on the Whole Bible : Complete and Unabridged in One Volume. Peabody: Hendrickson, 1996 [Italics original]; electronic ed. (Logos.)

The Comforter Cometh

Thursday, March 31st, 2011


“And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and
devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him.” Luke 2:25
In this world of sorrow people yearn for deliverance from life‘s problems and stresses. If only
someone could give them relief from the things that oppress their spirits and make their lives
drudgery, they reason, then their lives would be ideal. First-century Israel was no different, for
the Jews of that day longed for liberation from the onerous yolk of Rome as well as a restoration
of the glories of their independent past. Against this backdrop, a devout man named Simeon
walked into the Temple precincts one day in order to see the fulfillment of ancient prophecy. His
aspirations went far beyond nationalistic sentiments or personal desires for an easier life. Rather,
he awaited the coming of ―the Consolation of Israel‖ – the advent of the Messiah, a person
whose life and actions would have cosmic and eternal effect for Israel and the nations.
Thou Wilt Command Thy Servant’s Consolationi
The translators of The New King James Version rightly capitalize ―Consolation‖ in Luke 2:25,
recognizing that it is a messianic title, and not merely a description of an activity towards Israel.
It is true that the nation will one day be consoled – in addition to many other nations that will
share in the blessing of Christ‘s millennial reign – yet one must remember that this comfort is
bound up in one person: the Messiah Jesus.ii The phrase ―the Consolation of Israel‖ certainly had
technical messianic overtones in other contemporary Jewish sourcesiii, and later Rabbinic
Judaism frequently employed it to refer to the Messiah.iv As one historian notes: ―In Rab.
Judaism the ‘consolation of Israel’ is a blanket term for the fulfillment of Messianic
expectation…‖v Another author agrees: ―…’the consolation of Israel,’ is rooted in the consolation
language which in Isaiah is connected with God‘s eschatological restoration of his people (Isa
40:1; 49:13; 51:3; 52:9; 57:18; 66:10–11).‖vi David Gooding further elucidates the origins of this
expression, saying:
The delightful term ‘consolation of Israel’ suggests that his expectation was based on the
programme enunciated in such passages as Isaiah 40ff. He was looking for the day when
Israel’s warfare and chastisement would be over, and God would ‘comfort his people’.
Nor was Simeon narrowly concerned simply for the future of Israel. Basing himself again
on Isaiah’s predictions (e.g. 42:6; 49:6 etc.) he foresaw the time when the light of God’s
salvation would spread to the very ends of the earth (see 2:31-32).vii
Comfort Ye My People
After all of the awful things that happened to Israel in antiquity, the nation collectively felt
an understandable desire for comfort from their woes. As the land in between competing
southern and northern superpowers – Egypt, Aram, Assyria, Babylonia, and Persia to name
but a few – they experienced periodic military invasions. They were also harassed by their
western and eastern neighbors: Philistia, Edom, Moab, and Ammon. At the end of the Old
Testament period, Babylonian captivity successively gave way to Medo-Persian and
Hellenistic domination. The outward assaults were matched by inward spiritual declension,
as the Jewish people repeatedly struggled with departure from the Lord, bringing in idolatry,
perversion, disunity, and spiritual impoverishment. In addition to these national calamities,
individual Israelites felt the weight of personal sin, as well the burdens of living in a fallen
world.viii Yet the Lord spoke of personally comforting His people in the future as their perfect
Shepherd King (Isa. 40.) As two linguists assert: ―Comforting is God‘s proper work. He turns
earlier desolation into perfect consolation both in individuals…and also in the people of God,
cf. Is. 54:11 ff.; 51:19 ff.‖ix Subsequent pogroms, pervasive anti-Semitism, and the horrors of
the Holocaust (ha-Shoah, to the Jews) augment the needed comfort for the Jewish people.
The future time of Jacob‘s trouble – the Tribulation of the New Testament – will turn the
nation‘s eyes to its Messiah (e.g. Zech. 12:1-13:1; Rom. 11:25-29.) The Consoler of Israel
will defend them and usher in His reign among them.
Come Thou Long Expected Jesus
Luke 2:25 is pregnant with the expectation of what Peter called ―the restoration of all things‖
(Acts 3:21.) Pius believers like Simeon patiently and earnestly awaited personal, national, and
global deliverance from the powers of evil. Messiah‘s kingdom will eventually fulfill all of the
prophecies for Israel‘s restoration and glory, as well as accomplish the ultimate triumph over sin
and evil in the universe. Charles Wesley‘s classic hymn captures the spirit of Simeon‘s rejoicing
Come, Thou long expected Jesus Born to set Thy people free;
From our fears and sins release us, Let us find our rest in Thee.
Israel’s Strength and Consolation, Hope of all the earth Thou art;
Dear Desire of every nation, Joy of every longing heart.x
As Woudstra writes: ―Thus in one comprehensive gesture we see all the messianic prophecies
plus all the saving interventions of God in behalf of His people summed up in this one beautiful
phrase: the consolation of Israel.‖xi
God‘s New Creation is centered in the person and work of His glorious Son. This man will
console His redeemed people during His Millennial reign and the eternal kingdom that lies
beyond it (Isa. 66 and Rev. 21-22.) In his inimitable way, J. Vernon McGee straightforwardly
articulates the centrality of Christ in His Father‘s plans for the present and future manifestations
of His salvation: ― God had promised Simeon that he would see the salvation of God. What did he
see? He saw a little Baby. Salvation is a Person, and not something that you do. Salvation is a
Person, and that Person is the Lord Jesus Christ. You either have Him, or you don‘t have Him.
You either trust Him, or you don‘t trust Him.‖xii
Things Future, Nor Things That Are Nowxiii
While Isaiah 40:1-2 and Luke 2:30-32 teach that ―the Consolation of Israel‖ will one day
extend His comfort over all the earth, He also presently gives His comfort to those know Him by
faith. This personal Comforter presently ministers for His children before the throne of God (1
John 2:1-2; Heb. 7:24-28.) In their struggles and trials He consoles His people. As James G.
Deck‘s poetry fittingly express this truth in song:
O JESUS, gracious Saviour,
Upon the Father’s throne —
Whose wondrous love and favour
Have made our cause Thine own;
Thy people to Thee ever
For grace and help repair,
For Thou, they know, wilt never
Refuse their griefs to share.
O Lord, through tribulation
Our pilgrim-journey lies,
Through scorn and sore temptation,
And watchful enemies;
Midst never-ceasing dangers
We through the desert roam;
As pilgrims here and strangers,
We seek the rest to come.
O Lord, Thou too once hasted
This weary desert through,
Once fully tried and tasted
Its bitterness and woe;
And hence Thy heart is tender
In truest sympathy,
Though now the heavens render
All praise to Thee on high.
O by Thy Holy Spirit
Reveal in us Thy love,
The joy we shall inherit
With Thee, our Head above;
May all this consolation
Our trembling hearts sustain,
Sure — though through tribulation —
The promised rest to gain.xiv
Do our hearts rejoice in the great Consoler ? Like Simeon are we looking for His coming? Or do
the things of this world distract us from our Lord and Savior? Let every saint examine
themselves to ensure that they are currently enjoying fellowship with and trusting in the Lord
Jesus Christ. Those who seek strength and comfort from Him will never be disappointed. As the
Psalmist says: ―When I thought, ‗My foot slips,‘ your steadfast love, O LORD, held me up. When
the cares of my heart are many, your consolations cheer my soul‖ (Psa. 94:18-19, ESV.)
i Anonymous paraphrase of Psa. 42, ―As pants the hart for streams,‖ found here: Accessed on 3/31/11.
ii The terms Messiah (Hebrew) & Christ (Greek) are equivalent, & when not transliterated are best translated
―Anointed One.‖
iiiPlummer affirms that ―Those ‘who sit in darkness and in the shadow of death’ (i.79) need consolation; and the
salvation which the Messiah was to bring was specially called such by the Jews…There was a belief that a time of
great troubles (dolores Messiae) would precede the coming of the Christ. Hence the Messiah Himself was spoken of
as ‘the Consoler,’ or ‘the Consolation.’‖ Alfred Plummer, ICC: A Critical & Exegetical Commentary On The Gospel
According To St. Luke. New York: Charles Scribner’s Sons, 1903, p. 66. [Italics in the original.]
Farrar adds that ―‗May I see the consolation of Israel!‘ was a common Jewish formula, and a prayer for the Advent
of the Messiah was daily used.‖ F.W. Farrar, The Cambridge Bible For Schools & Colleges: Luke. Cambridge: The
University Press, 1890, p. 72. Compare the Pseudepigraphical work of the first or second century A.D., 2 Baruch
44:7: ―For if ye endure and persevere in His fear, And do not forget His law, The times shall change over you for
good. And ye shall see the consolation of Zion.‖ Pseudepigrapha of the Old Testament. Edited by Robert Henry
Charles. Bellingham, WA: Logos Research Systems, Inc., 2004. [Emphasis mine.] For background on 2 Baruch, see
James H. Charlesworth, ―Baruch, Book of 2 (Syriac)‖ in Freedman, David Noel. The Anchor Yale Bible Dictionary,
Vol. 1. New York: Doubleday, 1996, pp. 620f.
The Dead Sea Scrolls also evidence this messianic association of ―the consolation.‖ Referring to one of them,
4Q176, Hatina remarks: ―Fragments 1–11 are of greater value for NT studies. They are a fairly well preserved
anthology of biblical texts. Except for the possible reference to Psalm 79:2–3 at the beginning of the first fragment,
all of the quotations are taken from what is today called Second Isaiah, namely, Isaiah 40:1–5; 41:8–10; 43:1–7;
49:7, 13–18; 51:22–23b; 51:23c–52:3; 54:4–10a. The quotations are arranged sequentially and preserved accurately,
which suggests that the compiler read progressively through Isaiah 40–55 and recorded certain texts. While the
fragmentary condition of the document prevents us from understanding the broader significance that the quotations
once had for the Qumran community, an informed inference can be made on the basis of a common theme running
through the quotations. In every quotation Yahweh offers words of consolation or comfort—the meaning of the
Hebrew word Tanḥumim in the title given the scroll—to his people Israel by assuring them that he is a faithful and
loving God who will soon bring restoration to those in despair. Although Second Isaiah was originally concerned
with the release of the Israelites from Babylonian exile, the Qumran community interpreted these texts as prophecies
relevant for their own day.” Thomas R. Hatina, “Consolations/Tanhumin (4 Q176)” in Porter, Stanley E., and Craig
A. Evans. Dictionary of New Testament Background : A Compendium of Contemporary Biblical Scholarship.
electronic ed. Downers Grove, IL: InterVarsity Press, 2000.
iv Darrel Bock comments: ―In fact, later rabbis will call the Messiah Menahem, or Comforter (Schmitz and Stählin
1967:793; y. Berakot 2:3). It was such deliverance that Simeon expected.‖ Darrell L. Bock, IVP NT Commentary:
Luke. Downer’s Grove, IL: IVP, 1994, Electronic Edition STEP Files Copyright © 1997, Parsons Technology, Inc.,
PO Box 100, Hiawatha, Iowa.
v G. Braumann, “Comfort” in The New International Dictionary of New Testament Theology, Vol. 1, ed. Colin
Brown. Grand Rapids: Zondervan, 1971, p. 329.
vi John Nolland, Word Biblical Commentary : Luke 1:1-9:20. Vol. 35A. Dallas: Word, Incorporated, 2002, p. 118.
vii D.W. Gooding, According to Luke. pp. 55f. Electronic ed., accessed here: on 3/29/11.
Morris‘ comments are also helpful: ― The consolation of Israel for which he looked is another name for the coming
of the Messiah (cf. SB). This was expected to be preceded by a time of great suffering (‗the woes of the Messiah‘)‚
so that he would certainly bring comfort. In days when the nation was oppressed the faithful looked all the more
intensely for the Deliverer who would solve their problems.‖ Leon Morris, Luke: An Introduction and Commentary.
Tyndale New Testament Commentaries Vol. 3. Downers Grove, IL: InterVarsity Press, 1988, p. 104 [Italics
Other helpful quotes on Jewish understanding of the phrase:
― Simeon had waited for ‘the consolation of Israel’ (2:25), a term used for the hope of God‘s restoration of the
theocracy to that nation.‖ Cleon L. Rogers, Jr., “The Davidic Covenant in the Gospels,” Bibliotheca Sacra Volume
150:600 (Oct. ’93). Dallas, TX: Dallas Theological Seminary, 1993, p. 466.
―The consolation of Israel, for which Simeon had waited, refers to the coming messianic age.‖ Mark C. Black, The
College Press NIV Commentary: Luke. College Press Publ. Co., 1998, p. 36 [Emphasis original.]
viii Consider Ecclesiastes and Malachi just to name a few of the ancient laments against sin and injustice uttered by
godly souls. Romans 8:22-26 articulates the groaning of the godly in this fallen world: ―For we know that the whole
creation groans and labors with birth pangs together until now. Not only that, but we also who have the firstfruits of
the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.
For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees? But
if we hope for what we do not see, we eagerly wait for it with perseverance. Likewise the Spirit also helps in our
weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for
us with groanings which cannot be uttered.‖
ix Otto Schmitz & Gustav Stahlin, “παράκλησις” Theological Dictionary of the New Testament. Vol. 5. Edited by
Gerhard Kittel, Geoffrey W. Bromiley and Gerhard Friedrich. electronic ed. Grand Rapids, MI: Eerdmans, 1964, pp.
x Charles Wesley, ―Come, Thou Long Expected Jesus,‖ Hymns for the Nativity of Our Lord (London: William Strahan,
1745), number 10. I quote the first stanza only, found here: Accessed on 3/30/11.
xi Martin H. Woudstra, ―Theological Influence On Translation,‖ Journal of the Evangelical Theological Society
Volume 10. Lynchburg, VA: Evangelical Theological Society, Spring 1967, p. 97.
xii J. Vernon McGee, Thru the Bible Commentary, Vol. 4. electronic ed. Nashville: Thomas Nelson, 1997, p. 254.
[Italics original.]
xiii A.M. Toplady, ―A Debtor to mercy alone,‖ Spiritual Songs, #326 found here: Accessed on 3/31/11.
xiv J.G. Deck, ―O Jesus Gracious Saviour,‖ in Spiritual Songs, #187 found here: Accessed on 3/31/11.

When The Earth Shakes

Saturday, March 12th, 2011

TO DOWNLOAD IN PDF., CLICK HERE: When the earth shakes

They shall go into the holes of the rocks, And into the caves of the earth,
From the terror of the LORD and the glory of His majesty,
When He arises to shake the earth mightily.
In that day a man will cast away his idols of silver and his idols of gold,
Which they made, each for himself to worship, To the moles and bats,
To go into the clefts of the rocks, and into the crags of the rugged rocks,
From the terror of the LORD, and the glory of His majesty,
When He arises to shake the earth mightily.
Isaiah 2:19-21
The recent earthquakes in New Zealand and Japan – not to mention Haiti and Chile in 2010 –
ought to remind people of the unstable nature of life on this planet. Yet one must keep in mind
that “the earth is the Lord‟s and all of its fullness”; as the Creator He controls its destiny (Psa.
24:1.) The Bible teaches that He sometimes uses natural catastrophes to turn men back to
Himself. On other occasions, He judges cities like Sodom and Gomorrah through cataclysms of
one sort or another (Gen. 19.) Natural disasters are a result of the Fall: the event when Adam and
Eve brought sin and death into the world (Gen. 3.) Ever since that tragedy, the creation has
groaned under the weight of sin‟s corrosive effects (Rom. 8:20-22.) Thankfully, the Bible assures
people that it will not be this way forever, when the glorious liberty of the sons of God dawns,
the broken power of sin will be rolled back from planet earth.
Getting Man’s Attention
In this current time of grace, the Lord is not directly intervening to thwart evil or bring about
the physical installation of His throne on earth. Instead He is “longsuffering toward us, not
willing that any should perish but that all should come to repentance” (2 Pet. 3:9.) He is holding
off the outpouring of His wrath against sin and sinners, allowing them opportunity to turn to Him
for the salvation that He gives as a free gift through His Son, the Lord Jesus Christ. 2 Peter 3:10
goes on to tell of the end of this time of amnesty: “But the day of the Lord will come as a thief in
the night, in which the heavens will pass away with a great noise, and the elements will melt with
fervent heat; both the earth and the works that are in it will be burned up.”
The text at the beginning of the page refers to this future “day of the Lord of hosts” – a time
synonymous with two main activities: the Lord‟s glorious exaltation which vindicates Him on
the earth and the simultaneous putting down of evil and sin (Isa. 2:12.) At the present time,
people imagine that God is distant and does not involve Himself in human affairs. This notion
will rapidly dissipate when the Lord arises to “shake the earth mightily” (vv. 19, 21.) It will be a
fearful time for unbelievers, as is evidenced by their terror-stricken behavior. The idols that they
trusted in – which are actually replacement gods of human invention – will instantly become
obsolete. They will be cast aside as useless when the true and living God manifests His power.
Men will flee to caves vainly imagining that the earth can conceal them from the One who
fashioned the continents and shakes them at will. Thompson captured the thought well in his
classic poem, “The Hound of Heaven”: “Naught shelters thee, who wilt not shelter Me.‟”i
As Christians look at these disasters, let us pray that many would consider the Lord of heaven
and earth, who will one day rise to shake all that is not founded on Himself, the Rock (Psa.
18:31.) May many turn to Him for salvation before it is eternally too late. Let us also pray for
those who mourn the loss of loved ones, as well as for the injured and homeless. God is merciful
and works amidst human tragedies large and small. Lastly, let us thank Him for the security He
offers to those who trust in Him.
i Francis Thompson, “The Hound of Heaven”, first published in 1893 & found here: Accessed on 3/12/11.

Of Excuses & Autocrats

Tuesday, July 14th, 2009

The unregenerate human heart recoils from taking responsibility for its evil actions and moral failings. A recent book review unintentionally noted a practical example of this problematic but common attitude, citing many former officials from Saddam Hussein’s regime as examples. Like the Nazis who were put on trial at Nuremberg after the Second World War, the men interviewed by Wendell Steavenson tried to excuse their actions by shifting the blame to their superiors. In the words of the reviewer:
Perhaps most dispiriting of all, virtually none of those interviewed acknowledges responsibility for what was done. Most of their explanations are variations on ‘we were only obeying orders.’ ‘What could I do?’ ‘But I helped people, many people!’ ‘I suffered also, you know.’ ‘This was usual then.’ The gassing of 5,000 Kurds in Halabja was, concedes a seemingly upright general, ‘a political mistake.’
Steavenson comments: “I liked them. I joked with them. I sympathized with them. But not one ever looked me straight in the eye and admitted responsibility for the crimes of the government which they had served.” At this point, the reviewer interjects: “Even after the depredations of Saddam Hussein, many of those Ms. Steavenson talked to still hankered after someone like him. Iraqis, says one, are ‘an unruly mass of shirugi – slang for thickheaded Marsh Arabs – who need the rule of the rod, a strongman, to control them.’ ”i Indeed, if people are able to transfer the guilt of their actions to another, then they will cede total power to such a one in order to sin with impunity.
The Strongman Complex
Dictatorship has been a common feature of modern governance. Benito Mussolini, Adolf Hitler, Joseph Stalin, Francisco Franco, Mao Zedong, Idi Amin, Pol Pot, Muammar Qaddafi, Manuel Noriega, Nicolae Ceausescu, and Enver Hoxha all achieved near absolute power and lasting infamy through their repressive, authoritarian regimes.ii Nearly every corner of the globe has felt the effect of the cult of personality that gives rise to cruel despots such as these. Most of them arose to fill power vacuums. They were readily received by the masses for they promised desirable conditions such as social stability, economic prosperity, and national pride. What is more, they also appealed to baser human instincts like racism, jealousy, and greed. The Bible speaks of a future time when a world leader will wield tremendous power on a global scale. The nations will follow him – even
giving up their independence – for he will embody the traits of these former dictators, and will produce unprecedented economic and political prosperity.
Superman or Beast?
The nineteenth century philosopher Friedrich Nietzsche posited the coming of this type of leader, referring to him as the ubermensch (German for “Superman,” or more accurately “Overman.”) He saw many such leaders arising at different times in humanity’s developmental history. One modern philosopher remarks: “The ubermensch transcends the boundaries of classes, creeds, and nationalities; he overcomes human nature itself, and maintains a lordly superiority to the normal shackles and conventions of social life.”iii The characteristics of such extraordinary ones are further described by another scholar: “They must be thinkers, and men of action at the same time. They will choose themselves, and, so to speak, put the crown on their own heads.”iv A third comments on Nietzsche intention for the Overman: “…he sought to direct our efforts to the emergence of a ‘higher humanity’ capable of endowing existence with a human redemption and justification, above all through the enrichment of cultural life.”v The Overman’s aims are further elucidated thus:
It is evident that Nietzsche has in mind a control of humanity such as has not been heard or perhaps thought of before. He speaks repeatedly of a world-economy, a rule of the earth—and it might be said in reply that there would be need of a God to administer it. A sort of contradiction might be charged up to him in that the superman who is to be reached as the outcome of a process of evolution would be required to start and guide the process—we should have to be Gods to know how to create them! And Nietzsche could only answer that, as individuals learn by doing and have to venture even if they make mistakes, so with mankind—that the only practical thing in the present ease is to start with as strong, masterful intelligence as we can get, aiming at world-control, and hope to win sooner or later a
Such thinking quickly won adherents, for it meshed well with cutting-edge scientific notions of Nietzsche’s time.vii The Nazis adeptly used this philosopher’s works to promote the Fuhrer as the Overman, who should be blindly followed by the masses.viii Correspondingly, large segments of German society blindly followed these wicked men to their personal cost. What is more, under that pernicious regime many were complicit in unspeakable atrocities – while many more ignored the evil in their midst.ix
The Best of Times, The Worst of Times
A future dictator will arise and incite the masses to the greatest rebellion ever seen on planet earth. They will not rebel against mere human authority; rather, they will shake their collective fist at the Almighty and revolt against His throne. How will this “Man of Sin” – also called “the Beast” – get the nations to invest him with total power? Rev. 13:2 divulges that, spiritually speaking, his authority will be of Satanic derivation, saying: “…the dragon gave him his power, and his throne, and great authority.” The people will be too busy admiring his eloquence, martial prowess, and intelligence – all demonstrated by “wonders” that he will perform (Rev. 13:5; cf. 2 Thes. 2:9 where the wonders are described as “lying.”)
He will be a military tactician like Alexander the Great and Napoleon, an orator with the verbosity of Cicero and Churchill, and a ruthless despot like Herod and Stalin. His economic genius will rival Smith, Keynes, and Friedman; and his innovative, problem-solving intellect will rival Newton, Einstein, and Gates. The world never lacks seemingly intractable troubles such as the Israeli-Arab conflict, global warming, world poverty, and natural resource depletion. At the present time, it is impossible to determine which of these extraordinarily complicated difficulties he will seem to solve, but through demonic power and insight he will gain the trust of the nations. They will gladly hand him the reins of power in order to enjoy material prosperity, libertine intellectualism, and world peace. “Who is like the Beast?” will be the headline on a thousand newspapers and websites (Rev. 13:4.) Unbeknownst to them, these “blessings” will be ephemeral.
Meet The New Boss, Same As The Old Boss: Autocratic & Opposed To God
The Man of Sin’s name emphasizes his opposition to all that pertains to God. He is further described as “the son of perdition” (2 Thes. 2:3.) The New Testament earlier employed this title to describe Judas Iscariot, the betrayer (Jn. 17:12.) Just as Satan entered that traitor in order to oppose Christ and deliver Him up to the Gentiles, so this son of lostness under the influence of that Old Serpent will try to destroy anyone who is loyal to God (Jn. 13:2, 27.) His speech is characterized by blasphemy and he “…opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God” (Rev. 13:5; 2 Thes. 2:4, ESV.) The philosophy of Secular Humanism will be embodied in this wicked ruler. Man will finally be deified as supreme – “man, the measure of all things.”x The old satanic stratagem “You will be like God” will reach its zenith with this wicked pretender to God’s throne (Gen. 3:5, NKJV.)
The Lord Jesus predicted the public acclaim that would greet this evil tyrant, telling the Pharisees: “I receive not glory from men. But I know you, that ye have not the love of God in yourselves. I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive. How can ye believe, who receive glory one of another, and the glory that cometh from the only God ye seek not?” (Jn. 5:41-44.) He came fulfilling the Messianic prophecies of the Old Testament, performing signs that no one else did. Furthermore, his opponents conceded that “No one ever spoke like this man” (Jn. 7:46, ESV.) The Lord Jesus spoke and operated in the name of His Father; nevertheless, they rejected Him. When the Man of Sin comes flouting the authority of God and espousing the deification of man, the world with its religious, political, and economic segments will
receive him. This is in keeping with the world’s essential nature: loving what belongs to it and hating what glorifies and belongs to God (Jn. 7:7; 15:19.)
Paradise Regained & Ruled Over by Its Rightful Monarch
It is sad to consider the wretched consequences that the nations’ reception of the Man of Sin will bring upon the earth’s populace. Nonetheless, it is God merely allowing people to have what their sinful hearts desire. This false messiah will bring the world to ruin, but after he is consigned to the Lake of Fire, the King of kings will establish a perfect kingdom on this planet (Rev. 20.) The Lord will show the greatness of His reign by bringing about lasting peace and economic prosperity (Isa.35.) In His kingdom the meek will be in positions of responsibility and “the poor in spirit” will feel right at home (Matt. 5:3, 5.) Health rather than disease will be the norm, and longevity, rather than mortality (Isa. 65:20.) “Of the increase of His government and of peace there shall be no end” (Isa. 9:7.) Amazingly, at the end of a thousand years of such glorious governance, some people will rebel, only to be swiftly put down (Rev. 20:7-15.) Such is the restless nature of the sin-tainted human heart.
Thankfully, there is an alternative to embracing the Man of Sin; one may declare allegiance to the Messiah-King, the Lord Jesus Christ instead. To side with Him is to join a kingdom which shall have no end – one which culminates in the “…new heavens and new earth wherein dwelleth righteousness” (2 Pet. 3:13.) This regime will be based on truth and led by a monarch who shall never fail or disappoint. Rather than give humans permission to cede their moral responsibility to a dictator, the Lord will transform believers into His glorious image (Rom. 8:28-30.) Under His authority, they will live eternally and act righteously.
i “Only Obeying Orders,” The Economist, March 7, 2009, pp. 90-91. Review of Wendell Steavenson, The Weight of A Mustard Seed: The Intimate Story of An Iraqi General & His Family During Thirty Years of Tyranny (London: Collins, 2009.) Electronic edition available at:, accessed on 6 July, 2009.
ii Of course, those are just a few of the twentieth century’s notorious tyrants. Time would fail to tell of Castro, Pinochet, Suharto, Milosevic, Sese Seko, Al-Assad, or those of their ilk.
iii Simon Blackburn, The Oxford Dictionary of Philosophy. Oxford: Oxford Univ. Press, 1996, p. 385.
iv William Mackintire Salter, Nietzsche The Thinker, A Study. London: Henry Holt & Co., 1917, p. 401. Electronic Edition:,+Psychology+and+Scientific+Methods,+Vol.+12,+No.+16&jtp=401&id=Y3MuAAAAYAAJ&as_brr=0
v Richard Schacht, “Nietzsche, Friedrich Wilhelm,” in The Cambridge Dictionary of Philosophy, ed. Robert Audi. Cambridge: Cambridge Univ. Press, 1999, p. 616; emphasis mine.
vi Salter, Nietzsche The Thinker, A Study, p. 405; emphasis mine.
vii One early twentieth century comparative religion scholar comments: “Since evolution has been accepted as a truth, we may fairly trust that we all believe in the overman. All our reformers believe in the possibility of realizing a higher mankind. We Americans especially have faith in the coming of the kingdom of the overman,
and our endeavor is concentrated in hastening his arrival. The question is only, What is the overman and how can we make this ideal of a higher development actual?” (Paul Carus, “Nietzsche & Other Exponents of Individualism”, Chicago: The Open Court Publ. Co., 1914, p. 42. Electronic Edition:
viii Historians debate how much Hitler actually read Nietzsche. The Nazi cult of personality certainly expanded on that philosopher’s thoughts. What Nietzsche saw as a superior cultural figure, they turned into a supreme political leader, demanding implicit faith & obedience. The Third Reich propaganda machine studiously portrayed Hitler as the fulfillment of the Overman – photographing him looking at a bust of Nietzsche, presenting Nietzsche’s leather-bound works to Mussolini, etc.
ix It should be noted that many ordinary Germans opposed Hitler in different ways, public & private. Niemoller, Bonhoeffer, Barth, & other signers of the Barmen Declaration protested the ascendancy of the Fuhrer cult. Still others like von Stauffenberg actively participated in physical resistance. In spite of these instances of resistance, Niemoller’s words must be remembered: “When the Nazis came for the communists, I remained silent; I was not a communist. When they locked up the social democrats, I remained silent; I was not a social democrat. When they came for the trade unionists, I did not speak out; I was not a trade unionist. When they came for the Jews, I remained silent; I wasn’t a Jew. When they came for me, there was no one left to speak out.” [; There are several versions of this quote, depending on whether one consults his speeches from the 40’s, 70’s, or 80’s. For an interesting site concerning the historical development of the quote, see: .
x Paraphrasing the pre-Socratic philosopher Protagorus: See S.W. Dyde, The Theaetetus of Plato: A Translation With An Introduction Glasgow: James Maclehose & Sons, 1899, p. 22. Electronic Edition: .

To download the article in pdf., click on: of-excuses-autocrats

The Future of Israel: An Assurance of God’s Faithfulness

Thursday, April 30th, 2009

Israel continues to dominate the headlines on an almost daily basis. For a small nation with a population of just over seven million, whose land area is about the same size as New Jersey, it holds a remarkable position in world affairs. Some of the brightest minds of Europe and North America have spent the better part of the past sixty years trying to devise a solution to the problems of this tiny democracy. At first glance, all of this attention seems unwarranted. Why is this country so important? Of course, God’s promises to biblical Israel do not justify everything going on in the modern state of Israel or its policies; nevertheless, it is clear that God has a plan for the Land and the Hebrew people.1 This future design has great implications, which extend far beyond the borders of that nation. Furthermore, the Almighty’s will for the Jews is tremendously important for the Gentile world as well. It may be safely (and biblically) said that if the Lord does not carry out His plans for Israel, then there is no assurance of the fulfillment of anything else that He promised in the Bible. Thus, upon the fate of the Jews hinges the credibility of the sovereign God of the Universe. Moreover, His usage of the Gentiles in connection with the Jews displays His incomparable wisdom and mercy. Why Doesn’t Israel Recognize Christ Now? Regrettably, Romans 9-11 has become a controversial part of the Bible. Leaving aside the theological polemic that often accompanies discussion of this passage, it is important to see its context in Romans. The preceding chapters explain the principles of the Gospel with copious quotations from the Old Testament bolstering each point. The eighth chapter concludes by talking about nothing separating the believer from God’s love in Christ (v. 39.) One can imagine the critic of the gospel countering: “If this gospel is according to God’s plan why don’t more Jews believe it? If they are not saved, then why should Gentiles pay any heed to this message?” Moreover, the Gentile believers in Rome may have wondered why they should care about Israel. Chapters 9-11 answer these queries.
Paul responds by explaining the historical purposes of God with the nation of Israel. First, he points out the great privileges that they enjoy, including: “…the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all…” (9:4-5.) In spite of these great blessings, physical descent from Abraham is no guarantee of spiritual relationship with God. A survey of the patriarchal period shows that many
1 Some well-meaning Western Christians equate present-day Israel with the prophecies regarding restored Israel. It should be noted, however, that the bulk of Israel’s citizens reject the notion of God, let alone the Messianic claims of the Lord Jesus. Someday a believing remnant will be restored to the Lord (e.g. Zech. 12:9-14.) Until then, we should not link our affections and agreement to any particular regime in the state of Israel. Like every other nation, they do good things, as well as bad things. Also like other nations, they are not in the habit of seeking God’s opinion for their current policies.
of those associated with Abraham did not share his faith in Jehovah. It never was the case that all of those who physically descended from Abraham were saved. Only the children of the promise were brought by faith into the promises that God made to the patriarch. The Gentiles Receive God’s Mercy
In the matter of God’s selection of tools, He chose to use Israel as His instrument in the world prior to the dawning of the Church age. Hosea is referenced, envisioning the time when “Not my people” will become “My people” (Rom. 9:25-26.) With what astonishment would the pious Jew read this prophecy and the succeeding quotation from Isaiah being applied to a remnant of Jews and Gentiles becoming righteous through faith! Yet this mercy is extended to those who do not stumble at Christ the stumbling-stone, but through faith call on Him as Lord for salvation (Rom. 9:33; 10:9-13.) What is more, by faith the Gentiles are brought into the service of God. These verses demonstrate that when salvation comes to Israel, it will be a remnant that believes it, instead of the unbelieving multitude. So it should not surprise one that in Paul’s day only a remnant believed. This has been the ordinary state of affairs throughout history and will be so again in the future.
Salvation in Christ through faith alone was the major obstacle to the Jews of Paul’s day. They were passionate for the Law; nevertheless, they sought to establish their own righteousness by keeping the commandments. They balked at the truth that “…Christ is the end of the Law for righteousness to everyone that believeth” (Rom. 10:4.) In keeping with the teaching of the first eight chapters, Paul argues that the gospel is the story of what Christ freely offers man, as opposed to human religious effort; it requires faith, not human works. One may suggest that maybe it was just ignorance on the part of these pious Jews. This is not so, however, for the message was proclaimed to them, but they did not obey it (the citations from Isaiah affirm this; cf. Rom. 10:16 with Isa. 53:1.) Therefore, God turned to a different tactic: provoking Israel to jealousy by extending His mercy to the Gentiles.
Man’s Failure Employed In The Extension of Divine Mercy
Rather than an interruption of God’s plan, the gospel of Christ with its inclusion of the Gentiles is actually a broader fulfillment of it. The current unbelief of the Jews affords the Almighty the opportunity of saving many Gentiles. This does not rule out, however, the future fulfillment of the promises made to the patriarchs. Even now, Paul points out that there is “a remnant according to the election of grace” (Rom. 11:5.) In the future this remnant will expand to include the beleaguered nation of Israel at the end of the Tribulation – as it is put in Rom. 11:26: “And so all Israel shall be saved…” It is the ingenuity of the Lord to use Israel’s failure as the means of showing mercy to the Gentiles, who were once “…strangers from the covenants of promise, having no hope, without God in the world…” (Eph. 2:12.) He can then use these same strangers to turn the Jews back to Himself through jealousy, as they behold His gracious dealings with those who previously were afar off.
This blessing should not breed haughtiness in non-Jewish hearts, for Israel will one day reclaim center stage in the dealings of God. Whereas currently the numerical majority of Christians are Gentiles, during the Tribulation believing Israelites will comprise the bulk of believers. God is not forgetful of His promises to Israel. What is more, the fulfillment of them will entail blessings that involve more than just one ethnic group; when God performs His promises they will encompass the entire world. The Scripture sums up this expansively gracious program in these words: “For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all” (Rom. 11:30-32.) Thus, God’s promises are faithful and true, and His credibility is beyond question. Whether Jews or Gentiles, believers of every epoch can rejoice in the steadfast mercy of the covenant keeping Lord.

To download the article in PDF: The Future Of Israel: An Assurance Of God’s Faithfulness