“The God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you.”—1 Pet. 5:10.
The above words were penned by the Apostle Peter who after years of experience in the Master’s service and under his discipline, through much tribulation, had evidently reached the blessed experience of one established, strengthened and settled in the faith and in the practice of the principles of the gospel. Peter had much to suffer and endure in his continuous effort to overcome. In common with all our Lord’s disciples he had much to endure from without, in the way of reproach, and sometimes of persecution, for the truth’s sake. But he had probably much more to contend against from within, his disposition being naturally impulsive and wavering and difficult to bring under restraint even when the truth was clear to his mind and when his affections were fastened upon the Lord.
It should be, and is the aim of every truly consecrated saint to reach this desirable standpoint of strength and settled establishment in the faith, but it cannot be reached at a single leap. It is gained by a gradual steady growth under the discipline of suffering—as the apostle says, “after ye have suffered a while.” [1 Pet. 5:10] “Now,” as Paul remarks (Heb. 12:11,12), “No chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” “Wherefore” with him we would add, “Lift up the hands which hang down, and the feeble knees, and make straight paths for your feet, lest that which is lame be turned out of the way.” [Heb. 12:12-13]
Are you weary and disheartened in the journey, discouraged at your slow progress, and almost overwhelmed with the cares and various besetments of this life. Is a lethargy and indifference creeping over you, cooling your ardor for the Master’s service, relaxing your energies in that direction, and enlisting your interest more and more in other matters? Then beware! It is high time to wake up. [Rom. 13:11] Be sober; be vigilant, because your adversary, the devil as a roaring lion walketh about seeking whom he may devour. [1 Pet. 5:8] Sometimes he goes about as a roaring lion, and sometimes as a skulking serpent in the grass.
Sometimes, lion-like, when we are off guard he springs upon us unawares, stirs up the evil of the old nature, and unless desperately resisted he will take full control and drive us on to ruin. Or he will endeavor at least to turn us off the track of the narrow way. And sometimes, serpent-like, (2 Cor. 11:3) he assumes a pleasing and seemingly reasonable aspect, and endeavors to beguile us from the way. If we permit ourselves to be so off guard either by neglect to feed upon the truth, or by indifference to the reception and cultivation of its spirit, we may be sure that our ever vigilant adversary will gain an advantage over us which we may not be able to resist.
Our only safety, then, is in giving earnest heed to the Apostle’s counsel. Be sober, be steadfast in the faith, be vigilant, and resist the adversary. [1 Pet. 5:8] We find foes within as well as foes without which we must not deal too gently with. The human nature which we covenanted to crucify must not be too sensitively regarded by ourselves though we should be careful and thoughtful in our dealings with others. We must let the human nature die, and rejoice to see the new nature triumph over it. We must look our old nature squarely in the face anxious to see all its deformity, and thankful for a brother’s or a sister’s kindly showing of the same; and even the heartless rebuke of an enemy, or the impatient criticism of an unwise but well meaning friend, should be soberly considered and profited by, though it may severely wound the sensitive quivering flesh. All this is a part of the crucifying process, a part of the humbling under the mighty hand of God—under the discipline of his truth. If we study it carefully and cultivate its spirit day by day, seeking constantly to purge out all that is contrary to it, our character will mature, ripen and grow more and more like the glorious model given for our imitation. Our convictions of the truth will become more settled and clear; our faith in God and in the power of his love and grace will be more and more established. And our constant effort to learn and to do the will of God will harden into habit, and thus we will grow strong in the Lord and be able to strengthen and to confirm the faith of others.
If we have cares, we are invited to cast all our care upon the Lord, knowing that he careth for us. [1 Pet. 5:7] And we have the encouraging assurance in the midst of present trials that we shall receive a crown of glory that fadeth not away [1 Pet. 5:4], if in steadfast sobriety and humility we work out our salvation with fear and trembling, having been first redeemed with the precious blood of Christ, and thus through faith having gained the privilege of working it out. And we are comforted in the midst of trials with the blessed assurance that while God resisteth the proud, and they also resist him, he giveth grace to the humble. [1 Pet. 5:5] Let us humble ourselves therefore, dear fellow members of the called and Anointed body, under the mighty hand of God, that he may exalt us in due time. [1 Pet. 5:6] And let us bear in mind that not all of the suffering and cross-bearing comes from the world’s opposition to the truth, but that much of it must necessarily come from our faithfulness, not in excusing and cultivating, but in humbling and subduing the evil propensities of our fallen nature. “If any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass; for he beholdeth himself and goeth his way, and straightway forgetteth what manner of man he was. But whosoever looketh into the perfect law of liberty, and continueth therein, he, being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.”—James 1:23-25.
“Oh, to be nothing, nothing, Painful the humbling may be; Yet low in the dust I’d lay me That the world my Savior might see.”
NEBUCHADNEZZAR’S MADNESS – A STUDY OF DANIEL, CHAPTER FOUR
“Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase” (Daniel 4:37).
This is the third time Nebuchadnezzar was moved to praise God. After Daniel interpreted the king’s dream of the image in chapter two, Nebuchadnezzar praised Jehovah as “a God of gods, and a Lord of kings, and a revealer of secrets” (Daniel 2:47). After the three Hebrews were delivered from the fiery furnace, he affirmed “There is no other God that can deliver after this sort” (Daniel 3:29). But the praise of Daniel 4:37 exceeds them both.
Nebuchadnezzar passed through seven seasons of abasement and was humbled — just as the world has been abased and humbled through sin and death. After seven millenniums the world will worship God for all His blessings. Nebuchadnezzar’s sanity and dominion was restored to him after his ordeal. So will mankind’s reason and dominion be restored to them after their ordeal. Then Christ will say to all the obedient, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34). Then they will “praise, extol and honour” the “King of heaven” as never before.
THE INTRODUCTION
Verses 1 through 3 are an introduction by Nebuchadnezzar, addressed to the people of his realm. [Dan. 4:1-3] “Unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to shew the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.”
We observed in previous chapters the positive character of this king, and the honesty of his decrees, notwithstanding their severity. His honesty shines through here as well. It is right for men and women to mark their experiences, and note the hand of providence in them — and express their appreciation forth rightly. Nebuchadnezzar did this, by decree to all his realm. So should we express the “praises of him who hath called (us) out of darkness into his marvellous light” (1 Peter 2:9).
Nebuchadnezzar was not a fully converted man. There is no record that he adopted the ways of God’s people or became a proselyte to the Jewish faith. But he honestly testified what God had done through this experience. He recorded the experience in detail, and frankly admitted his formerly proud demeanour. Confession is good for the soul. Nebuchadnezzar’s confession of his pride was to his credit.
So should we be honest of heart to recognize our sins. Without this quality, we lose the value of our experiences. Shall we need them repeated? Or will we learn quickly, humbly, and be both profited in character, and spared further adversity? Remember that the faithful 144,000 of Revelation chapter seven were spared the four winds of trouble, whereas the great multitude who had spots of sin on their robes were allowed to pass through that trouble for their purging.
THE SETTING
This episode began with a dream. Nebuchadnezzar remembered it vividly. He sensed that this dream, like that in his second year, recorded in chapter two, had a deep meaning. As before, he commanded his wise men and counsellors to interpret the dream, but none availed him. In his brasher, younger years, he had ordered their death, but by now he had mellowed somewhat and his policy was less intense.
We do not know in which year of his 43 years of reign this episode began, but most place it late in his reign. Probably this is correct. We have extant records from Babylon for the first eleven years of his reign, filled with activity and conquest. We have records from the scriptures of his 18th year when he took Jerusalem for the third time and put an end to Zedekiah’s kingdom (Jeremiah 52:29, 12).1 {(1) Jeremiah 52:12 calls this the 19th year of Nebuchadnezzar’s reign, using what historians call a non-accession year reckoning. This means the year a king came to the throne is counted as number one of his reign. Jeremiah 52:29 is appended by a scribe in Babylon, using Babylon’s accession year reckoning. This means the year a king came to the throne is counted as his year of accession, and his official year one begins with the following New Year’s Day.
Jeremiah chapter 52 was not written by Jeremiah himself, but assembled later from other sources. Notice Jeremiah 51:64, “Thus far as the words of Jeremiah” — showing he did not write the chapter following. Most of Jeremiah 52 comes from the book of 2 Kings. Jeremiah 52:1-27 are the same as 2 Kings 24:18 – 25:21. Jeremiah 52:31-34 matches 2 Kings 25:27-30. The four verses in Jeremiah between these two parts, namely 52:28-30, is a record not matched elsewhere. Apparently it was appended from information in Babylon in later years thus these few texts use the Babylonian method of counting years.}
Jeremiah 52:30 speaks of another campaign by Nebuchadnezzar five years later. Ezekiel 29:17 speaks of the 27th year of Ezekiel’s captivity, which would be the 34th year of Nebuchadnezzar. By this time Nebuchadnezzar’s army had taken Tyre after a lengthy siege (Ezekiel 29:18), and he would have more successes against Egypt as reward for his service against Tyre (Ezekiel 29:18-20). Probably after all of these came the fateful experience of Daniel chapter four.
By this time Daniel would be in his fifties, having served in the court of Nebuchadnezzar for more than 30 years. The others had all failed to interpret the king’s dream. “But at the last Daniel came in before me … in whom is the spirit of the holy gods … before him I told the dream” (Daniel 4:8). He remembered Daniel’s service three decades earlier, and was optimistic that Daniel could explain this dream also.
THE DREAM
The dream is recounted in verses 10 [Dan. 4:10] and forward. As dreams sometimes go, this one changed in ways that only a dream allows. It began with a large tree which gave shade, nourishment and comfort to all creatures within its influence — its height “reached unto heaven” [Dan. 4:11] and its breadth was as far as the eye could see.
An angel from heaven next appeared. He is termed “a watcher,” from the ability of angels above to observe the affairs of men below (verse 13, also verses 17, 23). [Dan. 4:13,17,23] The angel commanded the tree to be cut down, his branches cut off, his leaves shaken, his fruit scattered, the animals in its care dispersed, and the birds in its boughs driven away.
However, the stump of the tree remained and it was secured with bands of iron and brass, as though to protect it for a later regrowth. Note these metals — we will see them again in the prophecies of Leviticus, Deuteronomy, and Isaiah, which relate to this dream.
Then the symbolism changes and the subject changes from a tree to a man, “wet with the dew of heaven, and his portion with the beasts of the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him” (verse 15). [Dan. 4:15] It is here that we see the tree represents a mighty dominion of a great king, who was abased, roaming like an animal, his reason abated.
Then a most significant addition. “Let seven times pass over him” (verse 16). [Dan. 4:16] The mention of these “seven times” appears four times in this chapter — verses 16, 23, 25, 32. [Dan. 4:16,23,25,32] It is clearly a vital part of the lesson. And it is unique to the testimony of Daniel up to this point. Daniel is famous for time prophecies, but these appear mostly in the latter half of the book. Here only is a time feature mentioned from the first portion — except for the prophetic 10 days of testing we saw in chapter one.
The lesson of the dream follows in verse 17. “This matter is by the decree of the watchers [angels], and the demand of the word of the holy ones: to the intent that the living may know that the highest ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men” (Daniel 4:17).
Evidently this verse records the sentiments of Nebuchadnezzar, for the previous verses are part of his explanation, and in verse 18 [Dan. 4:18] which follows, Nebuchadnezzar is still the speaker. But verse 17 apparently expresses the king’s later appreciation of the meaning, added here as part of his testimony to the people of his realm. Notice the closing part – “the basest of men.” These would be Nebuchadnezzar’s own words respecting himself, in a public decree. This evidences the sincerity of his humility.
Let us be sincere like this in learning the lessons God has for us in our experiences.
Note also the words before that, “the Most High ruleth in the kingdom of men.” [Dan. 4:17] Six times in this chapter Nebuchadnezzar referred to Daniel’s Babylonian name, Belteshazzar, whose first three letters name the Babylonian God Bel. The king was still a heathen. But here, as in chapter three verse 29 [Dan. 3:29], he acknowledged the superiority of the most High. The time will yet come when the people of the world will similarly recognize that Jehovah is the “Most High,” and even more completely than Nebuchadnezzar, they will worship, honour and obey him. This is the work to be accomplished during the Millennium, which lies not quite four [now two] decades ahead.
THE INTERPRETATION
Verse 19 records Daniel’s reaction. He was stunned. “Then Daniel was … astonished for one hour.” He perceived that the dream applied to the king he served. He would that it were otherwise. “My lord, (may) the dream be to them that hate thee, and the interpretation to thine enemies” (verse 19). [Dan. 4:19] But it was about Nebuchadnezzar. Respectfully, dutifully, Daniel proceeds to explain.
The great tree represented the dominion of Nebuchadnezzar. “Thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth” (verse 22). [Dan. 4:22] The cutting of the tree represented the loss of his dominion, and a period of “seven times” would pass over Nebuchadnezzar. Meanwhile his reason would flee, he would eat grass as an animal, his hair and nails would grow, “till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will” (verse 25). [Dan. 4:25] Notice that Daniel did not add the words “the basest of men” — this would have been an affront to the dignity of the king — but a humbled Nebuchadnezzar did use them after the experience.
That the stump was preserved represented that Nebuchadnezzar’s kingdom would be restored — thus the dream ends on a note of hope. At this point Daniel kindly, cautiously, respectfully, advised the king what to do. “Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity” (verse 27). [Dan. 4:27]
May we learn from the spirit of Daniel. Let our words be respectful, specially to those of some authority. Do the younger ever speak disrespectfully toward their elders? Even the Law of Moses tells us this is not proper (Leviticus 19:32). Do brethren ever revile their leaders? Saint Peter observed such behaviour and warned against it (2 Peter 2:10). Is there ever a spirit of excited complaint? Jude warns against this also (Jude 1:9).
Even in our dealings with our peers, Jesus laid down a principle which will guide us. “With what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again” (Matthew 7:2). If we are disrespectful in our language and demeanour toward others, others may exhibit the same toward us. If we wish courteous conduct from others, let us see that we are courteous toward them.
On the other hand, if we are despised without such cause, then we can rejoice for suffering as Jesus did — namely, for righteousness. “If, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God … Christ also suffered … leaving us an example … who did no sin” (1 Peter 2:20-22).
THE FULFILMENT
“All this came upon the king Nebuchadnezzar” (verse 28). [Dan. 4:28] There was a delay in the decree. Perhaps the king took Daniel’s advice, and his “tranquillity” was extended. But the time would come, and it did come, after 12 months. “At the end of twelve months he walked in the palace of the kingdom of Babylon,” admiring his attainments. “While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee … the same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen” (verses 29-33). [Dan. 4:29-33]
But the restoration also followed. “At the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honoured him that liveth for ever … my reason returned unto me, and … the glory of my kingdom … and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase” (verses 34-37). [Dan. 4:34-37]
So with the world. Humanity began with our first parents in the garden, and to Adam was given a dominion which would have flourished in perfection had he obeyed God. He did not. The blight of sin and death followed, but after seven times passes over the world mankind will have their dominion restored. This is depicted in lovely terms in the last chapter of the Bible. “There shall be no more curse … they shall see (God’s) face; and his name shall be in their foreheads … and they shall reign for ever and ever” (Revelation 22:3-5). Thus shall the original dominion, lost in Eden, be restored to the world after 7000 years — 6000 years of sin and death, followed by the Millennium of Christ’s kingdom.
DEEPER MEANINGS
So far we have seen two meanings to the dream. It applied to Nebuchadnezzar personally, and in a deeper way to the human race. But this is not all. There is another layer of meaning which applies to the nation of Israel. In this case the kingdom which was removed for a season was the Jewish Kingdom which ruled from Jerusalem.
As Adam’s original right of dominion was from God, so the right of dominion of the Kingdom of Israel was from God. The kings who ruled there, ruled “upon the throne of the kingdom of Jehovah” (1 Chronicles 28:5). They were commanded in the Law of Moses to abide by the Law of God as the ruling law of their kingdom. “And it shall be, when he (the king anointed to rule Israel) sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites: And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear Jehovah his God, to keep all the words of this law and these statutes, to do them … that he turn not aside from the commandment, to the right hand, or to the left” (Deuteronomy 17:18-20).
That kingdom was typical of Christ’s kingdom which rules Earth during the Millennium. In fact, Christ rules by the same authority for as Ezekiel 21:27 says, the authority of that kingdom would be overturned, “until he come (Jesus) whose right it is; and I will give it him.” Christians have recognized Christ as their king during the entire Gospel Age, and since his return in 1874 his authority extends to the nations of Earth (Revelation 11:15). Now he prepares the world to recognize him as their king during the Millennium (Revelation 20:6).
The reason Nebuchadnezzar lost his kingdom for a season was pride and sin. The reason Adam lost his kingdom was disobedience to God’s command. The reason Israel lost their kingdom was pride, sin, and disobedience. But in each case, as the dream predicts, there is a recovery from the punishment when the lessons are learned, after “seven times” have passed.
“SEVEN TIMES”
This expression appears four times in the narrative. The word “times” is from the Chaldean word iddan, word number 5732 in Strong’s Concordance. “from a root corresponding to that of 5708; a set time; technically a year,” always rendered “time” or “times” in the common version. Word 5708, referenced in this definition, is ed, “from an unused root meaning to set a period …” (Strong’s Concordance).
Evidently the word applies to any regular period. It may be “technically a year,” but is also used more broadly. The word “year” appears nine times in the common English version of Daniel, each case referring to a specific year of the reign of a king. That word is Strong’s 8141 (once 8140 which is the Chaldean equivalent), which Strong defines as “a year”. Iddan, by contrast, is apparently more flexible. As it applies to Nebuchadnezzar’s madness, some suppose it was for seven years, but it may have been much briefer — seven seasons, or seven months, or some other period.
The flexibility of this word is useful in recognizing the deeper meanings of the dream. We have already remarked that the seven times applies to seven millenniums, as it applies to the kingdom of Adam which was lost in Eden, and restored as a result of the Seventh Millennium (Revelation 20:6).
As it applied to Israel in Daniel’s day, it apparently referred to the seven decades during which Babylon was granted power to rule over the kingdoms of that day. “These nations shall serve the king of Babylon seventy years” (Jeremiah 25:11). “After seventy years be accomplished for Babylon I will visit you” (Jeremiah 29:10).
During this period Israel lost their national sovereignty to Babylon. Because they would not submit to this punishment, they soon lost their kingdom completely and were dispersed from their homeland. The tree was cut down and those it nourished were scattered.
But they would be restored. Even when Jeremiah prophesied of Israel’s coming loss, he added prophecies of their later restoration. “There is hope in the end … thy children shall come again to their own border … Is Ephraim my dear son? … for since I spake against him, I do earnestly remember him still … I will surely have mercy upon him, saith Jehovah … set thine heart toward the highway … O virgin of Israel, turn again to these thy cities … I will bring again their captivity … there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks … Upon this I awaked … and my sleep was sweet unto me … Behold, the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast … I will watch over them, to build, and to plant, saith Jehovah” (Jeremiah 31:17-28).
These words were accomplished when the Israelites returned to their land after the empire of Babylon passed to king Cyrus, ruler of the Medo-Persian empire. In a deeper way, these words are being fulfilled during the present Harvest period, by the regathering of Israel from all the lands of their dispersion.
The seventy years of Babylon’s rule ran from 610 BC, when Babylon replaced Assyria as the ruling empire of the Middle East. 610 BC was the year the last capital of the Assyrian Empire, namely the city of Harran, fell to the Babylonian army. Seventy years later brings us to 540 BC, the year Cyrus mustered his armies to advance against the might of Babylon. After some skirmishes in the field of battle, the city of Babylon fell in October of the following year.
Thereafter Cyrus became master of the empire. The regnal years of both Babylon and Medo-Persia ran from the spring of the year. Thus when Babylon fell to Cyrus in October of 539 BC, that was about mid-way in the year which became Cyrus’ year of accession to the empire. His official “year one” began the next spring, with the commencement of the Babylonian month Nisanu (the Jewish month Nisan). That was in the year 538 BC. In that year, according to Ezra 1:1 (also 2 Chronicles 36:22), Cyrus issued his famous decree allowing the Israelites to return to Jerusalem and rebuild their temple. A summary of it is recorded in Ezra 1:1-4.2 {(2) Evidently there was more to the decree than appears in Ezra 1:1-4. The enemies of Israel were successful in stopping the temple construction, and it languished for 16 years before work resumed early in the 2nd year of Darius Hystaspes, king of Persia. It was completed late in the 6th year of that king. To justify resuming the work, a search was made in the records of Persia to locate the initial decree of Cyrus. Ezra 5:17 through Ezra 6:5 records the search, and the results – “there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written …” That record specified the dimensions of the temple to be rebuilt, the manner of construction, and the restoration of gold and silver vessels.}
GATES OF BRASS, BARS OF IRON
It is helpful to recognize the role of Cyrus in releasing the Jewish people from their bondage, because the book of Isaiah names him explicitly. “Thus saith Jehovah to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him … I will go before thee … I will break in pieces the gates of brass, and cut in sunder the bars of iron … for Jacob my servant’s sake, and Israel mine elect” (Isaiah 45:1-4).
The commentary by Jamieson, Fausset and Brown says Persian kings were not anointed, but “the expression is applied to (Cyrus) in reference to the Jewish custom of setting apart kings to the regal office by anointing.” In other words, Cyrus was anointed to a service for God. “I girded thee, though thou hast not known me” (verse 5). [Isa. 45:5; In Tamil ERV is near]
The gates of brass that would be loosed before him evidently refer to the “100 massive gates, twenty-five on each of the four sides of the city, all, as well as their posts, of brass, and the bars of iron with which the gates were fastened.”3 {(3) Jamieson, Fausett, Brown, citing Herodotus 1.179).} This reminds us of the bands of iron and brass which bound the stump of the fallen tree in the dream (Daniel 4:15). These are emblems of the power of Babylon which restrained the growth of Israel until those bands would be broken.
The same emblems appear in Psalms 107, in a passage which refers to Israel — punished by God for their rebellion, and later released from that punishment by God’s mercy. The segment of that psalm which refers to Israel is Psalms 107:10-16. The closing verse of that passage expresses what God does to release Israel. “He hath broken the gates of brass, and cut the bars of iron in sunder” (verse 16). [Psa. 107:16; In Tamil Psa. 107:15] This God did through Cyrus when he conquered Babylon and released the Israelites. This also God does through Jesus, whom Cyrus represented, now that Jesus has returned to take control of this world.
Christ returned in 1874 according to the prophecy of 1335 years in Daniel 12:12. In that year the first and only Jewish prime minister of England was elected, namely Lord Beaconsfield, sometimes called Disraeli. In 1878 he was prominent at the Berlin Congress of Nations which met to resolve the aftermath of a war between Russia and Turkey, which was ruled by the Ottoman Empire, which also controlled Palestine. The treaty which was drawn up agreed that all residents would be granted equal protection and rights of the law. This included Jews in Palestine. This opened up the opportunity for a resettlement of the land by the Jewish people. In that very year, 1878, the Jewish colony Petah Tikvah was established, the early sign of Jewish regathering.
However, there was no hope of establishing an independent homeland for the Jews until the grip of the Ottoman Empire was removed. That empire decomposed in a seven-year period, from 1911 to 1918. In 1911 Italy attacked their north African holdings. In 1912 Greece and Turkey were at war. In 1913 Turkey ceded away her European holdings to the Great Powers. In 1914 Turkey sided with Germany in the Great War, and by the close of that War, in 1918, the Ottoman Empire lay in dust and ashes. The history of Turkey began anew in 1918.
This seven-year period remarkably parallels the seven years during which the Babylonian Empire took control of the land of Israel 2520 years earlier. As noted above, Babylon took the last stronghold of the Assyrian empire in 610 BC. Subsequently they crossed the Euphrates into the holy land in 607 BC, beginning a conquest which resulted four years later, 603 BC, in the declaration of Daniel, “The God of heaven hath given thee (Nebuchadnezzar) a kingdom, power, and strength, and glory … Thou art this head of gold” (Daniel 2:1, 37, 38).
During World War I, when the British occupied Palestine, shortly before they took Jerusalem, the British government formally declared their intention to make of Palestine a national homeland for the Jewish people. This was known as the Balfour Declaration (named for Lord Balfour). This promise ultimately took shape by the reestablishment of the nation of Israel in 1948. Thus the national hopes of Israel began to sprout again as a consequence of World War I.
The campaign of Babylon’s conquest in the holy land began in 607 BC, and the war which snapped the bands of “iron and brass” allowing the nation to grow again began in 1914. Between these two dates is 2520 years. (607 + 1914 = 2521. Subtract one year to account for the absence of a year “zero” between the BC and AD eras. This results in 2520 years total.)
The span of 2520 years is renown as the period of Gentile Times, from Babylon to the Great War, which restrained the growth of Israel’s national hopes. It is exactly seven “times” of 360 years each, which is the length of a prophetic “time” in both Daniel and Revelation (Daniel 7:25, 12:7, Revelation 12:14). [A](This may be explained in more detail in the next issue.)
FOUR APPLICATIONS
We now have four applications of the “seven times” mentioned in Nebuchadnezzar’s dream.
Is it merely a coincidence that the expression “seven times” appears four times in the narrative of Daniel chapter four? Or is this perhaps related to the four layers of meaning of the “seven times”? Remember the word for times, iddan, is a flexible word which can refer to any regular period of time. It was the right choice if the dream was meant to cover various different fulfilments.
LEVITICUS 26
Long before the days of Daniel, Moses also predicted “seven times” of punishment upon Israel if they were disobedient to the Law given by God. This warning appears in Leviticus chapter 26. There, just as in Daniel chapter four, the expression “seven times” appears exactly four times (verses 18, 21, 24, 28). [Lev. 26:18,21,24,28]
There also, the symbols of iron and brass represent the oppressive powers which would punish Israel and restrain their national hopes. “I will break the pride of your power (their power as a nation); and I will make your heaven as iron, and your earth as brass” (Leviticus 26:19). Heaven and earth are used widely in scripture to represent the governing powers, religious and civil, which rule the world.
Deuteronomy 28:23 uses the same symbols. If Israel became and remained disobedient, “thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron … Jehovah shall cause thee to be smitten before thine enemies … and shalt be removed into all the kingdoms of the earth.” This occurred when their nation was conquered.
These predicted punishments became ripe during the Babylonian empire. This is indicated in Leviticus 26:32. “I will bring your land into desolation: and your enemies which dwell therein shall be astonished at it.” The desolation of the land occurred during the Babylonian empire (compare 2 Chronicles 36:21).
Also Leviticus 26:34, 35 “Then shall the land enjoy her Sabbaths, as long as it lieth desolate, and ye be in 10 your enemies’ lands … as long as it lieth desolate it shall rest; because it did not rest in your Sabbaths, when he dwelt upon it.” The land kept Sabbath after Israel was scattered by the Babylonians (2 Chronicles 36:21).
Also Leviticus 26:31, “I will … bring your sanctuaries unto desolation.” The temple at Jerusalem was burned by the Babylonians (2 Chronicles 36:19).
ROAMING AS A BEAST
A prominent part of Nebuchadnezzar’s dream was that “his heart (would) be changed from man’s, and … a beast’s heart … given unto him” (Daniel 4:16). He would eat grass like an animal, live in the open, and “be wet with the dew of heaven” like animals.
This symbol also is meaningful. During the 2520 years of Israel’s punishment they were subject to four world powers — Babylon, Medo-Persia, Greece, and Rome. Rome would split into the various countries of Europe, into which many of the Jews were scattered and ruled. These four empires are represented in Daniel chapter seven as four animals — a lion, bear, leopard, and “dreadful” beast — showing how God perceives these empires which ruled mankind so long. “As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people” (Proverbs 28:15).
While Nebuchadnezzar was insane, he conducted himself as an animal, representing the beastly conduct of the nations which rule the world. While Babylon ruled for seven decades, they were as a lion (Daniel 7:4). While the four empires of Daniel ruled the world for 2520 years, they were pictured like powerful animals. While mankind endures seven millenniums before they are fully restored, most of that time is under the rule of fallen governments —“beasts.” But in the end the people are relieved of the burdens, stand upright again, reason and dignity restored, and they praise the King of Heaven. Nebuchadnezzar did this literally. Israel rejoiced when they returned to Judea after their Babylonian captivity. Now in their regathering after the 2520 years, many of them already give thanks to God, and the remainder will do so soon according to Zechariah 12:10. When the Millennium has done its work among men, the entire world will rejoice in their restoration to a full standing of perfection, so long ago lost in Eden.
At last everyone who responds to God’s grace will “praise and extol and honour the King of Heaven, all whose works are truth, and his ways judgment” (Daniel 4:37).
– By Br. David Rice – From Faithbuilders Fellowship, April 2006.
“Thou, therefore, endure hardness as a good soldier of Jesus Christ.”—2 Tim. 2:3.
THERE are many illustrations used in the Bible, and all of them very forceful. The one which represents the Christian as a soldier, has a great deal of meaning. We are not to suppose that the angels in Heaven are soldiers, nor that that term would be applicable to them. There is no war going on in Heaven, but there is a war going on here on earth.
[Nearly] Six thousand years ago our first parents became entrapped, and the whole race was sold under Sin—became the servants of Sin and Satan. More and more this influence has prevailed—not that all willingly surrender to Satan, but that he puts darkness for light and light for darkness [Isa. 5:20], and thus deceives mankind and leads them captive at his will.
All who desire to be in harmony with God would be out of harmony with Satan and Sin. And they might at times have resisted these, and have tried to do God’s will. But there was no organized undertaking for the overthrow of Sin until Jesus came. His mission was to overcome Satan, overcome Sin, and to bring everything into full harmony with God’s arrangement. Earth, this province of God’s great Empire, being in a rebellious state, needed to be conquered and restored, and Jesus undertook the work, with Divine backing.
The first step was laying down His own life as a Ransom-price for the sin of the whole world, and thus making good for the original transgression. But before taking His power and exercising it in the overthrow of Satan and Sin, Jesus, according to the Father’s will, began the selection of a Church class, variously styled members of His Body, His Bride, His companions and brethren in the Kingdom, His Royal Priesthood, under Himself as the great Royal High Priest. All those who have heard the Message, and whose hearts have been responsive, who have recognized the wrong conditions here prevailing, and who have felt sympathy for the race that is here sold as slaves of Sin and Death—all these have been invited to become members of this select class.
TERMS OF WARFARE STATED AT BEGINNING
These were informed at the very beginning that it would be necessary for them to fight a good fight. They were invited to enlist in the army to battle against Satan, and instructed that they should have full confidence that ultimately faith would have its victory. They were also told that they must suffer, laying down their lives as their Head and Forerunner laid down His life—not living for the world, but contrariwise, accepting His arrangement and living altogether for the purpose of carrying out their consecration with Him.
The final honor to which God has invited them is to a share in His great Kingdom, with His Son. This implies a change of nature to all who have become soldiers of the Cross, followers of the Lamb; for “flesh and blood cannot inherit the Kingdom of God.” [1 Cor. 15:50] These are called to forego the rights and privileges of the present time, and by their lives to leave their mark, for a testimony to the world, for the benefit of mankind, and especially for the glory of God and for the calling out of others who might desire similarly to walk in the narrow way.
The warfare that these are called upon to wage is a warfare against sin and the powers of darkness. (Eph. 6:11.) They are pledged to the Lord for right, for truth, for goodness. They are thus to fight the good fight. These soldiers will find, too, that some of their greatest difficulties are right in their own person. They have tendencies toward sin, because of being members of the human family, children of wrath, of sin, even as others. [Eph. 2:3b] Their relationship to the Lord is as New Creatures.
SELF OUR SPECIAL FOE
The New Creature is obliged to fight against and to control the flesh. This is a great battle which each fights for himself. Each soldier may more or less assist and set an example to the other soldiers, but the chief battle is with himself. It is a hand-to-hand conflict. Although he is expected at all times to be on the alert against the wiles of Satan and the world, yet his special fight is with the enemies in his own flesh. St. Paul himself had taken the shield of faith—wherewith to quench the fiery darts of the wicked—and the helmet of salvation, and the Sword of the Spirit, which is the Word of God. [Eph. 6:13-17] Timothy was a young soldier, and the Apostle was encouraging him with advice. [2 Tim. 2:3] He had already come into the Lord’s company, under the Lord’s standard.
THE QUALITIES OF A GOOD SOLDIER
St. Paul intimates that any one of us may be a good soldier, or contrariwise, a bad soldier, a poor soldier. We can imagine some soldiers who would be very disregardful of orders, not prompt to obey the command of the Leader. We can see that a good soldier is (1) one who is very much in sympathy with the Captain of his Salvation. He is an intelligent soldier, and sees that he has on the proper armor, that he wears it properly and that he gets the very best possible use out of this armor. He sees that in his walk he has a soldierly bearing, as a proper representative of the King, and of the great Kingdom so near at hand.
(2) He is not ashamed of his flag, nor of the garment of Christ’s righteousness. He is to lift up the standard of righteousness everywhere. He enlists in this warfare, knowing that it means his death—the death of the flesh, of the human nature. He is to be a good soldier—not merely outwardly loyal, merely wearing the uniform, but having the full spirit of the Cause. This means that whatever experiences come to him he is to receive these thankfully, and be glad to have the privilege of enduring something for His Captain and in the interests of the Kingdom to which he has sworn allegiance.
The thought which the Apostle is impressing is that all good soldiers should endure hardness—hard, distressing conditions, circumstances that are quite unpleasant, difficult. Earthly soldiers are obliged to tramp through water and mud, enduring long, wearisome marches. Sometimes they are short of rations, sometimes obliged to sleep on the ground. Sometimes their battles are waged in the face of great opposition.
So the soldier of Christ is to endure whatever experiences may come to him, under the guidance of his Captain, not only willingly, but gladly, rejoicing that he has been permitted to enter this army of the Lord, knowing that these experiences are working out for him “a far more exceeding and eternal weight of glory.” [2 Cor. 4:17] These various hard experiences of the Christian are designed to work out for his good, that he may “lay hold on eternal life,” [1 Tim. 6:12] and gain a share in the Kingdom with his Redeemer.
தானியேல் முதலாம் அதிகாரம் [பகுதி 2] – சகோ. டேவிட் ரைஸ்
தெய்வீக மனசாட்சியின் மதிப்பு
இந்த குறிப்பிடத்தக்க புத்தகத்தின் தொடக்க அதிகாரம் தானியேலும் அவனது மூன்று எபிரேய நண்பர்களும் சிறைபிடிக்கப்பட்டதை விவரிக்கிறது, இவர்கள் இஸ்ரவேலிலிருந்து பாபிலோனுக்கு ஒரே நேரத்தில் சிறைபிடிக்கப்பட்டு கொண்டு செல்லப்பட்ட பல வாலிபர்களில் நான்கு பேர் ஆவர்.
இந்த நான்கு இளம் எபிரேயர்களின் பெயர்கள் “தானியேல், அனனியா, மீஷாவேல், ஆசரியா” ஆகும், இவை அவர்களின் எபிரேயப் பெயர்கள் (தானி. 1:6). பாபிலோனியச் சிறைபிடிப்பாளர்களால் அவர்களுக்கு வேறு பெயர்கள் வழங்கப்பட்டன, அவையாவன: பெல்தெஷாத்சார், சாத்ராக், மேஷாக், ஆபேத்நேகோ (தானி. 1:7). அவர்கள் இளம் வயதிலேயே, அநேகமாக பதின்ம வயதுகளின் [teen age] மத்தியிலோ அல்லது முடிவிலோ சிறைபிடிக்கப்பட்டனர். அந்தக் காலத்தில் யோயாக்கீம், யூதாவின் ராஜாவாக இருந்தான், அவனது பதினொரு-ஆண்டுகால ஆட்சியின் மூன்றாம் வருடத்தில் இந்த சிறைபிடிப்பு நிகழ்ந்தது.
“யூதாவின் ராஜாவாகிய யோயாகீமின் ஆட்சியின் மூன்றாம் வருஷத்திலே பாபிலோன் ராஜாவாகிய நேபுகாத்நேச்சார் எருசலேமுக்கு வந்து, அதை முற்றுகை போட்டான்” (தானி. 1:1). நேபுகாத்நேச்சார் கைகளால் இஸ்ரவேலர்கள் பாபிலோனுக்குச் சிறைபிடிக்கப்பட்ட நான்கு சிறைபிடிப்புகளில் இது முதலாவதாகும். தானியேல் யோயாகீம் ராஜாவின் மூன்றாம் வருடத்தில் சிறைபிடிக்கப்பட்டான். எட்டு ஆண்டுகளுக்குப் பிறகு, யோயாக்கீனின் மூன்று-மாத ஆட்சியின் போது எசேக்கியேல் சிறைபிடிக்கப்பட்டான். [2 இராஜா. 24:8, 12-16; எசே. 1:1-2] யோயாக்கீமின் சகோதரனும், யூதாவின் கடைசி ராஜாவுமாகிய சிதேக்கியா, அவனது பதினொரு-ஆண்டுகால ஆட்சியின் முடிவில் சிறைபிடிக்கப்பட்டான். [2 இராஜா. 24:17-18, 25:6-7] இது நேபுகாத்நேச்சார் எருசலேமைச் சிறைபிடித்ததில் “மூன்றாம் விசை” ஆகும் (எசே. 21:14). ஐந்து ஆண்டுகளுக்குப் பிறகு நடந்த நான்காவதும் மற்றும் கடைசியுமானச் சிறைபிடிப்பு, சிதேக்கியாவின் நாடு கடத்தலுக்குப் பின் எகிப்துக்கு ஓடிச் சென்ற யூதர்களைப் பற்றியது (எரேமியா 52:30, 43:7-11).
இந்தச் சிறைபிடிப்புகளின் தேதிகள் முறையே கி.மு. 605, கி.மு. 597, கி.மு. 587, மற்றும் கி.மு. 582 ஆகும். இந்தத் தெளிவான தேதிகளை [வருடங்களை] நாம் உறுதியாகக் குறிப்பிடலாம், ஏனென்றால் தேவன் வேதத்தின் பதிவில் இந்தச் சம்பவங்களை ராஜா நேபுகாத்நேச்சாரின் ஆட்சியுடன் உறுதியாக இணைத்து நமக்கு வழங்கியுள்ளார். நேபுகாத்நேச்சார், ஒரு பரந்த பேரரசின் – தானியேலின் தரிசனங்களில் வரும் சாம்ராஜ்யங்களின் வரிசையில் முதலாவது பேரரசின் – ராஜாவாக இருந்ததால் வரலாற்றில் உறுதியாகத் தேதியிடப்பட்டுள்ளது.
நேபுகாத்நேச்சாரின் ஆட்சியின் தேதிகள் பல வழிகளில் நிறுவப்பட்டுள்ளன. மிக நேரடியான வழிகளில் ஒன்று, அவனது நீண்ட 43-ஆண்டு ஆட்சியின் போது பதிவு செய்யப்பட்ட சந்திர கிரகணங்களின் தொடராகும். “அவனது நீண்ட ஆட்சியின் 1, 12, 13, 14, 15, 30, 31, 32, 41 மற்றும் 42 ஆம் ஆண்டுகளில் சந்திர கிரகணங்கள் பற்றிய பதிவுகள் நம்மிடம் உள்ளன, இவை கி.மு. 604, 593, 592, 591, 590, 575, 574, 573, 564 மற்றும் 563 ஆம் தேதிகளுக்கு இந்த ஆண்டுகளை ஒதுக்குகின்றன.” *{*தி ஸ்ட்ரீம் ஆப் டைம், பக்கம் 87. இந்த வேலை மின்னணு அல்லது அச்சிடப்பட்ட வடிவத்தில் எங்களிடமிருந்து கோரிக்கையின் பேரில் கிடைக்கும். இந்தத் தகவலுக்கான ஆதாரம் புறஜாதி காலங்கள் மறுபரிசீலனை செய்யப்பட்டது என்ற நூலின் சப்ளிமென்ட், பக்கம் 42, கார்ல் ஓலோஃப் ஜான்சன், ஓடியோன் புத்தகங்கள், ஆகஸ்ட் 1989.} பிற்கால ஆராய்ச்சி இரண்டு டசனுக்கும் அதிகமான அத்தகைய கிரகணங்களை அடையாளம் கண்டுள்ளது.**{**புறஜாதி காலங்கள் மறுபரிசீலனை செய்யப்பட்டது, மூன்றாம் பதிப்பு, 1998, பக்கம் 182.} இவை ஒவ்வொன்றும் நேபுகாத்நேச்சாரின் ஆட்சியைத் தனித்தனியாகத் தேதியிடுகின்றன. இந்தக் கூற்றுகளின் ஒருங்கிணைந்த சாட்சியம் நியாயமான சந்தேகத்திற்கு அப்பாற்பட்டது.
இவ்வாறு, தானியேலின் குறிப்பிடத்தக்க தீர்க்கதரிசனங்களின் காலத்தையும், அவனது விவரிப்புடன் பின்னிப்பிணைந்த இஸ்ரவேலின் வரலாற்றையும் நிறுவுவதற்கான வழிமுறைகளைத் தேவன் உறுதியாக வழங்கியுள்ளார். இது தெய்வீகப் பதிவின் நேர்மைக்கு அல்லது நம்பகத்தன்மைக்கு ஒரு மதிப்புமிக்க ஆதாரமாகும்; நாங்கள் எங்கள் முந்தைய இதழில் குறிப்பிட்டது போல தானியேலின் தீர்க்கதரிசனங்களைக் குறை கூற அல்லது எதிர்க்கக் காரணம் வைத்திருப்பவர்களால் விவாதிக்கப்படுகிறது.
அவனது சமகாலத்தவர்களிடையே பிரபலமானவர்
எசேக்கியேல் பாபிலோனுக்கு வந்த நேரத்திற்குள், தானியேல் தனது மனச்சாட்சிக்குக் காட்டிய பக்திக்காகவும் (முதலாவது அதிகாரம்), மற்றும் நேபுகாத்நேச்சாரின் கனவை விளக்கியதற்காகவும் (இரண்டாவது அதிகாரம்) ஏற்கெனவே புகழ்பெற்றிருந்தான், மேலும் இராஜ்யத்தில் மிக உயர்ந்த நிலைக்கு உயர்த்தப்பட்டும் இருந்தான். எனவே, எசேக்கியேலின் புத்தகம் நமது வேதாகமத்தில் தானியேலின் புத்தகத்திற்கு முன் இடம் பெற்றிருந்தாலும், தானியேலைப் பற்றி பதிவு செய்யப்பட்டுள்ள நிகழ்வுகள் எசேக்கியேலின் விவரிப்பை விட முன்னதாகவே தொடங்கின.
அவனது சிறைப்பிடிக்கப்பட்ட சக இஸ்ரவேலர்களால் தானியேல் மிகவும் உயர்வாக மதிக்கப்பட்டான். தேவன் கூட எசேக்கியேலிடம் பேசும்போது, “நோவா, தானியேல், யோபு” ஆகியோரின் விசுவாசத்தைக் குறித்துக் குறிப்பிட்டார், அவனை மிகச் சிறப்பானவர்களுடன் வைத்தார் (எசே. 14:14, 20).
மனசாட்சிக்கு ஒரு சோதனை
தானியேல் குறிப்பிடத்தக்க தீர்க்கதரிசனங்களைப் பெறுபவனாக, தேவனுடைய மிகுந்த தயவைப் பெற்றிருப்பான், இதன் மூலம் தானியேல் அவனது சமகாலத்தவர்களாலும், அவனது நாட்களிலிருந்து இன்று வரை யூதர்களாலும், இப்போது ஏறக்குறைய 2000 ஆண்டுகளாகக் கிறிஸ்தவர்களாலும், மேலும் ஆயிரம் வருட ஆட்சியின் போது ஒட்டுமொத்த உலகத்தாலும் மதிக்கப்படுவான். ஒரு புறஜாதி ராஜ்யத்தில் சிறைபிடிக்கப்பட்ட ஒரு வாலிபனுக்குக் கிடைத்த இத்தகைய சலுகை அசாதாரணமானது. அவனது வாழ்க்கைப் பணிக்கு அவனைத் தயார்படுத்தும் விதமாக விசுவாசம், நற்பண்பு, மற்றும் தேவனுக்குக் காட்டும் பற்றுறுதி ஆகியவற்றிற்கு சில சோதனைகள் இருப்பது பொருத்தமானது, மேலும் அத்தகைய சோதனைகள் ஆரம்பத்திலேயே வந்தன.
தானியேலும் அவனது மூன்று நண்பர்களும் ராஜாவிற்குச் சேவை செய்வதற்காகப் பயிற்சியில் இருந்த புத்திசாலியான மற்றும் நம்பிக்கைக்குரிய இளைஞர்கள் ஆவர். எனவே, ராஜா அவர்களுக்காகச் சிறந்த உணவுகளை வழங்கினார்; அதில் “ராஜாவின் “போஜனத்திலேயும் தான் குடிக்கும் திராட்சரசத்திலேயும் தினம் ஒரு பங்கை அவர்களுக்கு நியமித்து, அவர்களை மூன்றுவருஷம் வளர்க்கவும், அதின் முடிவிலே அவர்கள் ராஜாவுக்கு முன்பாக நிற்கும்படி செய்யவும் கட்டளையிட்டான்.” [தானி. 1:5].
ஆனால் வெளிப்படையாகத் தெரிந்த இந்தச் சலுகை அந்த எபிரெய வாலிபர்களின் மனசாட்சிக்கு ஒரு பிரச்சினையைக் கொண்டிருந்தது, ஏனெனில் ராஜாவின் மேஜையிலிருந்து வந்த போஜனம் அநேகமாக பாபிலோனிய கடவுளுக்குப் படைக்கப்பட்டிருக்கலாம், மேலும் அது, பவுல் குறிப்பிடுவது போல, “விக்கிரகங்களுக்குப் படைக்கப்பட்டவையாக” இருந்தது. [1 கொரி. 8:10; அப். 15:29] அத்தகைய போஜனத்தை உண்பது யூதர்களுக்கு அப்போதும், பவுலின் நாட்களிலும் வெறுக்கத்தக்கதாக இருந்தது. அது பொய்த் தெய்வங்களுக்கு ஒரு அளவிலான மரியாதையை அல்லது ஆதரவைக் குறிக்கும். இது யெகோவா மீதான அவர்களின் பக்திக்கு மாறாக இருந்தது. ராஜாவின் மேஜையிலிருந்து வரும் திராட்சரசமும் அநேகமாக அந்நிய தெய்வங்களுக்குப் பானபலியாகப் படைக்கப்பட்டிருக்கலாம். எனவே “தானியேல் ராஜாவின் போஜனத்தினாலும் அவர் பானம்பண்ணும் திராட்சரசத்தினாலும் தன்னைத் தீட்டுப்படுத்தலாகாதென்று, தன் இருதயத்தில் தீர்மானம் பண்ணிக்கொண்டான்” (தானி. 1:8). இந்தத் தீர்மானத்தை அவனுடைய தோழர்களும் பகிர்ந்து கொண்டனர்.
தானாகவே, இந்தத் தீர்மானம் சுய மறுப்பைக் குறித்தது, ஏனெனில் ராஜாவின் சொந்த ஏற்பாட்டிலிருந்து வந்த அந்தத் தேர்வு செய்யப்பட்ட பதார்த்தங்கள் அன்றைய சுவைகளுக்கு மிகவும் மகிழ்ச்சியானவையாகவே இருந்திருக்க வேண்டும். மனசாட்சியுள்ள எல்லா ஆண்களும் பெண்களும், சுய மறுப்பின் மதிப்பை அங்கீகரிக்கிறார்கள், ஏனெனில் அது நம்முடைய இயற்கையான ஆசைகளைத் திருப்திப்படுத்துவதிலிருந்து நம்மை விலக்கி, நம்முடைய மனதையும் விருப்பங்களையும் ஆவியின் உயர்ந்த தரதிற்கு வழிநடத்துகிறது.
தானியேலின் வாழ்க்கையில் பிற்காலத்தில் ஏற்பட்ட மற்றொரு சந்தர்ப்பத்தில், ஆவியின் ஒரு விஷயம் குறித்து அவன் குழப்பமடைந்து, அதற்கான விளக்கத்தை விரும்பியபோது, மீண்டும் ஒரு சுய மறுப்புக்கான நேரத்தைத் தேர்ந்தெடுத்தான். “அந்த நாட்களில் தானியேலாகிய நான் மூன்று வாரம் முழுவதும் துக்கித்துக்கொண்டிருந்தேன். அந்த மூன்று வாரங்களாகிய நாட்கள் நிறைவேறுமட்டும் ருசிகரமான அப்பத்தை நான் புசிக்கவுமில்லை, இறைச்சியும் திராட்சரசமும் என் வாய்க்குள் போகவுமில்லை, நான் பரிமளதைலம் பூசிக்கொள்ளவுமில்லை.” (தானி. 10:2, 3). தேவன் இந்த உத்தம மனப்பான்மைக்குப் பதிலளித்து, 11 மற்றும் 12-ஆம் அதிகாரங்களில் விவரிக்கப்பட்டுள்ள தரிசனத்தை அவருக்கு வழங்கும்படி தன் தூதனாகிய காபிரியேலை அனுப்பினார். [தானி. 11; 12]
அப்போஸ்தலனாகிய பவுலும் அந்தியோகியாவிலிருந்த சகோதரர்களும் புறஜாதியாருக்குத் தங்கள் ஊழியத்தை முன்னெடுத்துச் செல்வதில் தேவனுடைய சித்தத்தைத் தேடியபோது, இத்தகைய விலக்குதலின் மதிப்பை வெளிப்படுத்தினார்கள். “அவர்கள் கர்த்தருக்கு ஆராதனைசெய்து, உபவாசித்துக்கொண்டிருக்கிறபோது: பர்னபாவையும் சவுலையும் நான் அழைத்த ஊழியத்துக்காக அவர்களைப் பிரித்துவிடுங்கள் என்று பரிசுத்தஆவியானவர் திருவுளம்பற்றினார். அப்பொழுது உபவாசித்து ஜெபம்பண்ணி, அவர்கள்மேல் கைகளை வைத்து, அவர்களை அனுப்பினார்கள்.” (அப். 13:2, 3).
இயேசுவும் தம்முடைய ஞானஸ்நானத்திற்குப் பிறகு வனாந்தரத்திற்குச் கொண்டு செல்லப்பட்டபோது இதையே செய்தார். அங்கே அவர் நாற்பது நாட்கள் உபவாசித்து, வேதவாக்கியங்களையும், தம்முடைய ஊழியத்தை எவ்வாறு நடத்துவது என்பதையும் தியானித்தார். [மத். 4:1-2] மோசே சீனாய் மலையில் இரண்டு சந்தர்ப்பங்களில் நாற்பது நாட்கள் இருந்தபோது [யாத். 24:18; 34:28], மற்றும் எலியாவும் ஒருமுறை நாற்பது நாட்கள் உணவின்றி இருந்தபோது [1 இராஜா. 19:8] அற்புதமாகக் காப்பாற்றப்பட்டார்களோ, அதேபோல இயேசுவும் இந்தச் சூழ்நிலையில் அற்புதமாகப் பராமரிக்கப்பட்டார் என்பது வெளிப்படையாகத் தெரிகிறது. தேவன் நம் விஷயத்தில் இத்தகைய அற்புதங்களைச் செய்வார் என்று நாம் நினைக்கக்கூடாது. ஆனால் ஆவிக்குரிய வழிகாட்டுதலைத் தேடும் போது மாம்ச இச்சைகளிலிருந்து விலகிச் செல்வதன் மூலம் இந்த உதாரணங்களின் ஆவியை நாம் பின்பற்றலாம்.
தானியேல் தனது மனசாட்சியை எவ்வாறு தொடர்ந்தான்
ஒன்பதாம் வசனம் [தானி. 1:9] “தேவன் தானியேலுக்குப் பிரதானிகளின் தலைவனிடத்தில் தயவும் இரக்கமும் கிடைக்கும்படி செய்தார்.” என்று கூறுகிறது. தானியேலின் சாந்தமான சுபாவம், மென்மையான குணம், மற்றும் அவனது எஜமானர்களின் விருப்பங்களுக்குக் கீழ்ப்படிந்து நடந்த விதம் ஆகியவை அவனை அவர்களுக்குப் பிரியமானவனாக மாற்றியது. அவன் ஒரு சுயநலவாதி இல்லை, அல்லது பெருமையும் அகந்தையும் உள்ளவன் அல்ல என்பதை அவர்களால் பார்க்க முடிந்தது. நமது எஜமானராகிய இயேசுவின் முன்மாதிரியை நாம் பின்பற்றினால், நம்முடன் இருப்பவர்களும் நம்மிடம் அதே குணங்களை பார்க்க முடிய வேண்டும். இயேசுவைப் பற்றியும், அவருடைய ஆரம்ப காலங்களைப் பற்றியும் இவ்வாறு பதிவு செய்யப்பட்டுள்ளது: “இயேசுவானவர் ஞானத்திலும், வளர்த்தியிலும், தேவகிருபையிலும், மனுஷர் தயவிலும் அதிகமதிகமாய் விருத்தியடைந்தார்.” (லூக்கா 2:52).
தானியேலின் குணம், அவன் மீது பொறுப்பிலிருந்தவர்களை அவனுக்கு உதவி செய்யத் தூண்டியது, குறிப்பாக தானியேல் பல சிறப்புக் கோரிக்கைகளைக் கேட்கவில்லை. ஆனால் விசாரிப்புக்காரனாக இருந்த மெல்சார், தானியேலும் அவனது நண்பர்களும் பலவீனமாகவும் மெலிந்தும் போவார்கள் என்றும், மேலும் அவர்களின் அந்த நிலைமை தன்மீது குற்றம் சுமத்தப்படும் என்றும் பயந்தான் [தானி. 1:10, 11].
எனவே தானியேல் ஒரு சோதனையை முன்வைத்தான். “பத்துநாள்வரைக்கும் உமது அடியாரைச் சோதித்துப்பாரும்; எங்களுக்குப் புசிக்கப் பருப்பு முதலான மரக்கறிகளையும், குடிக்கத் தண்ணீரையும் கொடுத்து,” (தானி. 1:12). அந்தப் பத்து நாட்களின் முடிவில், மெல்சார் அவர்களின் தோற்றத்தை மதிப்பிட்டு, அதற்கேற்ப முடிவெடுக்கலாம். “பயிர்வகைகள்” என்பது புரதமும் ஆற்றலும் நிறைந்த பருப்பு வகைகளை உள்ளடக்கிய ஒரு சைவ உணவாகும், மேலும் இது மிகவும் திருப்திகரமான விளைவுகளை ஏற்படுத்தியது, அதனால் “பத்துநாள் சென்றபின்பு, ராஜபோஜனத்தைப் புசித்த எல்லா வாலிபரைப்பார்க்கிலும் அவர்கள் முகம் களையுள்ளதாயும், சரீரம் புஷ்டியுள்ளதாயும் காணப்பட்டது.” (வசனம் 15) [தானி. 1:15]. இதனால் அவர்கள் தங்கள் விசேஷித்த உணவைக் காலவரையின்றித் தொடர அனுமதிக்கப்பட்டனர்.
இது இஸ்ரவேலர்களாகிய அவர்களுக்கு, மோசே மூலம் வெகுகாலத்திற்கு முன்பு இஸ்ரவேலுக்குக் கொடுக்கப்பட்ட உடன்படிக்கையின் கீழ் தேவனுடனான தங்கள் உறவைத் தொடர்ந்து நினைவூட்டிக் கொண்டே இருந்தது, இவ்விதமாக அவர்களுடைய ஆவியை ஊக்கப்படுத்தியது. தேவனுக்கு முன்பாகத் தகுதியான விதத்தில் நடந்துகொள்வதில் அவர்களுக்கு இருந்த அமைதியான உறுதி, அவர்கள் தங்கள் படிப்பிலும் பொறுப்புகளிலும் ஈடுபடும்போது அவர்களை அதிகமாய் விருத்தியடைய செய்தது என்பதில் சந்தேகமில்லை, இதன் விளைவாக, உரிய காலத்தில், நேபுகாத்நேச்சார் அவர்களுக்குப் பிற்காலத்தில் கொடுத்த உயர்வுக்கு அவர்கள் பொருத்தமானவர்களாக இருந்தனர்.
நமக்கும் அதுபோல்தான். நமது வாழ்க்கையில் தேவனுடைய கொள்கைகளுக்கு நாம் தினந்தோறும் கீழ்ப்படிந்து, மற்றவர்கள் அனுபவிக்கும் இயற்கையான இன்பங்களுடன் அவை ஒத்துப் போகாவிட்டாலும், வெளிச்சூழ்நிலைகள் எப்படி இருந்தாலும் நம் மனதைச் சமாதானத்தைத் தருகின்ற தேவனுக்கு அருகாமையில் இருக்கிறோம் என்ற உணர்வை நமக்கு அளிக்கிறது. இது நமது பொறுப்புகளில் நம்மை ஈடுபடுத்தும் திறனை மேம்படுத்துகிறது, அது நமது ஆரம்ப கால பள்ளிப் படிப்பாக இருந்தாலும் சரி, அல்லது நமது பிற்காலங்களில் [கணவன்,] மனைவி, பிள்ளைகள் மற்றும் குடும்பத்திற்கான பொறுப்புகளாக இருந்தாலும் சரி. இது கர்த்தருடைய மக்களுக்காகவும், நமது கிறிஸ்தவ சகோதர சகோதரிகளுக்காகவும் நாம் செய்யும் ஊழிய அர்ப்பணிப்பையும் மேம்படுத்துகிறது.
கனமான நுகம் அல்ல
கிறிஸ்தவ வாழ்க்கை சுமைகள் இல்லாத ஒன்றல்ல. ஆனால் அவை கனமான சுமைகள் அல்ல, ஏனென்றால் நாம் நமது கடமைகளில் ஈடுபட்டால், அவை நம்மால் நிர்வகிக்க முடியும் என்று கிறிஸ்து காண்கிறார். நாம் கடினமான மர்மங்களைக் கண்டறியவோ [அல்லது புரிந்துகொள்ளவோ], அல்லது பெரிய செயல்களைச் சாதிக்கவோ தேவையில்லை, மாறாக, நாம் கொண்டிருக்கும் கடமைகளுக்குப் பொறுப்பாக இருக்க வேண்டும், நீதியாய் நடக்க வேண்டும், மற்றவர்களிடம் தயவாகவும் கவனமாகவும் இருக்க வேண்டும், மேலும் “பூமியிலுள்ளவைகளையல்ல, மேலானவைகளையே நாடுங்கள்.” (கொலோ. 3:2).
இவ்வாறு இயேசு தம்மைப் பின்தொடர்ந்த திரளான ஜனங்களிடம் கூறினார்: “வருத்தப்பட்டுப் பாரஞ்சுமக்கிறவர்களே! நீங்கள் எல்லாரும் என்னிடத்தில் வாருங்கள்; நான் உங்களுக்கு இளைப்பாறுதல் தருவேன். என் நுகத்தை உங்கள்மேல் எடுத்துக்கொண்டு, என்னிடத்தில் கற்றுக்கொள்ளுங்கள்; நான் சாந்தமும் மனத்தாழ்மையுமாய் இருக்கிறேன்; அப்பொழுது உங்கள் ஆத்துமாக்களுக்கு இளைப்பாறுதல் கிடைக்கும். என் நுகம் மெதுவானதும், என் சுமை இலகுவானதுமாய் இருக்கிறது.” (மத். 11:28-30).
தானியேலின் மற்றொரு குணம்
தானியேல் தனது முடிவில் உறுதியாக இருந்தான், ஆனால் அவன் ஒரு பிடிவாதமான ஆவியைக் காட்டவில்லை. மெல்சார் தனது கவலைகளைச் சுட்டிக்காட்டியபோது, தானியேல் பிடிவாதமாக மறுக்கவோ அல்லது தனது கொள்கையையே ஒரு தற்காப்பாகக் கூறவோ இல்லை. பிடிவாதமாக இருக்காமல், கொள்கைக்கான நமது முடிவுகளில் உறுதியாக இருப்பது பொதுவாகச் சாத்தியமாகும். தானியேல் மற்றவர்களின் நலன்களுக்குத் தீங்கு விளைவிக்காமல் தனது மனசாட்சிக்குக் கீழ்ப்படிவதற்கான ஒரு வழியை நாடினான். முடிந்தவரை நாமும் அவ்வாறே செய்ய வேண்டும்.
சில ஆண்டுகளுக்குப் பிறகு, பெர்சிய வரலாற்றுக் காலப்பகுதியில், சரியான ஒன்றிற்காக நின்ற இரண்டு பெண்களுக்கு இடையிலான பெரிய முரண்பாடைக் காண்கிறோம், ஆனால் இருவரும் கையாண்ட முறைகளும், அவர்களுக்குக் கிடைத்த முடிவுகளும் முற்றிலும் வேறானவை. அந்த இருவரும் அகாஸ்வேருவின் ராணிகளான வஸ்தி மற்றும் எஸ்தர் ஆவர், வரலாறு பொதுவாக ‘செர்க்சஸ்’ (Xerxes) என்று அழைக்கும் ராஜாவிற்கு எபிரெய மொழியில் உள்ள பெயர் அகஸ்வேரு. வஸ்தி ராஜாவின் கட்டளையை மறுத்தாள், கவலைப்படுவதற்கு அவளுக்கு நல்ல காரணங்கள் இருந்திருக்கலாம். ராஜாவின் நோக்கம் அநேகமாக உன்னதமான பெண்களுக்கு இருக்கும் இயல்பான அடக்கத்திற்கு முரணாக இருந்திருக்கலாம் [எஸ்தர் 1:10-12]. அவள் தன் கவர்ச்சியை மேலும் நம்பி, ராஜாவின் அமைதியான தீர்ப்புக்கு ஞானமாகவும், ஒரு கனிவான ஆவியுடனும் முறையிட்டிருந்தால், அவள் அதிக வெற்றியடைந்திருக்கலாம். எஸ்தர் இன்னும் பெரிய கவலை கொண்ட ஒரு விஷயத்துடன் அதே ராஜாவை அணுகியபோது நிச்சயமாக வெற்றியடைந்தாள் [எஸ்தர் 1:12, 17]. 1 சாமு. 25:23, 24-இல் அபிகாயிலின் தாழ்மையான மனப்பான்மையையும் கவனியுங்கள். அவளுடைய ஞானமான நடத்தை ராஜாவாகிய தாவீதின் ஆவியைச் சாந்தப்படுத்தியது மற்றும் ஒரு பெரிய இழப்பைத் தடுத்தது [1 சாமு. 25:3, 10-11, 13, 21-24, 32-33, 39, 42].
மேலே உள்ள நமது வசனம் சொல்வது போல, இயேசு “சாந்தமும் மனத்தாழ்மையுமாய்” இருந்தார் (மத். 11:29). கொரிந்துவிலுள்ள சகோதரர்களுக்கு ஆலோசனை வழங்கும்போது பவுல் இந்தக் குணங்களை வேண்டினார்: “உங்களுக்கு முன்பாக இருக்கும்போது தாழ்மையாயும், தூரத்திலே இருக்கும்போது உங்கள்மேல் கண்டிப்பாயும் இருக்கிற பவுலாகிய நான் கிறிஸ்துவின் சாந்தத்தையும் தயவையும் முன்னிட்டு உங்களுக்குப் புத்திசொல்லுகிறேன்.” (2 கொரி. 10:1). கலா. 5:23-இல் அவர் நமக்கு நினைவூட்டுகிறார், “சாந்தம், இச்சையடக்கம்; இவைகளுக்கு விரோதமான பிரமாணம் ஒன்றுமில்லை”.
தானியேலின் இனிமையான உதாரணத்தை நாம் நினைவில் கொள்வோம், மேலும் இந்த ஆவியை மற்றவர்கள் நம்மில் காணட்டும். இதன் மூலம் தேவன் தாமே பிரியப்படுவார்.
சபையின் ஒரு சித்திரம் (A Picture of the Church)
முந்தைய இதழில் குறிப்பிட்டது போல, தானியேல் இப்போது இந்த சுவிசேஷ யுகத்தில் உருவாக்கப்பட்டு வரும் தெரிந்துகொள்ளப்பட்ட சபையின் ஒரு படமாக இருக்கிறார், இது இயேசுவின் காலத்திலிருந்து கிறிஸ்துவின் ஆயிரம் வருட இராஜ்யம் நிறுவப்படும் வரை நீடிக்கிறது. வேதாகம ஆதாரங்களின்படி நாம் புரிந்துகொண்டது போல, அந்த இராஜ்யம் இன்னும் 37 [இப்போது 18] ஆண்டுகள் எதிர்காலத்தில் உள்ளது, ஏனென்றால் ஆதாமிலிருந்து 6000 ஆண்டுகள் கி.பி. 2043-க்குள் முடிவடையும் என்று தோன்றுகிறது.
சபை பல கடினமான அனுபவங்களைக் கடந்து வந்துள்ளது, ஆரம்பகாலக் கிறிஸ்தவர்களை யூதத் தலைவர்கள் துன்புறுத்தினர், அவர்களை அடித்தனர், சிறையிலடைத்தனர், ஸ்தேவானைப்போல சிலரைக் கல்லெறிந்து கொன்றனர் [அப்போஸ்தலர் அதிகாரம் 7], மற்றும் ஏரோது யூதர்களைப் பிரியப்படுத்த யாக்கோபைப் பட்டயத்தால் கொன்று, பேதுருவையும் ஏறக்குறைய அதுபோலவே செய்தார்கள் (அப்போஸ்தலர் அதிகாரம் 12).
புறஜாதி ரோமப் பேரரசின் ஆட்சியின் கீழ் கிறிஸ்தவர்கள் மீதான துன்புறுத்தல் தீவிரமடைந்தது, இது நீரோ மன்னன் கிறிஸ்தவர்களை ரோமுக்கு எதிராகக் கலகம் செய்ததாகக் குற்றம் சாட்டியபோது ஒரு பரந்த அளவில் தொடங்கியது. அவன் அவர்களில் பலரைக் கொழுந்துவிட்டு எரியும் எண்ணெயில் தோய்க்கப்பட்ட தோல்களில் சுற்றிக் கட்டி, தனது நடைபாதைகளில் வெளிச்சம் கொடுக்க தீயிட்டுக் கொளுத்தினான். நீரோ ஏற்கெனவே அப்போஸ்தலர்களான பவுல் மற்றும் பேதுருவை, ஆரம்பக்காலக் கிறிஸ்தவச் சாட்சியத்தின்படி, பட்டயத்தாலும் சிலுவையினாலும் கொன்றிருந்தான். அதன் பிறகு நீரோ விரைவிலேயே மரித்தான், இந்தச் நேரடித் துன்புறுத்தல் சிறிது காலத்திற்கு நின்றது. ஆனால் அது ரோமின் அதிகாரத்தைத் தங்கள் கருவியாகப் பயன்படுத்திய கிறிஸ்தவர்களின் எதிரிகளால் அவ்வப்போது மீண்டும் மீண்டும் புதுப்பிக்கப்பட்டது.
10 ஆண்டுகால விசேஷித்த துன்புறுத்தல்
ஆனால் மிக மோசமான துன்புறுத்தல் உச்சக்கட்டத்தில் இருந்தது. இது டயக்லீஷியன் சக்கரவர்த்தியின் [Emperor Diocletian] ஆட்சியின் போது நடந்தது, அவர் கி.பி. 245 முதல் 313 வரை வாழ்ந்தார். இந்தப் காலத்தைப் பற்றிய ஒரு பகுதி இங்கே உள்ளது (www.reformation.org இலிருந்து).
“கி.பி. 303 ஆம் ஆண்டில் தொடங்கி, புறஜாதி ரோமப் பேரரசு கிறிஸ்தவத்தை ஒழிக்க ஒரு கடைசிப் பெரிய முயற்சியைச் செய்தது. டயக்லீஷியன் சக்கரவர்த்தியின் கீழ் நடந்த இந்தத் துன்புறுத்தல் கி.பி. 303 பிப்ரவரி 23-ஆம் தேதி அன்று தொடங்கியது, அது ரோமன் டெர்மினாலியா [Roman Terminalia] பண்டிகை கொண்டாடப்பட்ட நாள், மேலும் கொடூரமான புறஜாதியினர் இறுதியாக கிறிஸ்தவத்தை முடிவுக்குக் கொண்டுவருவோம் என்று பெருமை பேசினர். … அந்தக் காலத்தில் கிறிஸ்தவர்களின் வாழ்க்கை நிலத்திற்கு மேலே துன்புறுத்தலையும், நிலத்தடியில் ஜெபத்தையும் கொண்டிருந்தது. இது வரலாற்றில் இரத்தசாட்சிகளின் சகாப்தம் என்று அறியப்படுகிறது.
“புறஜாதியினரின் முக்கிய இலக்கு புதிய ஏற்பாடு … மற்றும் கிறிஸ்துவின் வரலாறுகள் ஆகும். புறஜாதி ஆசிரியர்களால் எழுதப்பட்ட புத்தகங்களும் கூட அழிக்கப்பட்டன, ஏனெனில் அவை அப்போஸ்தல கால சபையின் கோட்பாடுகளையும் நடைமுறைகளையும் பற்றி அநேக காரியங்களை வெளிப்படுத்தக்கூடும். அப்போது இலட்சக்கணக்கான கிறிஸ்தவர்கள் இருந்தனர், அவர்களில் பலரிடம் புதிய ஏற்பாட்டின் பிரதிகள் இருந்தன. அந்தக் காலத்திலிருந்த சுமார் 5,000 கையெழுத்துப் பிரதிகள் மட்டுமே எஞ்சியிருக்கின்றன, மேலும் மிகப் பழமையானது கி.பி. 350 ஆம் ஆண்டைச் சேர்ந்தது. “மரணபரியந்தம் உண்மையுள்ளவர்களாய்” இருப்பதன் மூலம் (வெளி. 2:10) கிறிஸ்தவர்கள் ரோமப் பேரரசில் புறஜாதித்துவத்தை முறியடித்து வந்தனர்.
“கி.பி. 303 முதல் 313 வரை, கிறிஸ்தவர்களின் உடல்களும் புத்தகங்களும் இந்தக் கடைசிப் பெரிய புறஜாதி துன்புறுத்தலின் போது திட்டமிட்டு அழிக்கப்பட்டன. யூசிபியஸ் [Eusebius] நமக்குச் சொல்வது என்னவென்றால், கிறிஸ்துவின் வாழ்க்கையைப் பற்றியும் ஆரம்பக்காலச் சபையைப் பற்றியும் எண்ணற்ற வரலாறுகள் இருந்தன. இந்தத் துன்புறுத்தலிலிருந்து ஒரு பதிவு மட்டுமே தப்பியது. … அடுத்த தலைமுறை விசுவாசிகள் தங்கள் பெற்றோர் என்ன நம்பினார்கள் என்பதை அறியாமல் இருக்க வேண்டும் என்பதற்காக ரோம் திட்டமிட்டு கிறிஸ்தவ வரலாற்றை அழித்து வந்தது. … யூசிபியஸ் கூடச் சிறைபிடிக்கப்பட்டார், மேலும் அவரது எழுத்துக்களில் ஏதேனும் தப்பிப்பிழைத்தது ஒரு அற்புதமே ஆகும். அவரது நெருங்கிய நண்பரும் வழிகாட்டியுமான பாம்பிலஸ் [Pamphilus] இந்தக் காலத்தில் இரத்தசாட்சியாக மரித்தார். இந்தக் துன்புறுத்தல் 10 ஆண்டுகள் நீடித்தது, மேலும் இது கான்ஸ்டன்டைனின் [Constantine] வெற்றியினாலும், அவரது மிலன் கட்டளையினாலும் [Edict of Milan] (கி.பி. 313) முடிவுக்கு வந்தது”.
சபையின் சிமிர்னா கட்டம் (The Smyrna Phase of the Church)
வெளிப்படுத்துதல் இரண்டாம் மற்றும் மூன்றாம் அதிகாரங்களில் [வெளி. 2; 3], ஆசிய மைனரிலுள்ள ஏழு சபைகளுக்கு ஒரு செய்தியை நமது கர்த்தராகிய இயேசு யோவானுக்குக் கொடுத்தார், இது அப்போஸ்தலர்களின் நாட்கள் முதல் (வெளி. 2:2) கிறிஸ்துவின் இரண்டாம் வருகை வரை (வெளி. 3:20) வரையிலான ‘சுவிசேஷ யுகம்’ முழுவதும் கிறிஸ்துவின் சபை கடந்து செல்லும் ஏழு நிலைகளை குறிக்கிறது.
இரண்டாம் காலத்துக்கு உரிய வெளிப்பாடு ‘சிமிர்னா’ சபைக்கு கொடுக்கப்பட்ட செய்தியில் உள்ளது. [வெளி. 1:11] இந்தக் காலம் எருசலேமின் வீழ்ச்சிக்குப் பின் இருந்த காலம், ஆனால் இன்னும் ரோமப் பேரரசின் ஆட்சியின் கீழ் இருந்தது. சிமிர்னாவிற்கான இயேசுவின் செய்தியில் இந்த எச்சரிக்கை அடங்கியிருந்தது: “நீ படப்போகிற பாடுகளைக்குறித்து எவ்வளவும் பயப்படாதே; இதோ, நீங்கள் சோதிக்கப்படும்பொருட்டாகப் பிசாசானவன் உங்களில் சிலரைக் காவலில் (மரணத்தின் சிறைச்சாலை, ஏசா. 24:22, 42:7 [தமிழில் ஏசா. 42:6], 49:9) போடுவான்; பத்துநாள் உபத்திரவப்படுவீர்கள். ஆகிலும் நீ மரணபரியந்தம் உண்மையாயிரு, அப்பொழுது ஜீவகிரீடத்தை உனக்குத் தருவேன்”. (வெளி. 2:10).
“பத்து நாட்கள்” என்பது கி.பி. 303 முதல் கி.பி. 313 வரை டயக்லீஷியன் மன்னனால் கிறிஸ்தவர்களுக்கு ஏற்பட்ட மிகவும் கசப்பான துன்புறுத்தலைக் குறிக்கிறது. தீர்க்கதரிசனத்தில், ஒரு நாள் பெரும்பாலும் ஒரு வருடத்தைக் குறிக்கிறது, எனவே 10 “நாட்கள்” பற்றிய இந்த எச்சரிக்கை 10 ஆண்டுகாலத் துன்புறுத்தலால் நிறைவேற்றப்பட்டது.
தானியேலில் உள்ள 10 நாட்களின் சோதனை, கிறிஸ்தவ சபையின் இந்தச் சோதனையின் படமாகும். டயக்லீஷியன் கட்டளையிட்டதுபோல அவர்கள் புறஜாதி தெய்வங்களுக்கு வணக்கம் செலுத்தவில்லை, மேலும் மனசாட்சியின் விளைவுகளை அமைதியான தைரியத்துடன் அனுபவிக்கத் தயாராக இருந்தனர். அவர்கள் கொள்கைக்கான கீழ்ப்படிதலில் தங்கள் உயிர்களை அர்ப்பணித்தனர். உலக மக்கள் கூட இந்த உதாரணத்தை மரியாதையுடனும் போற்றுதலுடனும் கவனிக்கிறார்கள். ஆயிரம் வருட ஆட்சியின் போது உலகம் முழுவதும் கிறிஸ்துவுக்காகத் தியாகம் செய்த இந்த உன்னத இரத்தசாட்சிகளின் சாட்சியத்தைப் பாராட்டும்.
புறஜாதி ரோமால் சபையின் துன்புறுத்தல்கள் தானியேலும் அவனது தோழர்களும் கொண்ட இந்த முதல் சம்பவத்தில் சித்தரிக்கப்பட்டது. இராஜ்யத்தின் போது இஸ்ரவேலையும் உலகத்தையும் வழிநடத்தப்போகும் பண்டைய கால நீதிமான்கள் [அல்லது விசுவாச வீரர்] வகுப்பின் ஒரு பகுதியாக அவர்கள் பூமியில் உயிர்த்தெழுப்பப்படும்போது, மனசாட்சிக்காக அவர்கள் எடுத்தத் தாழ்மையான நிலைப்பாடு, மனசாட்சியின் நிமித்தம் தங்கள் உயிரை ஈந்த இயேசுவின் இரத்தசாட்சிகளைப் பிரதிநிதித்துவப்படுத்தியது என்பதைக் கண்டு அவர்கள் ஆசீர்வதிக்கப்படுவார்கள் என்பதில் சந்தேகமில்லை.
நாம் எப்பொழுதும் ஒரு தெய்வீக மனசாட்சியைப் பின்பற்றுவோமாக.
மூன்று ஆண்டுகள்
தானி. 1:5-இல் குறிப்பிடப்பட்டுள்ள மூன்று ஆண்டுகள் அவர்களுடைய சிறையிருப்பின் முதல் மூன்று ஆண்டுகள் ஆகும். இவை நேபுகாத்நேச்சாரின் ஆட்சியின் முதல் மூன்று ஆண்டுகள் ஆகும், இது அவன் அரியணை ஏறிய ஆண்டிலிருந்து தொடங்குகிறது.
பதவியிலிருந்து விலகும் ராஜாவிற்கான மாற்றத்தின் ஆண்டை கணக்கிடுவதும், மற்றும் அதே ஆண்டை புதிய ராஜாவின் “அரியணை ஏறிய ஆண்டு” என்று கணக்கிடுவதும் பாபிலோனிய வழக்கமாக இருந்தது. புதிய ராஜாவின் அதிகாரப்பூர்வமான முதல் ஆண்டு, அடுத்த புத்தாண்டு தினத்தன்று தொடங்கும். பாபிலோனியர்களைப் பொறுத்தவரை இது வசந்த காலத்தில், அவர்களின் நிசானு மாதத்தின் முதல் நாளில் இருந்தது (இஸ்ரவேலின் பாபிலோனியச் சிறைபிடிப்புக்குப் பிறகு எபிரேய மொழியில் அதே மாதத்திற்கு ‘நிசான்’ என்ற பெயர் வந்தது).
இவ்வாறு தானியேலும் அவனது தோழர்களும் பயிற்சியளிக்கப்பட்ட மூன்று ஆண்டுகள் (1) நேபுகாத்நேச்சாரின் அரியணை ஏறிய ஆண்டு, (2) நேபுகாத்நேச்சாரின் முதல் ஆண்டு, (3) நேபுகாத்நேச்சாரின் இரண்டாம் ஆண்டு ஆகும். உள்ளடக்கிய கணக்கீட்டின்படி இந்த மூன்று ஆண்டுகாலப் பயிற்சி, நேபுகாத்நேச்சாரின் இரண்டாம் ஆட்சி ஆண்டிலேயே நிறைவடைந்தது. இது தானி. 2:1-இல் குறிப்பிடப்பட்டுள்ள ஆண்டு, அந்த ஆண்டில்தான் தானியேல் ராஜாவுக்கு முன்பாக நின்று அவனது உலோகச் சிலையின் சொப்பனத்தை விளக்கினான் (அதைக் குறித்து, அடுத்த இதழில் மேலும் பார்க்கலாம்).
முடிவுரை
முதலாம் அதிகாரம் மூன்று ஆண்டுகாலப் பயிற்சி நிறைவடைவதோடு முடிகிறது. “ராஜா அவர்களோடே பேசினான்; அவர்கள் எல்லாருக்குள்ளும் தானியேல், அனனியா, மீஷாவேல், அசரியா என்பவர்களைப்போல வேறொருவரும் காணப்படவில்லை; ஆகையால் இவர்கள் ராஜசமுகத்தில் நின்றார்கள். ஞானத்துக்கும் புத்திக்கும் அடுத்த எந்த விஷயத்தில் ராஜா அவர்களைக் கேட்டு விசாரித்தானோ, அதிலே தன் ராஜ்யம் எங்குமுள்ள சகல சாஸ்திரிகளிலும் ஜோசியரிலும் அவர்களைப் பத்துமடங்கு சமர்த்தராகக் கண்டான்.” (தானி. 1:19, 20). [தானி. 1:18-20]
நாம் நமது போதனையின் போக்கை முடித்து, நமது மனசாட்சியின் சோதனைகளில் தேர்ச்சி பெற்றால், ஒரு நாள் நாம் நமது ராஜாவுக்கு முன்பாக நின்று, அவரது பரலோக அரசவையில் சேவை செய்வோம். மூன்று என்பது மீட்பின் ஒரு சின்னமாகும், இயேசுவும் மூன்று நாட்கள் கல்லறையில் இருந்தார், அவர் காட்டிக்கொடுக்கப்பட்ட விலை 30 வெள்ளிக்காசுகள், மேரி அவரது வரவிருக்கும் மரணத்திற்காக 300 பணம் பரிமளதைலத்தால் அபிஷேகம் செய்தாள், மேலும் பெந்தெகொஸ்தே நாளில் 3000 பேர் பேதுருவின் செய்தியை ஏற்றுக்கொண்டு கிறிஸ்துவினால் மீட்கப்பட்டனர்.
ஒருவேளை, பரிசுத்தவான்கள் திரைச்சீலைக்கு அப்பால் உள்ள சேவைக்காகப் பயிற்சிக்கும் கீழ்ப்படிதலுக்கும் அழைக்கப்படும் சுவிசேஷ யுகத்தின் மீட்பைக் குறிக்க தானியேலும் அவனது நண்பர்களும் கொண்ட மூன்று ஆண்டுகாலப் பயிற்சி காலம் இருக்கலாம்.
ஒருவேளை சிமிர்னா சபையின் சோதனைகளைச் சகித்த விசுவாசிகளுடன் தொடர்புடைய ஒரு இரண்டாவது படமும் இருக்கலாம். கி.பி. 313-இன் மிலன் கட்டளை சபையின் சுமையைத் நீக்கியபோது, அதன்பிறகு விரைவில் கிறிஸ்தவர்கள் கான்ஸ்டன்டைனால் ரோமப் பேரரசில் பெரும் உயர்வுக்கு உயர்த்தப்பட்டனர்.
கி.பி. 361-363 வரை ஆட்சி செய்த கான்ஸ்டன்டைனின் மருமகனான “மதத்தை விட்டு விலகிய ஜூலியன்” ஆட்சியின் போது புறஜாதித்துவம் ஒரு குறுகிய மறுமலர்ச்சியைக் கண்டது. ஆனால் அதன்பிறகு புறஜாதித்துவம் பேரரசின் மீது தனது பிடியை இழந்தது. ஆவிக்குரிய கட்டுப்பாட்டிற்கான பரலோகத்திலிருந்த போர், கிறிஸ்தவத்தின் படைகளுக்கும் புறஜாதித்துவத்தின் படைகளுக்கும் இடையில் நடந்தது, கிறிஸ்தவம் வெற்றி பெற்றது. இது வெளி. 12:9-இன் தீர்க்கதரிசனத்தை நிறைவேற்றியது: “உலகமனைத்தையும் மோசம்போக்குகிற பிசாசு என்றும் சாத்தான் என்றும் சொல்லப்பட்ட பழைய பாம்பாகிய பெரிய வலுசர்ப்பம் தள்ளப்பட்டது; அது பூமியிலே விழத்தள்ளப்பட்டது, அதனோடேகூட அதைச்சேர்ந்த தூதரும் தள்ளப்பட்டார்கள்.”.
ஆனால் கர்த்தருடைய ஜனங்களுக்கு இன்னும் மற்றச் சோதனைகள் முன்னால் இருந்தன. இதைப் பற்றித் தானியேல் இரண்டாம் அதிகாரத்தில் அதிகம் காண்போம்.
முதலாம் அதிகாரத்தின் கடைசி வசனம் “கோரேஸ் ராஜாவினுடைய முதலாம் வருஷம்வரைக்கும் தானியேல் இருந்தான்” என்று கூறுகிறது [தானி. 1:21]. உண்மையில், தானியேலைப் பற்றிய கடைசிப் பதிவு கோரேஸின் மூன்றாம் வருடத்தில் உள்ளது (தானி. 10:1). தானி. 1:21-இன் கருத்து என்னவென்றால், தானியேல் பாபிலோனியப் பேரரசின் எஞ்சிய ஆண்டுகளிலும் தொடர்ந்தான், மேலும் அடுத்த இராஜ்யம் அந்தப் பேரரசை கைப்பற்றுவதைக் காணும் வரை வாழ்ந்தான்.
அதுபோலவே சபை கிறிஸ்துவின் வருகையையும், பூமியில் அவரது அதிகாரத்தின் தொடக்கத்தையும் காணும்வரை வாழ்கிறது. கிறிஸ்து ஏற்கெனவே, கண்ணுக்குத் தெரியாமல், ராஜ அதிகாரத்துடன், கோரேஸ்-இன் நிறைவேற்றமாகத் திரும்பி வந்துள்ளார் (ஏசாயா 45:1-ஐ ஒப்பிடுக). தானியேலைப் பற்றிய நமது ஆய்வில் நாம் பின்னர் பார்ப்பது போல, கிறிஸ்து 1874-இல் திரும்பி வந்தார், மேலும் அந்த நேரம் முதல் நாம் சுவிசேஷ யுகத்தின் அறுவடையில் இருக்கிறோம். (“அறுவடைகள்” பற்றிய பின்வரும் கட்டுரையைப் பார்க்கவும்).
திரும்பி வந்துள்ள நமது கர்த்தர் இப்போதும் ஒரு வெற்றி பெறும் ராஜா, இந்த பூமியின் தேசங்கள் மற்றும் அமைப்புகளை நியாயத்தீர்ப்புக்குக் கொண்டுவருகிறார். இதனால்தான் உலகம் இரண்டு உலகப் போர்களைக் கடந்து வந்துள்ளது, மேலும் அர்மகெதோன் யுத்தம் இன்னும் வரவிருக்கிறது. அதன்பிறகு, கிறிஸ்துவின் ஆயிரம் வருட சமாதான ஆட்சி பூமியில் நிறுவப்படும், மேலும் அதன் மூலம் பூமியின் எல்லாத் தேசங்களும் ஆசீர்வதிக்கப்படும் (ஆதி.12:3).
– சகோ. டேவிட் ரைஸ் – ஃபெய்த்பில்டர்ஸ் ஃபெலோஷிப் [Faithbuilders Fellowship], ஜனவரி 2006-இலிருந்து.
“Blessed is the man that endureth temptation: for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him.”—James 1:12.
For some years past we have been led to see by faith, with increasing clearness, the great reward promised to the overcoming Church of Christ. When first its glory began to dawn upon our minds, inspired by it, many of us said, Yes Lord, we will follow thee whithersoever thou goest. [Luke 9:57] Soon we found that the way leads through opposition, persecution and great self-denial. But, nothing daunted, we said, Yes, we know it and are ready for it; esteeming the glory to follow as worthy of all it might cost.
Under the inspiration of a living faith in the glorious promises, it was comparatively easy to strike off the fetters that bound us to the former customs and ideas, and to take the first steps in the race set before us.
All this was well—a good start. Our hearts were light and buoyant; God’s Word was full of a new and blessed import; our sky was all aglow with glorious promise, and we scarcely heeded the thorns that began sharply to prick our feet. But how is it to-day? Some have been one, two, five, or ten years in the narrow way. Has a reaction followed the glowing enthusiasm of your first love? As yet the glory does not appear, except to the eye of faith, but the way grows more and more narrow, the feeble flesh grows weary in the difficult journey, and temptations all around call us away from the course of sacrifice to present gratification.
To those thus tried and weary with the burden and heat of the day comes the encouraging assurance of the Apostle James: “Blessed is the man that endureth.” [Jas. 1:12] Everything now depends upon your power of endurance. Can you hold out to the end? It is not so hard to run well for a day, a week, a month or a year; but when the years lengthen and the end is indefinite, here is the test of endurance, of faithfulness; but O! with what joy shall that one meet his Lord who has for a long time patiently endured.
These daily trials that you meet are your testing; you stand every moment before the judgment seat of Christ. Every little victory, as well as every great one, will be in your favor in the final decision, as to whether you are worthy or unworthy of the high position to which you are called. And when you are tried, when your trial is complete, you shall receive the promised crown of life. [Jas. 1:12]
That we may be strengthened for continued endurance, the Apostle directs our attention to the word of truth by which we first received this glorious hope, (v. 18,) [Jas. 1:18] adding, “Be ye doers of the word, and not hearers only, deceiving your own selves. For if any man be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass; for he beholdeth himself and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth (to do so), he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.” [James 1:22-25]
It is only by continual looking into God’s word, and the continual putting in practice of that which we thus learn and keep fresh in mind, that we can hope to endure unto the end. If we keep continually looking and doing we will find that the same blessed hope will continually inspire fresh zeal in the way. It will strike its roots deep down in our hearts and its fruit will daily appear in our lives. “Let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured.” (Heb. 12:2.) “Faithful is he that calleth you who also will do it.” (1 Thes. 5:24.)
“Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”—2 Corinthians 7:1.
AGAIN we call attention to the fact that the Bible was not addressed to the world, but to the Church; not to unbelievers, but to believers; not to sinners, but to those who have already turned away from sin. Many overlook this fact, and the result is a confusion of their minds.
But some may, perhaps, be inclined to say that the words of our text [2 Cor. 7:1] are applicable to sinners as well as saints—sinners especially—even though the Epistle itself is addressed “unto the Church of God which is at Corinth, with all the saints, who are in the whole of Achaia.” [2 Cor. 1:1] We answer, No! our text cannot appropriately be applied to sinners in general, who have not yet come to God, who have not yet repented of their sins and been forgiven. God makes no appeals to such; He merely denounces them as sinners and refuses them all recognition, all fellowship, and tells them that there is no other name given under Heaven amongst men whereby they can be saved from their sins than that of Jesus [Acts 4:12]—through faith in His blood. In other words, God refuses to have any dealings whatsoever with those who cannot or will not accept of the great Sin-Offering which He has provided. As Jesus expressed the matter, “No man cometh unto the Father but by Me.”—John 14:6.
The reasonableness of the Divine position is evident upon reflection. God in the present Age is gathering out of the world a Little Flock, whose peculiar trait of character is faith in Him and a desire to please Him. In the Age to come, the Millennial Age, God purposes to deal with the remainder of mankind, and then all His requirements will be made so plain that the wayfaring man, though a simpleton, shall not err therein. (Isaiah 35:8.) The Sun of Righteousness shall shine forth in that glorious Millennial Day [Mal. 4:2], and clearly manifest right from wrong, and show forth the Divine character and attributes, so that every creature may see—yea, all the blind eyes shall be opened and all the deaf ears be unstopped, as is clearly stated by the Prophet.—Isaiah 35:5.
But now, in the present Age, there is a test of faith for this special Little Flock whom the Lord is selecting and whom He designates as His Church. Any who cannot exercise the faith cannot be of this elect Church, but must wait for their blessing at the hands of the Church during the reign of Christ, for which we still pray, “Thy Kingdom come; Thy will be done on earth, as it is in Heaven.” [Matt. 6:10]
SAINTS NOT NATURALLY ALL NOBLE
Not only has God made faith a necessary element of acceptance in the present time, but additionally, love of righteousness is made a part of the test. It is not enough that we should have the eye of faith which would recognize Christ’s death as the Redemption-price for the sins of the world, we must additionally have hearts that love righteousness in order to come under Divine favour. The heart that loves righteousness discerns the weakness of its own flesh, its downward tendencies. The moment that heart recognizes Jesus as the Redeemer it flees to Him, not only to be covered with His merit as respects the sins that are past, but also to have the imputed covering of His righteousness as respects the unwilling blemishes and imperfections of the present and the future—imperfections that are contrary to the will and are the result of weaknesses inherited.
This class, not in harmony with the sin of the world nor with their own weaknesses, is referred to by our Lord in His message, “Come unto Me, all ye that labor and are heavy laden (under the yoke of sin and appreciating its penalty, death), and I will give you rest. Take My yoke upon you, and learn of Me.” [Matt. 11:28-30] These learners—disciples, pupils in the School of Christ—are the class to whom the words of our text [2 Cor. 7:1] are addressed. It would be useless to exhort the world in general to cleanse themselves of all filthiness of the flesh and spirit. The world is in sympathy with this very filthiness and has no desire to cleanse itself, has no just appreciation of how filthy it is in the sight of God and those who have His Spirit of Holiness. The Lord describes the condition of the world as one in which anger, malice, envy and various lusts (desires) are the usual and normal conditions by turns. Lust, selfishness—which often amounts to brutality in its seeking of wealth, or pleasure or power—seeks to fill the natural mind, so that if it were taken away, with nothing substituted, life would lose all of its charms. Where would be the propriety in exhorting such to put away filthiness of the flesh and spirit when they have nothing as a substitute?
Some may, perhaps, urge that there are as many noble-minded people not believers as are found amongst believers. We answer, Yes! the Scriptures agree to this, assuring us that amongst believers are not many great or wise or noble according to the course of this world [1 Cor. 1:26]. The Message of God’s grace often lays hold upon the lower, meaner and more degraded members of the human family rather than upon the noble, who feel less keenly their own depravity and less necessity for the Saviour and His assistance. If, then, amongst the world are to be found some who are noble-minded, and if believers are generally of a lower stratum, how comes it that God has a more particular interest in these than in unbelievers? By what kind of rule does the Lord accept as children some who naturally are less noble and reject some who naturally are more noble?
We answer that the rule or standard of Divine acceptance is faith and obedience of heart [towards God and to His call]. Those who with their hearts, their minds, their wills, turn away from sin and by faith accept the Divine arrangement, the Lord is pleased to accept according to their wills, their intentions, and not according to their flesh and its blemishes. Their unwilling defects according to the flesh are veiled from His sight by the Robe of Christ’s righteousness covering them, to the extent of the inability of their new minds, which despise sin and seek to war a good warfare against it in their flesh and everywhere. Such is the class addressed by the Apostle [Paul] in our text, saying, “Dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit.” [2 Cor. 7:1]
GOD’S BELOVED DISESTEEMED
As the mouthpiece of the Lord the Apostle addresses all believers who have fled away from sin and who are striving to be pleasing and acceptable to God, as “dearly beloved.” [1 Cor. 7:1] The Apostle, a noble-minded man himself, appreciated the fact that many of these dearly beloved brethren had weaknesses and imperfections of the flesh. He did not love them on account of these blemishes, but in spite of them—because at heart they were loyal to the principles of righteousness and striving to overcome sin and its inclinations in their own mortal flesh, and—so far as their influence would go—in the world. But the world does not love these whom the Father loves, whom Jesus loves, whom the Apostle loves. Our Master’s words are, “If the world hate you, ye know that it hated Me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Ye have not chosen Me, but I have chosen you and have ordained you, that ye should go and bring forth fruit, that your fruit should be permanent.”—John 15:16,18,19.
The world does not like these chosen ones because, confessing their own weaknesses and striving against them, they call them by their proper names—sins, meanness, filthiness of the flesh and spirit. Every effort made by these to cleanse themselves is a reproof to others who are not striving to cleanse themselves, and who hate to be reminded that the things in which they take their greatest pleasure are greed, selfishness, inordinate affections, strife, pride, vainglory. Whoever is fully satisfactory to the world may be sure that he is not satisfactory to the Lord. Whoever is satisfactory to the Lord need not expect to be satisfactory to the world; for the fellowship of this world is enmity to God, and, therefore, the world is not subject to the Divine standard, neither indeed can be, as the Apostle[s James and Paul] explains. (James 4:4; Romans 8:7.) Its heart is in the other direction.
The law of the New Creation—love for God with all our hearts and for our neighbour as ourselves—is to the world unreasonable, unthinkable, and undesirable every way, and every reminder of it, even by the presence of those who at heart are on the side of righteousness, causes displeasure and discomfort. To these the Lord and His footstep followers have always been unwelcome—intruders. They prefer to be let alone, to have no suggestion offered to the effect that they are wrong. True, some of them have a pleasurable pride in generosity, a love of a good name, and a reputation for honesty and virtue. But they wish to be considered as standards and exemplars, and resent any intrusion, any measurements of their thoughts, words or deeds by the Divine standards. Therefore those who continually recognize and honour the Divine standards are disesteemed by them.
THE NECESSITY FOR CLEANSING
But why should the Apostle [Paul] suggest that the Church should do a cleansing work in their hearts and in their flesh when we find that God has wholly covered these blemishes from His sight? If the blemishes are covered, why trouble about them further? Ah, there are the best of reasons! Those who at heart are loyal to the Lord and His righteousness are distressed by their blemishes, their sins, the weaknesses of their flesh, even though they are aware that the Lord has graciously covered all these, and is not imputing their guilt because at heart they are opposed to them. The desire of this class is to build, to establish, character by faithfulness to principles of righteousness. They wish that their minds may become more and more established in faithfulness to the Lord and His Golden Rule of love; and that, so far as possible, the new mind [or rather the new will] shall control the fallen, imperfect flesh and bring it into subjection, into accord, with the Divine Law of Love.
Whoever, after having experienced the Lord’s blessing in the forgiveness of sins, has no desire to war a warfare against them, and to bring into subjection to his new mind [or transforming mind], the powers and talents of his mortal body, has not the true spirit of son-ship. He would thereby be giving evidence that he does not truly love righteousness, and that he does not truly hate iniquity. He would thus be testifying that he is not of the class whom the Lord desires as His sons on the spirit plane—as members of the Little Flock, the Bride, and the Lamb’s Wife.
We see, then, good reason why the brethren should be appealed to by the Apostle [Paul] in our text [2 Cor. 7:1]. We see a good reason why all begotten by the same Spirit of holiness should give heed to his words and make the cleansing of the flesh and of the spirit the principal work of the remainder of life. We see that unless they do this, they will belie their pretensions of love for righteousness and hatred of iniquity. We see that by such a warfare against the weaknesses of the flesh and of the spirit, the Lord designs that they should establish a crystallized character. Thus as the Scriptures express it, they shall be “made meet for the inheritance of the saints in light” [Col. 1:12]—fit in heart for the Divine service. Such as are thus fit in heart for the service of the Millennial Kingdom will, we are assured, be granted new bodies, free from all blemishes, in the First Resurrection. Thus, having perfected their minds and established character in their hearts in the present life by controlling the flesh so far as possible, they demonstrate that at heart they have the character-likeness of their Lord and Redeemer. Only those who do thus develop into copies of God’s dear Son will constitute the Very Elect, the Kingdom Class, the Seed of Abraham, through whom the world will shortly receive its blessing.
“LET US CLEANSE OURSELVES” [2 Cor. 7:1]
The words, “Let us cleanse ourselves,” do not have reference to our getting rid of Adamic condemnation. Such cleansing from original sin is impossible on our part, as the Apostle elsewhere explains [Rom. 3:10,23]. We cannot have it unless we receive it as a free gift from God. In what sense, then, do we cleanse ourselves? We answer that having been reckoned cleansed by the Lord, and brought under the influence of His Holy Spirit and the enlightening understanding of His Word, we are now invited to show our zeal for righteousness and to cooperate with Him in the work. While all the condemnation is reckoned as having passed from us, we still have the opportunity of showing the Lord what our spirit, our intention, would be, by striving against sin in our minds and in our flesh. The incentive to this cleansing is of the Lord, but the cleansing itself is something for us to do—”Let us cleanse ourselves.” The cleansing work is a tedious one; for at first we did not discern how deeply defiled we were, how nearly all the suggestions of the mind were selfish. We did not even recognize selfishness as being sin.
As the eyes of our understanding opened more and more widely we got proper views of the Lord and His righteousness, our own conditions, the need of His covering Robe, etc. Day by day, as we have since striven to put away sin, selfishness—yea, every element of ungodliness and unloveliness—we have become more painfully conscious of how deep was the stain which we at first, perhaps, thought was merely superficial. Many of the Lord’s people, after years of labour in seeking to cleanse themselves from the filth of the flesh and of the spirit, now, alas, see more of their own blemishes than they discerned at first, even though they have gotten rid of much of this natural filthiness, selfishness, etc. This would make the work of cleansing a very discouraging one if it were not for the assurance of the Lord’s Word that He regards us, not according to the flesh, but according to our intentions, our desires, and our endeavours. He reckons us as overcomers because of our good warfareagainst the natural blemishes, whatever may be the measure of our success.
The distinction which the Apostle draws between the filthiness of the flesh and that of the spirit should be noticed. After we have accepted the Lord, we take our stand with Him as the Captain of our Salvation, to be soldiers of the Cross and to fight a good fight against sin and all the works of the flesh and of the Devil. Soon we find ourselves in company with others of the same class, and naturally and properly begin to cleanse the flesh, to put away evil practises, outward wrongdoing of every kind. This is well. What fellowship could there be between children of the light and any works of darkness? Before long, in the case of many, a considerable outward change is manifested—careless language is avoided, passions are restrained, selfishness is curbed, at least in its outward manifestations. Neighbours and friends may see a considerable change. This is good, but not sufficient. We must also cleanse our spirits, our minds. It is not sufficient that we avoid outward wrongdoing. Our minds must be cleansed. We must learn to hate sin, to repel its first advances. We must learn that our minds and our bodies are the temples of the Lord and that everything contrary to Him and His Law of Righteousness and Love must be barred.
Others are witnesses to some extent of our trials and triumphs of an outward kind. But the most important battles of the New Creation are those which are known only to ourselves and to our Captain—the battle of the new mind or will against the influences of the old, natural disposition. The true soldier of the cross will find this battle-ground quite sufficient to engage all of his combativeness and destructiveness and to keep him fully occupied. Such as are on the alert to develop the new character have much less time than others to criticize their neighbours, friends and brethren. They find enough in themselves requiring vigilance and restraint. And as they progress in this direction, they become more sympathetic toward others who have the same or other weaknesses and inclinations contrary to the Divine standards. They sympathize especially with the brethren of the New Creation, who similarly have given their all to the Lord and are battling against the world, the flesh and the Adversary, in their bodies and in their spirits.
OUR GRADUAL TRANSFORMATION
Those who have already come into relationship to the Father as children should remember that God’s promises are that we shall be more and more received into His fellowship, have more and more of His blessing, in proportion as we are loyal to these principles with which we started out. If we have turned away from the world and from sin, and find that we have certain contaminations of the flesh, we should put all these away—even the taints of sin we should seek to put away. The more we energize ourselves in this direction, the more of God’s favour shall we have, the more shall we be pleasing and acceptable to Him.
The Apostle in pointing out that there is filthiness of the flesh and the spirit, does not mean that the New Creature is filthy. The New Creature, as we are elsewhere told, is undefiled. [1 John 3:9] The New Creature is holy. The word spirit is frequently used to represent mind. The will must be thoroughly changed before one can become a New Creature at all. And for the will ever to draw back would mean a drawing back unto perdition. To have a will for sin would mean that we had lost the Holy Spirit; that we are in the Second Death.
But the Lord’s children have this new will, this new treasure, in an earthen vessel. We have a natural disposition toward sin. Additionally, we have minds that, even though they are putting away the things of sin, have more or less recollection of the things of sin, the impurities of sin. So while we draw ourselves away from that which is sinful, we are to strive also to have our minds pure. We are to cast out everything in us that is sympathetic with sin. We are not to think of those things, we are not to permit ourselves to ruminate [or meditate] on what is sinful. We are to set our affection on things above.—Colossians 3:2.
As we fill our minds with God’s promises, the whole character, the whole life, becomes more transformed. The Apostle [Paul] says, “Be ye transformed by the renewing of your minds.” [Rom. 12:2] Our minds which were in accord with the earthly things, the earthly nature, are not only to be lifted from obedience to sin, but are to be turned in a new direction. Our minds are to be filled with holy thoughts—thoughts of the Lord and His service. When the mind is in a right attitude toward God, it is comparatively easy to serve the Law of God. The Apostle exhorts us to perfect holiness. [2 Cor. 7:1] We had the holiness started in us when we became the Lord’s people. We gave ourselves wholly to Him—He never accepts a part. Our consecration is to do God’s will wholly. We present our bodies a living sacrifice, holy and acceptable to God, which is our reasonable service [Rom. 12:1]. We started out saints; and the Lord recognizes none others than saints. Therefore we are to seek to live up to the Divine standard in all the conduct of life—our words, deeds, thoughts.
OUR CLEANSING AND THE LORD’S CLEANSING
But this perfecting of holiness goes on, this cleansing of ourselves, noticing to see where there is anything in us that is impure, and putting all that away from our conduct—and, more than that, putting it away from our minds. As we do this, holiness spreads through all the avenues of life. And so a Christian ought to have a very beautiful character. If any Christian has not a beautiful character, it shows that he has not been properly attending to the matter of his cleansing, daily giving attention to his purification in his outward relationship to mankind, and inwardly in his relationship toward God.
We are to do all this in the fear of the Lord, the reverence of the Lord. There is a difference between the fear that is reverential and the fear that is slavish. The reverential fear is a profitable fear. We are not to fear our Heavenly Father as if He were a devil, who would turn on us and treat us with cruelty; but we are to have a godly fear, which will delight to do those things pleasing and acceptable in His sight. So all this cleansing of ourselves, all this perfecting of ourselves in holiness, is with a view to being perfected in the [reverential] fear of the Lord. Having begotten us of His Holy Spirit, having given us these precious promises, God will expect us not to put our talents into a napkin and make no progress, but to bring forth fruit—some thirty-fold, some sixty-fold, some a hundred-fold. [Matt. 13:23] And as we do this, we shall be rewarded in proportion.
There is another Scripture which speaks of the Lord as doing this cleansing work. “Cleanse Thou me from secret faults.” (Psalm 19:12-14.) These words of the Prophet David are the sentiment of all the Lord’s true people. By these words the Prophet showed his recognition of the fact that he was not capable of cleansing himself. He recognized that he might have secret faults that he did not appreciate himself—that he did not see himself. Perhaps he did not see some faults that others would see. He desired God to cleanse him from these. This indicated that he desired to get away from everything that was not in harmony with God.
This would be the proper sentiment for all Christians. We should pray to the Lord that He would show us whatever in our lives is not fully pleasing and acceptable to Him, that He would help us to see ourselves as others see us, and especially to see ourselves as He sees us. We believe that many of the Lord’s people have been shown their imperfections and weaknesses (in the Lord’s providence) by a very severe jolt. We ask the Lord also, as did the Psalmist, to keep us back from presumptuous sins, to cleanse us wholly from these.
“THE PERFECTING OF HOLINESS” [2 Cor. 7:1]
Our text declares that such a purification of flesh and spirit, body and mind, constitutes a perfecting of holiness. The thought here is that holiness cannot be attained in a moment, but that it must be gradually effected, perfected. A right view of this matter will hinder us from falling into certain dangerous errors. Holiness is not a charm which we may put in our pockets; it is not a garment which may be worn occasionally. Holiness resembles more the tempering of a piece of metal; it enters into the entire fibre, changing its general characteristics; it is transforming in its influence. True, there is a holiness reckoned to the Lord’s people in the Robe of Christ’s righteousness, which is granted to us when first we turn from sin, accept the Redeemer, and consecrate ourselves to God. But this is not sufficient. We must work into our characters that which we have willed—or, as the Apostle expresses it, we must allow the Lord to work in us the holy will, and the holy conduct which must necessarily accompany the holy will, as opportunity and conditions will permit. [Phil. 2:12,13]
But how is this holiness perfected in us? How does God work in us to will and then to do His good pleasure? Our text [2 Cor. 7:1] answers this portion of the question, too, assuring us that it is God’s part to give us the promises; and that these promises constitute the incentives to those who are in the right attitude of mind. Without these Divine promises of the present and the future blessings, who would battle against his own weaknesses? Who would strenuously resist the attacks of the world and of the Adversary? Moreover, who would willingly sacrifice his life and all his natural rights to serve the Lord and His cause, if there were no exceeding great and precious promises to quicken and energize him to the service of the King, in battling against sin, in assisting all who are on the side of righteousness? Surely there would be few, if any at all. And so our text [2 Cor. 7:1] intimates, saying, “Having therefore these promises, dearly beloved, let us cleanse ourselves,” etc. The promises are indeed the power of God unto our cleansing—our salvation—as pointed out by St. Paul.—Romans 1:16.
“GREAT AND PRECIOUS PROMISES” [2 Pet. 1:4]
Looking into the context to see to what promises the Apostle [Paul] refers, we find in the preceding verses the declaration, “Come out from among them and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” (2 Corinthians 6:17,18.) What a promise! What a suggestion!—that we, by nature defiled and imperfect, should not only have the notice of our sovereign Creator, but should be invited to become His children and be given the assurance of His parental affection for us—that “like as a father pitieth his children, so the Lord pitieth them that reverence Him.” [Psa. 103:13] How wonderful it seems! And then, as the Apostle elsewhere declares, this is not the end of the matter, but merely the beginning, for he says, “If children, then heirs, heirs of God, and joint-heirs with Christ, if so be that we suffer with Him, that we may be also glorified together.”—Rom. 8:17.
Yes, it is this thought of what is implied in the term children of God, sons of God. The blessings and riches of the Father are to be extended through our Lord Jesus, especially to the Little Flock, which is now being selected from amongst men to be His Bride and associates in the Kingdom. These are not accepted into the Kingdom at once, but as it were on probation; as the Apostle [John] says, “Now are we the sons of God; but it doth not yet appear what we shall be” [1 John 3:2]—if we are faithful. As sons of God in the present life we have the joy of knowing of our Father’s character through His Word, which we are permitted to understand, but which the world does not understand. We are assured of Divine supervision; so that not the slightest thing can happen to these sons except as their Father sees would be to their advantage. But they must show their love, their devotion, their oneness of spirit with the Father and the Redeemer ere [or before] they can be counted in as His Bride in the full, absolute and complete sense, and be granted a share in His glories.
It is to [develop and] demonstrate their possession of these graces that these consecrated ones are left for a time in the midst of evil and unfavourable surroundings—to prove their love of righteousness, their opposition to iniquity, their love to God and their faithfulness to Him, their love to all who are in sympathy with the Divine arrangement. If they stand these tests fully, it will mean that they will endure considerable opposition from the world, the flesh and the Adversary; and that they will be correspondingly strengthened by these experiences. It is this class to whom the Apostle refers saying, “If so be that we suffer (with Him), we shall also reign with Him.” [2 Tim. 2:12] We are to suffer as He did for right doing, and because our neighbours and friends are blind as to what is the right, the proper course. We are to suffer gladly and joyfully whatever cup the Father may pour for us, knowing that He is too good to be unkind, too wise to err.
“Let us then, dearly beloved, cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord.” As the Apostle Peter declares, “If we do these things, we shall never fall; for so an entrance shall be ministered unto us abundantly into the everlasting Kingdom of our Lord and Savior Jesus Christ.”—2 Peter 1:10,11.
WHAT more appropriate watchwords than these could express the proper attitude of the Christian soldier? —“Besober,bevigilant;because your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist, steadfast in the faith,knowing that the same afflictions are endured by your brotherhood in the world.” [1 Pet. 5:8-9]
The “brotherhood” includes all the soldiers of Christ throughout the world, and this symbol of their present character is not a mere empty sound; for there is a mighty conflict in progress, a war being waged, and the encounter is one of desperate earnestness. Those who know nothing of this great conflict, and who have no part in it, though they may bear the name of Christ—Christians—really have no right to that name; for they are not Christ’s soldiers. Jesus himself was a soldier, and fought the battle through to the bitter end, and gained the victory. And he is the Captain of all those who accept the redemption he purchased and that follow in his footsteps, and he will lead them on to certain victory, if they faint not.—Gal. 6:9.
The Apostle Paul gives the same idea of the Christian life. He represents it as a desperate warfare, and urges all the true soldiers of Christ to “put on the whole armor of God, that they may be able to stand against the wiles of the devil; for,” says he, “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places….Stand, therefore, having your loins girt about with truth, and having on the breastplate of righteousness,” etc.—Eph. 6:10-18.
When we consider how strongly our adversary is entrenched in the world—in its ideas, its maxims, its institutions, its policy, its hopes, aims and ambitions—and the Christian life as in direct opposition to all these; and when we further consider how, because we were once partakers of the spirit of the world, the enemy of our souls has strongly entrenched himself in our weak fallen natures; and still further, how, with shrewd subtlety, this invisible, intelligent personal foe is plotting and scheming to allure, deceive and lead us into sin—when with sober judgment we consider all these things, then indeed we realize that we are in the midst of a great conflict.
The three points of attack by the enemy are, as the Apostle John (1 John 2:16) enumerates them, “the lust of the flesh, the lust of the eyes, and the pride of life.”
The first of these [“lust of the flesh”] includes all those appetites and passions common to the whole human family, which in their legitimate uses under the full control of reason and conscience, are right and proper, but which, unduly cultivated until they become the masters of reason and conscience, degrade and debase the man.
The second,—”the lust of the eyes,”—includes all those ambitions to acquire and possess whatsoever things the eye (the natural eye or the eye of the understanding) perceives to be good; i.e., to be gratifying to the carnal mind, the old unregenerate nature. This disposition impels to self-gratification regardless of the rights and liberties of others in any direction. It craves wealth, or fame, or power, or social distinction, and to these ends it inclines to harness every energy of mind and body.
The third,—”the pride of life,”—is the blossom of selfishness, so abhorrent to God and to all good men. It is that disposition in a man which glories in his shame. When the lusts of the flesh and the lusts of the eyes have brought their curse of narrowness, bigotry and conceit; and when they have gone further in depriving fellow-men of their rights and privileges, then pride, the exultation of meanness, has its short triumph, and loftily soars above the unfortunate subjects of its power and gloats over the desolation it has wrought.
These three points of attack by the great enemy are the points which the Lord would have us guard with unwearied vigilance. Be sober, be vigilant, and watch that the enemy gain no approach to the citadel of your heart by any one of these routes.
That he makes repeated attacks is certain; and that these attacks come suddenly and without warning, and often with terrible force, is a matter of experience with all: hence the necessity for sober and constant vigilance. Be assured the ever watchful enemy will take advantage of our unguarded moments and our unfortified conditions if such there be. Even with all the watchfulness and readiness which we can command, the ability to withstand the enemy and to resist his attacks causes more or less suffering, and often taxes the powers of endurance to the utmost. Indeed, we must expect that the tension on our powers of endurance will sometimes be so great as to threaten disruption, and as to surely cause it if we trust to our own strength. We are forewarned to think not strange of the fiery trial that shall surely try us if we are indeed the sons of God and soldiers of Christ, as though some strange thing happened unto us. (1 Pet. 4:12-16.) These things should be expected and carefully prepared for by the Christian soldier.
Peter intimates that the power by which we are to resist the adversary is the power of faith–“whom resist, steadfast in the faith.” [1 Pet. 5:9a] And John expresses the same thought, saying, “This is the victory that overcometh the world, even our faith.” (1 John 5:4.) If we are not strong in the faith, how can we endure hardness for it? Faith must grasp the exceeding great and precious promises of God and appreciate their value. Faith must lay hold also upon the power of God and find the grace to help in every time of need. [Heb. 4:16] And faith in a personal righteous God, whose eye is ever upon us, must steadily cultivate those elements of character which are always pleasing and acceptable to him, and which Peter tells us are most essential to our final overcoming in this warfare.—2 Pet. 1:5-10.
He urges that, in addition to our faith in the exceeding great and precious promises which inspire zeal and give us renewed courage, we should “give all diligence to add to our faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity.” Then he adds, “For if ye do these things, ye shall never fall.” [2 Pet. 1:10b]
The steady persistent cultivation of these graces of character will also clarify our spiritual vision, enabling us the more fully to comprehend the truth of God, and thus, “by the armor of righteousness on the right hand and on the left,” [2 Cor. 6:7] we shall be able to “withstand all the fiery darts of the adversary” [Similar Eph. 6:13] and to win the victory of faith and make our calling and election sure.
With this view of the great battle of life to the Christian, what a work we realize to be before us, and what necessity for sobriety, vigilance and steadfastness! It is a life work, a life battle against a mighty foe entrenched in our flesh. The powers without are strong indeed, but the civil war with the powers within is by far the most to be dreaded. If we become in any measure intoxicated with the spirit of the world;—if we give way to self-gratification, love of ease, pleasure, a little indulgence of anyof the old dispositions of envy, malice, pride, vain-glory, vaunting of self, headiness, high-mindedness, wrath, strife, or any such thing—even a little, Oh, how great is the peril to which we are exposed!
Beloved, let us war a good warfare against the world, the flesh and the devil, seeking and finding, daily and hourly, fresh supplies of grace; for every day and every hour is a time of need if we are but awake to realize it. It is to the warfare with the powers entrenched within that we are again referred, when it is said, “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.” (Prov. 16:32.) Yes, the task is a greater one, and represents a greater, as well as a nobler, effort. Let us fight the good fight of faith along this line. Let our lives be a daily and hourly struggle to overcome the evil that is in ourselves, to purify and beautify our own characters. Thus shall we be the more fully prepared to strive faithfully and steadily against the foes without—to war a good warfare to the end.
The Apostle [Peter], out of the fullness of his love and sympathy for all his comrades in the army of the Lord, adds to his earnest exhortation this parting benediction—”The God of all grace who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.” [1 Pet. 5:10] It is only through endurance of hardness as good soldiers of Christ that this desirable condition can be attained—viz., perfect self-control and ability to resist evil, established faith, patience and virtue, settled, abiding rest in Christ, and hope through his word of promise. This undoubtedly was the Apostle’s own experience as he grew old in the Master’s service, and so may it be ours. Let each departing year find us nearer the glorious summit of perfection!
DANIEL CHAPTER THREE [Part 4] – By Bro. David Rice
THE FIERY FURNACE
“Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon” (Daniel 3:1).
Idolatry was pervasive in ancient times. Having established himself at the head of an empire, Nebuchadnezzar awed his subjects with an imposing image. The image was perhaps 3/4 the size of the statue of liberty in New York Harbour, but costlier, being “an image of gold” [Dan. 3:1] – evidently covered with a gold veneer which would be radiant in the daylight.
However, unlike the famous statue in New York Harbour which is a symbol of liberty for the human race, liberty acquired through the influence and respect of Christian principles, this image was explicitly intended as an object of pagan worship.
This would pose a problem of conscience for the three Hebrews who are the heroes of this chapter. As we will see, the experience also forms an illustration of the testing the Lord’s people have gone through in the few centuries since Reformation times.
THE PLAIN OF DURA
The Plain of Dura was the location, and we might envision an expansive plain far removed from the city – but such a location is unlikely. The ones commanded to worship at this image were the nobles of the empire. Both they and the king would be at Babylon, and the “Plain of Dura” [Dan. 3:1b] should be nearby.
“Dur is the name for ‘wall,’ and the letter ‘a’ at the end of the word is the article ‘the’ in Aramaic. So translating this phrase directly, instead of leaving it as an unknown place name, indicates that Nebuchadnezzar set up his image on ‘the plain of the wall.’ ”1 Two major walls surrounded Babylon, “an inner walls a mile long on each side … Later Nebuchadnezzar added an outer wall several miles long that extended to the east bank of the Euphrates River and around the city. In Nebuchadnezzar’s time, Babylonian engineers and builders had not yet filled this area … the open area served as a parade ground for the army … this large open space between the two walls could properly be called the plain of the wall, or the plain of Dura”1 {(1) Daniel, by William Shea, pages 70-72.}
THE GOLDEN IMAGE
The dream of Nebuchadnezzar recorded in chapter two speaks of an image of four metals, which Daniel interpreted to mean four kingdoms. Babylon was the Head of Gold, and three more empires would follow before yielding to the Kingdom of Christ in the distant future. Possibly Nebuchadnezzar thought of this when making his image, but covered it only with gold as though to suggest, or hope, that his kingdom would endure.
The height was 60 cubits, the breadth 6 cubits. Both numbers are consistent with the sexagesimal number system used by the Babylonians that is, a base 60 system. (Today a base 10 system is customary, but we still divide an hour into 60 minutes, and a circle into 6 x 60 degrees, from the Babylonian system.)
These figures yield a ratio of height to width of 10 to 1, which would be a very narrow image relative to the height. “Yet the ancients depicted their gods exactly this way. The figurines of Baal that come mainly from Syria and Palestine are good examples … so for Nebuchadnezzar to make a statue with these proportions would not have been unusual.”1 {(1) Daniel, by William Shea, pages 70-72.}
Probably the image was a representation of Marduk, the national god of Babylon. Nebuchadnezzar’s son and successor was also named for this god. The common version rendering of his name is “Evil-Merodach” (2 Kings 25:27), but the transliteration from the Babylonian is usually given as Amel-Marduk.
60 x 6
These dimensions, when summed, yield the number 66 as a representation of this image. Students of prophecy will at once remember the use of a similar number, 666, in Revelation 13:18, the number of the “Beast” – which represents Papacy – which for so many centuries persecuted the saints of God. “It was given unto him to make war with the saints, and to overcome them … he opened his mouth in blasphemy against God … power was given unto him to continue 42 months” (Revelation 13:7, 6, 5).
This period of 42 months appears also in Revelation 11:2 as the period of persecution of the saints. Using 30 days per month, 42 months yields 1260 days – the exact number reported in Revelation 11:3 and 12:6 [Rev. 11:3; 12:6]. Applying the prophetic measure of a day for a year, so often attested in scripture, produces a period of 1260 years during which Papacy ruled over God’s people. Bible Students identify this period with Papacy’s rule from Rome between 539 and 1799.2 {(2) See Studies in the Scriptures, Volume 3, Thy Kingdom Come, pages 68 to 82.}
The rise of Papacy is depicted in Revelation 13:1-3. The “deadly wound” of verse three [Rev. 13:3] was the wound applied to Rome when the Vandals sacked Rome in 476 AD. A century and a half earlier, Constantine had moved the seat of the empire eastward to his new city Constantinople in Thrace, on the shores of the Bosphorus, which today separates Turkey from mainland Europe. Thus Rome would have faded from the scene as a world power, had it not been for the resurgence of the city as the bastion of Papacy. Thus was the wound “healed … and all the world wondered (marvelled) after the beast (Papacy)” (Revelation 13:3).
Generally, a “beast” represents a government, as in the vision of Daniel 7, mentioned in our February [2006 Faithbuilders Fellowship] issue. Papacy is here called a “beast” because, although it was a religious system, it exercised political power, so much so that it was the ultimate authority for conferring the right of kings to rule, during the days of their power.
But another such “beast” would rise again. This is prophesied in Revelation 13:11, “I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.” This power may have seemed more benign [or gentle] – like a lamb – but it spoke as a mighty kingdom, symbolized by a dragon. This was the English Church, formed by King Henry VIII for personal and political reasons (rather than religious reasons). He became the nominal head of the Church. Thus he united the power of State and Church together, as Papacy had done.
This Church of England was introduced in stages from 1529 to 1534 [AD] at the advice of two new advisors to the throne, Thomas Cranmer and Thomas Cromwell, who were sympathetic to the ideas then recently circulated by Martin Luther of Germany, in resistance to Papacy.
The laity in the churches would not distinguish much of a change in the services, except for the use of the English Bible. “In 1539, Henry reaffirmed his commitment to Catholic practice by passing into law the Six Articles. These articles affirmed the transubstantiation of the Eucharist (that is, that the Eucharist was mystically transformed into the body and blood of Christ), confession, private masses, celibate vows, and the sanctity of the Eucharistic cup. The only substantive change Henry made merely involved the head of the church. The English church, however, would radically change under Henry’s successor, Edward VI” (ruled 1547-1553).3 {[A](3) www.wsu.edu/~dee/REFORM/ENGLAND.HTM}
The new Church of England would rule spiritually wherever the British Empire expanded, and its most expansive years lay ahead of it. Much of the world would fall under its control, at least nominally, and thus this second great system was very much like the original Beast, Papacy – namely, a religious system mixed with political control.
There is more to say regarding Chapter 13 of Revelation – we will cover it sometime later. For now, it is sufficient to note that following Papacy, whose number is 666, would come other systems of spiritual control to which the Lord’s people would be expected to submit if they would be recognized as Christians with full rights of interchange in the spiritual marketplace (see Revelation 13:16, 17).
If Papacy is represented by the number 666, may not this second system, which formed an “image” of spiritual worship, be represented by the lesser number, 66? May not the image on the Plain of Dura represent this further persecuting force, which arose in the footsteps of the Reformation? [B]In this case, just as we saw in our last issue that Daniel chapter two pictures Papacy in the iron-clay mixture of the feet, so Daniel chapter three represents the secondary persecuting forces which arose after the Reformation, but still exercised a broad and powerful influence against the saints.
THE THREE HEBREWS
Shadrach, Meshach, and Abednego, were in a difficult situation. Nebuchadnezzar expected all the nobles and rulers to bow to this image in worship (compare Revelation 13:15). In about the year 594 BC, 11 years after the deportation of Daniel and these Hebrews to Babylon, there had been a rebellion against Nebuchadnezzar in his own city, Babylon, which he put down with difficulty, and evidently with customary retribution.4 {(4) In the tenth year the king of Akkad (Babylon) was in his own land; from the month of Kislev [Nov-Dec] to the month of Tebet [Dec-Jan] there was rebellion in Akkad … with arms he slew many of his own army. (Chronicles of Chaldean Kings, Donald Wiseman, 1961).} The episode in Daniel chapter three may have been in part to secure his officials with oaths of allegiance [or loyalty], as represented in their obeisance [or respect] to the image.5 {(5) This interesting connection is from William Shea, in Daniel, referenced in footnote (1). Daniel does not give us the year of the image episode, so the connection is not sure, but it is feasible.}
The Three Hebrews in a Fiery Furnace
The command for this obeisance is recorded in verse 2 [Dan. 3:2]. It included the “princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.” Since Daniel 2:49 immediately precedes this episode with the notice of the promotion of the three Hebrews “over the affairs of the province of Babylon,” they were specifically included.
Daniel himself is not mentioned, and was presumably away on business of state at the time. This would have left his Hebrew companions deprived of his intervention. It also means Daniel escaped this particular test, but there would come another time, a generation later, when he alone would be singled out as a target of his enemies,6 {(6) The episode is recorded in chapter six, after the Persians had taken Babylon. Daniel was consigned to the den of lions.} and would withstand the test as nobly as his three friends did here. The prophet Ezekiel probably had been deported to Babylon by this time also, but he and the mass of Jewish refugees who came with him were not in responsible posts of government, and thus were not included in the command to bow to the image.
MUSICAL INSTRUMENTS
At the auspicious moment, a herald declared that at the sound of various musical instruments, all in attendance must “fall down and worship the golden image that Nebuchadnezzar the king hath set up” (verse 4) [Dan. 3:4]. The instruments are itemized cornet, flute, harp, sackbut, psaltery, dulcimer. Of these six items, three have names which are drawn from the Greek language. “The Greek instruments in these verses are: the ‘harp’ (qithros from the Greek kitharis), the ‘psaltry’ (pesanterin from the Greek psalterion), and the ‘dulcimer’ (sumponeyah from the Greek symphonia).”7 {[C](7) Evidences Relating to the Date of the Book of Daniel, David Conklin, 2004, www.tektonics.org/guest/danielblast.html.}
This has led some critics to suppose these words evidence that the book was written during the Grecian Empire. However, these charges have been soundly answered. “The presence of Greek words has long been demonstrated by ‘an avalanche of evidence’ to have entered into ‘the Semitic milieu long before the sixth century BC.’ ”7 {[C](7) Evidences Relating to the Date of the Book of Daniel, David Conklin, 2004, www.tektonics.org/guest/danielblast.html.} Indeed, if the book was composed at the time charged by the critics, the presence of only three words of Grecian influence would be inexplicable, for after the conquests of Alexander the Great, Greek became the “lingua franca” [or common language of communication] of the ancient near east.
Much of the book of Daniel was written in Aramaic, which was the “lingua franca” of the ancient middle east during the time of the Babylonian empire. The Aramaic portions include all of the book from Daniel 2:4 onward, except for Daniel 7:28 and 8:1 [Dan. 7:28; 8:1]. The non-Aramaic portions are in Hebrew, and the two languages are related. Studies of the Aramaic lead some researchers to affirm that the book could not postdate 300 BC, and that the Aramaic “appears to be of Eastern type.”8 {(8) Same reference as note 7, but sections 24, 25.} These conclusions are consistent with Daniel’s authorship in the 6th century BC in Babylon.
THE THREAT
The command of the herald was complete with an announcement of the penalty for non-compliance. “Whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace” (verse 6) [Dan. 3:6].
Babylon was built with millions of burned bricks, and it is likely the furnace mentioned was used for the firing of large amounts of brick. Some describe these as large bee-hive shaped kilns with an opening at the top, and a side door for inserting and withdrawing the bricks. The three Hebrews would have been familiar with the furnace, and knew the king did not threaten in vain.
Naturally the crowd complied except – for the three Hebrews. Perhaps in so large a crowd they might have escaped the attention of the King. But “certain Chaldeans came near, and accused the Jews” (verse 8) [Dan. 3:8]. Probably the advancement of these foreigners, Jews, over the native Chaldeans, disposed them to jealousy and abetted their desire to mark the offenders. Indeed, this is the form and spirit of accusation. It is not a casual observation or remark, but a motivated, often public, and spirited attack launched on a pretext which appears suitable to sway minds and carry the hour. In this there is no trace of the godly qualities of love, kindness, or mercy.
When the charge was brought to the king, he was angry. Probably this was enhanced by knowing he had wonderfully advanced these very Hebrews, a favour which they seemed to despise by their refusal to obey. Yet at the same time there was something which probably passed for mercy, as Nebuchadnezzar considered it. Rather than condemn them immediately, he allowed them another opportunity, perhaps out of his respect for the conscientious service they had rendered in the past. [Dan. 3:12-15]
The three Hebrews declined the opportunity without hesitation. They declared they were not anxious about the issue, but firm in their decision. If it pleased God to deliver them from punishment, they knew He could. But if He chose to let them suffer further for their faith, they would die for their conscience. [Dan. 3:16-18]
To Nebuchadnezzar this was an added insult, and that in full view of the gathered nobles of state. He was “full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego” (verse 19) [Dan. 3:19]. They were consigned to the furnace, which was heated seven times hotter than usual. So urgent was the decree, and so hot the furnace, that the men who cast the Hebrews into the fire were themselves killed by the heat. [Dan. 3:19-22]
But as the king gazed through the opening, amazed, he saw not only three, but four persons walking in the flame, uninjured, “and the form of the fourth is like the Son of God” (verse 25) [Dan. 3:24-25]. Clearly an angel of God was protecting them, and he had materialized a form calculated to deepen the impression upon the observers that a messenger from God was protecting the Hebrews.
They were called out of the fire. Not so much as a hair of their heads was singed, not even the smell of smoke lingered upon them. What would he do now? A man of viler character might have remanded them to prison or some other punishment. But Nebuchadnezzar – even in the presence of so many nobles – instead decreed the Truth, implicitly recognizing that he had erred. [Dan. 3:26-28]
Do we as well? When Truth comes to us clearly, explicitly, from either experience or the Word of God, do we receive it with honesty? The Pharisees did not. The Herodian’s did not. The Sadducees did not. When Christ raised Lazarus from the dead, they conspired to rid themselves of the menace, and even of the evidence. “From that day forth they took counsel for to put (Jesus) to death … (and) consulted that they might put Lazarus also to death, because that by reason of him many of the Jews … believed on Jesus” (John 11:53; 12:10, 11).
Nebuchadnezzar was not a converted man. But he was an honest man. He commended the Hebrews for their stand, and decreed publicly that no one in his realm “speak anything amiss against the God of Shadrach, Meshach, and Abednego,” on peril of death, “because there is no other God that can deliver after this sort.” [Dan. 3:29] Notice – “no other God” – not even Marduk, whose image he had raised.
The King then put substance to his commendation, and “promoted Shadrach, Meshach, and Abednego, in the province of Babylon” (verse 30) [Dan. 3:30], evidently even higher than they had been at the end of chapter two. Surely, if these men of noble spirit stood for conscience at the peril of their lives, they would be trustworthy.
A REMARKABLE EXPERIENCE
It was a remarkable experience. But remember, this was placed on record for our edification and emulation. We should exercise our conscience as these men exercised theirs – not mindful of earthly gain or prospects or even life, when conscience toward God is at issue.
Remember that this episode, refusing to bow before the image, is a type, or picture, or illustration, picked up in Revelation chapter 13, of the refusal of the saints of God to bow to sectarian worship which they see to be against the true worship of God. If we follow these precepts, we will have honour from the King of Heaven. Then we shall be promoted during the Millennium to reign with Christ over all the world (Revelation 20:6).
– By Br. David Rice – From Faithbuilders Fellowship, March 2006.
“As obedient children, not fashioning yourselves according tothe former lusts in your ignorance; but as He which hath calledyou is holy, so be ye holy in all mannerof conversation.”—1 Peter 1:14,15.
THE APOSTLE [Peter] is not addressing the world, but those who have become children of God—those who have passed out from their position of condemnation with the world, and have been justified by faith in the precious blood, who have been accepted of the great Advocate Jesus, and have been begotten of the Holy Spirit. But it is not sufficient that we become children of God [by the begetting]; for these newly begotten children are only started in the Narrow Way [Matt. 7:14], they are in an imperfect, undeveloped condition. They have this standing as children because they have put themselves into the hands of God and desire to do His will, loving righteousness and hating iniquity. [Heb. 1:9]
On the basis of this stand that we took—of enlisting under the banner of Jesus, to fight against sin and self and Satan—God purposes to prove how thoroughly in earnest we were when we espoused His cause. He wishes us to attain to that development of character which will fit us to be associates with Jesus in His great Kingdom, which is to bless the world.
If we are obedient children, everything will work well. We shall get the proper tests, the proper chiseling and polishing, everything that will make us “meet for the inheritance of the saints in light.” [Col. 1:12] But if we do not prove obedient, this will hinder us from ever getting into the Elect company, although we may [perchance] have a place in that company of children who have had to be chastised and finally brought to proper obedience.
By this we are not implying that any of God’s children are exempt from discipline; for we are told that every son receiveth chastisement. (Heb. 12:6-11.) Those chastisements that came to our Lord Jesus were not deserved, but were experiences by which He proved His thorough loyalty and worthiness of exaltation. And so the chastisements that come to His followers are to fit them for future service and to demonstrate their worthiness of being counted in as members of His Body.
The chastisements which are in the nature of punishments for sin should bring about a thoroughly loyal condition of heart in reasonable time, or the one chastised will lose his place in the Body. If he prove ultimately disobedient, he will be counted unworthy of any of God’s favors, and will die the Second Death. The exhortation of our text [1 Pet. 1:14,15], therefore, is to the highest attainment and the utmost loyalty to the Father.
HOW TO FASHION OUR MINDS
There is a fashioning of our minds in progress. It is not the fashioning of our will. The will is give up to begin with. But the will has to do with regulating the mind as well as the body—the will has to do with this fashioning. We will that our minds shall be educated along the lines of obedience, that we may be properly exercised by all the trials which God has purposed for us.
We as New Creatures should learn to think as God would have us think, to develop habits of thought which upbuild the New Creature. We should eat and drink according to His will, and our clothing should be regulated according to His will. We are to seek His guidance in our life in all things—because of the weaknesses of the flesh, the promptings of the Adversary, and our environment. The Lord has made provision, and has given us definite instructions in the Scriptures, by which we may regulate our lives in harmony with His Word; and we should seek more and more to know the will of God and to profit by His providences in our lives, and to apply the knowledge gained, so that whether we eat, or drink, or sleep, or labor, we shall do all to the glory of God. [1 Cor. 10:31]
Our organism of flesh we receive by heredity. These bodies of ours have various weaknesses and inconsistencies—some in one direction, and some in another. But they are all, more or less, perversions of the true ideal which God originally gave. Centuries of sin have left their mark upon us, upon our minds and bodies; and this mark is seen in the theories which have come into our minds. These errors in the past had control of us.
Before we saw the Lord’s way, we thought it was right to follow after earthly pleasures and pursuits and to put self first. We naturally said, This is the proper course for us to take. We see that the prominent and the great are following this course, seeking first the affairs of this present life—praise of men, how finely they can be clothed and housed, how fine a carriage or automobile they can have. They seek—and are in large measure able to secure—the gratification of the taste for earthly things, whether it be for the satisfaction of the mind, as various kinds of literature, or for the body, as for certain kinds of foods or drinks, etc.
But when we become children of God, we ask, What is God’s will in respect to what we shall eat or drink or wear, as to the use of tobacco, as to the cut of our clothes, etc.? It is not for us to decide now whether we shall go to the theater or play cards or dance. All these matters should have been decided before we consecrated ourselves. Now, in harmony with the Covenant we have entered into with Christ, we are to know strictly the Father’s will. As we learn to see things from God’s standpoint, we change our ideas as to what we shall eat, and what we shall drink, etc. And this change going on in our minds is the “fashioning.” [1 Pet. 1:14]
THE FASHIONING A GRADUAL PROCESS
Although we discover some things very quickly, we do not learn all things at once. Some things are less conspicuous [or noticeable] before our minds than are others, and represent the finer shadings of what would be proper for a New Creature. We gradually come to note these things more and more; and we ask, Which things shall we continue to choose? The knowledge of God’s will is a matter of education. We come to see that this is right and that iswrong. (The world sets such a style for evening dress, such a style for morning dress.) When we become Christians we have new standards, and it takes some time to get everything harmoniously adjusted therewith.
In line with this thought, the Apostle [Paul] says, “Be ye transformed, by the renewing of your minds” [Rom. 12:2]—not by the renewing of the new will. We already possess the new will. But we see that the body is regulated by the mind. Therefore the new will says, I must begin with the mind I must get my mind to see things correctly, according to God’s will. I will use the Bible and all the providential indications that will give me a knowledge of God’s mind, and I will begin to conform my mind thereto. Thus our minds become gradually fashioned—transformed into the mind of the Lord. As we come to see more and more what is the will of God, our minds decide to do His will. Our reason plays an important part.
God wishes to appeal to our reason, because we are thus better developed than in any other way. We are all in the School of Christ—under the tutelage of our Lord. In this School we are learning to do His will. We have the teachings of our Lord Jesus and the writings of the Apostles; and our Lord declared that whatsoever the Apostles should bind on earth would be considered bound in Heaven; and whatsoever they should loose on earth would be so considered in Heaven. Our education progresses, until, at the end of this life, those who have thoroughly learned the lessons of this School will be those who have been obedient children. These will have been transformed by the renewing of their minds, that they might [“]prove what is that good, and acceptable, and perfect will of God.”—Romans 12:2.
OUR STANDARD—JEHOVAH’S RIGHTEOUSNESS
The new will is, in substance, a will to be like our Father in Heaven. The Apostle Peter exhorts, “As He who hath called you is holy, so be ye holy.” [1 Pet. 1:15] Holiness is the standard of perfection. Our will must be holy when we first make our Covenant with God. Nothing less than a holy will is acceptable to Him. If we had had an unholy will, a will not submissive to God, we would not have been accepted. So if our will be holy, we shall, as far as we are able, do His will.
As He who has called us is holy, so we, as far as our will is concerned, will be holy. And we will so direct our mind, as to be holy in life so far as is possible. We will apply the principles of God’s holiness to every affair of life. We will observe the Golden Rule, that we should do to others as we would that others should do to us. [Matt. 7:12] Whoever neglects to apply these principles of holiness to his own life is not growing in the new life, not being transformed. We should seek to have our minds fully in accord with God’s mind, and our conduct as far as possible also in alignment.
If our mind is not running in the proper groove, we must see to it that we turn it into the proper groove. We want to render obedience to our highest conception of what is the Lord’s will, as far as we are able. Our [‘]will[’] will be determined by God as loyal in proportion as it has been on the alert to watch the mind and the body, the tongue and everything pertaining to our conduct.
The Apostle [Peter] enjoins upon us that we shall be “holy in all manner of conversation.” (1 Pet. 1:15.) The word conversation here has its broad meaning. It relates to our intercourse with others—all of our conduct with respect to others—our manner of life. We are to be holy in everything that pertains to our lives—in our thoughts, words and deeds. This is a very high standard; and no wonder that the Lord has set a high standard! It is for us to learn what this standard is, and to help others to know what it is.
This is why we spend a few years this side of the veil after we have given our hearts to Jesus. We say that we have taken up our cross to follow Jesus, and the Lord wishes to demonstrate whether this is true. He is watching our course, and the foreordained number will be found for the Bride class. Others will be given another position not so good; and those who manifest that they have not the true spirit of obedience will die the Second Death.
“We are troubled on every side, yet not distressed; we are perplexed,but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus may be made manifest in our body.”—2 Corinthians 4:8-10.
THE Apostle Paul is here addressing the Church at Corinth, and in the larger sense addressing the entire Church of the Gospel Age. He is apparently describing to some extent the experiences of himself and those who were with him in his missionary labors. He traveled from place to place, but not as our pilgrim brethren now do; for sometimes he spent an entire year, sometimes more than a year, in one city. Nevertheless, he was a traveler, going about where other missionaries of the Lord had not gone, addressing the Jews and whoever else might give evidence of having a hearing ear. On these tours he took with him assistants. We are therefore to consider that his words here referred not only to the Apostles (for he was the only Apostle of the company), but also to the others with him; and that this Epistle, as are all the inspired writings, was designed by the Lord for the instruction and benefit of all the saints throughout the Christian Dispensation.
The Apostle’s assistants were general ministers of the Lord, as are all God’s children in proportion as they do a work of ministry. His words would seemingly be addressed, then, to all who are engaged in the Lord’s service. In this Epistle he points out that there are differences in the services rendered—”He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully” [2 Cor. 9:6]—and also differences in the experiences of the various members of the Body of Christ. [A]He says that some of them had been the objects of persecution and that others had shared in those persecutions by suffering with those so persecuted, indicating that the Lord recognizes and appreciates this association with those in distress, if there be such association.
This thought is brought out also in St. Paul’s Epistle to the Hebrews. (Chapter 10:32-34.) [Heb. 10:32-34] If those not so actively engaged in the service are faithfully doing all that their hands find to do, the Lord is as appreciative of it as He is of those who because of greater ability or physical strength or opportunities are able to accomplish more—each doing to the extent of his opportunity the work of the Lord.
The Apostle said of himself and his companions, and of all those laboring faithfully in the service of the Master, “We are troubled on every side.” [2 Cor. 4:8a] There are many troubles that are common to the whole human family—lack of employment, sickness, death, poverty, etc. There are multitudinous troubles which come to the world; and of course the Apostle and his companions were subject to these difficulties like other men. To many these trials of life bring distress. But while St. Paul and those with him had their ailments and difficulties, their persecutions and trials, they also had the knowledge of the Truth and the Lord’s sustaining grace; and they were enlisted in the army of the King of kings. They were not distressed by their troubles, but were trusting in the Lord’s precious promises that these should all work out for their good. [Similar Rom. 8:28]
“AS HE WAS, SO ARE WE, IN THIS WORLD” [Similar 1 John 4:17b]
And so we are not to allow the troubles of life to distress us as they distress other people. We have something that others do not have—the Lord’s assurance that everything in our lives shall be a bearer of blessing to us if we are faithful. This enables us to rejoice in tribulation, if we really believe this promise of our Father’s Word. There are other troubles that come to the Lord’s people, but do not come to the world. The world is more or less in opposition to those who are engaged in publicly preaching the Truth and to those who are associated with them. There is a battle on between right and wrong, light and darkness. The world, being attached to their darkness, feel an enmity toward the light, a hatred of it; and they are often disposed to give special trouble to those who are the Lord’s representatives in a particular capacity.
Occasionally we find worldly persons who are of good heart and kind intention and who are desirous of helping on a good work; but these are exceptions. Our strongest opposition, however, comes generally, as did that of the Master, from those who are our brethren, though many of them are only nominally so. Then we have the Adversary particularly against us. It is true that the whole world have the oppositions of the Adversary, but he is especially active against those engaged in the public service of the Lord. Satan seems to bring before these special temptations, and it is not surprising that they should be the particular objects of his rage and of his wiles. But those who are thus engaged in God’s service have special blessings at His hands, and extra fortifications. So while we may be sure that those in the public ministry have more troubles from the Adversary, they are also given more grace to cope with them.
OUR DEATH THE GATEWAY TO LIFE
“We are perplexed, but not in despair,” says St. Paul. [2 Cor. 4:8b] The Apostle and his company were not the only ones who have been at a loss to know just what to do. [B]The whole world have been perplexed [or confused], and are particularly so today. The general anxious uncertainty of our day results in a large measure, it would seem, from the nerve-racking experiences of the present time. If people knew the right thing to do in respect to their business, their homes and their affairs in general, they would not be so full of doubt and bewilderment. But no one is wise enough to get along without some perplexity; and present conditions in the world are causing much distress and also anxious foreboding for the near future. Those who are engaged in the work of the Lord have some perplexity. But the anxiety or uncertainty of the Lord’s people should never go to the length of despair. Those who are of the world, getting out of work and being in various difficulties, become very despondent. Frequently we hear of suicides. Things look very dark to people who take their own life.
It may yet be true of the Lord’s people that things will look very dark; but they are not in despair, and will not be in despair whatever may come; for the Lord has said that He will never leave us nor forsake us. [Heb. 13:5b] This gracious promise should give us a hope sure and steadfast. Our anchor of hope should hold. Our position, therefore, is very different from that of the world, who have no particular hope. The world have no solid anchor, no precious promises to hold them fast. We know that if the worst comes to the worst, if we should even die of starvation, our hope lies beyond the Veil, beyond death. Therefore God’s saints of today look upon death as the gateway by which to enter into fulness of life, into a realization of all our hopes and joys. If, therefore, there is despair, it would prove that our anchorage has been cut loose. Whoever would find that he is in despair would find that he is letting go his faith, and should immediately seek counsel from the Word of God and from others strong in faith, and should go to the Lord in frequent and earnest prayer, assured that if faith is restored despair will go.
“I WILL NEVER LEAVE THEE” [Heb. 13:5b]
“We are persecuted, but not forsaken.” [2 Cor. 4:9a] There are persecutions of certain kinds that come to those in the world. Sometimes their neighbors have a grudge against them, and they thus are more or less persecuted. But they have no effective means of dealing with such a matter and nothing to comfort them. Sometimes they give as good as they get. But in the case of one of the Lord’s children it is very different. When we feel that justice calls for retaliation, then we should remember that it is not ours to retaliate, to return evil for evil. The Lord has told us that we should leave all matters relating to justice in His hands. “Vengeance is Mine, I will repay, saith the Lord.” [Rom. 12:19] He does say that we are to run away from persecutions; therefore we are not to condemn those who run away as following a wrong course. We are told by the Master, “If they persecute you in one city, flee to another.” So if a child of God is persecuted in one neighborhood and he can get away to another neighborhood, it would be better to go.
But though persecuted for righteousness’ sake, the Lord’s people are not forsaken. The world and those possessing the world’s spirit may harass and buffet them, but the Lord does not forsake them. When persecutions come to us, however, we are to inquire, “Are these oppositions and persecutions coming to me on account of my loyalty to the Lord, or is it that there is something in my disposition which causes them?” If the latter is the case, we should diligently endeavor to rectify our fault. If, on the other hand, we find by careful scrutiny of ourselves and our conduct that we have been doing our best, our very best, and that the persecutions are coming to us on this account, then we are to rejoice in the persecution.
We are “cast down, but not destroyed.” [2 Cor. 4:9] This expression shows that while the Apostle and his companions did not suffer despair, did not feel forsaken, they sometimes felt a heaviness of spirit. This heaviness of spirit, or feeling of loneliness and depression, is natural at times to all mankind under the adverse conditions prevailing in the world. The weight of this casting down may be accentuated to some extent by the condition of the physical health. Those who are weak or in pain physically are apt to feel any mental pressure or trouble. This is all to be fought against in the Christian; for we know that our afflictions and disabilities are something outside and not of the Lord, except in the sense that He permits them for our development, for our future work in the Kingdom. We are therefore to be of good courage. If the Lord permits us to have trouble, we are to exercise fortitude, to patiently endure, and not to allow it to destroy our faith or our happiness or our loyalty of spirit to Him to whom we have vowed allegiance.
We are to put up with whatever our Father permits, in sweetness of temper, and to say to ourselves, “This may be a good lesson to me. Perhaps these cast-down feelings, this feeling of desolation, may help me to sympathize more with others.” The poet has truly said:
[C]”Into each life some rain must fall, Some days must be dark and dreary.”
So let us see to it that we do not allow this feeling of depression to conquer us and to destroy our faith and energy; but rather, looking to the Lord for assisting grace, and claiming His precious promises, we are to rise above the difficulty and press bravely onward.
OUR “COVENANT BY SACRIFICE” [Psa. 50:5]
We are “always bearing about in the body the dying of the Lord Jesus.” [2 Cor. 4:10] The Apostle thus declares that the Lord’s people, in proportion as they are faithful in His service, have a likeness to the Lord in their service, in their death. Our Lord’s experience in the narrow way was three and a half years of dying. He was daily laying down His life—surrendering His life. He was an Example to us of how we should surrender our lives. He laid down His life, not in the service of the world, but of the Lord’s professed people. While the merit of His sacrificed life was to be used of the Lord for the life of the world, yet He laid it down in the direct service of His Jewish brethren [and in a larger sense for the whole world].
The Hebrew people were the people of God. Our Lord spent His life especially with those who were truly desirous of pleasing God and knowing His will [the called ones], whether found amongst the rich and influential or amongst the poor and lowly. Jesus welcomed publicans and sinners, and gave His life for them. He knew that among this humble class He would find the greater proportion of true wheat. He was laying down His life during all the three and a half years of His earthly ministry, and merely completed this work at Calvary.
And so it is with all of the Lord’s true people. They have made “a covenant by sacrifice.” [Psa. 50:5] They have consecrated, dedicated their lives to the Lord and His service; and as Jesus their Master laid down His life in doing good, in proclaiming the Truth then due, so they are to lay down their lives in the same manner, whether the time of their ministry be three and a half years or twenty years or whatever it may be—until the Father’s good time shall come for their deliverance. They will be in full harmony with the Lord and will gladly have fellowship in the sufferings of their great Head—and properly so; for they are prospective members of His Body. Thus all of these members are continually bearing about in the body the dying of their Lord. They are dying daily as He died, “laying down their lives.” [Similar John 15:13]
“THEREFORE GLORIFY GOD IN YOUR BODY” [1 Cor. 6:20]
This is all the work of the New Creature. The old creature is merely compelled to follow in the way of the New Creature, and this setting aside of the will of the flesh is the basic feature of our dying. When our dying has been completed, our lives faithfully laid down, it will bring us to that condition where we shall hear the Master’s “Well done!” [Matt. 25:21a]
St. Paul also says that “the life of Jesus” is to be “made manifest in our body.” [2 Cor. 4:10] We understand him here to be referring to the human body. The New Creature owns this body. With the people of the world there are not two personalities, but merely the one creature. This duality of personality is applicable only to those who have been begotten of the Holy Spirit. The old body is suffering; but the New Creature rejoices, glad to be in the service—gives thanks to God day by day respecting its tribulations, knowing that these are working out “a far more exceeding and eternal weight of glory.” [2 Cor. 4:17]
Thus the life of Jesus is manifested through us to the world, and to the brethren. The world cannot understand. They say, “If I were in your place, in such a trial, I would be miserable. But you are rejoicing!” So they cannot understand. But we have a newness of life that the world cannot appreciate. All who can appreciate this should daily grow in grace and knowledge. We should show forth more and more of the Lord’s life in our characters and in our bodies. Thus we shall be manifesting more and still more of the Lord’s Spirit, doing more of the Lord’s work, becoming more like Jesus—all of which will prepare us for the glory beyond, when the New Creature shall be completed, when all the perfections and glories of the new nature will be ours.
