In order to build up a people of faith, God has to do some stripping away.

The promise of a new covenant

From the stump of Jesse, a righteous Branch has come

Judgment might be inevitable – but it isn’t the end of the story.

Lord’s prayer starts with plea for return of exiles

God’s abhorrence at the killing of children.

“The people of Judah have done evil in my eyes”, declares the Lord. “They have set up their detestable idols in the house that bears my name and have defiled it. They have built the high places of Topheth in the valley of Ben Hinnom to burn their sons and daughters in the fire – something I did not command, nor did it enter my mind.” (Jeremiah 7:30-31)

Jeremiah does not identify the pagan gods or goddesses that had been set up in the Temple, but his description of what was happening in the Valley of Ben Hinnom fits the description of Molech, the detestable god of the Ammonites, who had been introduced to the land of Judah by King Solomon when he set up shrines to each of the gods of his foreign wives (1 Kings 11:7).

Molech was a particularly evil god to whom children were sacrificed in the fire. This form of religious sacrifice was so abhorrent to God that Moses was told to make it a capital offence: “The Lord said to Moses, say to the Israelites: any Israelite or any alien living in Israel who gives any of his children to Molech must be put to death. The people of the community are to stone him” (Lev 20:1-2).

The Fires of Gehenna

Hezekiah had cleansed the land of many foreign shrines on the high places but Manasseh, his son, re-introduced a wide range of idolatry including the worship of Molech: “In both courts of the temple of the Lord, he built altars to all the starry hosts. He sacrificed his own son in the fire, practising sorcery and divination” (2 Kings 21:5- 6).

All this was reversed when the young Josiah came of age and instituted reforms, removing “from the temple of the Lord all the articles made for Baal and Asherah and all the starry hosts” (2 Kings 23:4). Josiah also “desecrated Topheth which was in the valley of Ben Hinnom, so no-one could use it to sacrifice his son or daughter in the fire of Molech” (2 Kings 23:10).

Sacrificing children in pagan fire was so abhorrent to God that Moses was told to make it a capital offence.

But all this was reversed once again by Josiah’s son Jehoiakim, which is what caused Jeremiah to explode in righteous anger. The reason why Jehoiakim re-established the burning of babies in the valley of Ben Hinnom is probably to be found in a passing reference in 2 Kings 24:2, which says: “The Lord sent Babylonian, Aramean, Moabite and Ammonite raiders against him.” It was a common practice to buy off raiders by installing a shrine to their god, acknowledging defeat and reducing the amount of treasure that had to be given to them. The fact that Ammonite raiders are mentioned here would be a reason for re-installing a shrine to Molech.

Jeremiah was outraged: he refers to the shrine as ‘Topheth’ which in Hebrew is a pun, rhyming with the word bosheth (‘shame’) and pronounced like the verb ‘to spit’ used in Job 17:6. The Valley of Ben Hinnom certainly became a ‘valley of shame’ as Jerusalem’s refuse tip which was burning constantly. The name was later shortened to ‘Ge Hinnom’, which when translated into Aramaic and Greek becomes the Gehenna that we meet in the New Testament, as the word for hell whose fires are never extinguished.

Speechlessness

Jeremiah’s level of outrage at the burning of little children in this valley of shame had no measure. He was virtually rendered speechless; as can be seen from the words he puts into the mouth of God: “[this is] something I did not command, nor did it enter my mind.” This strange anthropomorphism is unlike any other pronouncement from Jeremiah.

It gives us another little glimpse into the life and ministry of Jeremiah and his amazing relationship with God. The words must have just tumbled out of Jeremiah’s mouth without him stopping to remember that he was speaking on behalf of the Lord God Almighty, the Creator of the Universe, who was not only omnipotent but also omniscient. It is hard to think that God would actually have said that he had been taken by surprise – that the sins of the people of Judah had actually not ever entered his mind!!

The Valley of Ben Hinnom is the Gehenna we meet in the New Testament as the word for hell whose fires are never extinguished.

Jeremiah’s use of this phrase reveals the nature of genuine, God-inspired prophecy that is expressed through our own human mind and in our human language. It is a reflection of Jeremiah’s own shock and horror, and the abhorrence of the Holy Spirit, that Jehoiakim could have sunk to such a depth of spiritual degradation and offence against the word of God. He was actually committing a crime of which God had said a perpetrator should be stoned to death. Here was the King himself bringing into the land of Judah this terrible practice of burning babies alive.

Glory Departed

It was probably at this moment that Jeremiah realised why God had told him to cease praying for the welfare of the nation - because its fate was already sealed. The holiness of the God of Israel, who had created human beings in his own image for fellowship with him, could not keep company with such detestable behaviour.

God could do no other than remove his presence from the Temple, from Jerusalem and from among the people of Judah. They would now be left to their fate which Jeremiah knew meant that the Babylonians would come and conquer the land, tearing down the walls of Jerusalem, setting fire to the King’s palace and first desecrating and then destroying the Temple. Jeremiah could already foresee what Ezekiel was later to speak about – the word ICHABOD, ‘Glory Departed’, over the Temple.

So, what is God saying to us today? He sees hundreds of live babies torn from their mother’s wombs every day, thrown into a black plastic bag and taken out of the back door of our hospitals and thrown into the incinerator – the modern equivalent of the shrine of Molech. Can we really expect God to bless a nation whose land is filled with the blood of the innocent?

This article is part of a series on the life and ministry of the Prophet Jeremiah. Click here to read previous instalments. You may also be interested in our News Page this week, which features several pro-life events coming up in September.

Paul Luckraft reviews ‘Mere Churchianity’ by John Hampton (2017, £9.99).

There is a growing phenomenon in amongst the Christian community in Britain and beyond: increasing numbers of genuine, born-again believers are abandoning formal churches. Many are finding that it is possible to fulfil what the Bible teaches about Christian gatherings without belonging to a denominational or institutional church.

Underneath this phenomenon are complex reasons and emotions. Some of these ‘out of church’ Christians feel forced to leave - others have been told to go. Emotions range from disillusionment and despair to a sense of liberation and excitement.

Behind the complexity, however, seems to be a genuine move of God to re-educate Christians as to what Church is really all about, from his perspective. Fundamental to this is the astonishing recognition that much of what we call ‘church’ today simply isn’t in line with what the New Testament demonstrates.

Several books exist exploring this trend (see base of page for a selection) but John Hampton’s must rate as one of the best - if not the definitive contribution on the subject to date.

Church as ‘a Thing in Itself’

Here is a comprehensive book tackling virtually every aspect of what has gone wrong over the course of Church history. Hampton’s seeks to define what we mean by ‘the Church’ and then explain why there is increasing disillusionment amongst those who have regularly attended traditional church formats over the years. He claims (p9): “This will, in turn, lead us to the following crucial consideration: In what could be the greatest irony of all, is it possible that Church itself is not biblical?”

Hampton builds his case slowly but thoroughly. His recurring motif is the idea that church has become ‘a thing in itself’. He shows that Church-as-a-thing-in-itself now dominates our experience and understanding of Church, rather than the biblical view of the Body of Christ, used of God for his purposes in the world.

A genuine move of God seems to be underway to re-educate Christians as to what Church is really all about, from his perspective.

This explains the title: ‘Mere Churchianity’,¹ paying homage to CS Lewis’s classic Mere Christianity and borrowing the term ‘Churchianity’ from such as Oswald Chambers.

Hampton modestly acknowledges his debt to the writings of others on this subject; but he is clearly also writing out of his own experience. 18 years of thinking, observing and questioning have produced this comprehensive book. It was also born out of a heart for the ‘de-churched’ (or those likely to become so) - especially those who feel lost, uncertain, even concerned about where to go from here.

Church vs Ekklesia

The book is in three main parts. Part 1 has six chapters which expertly dissect the main problem. Central to the argument is the fact that the word ‘church’ should not occur in our Bibles at all, not being a proper translation of the Greek word, ‘ekklesia’. Rather, it is an implanted word chosen for political reasons at the insistence of King James, who authorised a translation to promote the hierarchical structure in place at the time, of which King James (not King Jesus!) was the head.²

Over the centuries we have built a ‘Church’ totally different from what Jesus said he would build, and which Paul and the other Apostles originally established. Our man-made structures and institutions invite idolatry and stand in stark contrast to what the New Testament portrays, which is why many are now looking for something more authentic.

Grievous Bodily Harm

Part 2 explores practical issues that emerge from this wrong understanding of Church. There is an excellent section on leadership, including how the concept of ‘paid professional clergy’ has introduced the idea of control and submission so that the ‘customer in the pew’ never experiences the fullness of life that Jesus has for all his people. This stunts the growth of ordinary believers who are less fulfilled and less capable of serving the rest of the Body as a result. Phrases like “the priesthood of some believers” and “the silence of the lambs” are witty headings that make the points well.

Over the centuries we have built a ‘Church’ totally different from what Jesus said he would build, and which Paul and the other Apostles originally established.

Equally illuminating is the discussion on buildings and money. Church has become an enterprise which needs money just to keep going. The essence of a new covenant relationship between all believers in Jesus has been sacrificed in order to promote a hierarchical structure in which some dominate others and are paid to do so.

Hampton also turns the spotlight on the sort of meetings we hold and how they perpetuate a wrong idea of Church. Performance-based song lists for worship and Greek-style monologues for sermons have quenched the Spirit’s leading. Passive listeners are given little or no opportunity to question or debate, grow or disciple others.

The conclusion is that ‘grievous bodily harm’ is being committed by those who maintain a system that is so different from the initial communities that spread the Gospel like wildfire across the then-known world. Some believers may feel safe or comfortable in such a system, but clearly many are experiencing a deadness of routine or a level of dissonance which they can’t square with what they read in the Book of Acts. Their cries for help are profound: “I’m a Christian, get me out of here!”

Solutions and Advice

Part 3 offers some solutions and good advice. If Church-as-a-thing-in-itself is now so entrenched that “any attempts at reform on our part are almost certainly doomed to failure” (p281), what are the options? Hampton explores three possibilities:

• Those who stay in order to ‘rock the boat’ (or make waves!);
  
• Those who accept the situation in which they find themselves and remain, knowing that no fundamental change is likely but still hoping to grow personally as best they can;
  
• Those who throw themselves overboard and go into voluntary exile, looking for new fellowship elsewhere with like-minded others.
  

Hampton suggests that though this third option (what he calls an “out-of-body experience”!) may seem a lonely one, in reality there are others waiting for you! However, he admits that it is still not an easy path and is not without its dangers.

The author’s realism here is to be applauded. One feels secure with his conclusions, especially as he has walked this path himself. He knows what to avoid and that the key is to listen to God and not run ahead. Putting Jesus ahead of ‘church’ is the safest approach.

Hampton’s realism is to be applauded. One feels secure with his conclusions, especially as he has walked this path himself.

Essential Reading?

Overall, this book provides an astute analysis of an important issue that is only likely to grow more prevalent. Hampton’s writing is full of brilliant and often humorous phrases, with pearls of wisdom throughout. It is a delight to read and very convincing in its message. Although bold and brave in its assertions, it never descends to the level of a rant. Above all, it is accurate in its assessments.

Its theme may be a shock for some. But if you have ‘out of church’ Christian friends and this puzzles you, then this book provides an explanation. And if you are already ‘overboard’, or thinking of jumping ship, then it will give you the necessary tools and information to reassure you and guide you into the future.

Highly commendable, even essential reading.

‘Mere Churchianity: Church and the Threat it Poses to the Body of Christ’ (336pp, paperback), formerly ‘Flatlining Church’, is available on Amazon for £9.99. Also available on Kindle.

Notes

1 Not to be confused with another book of this title by Michael Spencer.

2 Our Editor-in-Chief, Dr Clifford Hill, has written elsewhere on this theme.

A step on the way, not the final destination.

The cry of the captives from Judah recorded in Psalm 137:1, “By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion”, has echoed down over the 2,500 years since the Babylonian captivity.

Similarly, for every Jewish household around the world at Passover, the heart-cry of “Next year in Jerusalem” expresses the longing and expectation of return to the homeland. It should be no surprise, then, that we at Prophecy Today constantly express our sympathy and support for Israel and affirm the nation’s God-given, historical and legal right to the Land.

Nevertheless, in this article I want to remind readers that the Jewish return to the Land from around the globe is a step along the way, rather than a final destination.

Bringing Balance

We can debate endlessly whether the political movement called Zionism is a work of man or an act of God, and in so doing miss the bigger picture. The bigger picture is of the covenant purposes of God and how he will fulfil these. We have to face up to the reality not only of history, but of what is prophesied for the future.

Though this fallen world is still awaiting redemption, God has nevertheless been working his covenant purposes out throughout history. As part of this, immense events of deep significance have been allowed, each of which open our eyes in some way to the nature and depth of his restorative purposes. For example:

• The Great Flood at the time of Noah
  
• The destruction of Sodom and Gomorrah
  
• The captivity of Israel by the Assyrians
  
• The captivity of Judah by the Babylonians
  
• The destruction of Jerusalem by the Romans
  
• The 2000-year diaspora of the Jews, followed by a multitude of pogroms and persecutions, including
  
• The Holocaust

And, standing alone for its purpose in covenant history –

• The crucifixion of Jesus the Messiah as the atoning sacrifice for sin.

I include this list to argue that we must dig deeper than relatively short-term, political arguments if we are to put the return to Zion (a name for Jerusalem, the capital city of Israel) into true biblical perspective and move towards a balanced understanding of what is happening today.

We can debate endlessly whether the political movement called Zionism is a work of man or an act of God, and in so doing miss the bigger picture.

Fulfilment of Prophecy

At this deeper level of understanding, the Babylonian captivity (the first exile from the Land) and the global diaspora from AD 70 until 1947 (the second exile) are fulfilments of scriptural prophecies and are consequences of the Jews not heeding prophetic warnings.

A pivotal Scripture is Deuteronomy 28, which sets out clearly under the terms of what we now call the ‘Old Covenant’ what will happen to the Jewish people if they obey the Law given through Moses and what will happen if they fail to obey.¹ There are amazing promises of blessing for obedience. Sustained, wilful disobedience has consequences too:

And it shall be, that just as the Lord rejoiced over you to do you good and multiply you, so the Lord will rejoice over you to destroy you and bring you to nothing; and you shall be plucked from off the land which you go to possess. Then the Lord will scatter you among all peoples, from one end of the earth to the other… (Deut 28:63-64)

Many religious Jews know this full well. We do not need to stress to them the responsibility of their calling and heritage, nor the importance of repentance. For example, Rabbi Jacob Berman writes:

Because of the sins of our forefathers, we were driven from our land, the land of Israel. Exile, dispersion and suffering caused many of our people to neglect the study of the holy language [Hebrew], to forget the Torah and to assimilate among the gentiles. But God has promised the eternity of the Jewish people…

Go forth and search for the nations of old; where are they today? They have vanished! Not so the people of Israel who live on forever more. What is the secret of their survival? There is but one answer: The Torah! "And you who cleave unto the Lord your God, you are alive, everyone of you, to this day." (Deuteronomy 4:4) Our sages explained it this way: The children of Israel who clung to God, the Source of Life, have come to possess life everlasting.

If Israel would return to God in true repentance, then will He fulfil unto us His promise which He gave us through the prophets, His servants, to gather in the remaining exiles from the four corners of the earth, to restore us to the land of our inheritance, and bring us the Messiah who will rebuild the Temple and restore Divine Worship on the holy mountain, in Jerusalem.²

It was within God’s purposes for the Jewish people to be scattered over the world, and also that they now be restored.

Similarly, many Jewish Zionists who have returned to Israel in our day know that repentance is called for in terms of 2 Chronicles 7:14, a promise given through Solomon directly to Israel: “if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.”

It is within God's purposes that the Jewish people now be restored to the Land - but the story doesn't end there.A deeper view of covenant history and the prophetic scriptures should open our eyes to this: that not only was it within God’s purposes for the Jewish people to be scattered over the world, but it is also within his purposes that they now be restored – first to the Land, and then, in true repentance and faith, to their Lord. These are the days in which we are privileged to live.

Gentile Observers

The world at large is an observer of Israel and their place in God’s purposes. But it is easy to misunderstand how to respond. Too often the Gentile world has taken the initiative to persecute and punish the Jews. However, despite God allowing his covenant people to be driven into exile, subject to the sadness of the temporary loss of their homeland, they remain the apple of his eye. Therefore, to persecute the Jews is to draw God’s wrath.

The ancient nation of Babylon is typical in this respect. A Gentile nation into which the Tribe of Judah was taken captive, Babylon (also a type of the final anti-Christian world empire prophesied in the Book of Revelation) was subject to God’s punishment. Its empire soon collapsed when Israel’s captivity came to an end.

The role of the Gentile nations is to comfort God’s people, to understand the Bible and to beware of anti-Semitism or any act of unkindness towards Israel. God is the judge of Israel and will also bring judgment on all nations as his covenant purposes reach their climax.

The prophetic song of Moses (Deut 32) foretells what will come upon both Israel and the Gentile nations in the end times. Moses prophesied the falling away of Israel (vv15-18) and her consequent suffering (vv19-27), but also her return to God (vv36-43). He also foretold how the Gentile nations would be judged who took the initiative to inflict suffering on her:

The LORD will vindicate his people and relent concerning his servants when he sees their strength is gone and no one is left, slave or free…Rejoice, you nations, with his people, for he will avenge the blood of his servants; he will take vengeance on his enemies and make atonement for his land and people. (32:36, 43)

God’s purposes for Israel do not end with Zionism or the return to the ancient Land.

The Song of Moses and the Lamb

God’s purposes for Israel do not end with Zionism or the return to the ancient Land. More suffering is foretold as nations gather in the Middle East to pressurise Israel. These nations will be judged with the judgments like those which befell ancient Egypt, as outlined in the Book of Revelation. In this context, Israel as a whole will finally look upwards, from the earthly Jerusalem, with the Messianic cry, “Blessed is He who comes in the Name of the Lord” (Matt 23:37-39).

All the struggles of this world will climax with Yeshua’s return to redeem Israel and those who wait in faith for him from the Gentile nations. But woe to those who take it upon themselves to seek to harm God’s covenant people! Gentiles have a much worthier calling: to bless the Jews and to bring them the good news of Yeshua’s all-sufficient sacrifice on the Cross, atoning for their sin.

In this respect, Zionism is really about living out a hope and understanding of Israel’s significance in God’s purposes that goes beyond the restoration of heritage and homeland to the fulfilment of future promise. Let us pray and act accordingly.

Notes

1 The blessing and cursing of Old Covenant applies to those of the nation of Israel who have not entered into the New Covenant by faith in the sacrificial death of Yeshua (Rom 9-11; Gal 3:10-13).

2 Popular Halachah: A Guide to Jewish Living (1985, edited by Avnere Tomaschoff).

Frances Rabbitts reviews ‘Jerusalem: The Covenant City’ (DVD, Hatikvah Films, 2002).

This feature-length (115 mins) film from the Hatikvah Trust is now a little dated in its presentation, but remains a good cinematic overview of the “unique, eternal and prophetic destiny” of God’s own city, Jerusalem. Presented by Lance Lambert, the documentary is split into two parts – the first looking at the past (just over an hour) and the second looking at the present and the future (just under an hour).

With such a vast period of history – nearly all of it - to cover, the presentation is necessarily concise. However, Director Hugh Kitson does sterling work in weaving together an array of historical events with Scripture references into one coherent narrative, with no sense of rushing. Newcomers to the topic will receive a wealth of information and insight – and those with more experience will be encouraged with the film’s perspective.

Part I: The Past

Part I starts with the question, so popular with the media, ‘what makes Jerusalem unique?’ Contrary to popular opinion that her significance derives from her importance to three world faiths, we find that it actually owes to God’s declaration of ownership over her.

We are then treated to a fly-through of Jerusalem’s biblical history, beginning with Abraham and the sacrifice of Isaac on Mount Moriah, through David, Solomon, the descent of Israel into idolatry, the first exile and the first return. Lance then spends some time on the prophecies of Daniel about the coming of Messiah and space is made for viewers to reflect on the work of the Cross.

Newcomers to the topic will receive a wealth of information and insight – and those with more experience will be encouraged with the film’s perspective.

The film then moves through Jesus’ resurrection, ascension, the second destruction of Jerusalem and the exile of 70 AD, then considering the ‘times of the Gentiles’, including the Ottoman occupation and the centuries of Jerusalem’s decay as an imperial backwater. It concludes with an outline of the history of the return, from the early settlers through to the making of modern Israel.

Here archive footage becomes available and Scripture is interwoven with old photographs and film footage of both the 1948 and 1967 wars.

Part II: Present and Future

The second part starts with moving shots of modern aliyah - stories of Jews returning from around the world. Attention then moves to the decades of contention that have plagued Jerusalem since her unification in 1967 – the bills and declarations, the peace accords and the intifadas. Examples and footage are included here which may well either be new to many, or have long been forgotten.

Here the main narrative is supplemented with interviews with political leaders on the subject of the Jewish claim to Jerusalem, and mention is made of Arab historic revisionism and Western media bias.

Looking to the future, Lance notes that true peace will only come to Jerusalem when Jesus returns. Lance explains the spiritual battle raging over Zion today, with further reference to the Book of Daniel, and then looks at the prophetic milestones we are to expect ahead of Jesus’ return, mostly through straightforwardly reading Scripture. The film ends on a high note of hope in Messiah’s return.

Lance explains the spiritual battle raging over Zion today and then looks at the prophetic milestones we are to expect ahead of Jesus’ return.

Scripture from Start to Finish

Obviously there is a limit to the amount of detail that is possible to achieve in a film with such a huge historical scope, however, Hatikvah does an excellent job. In fact, it feels as if the whole film is made up of Scripture from start to finish, and there is a wonderful focus on Jesus throughout. Though it leaves c.15 years unaccounted for, having been made in 2002, its prophetic teaching remains remarkably relevant, while its biblical/historical accounts are timeless.

An excellent and encouraging introduction to the topic that would be perfect for small groups and Christians with little knowledge of the subject.

Jerusalem: The Covenant City can be purchased from Hatikvah Films for £12 or on Amazon (also available to stream online from £3.19).

Patricia Higton looks at the Prophet Daniel.

Daniel and his three friends, Jews of the nobility in exile, had been chosen for high position in the service of Nebuchadnezzar, the pagan Babylonian emperor, who autocratically ruled the world of the Middle East.

It would have been understandable if the four young men had curried favour with the king, who had power of life and death over his subjects and captives. The first test came early on in their training for service, when food from the royal table was set before them. Every good Jew knew that this raised issues of defilement and idolatry.

It would have been so easy to compromise, but Daniel clearly realised that here was a question of lordship -was he primarily a servant of the emperor, or of the God of Heaven and Earth? He passed the test, perhaps with no idea that God was training him for higher things.

Sadly, many fall at the first hurdle and can only limp along after that unless they repent and seek the Lord afresh. So few Christians, who are highly placed in government, or the world of business and finance, or senior positions in the professions, make a real impact for the Lord. Doubtless those who do make choices early on to follow God's way, resisting all pressure to compromise, let alone conform to our post-Christian society.

God Honours Obedience

In two later, separate, incidents, it seemed that all was lost for Daniel and his friends. Their contemporaries must have wondered what was the point of sticking to principle, if the end was to be a den of lions or a fiery furnace. But the words of Shadrach, Meshach and Abednego echo down through the centuries: "If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O King. But even if he does not, we want you to know, O King, that we will not serve your gods or worship the image of gold you have set up."

Daniel's first test came early on in his training for service: was he primarily a servant of the emperor, or of the God of Heaven and Earth?

In their case, one "like a son of the gods" first came to them in the midst of the furnace, before they were rescued from it (Dan 3:17, 18, 25-28). In the New Testament account of the early Church and in stories of persecuted Christians down to the present day, there have been similar tales of deliverance. There are also accounts of many thousands who were not delivered in this life, but whose sacrifice was not in vain. The blood of the martyrs has continually been the seed of the Church.

Although we know from Scripture that God always honours faith and obedience, he never blesses compromise. It is a cause for shame that there are so few Christian leaders, particularly in the comfortable Western Church, who are prepared to uphold biblical principles, even at cost to their reputation and aware that there may be no vindication until the next life.

God's Sovereign Purpose

The principal theme of the book of Daniel is God's sovereignty over the rise and fall of kings and nations. It is helpful to question why God should have given such highly detailed and accurate messages about the future, either to Daniel directly, or to the emperors for Daniel to interpret. The answer must surely be that these powerful rulers were being given an opportunity to revere God, who so impressed them as "the Lord of kings and a revealer of mysteries" (Dan 2:47). God is a God of mercy and compassion, who withholds just judgment when men repent.

Later, Paul was to take the Gospel of salvation to the Roman Empire, though it would be nearly 300 years before an emperor responded positively. For since the time of Christ, God's purpose has been that "this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come" (Matt 24:14). Primarily, the world needs the message of the Gospel of salvation and judgment.

Contemporary prophetic messages will be delivered principally to the Church, and will be concerned with the Church or the world. But the days are coming when it will be important for prophets to interpret to the world as well as the Church prophecy in Scripture as yet unfulfilled, including that found in the books of Daniel and Revelation.

We know from Scripture that God always honours faith and obedience, but he never blesses compromise.

As we see nation after nation in the post-Cold War world now threatened less by nuclear annihilation than by terrorism or internal disintegration, we learn from the book of Daniel that God has been and is totally in control of all historical and future events. He knows the end from the beginning. Events which may seem arbitrary to us are turned by the Creator, Saviour and Judge of the whole world to serve his purposes, whether of salvation or judgment.

Belshazzar, who set himself up against the Lord of Heaven, was weighed on the scales and found wanting. His kingdom divided and given to the Medes and Persians (Dan 5:26-31). Nebuchadnezzar, on the other hand, was told that his kingdom would be restored when he acknowledged that heaven rules (Dan 4:26).

Daniel's Intercession

God's intention was not for his people to stand by, helplessly watching events unfold. We have a significant part to play. Daniel was used by God to challenge those in authority, not only in the gifts of interpretation and prophecy, but also in intercession, to pray prophetic scriptures into being. He had been in training, praying three times a day (Dan 6:10) even at risk to his life (Dan 6:13), but it is in chapter 9 that we see the depth of his intercession.

This impassioned prayer of penitence and petition undoubtedly played a part in the eventual deliverance of Daniel's people from exile. Many praying people have since taken up his cry, "O Lord, listen! O Lord, forgive! O Lord, hear and act! For your sake, O my God, do not delay, because your city and your people bear your name" (Dan 9:19).

But intercessory prayers can be less effective if they are not based on a true diagnosis of the severity of a situation leading to confession of corporate sin. By contrast, Daniel's prayers were so effective that Gabriel himself was sent to answer them.

The End Times

Much of the book of Daniel is taken up with prophecies about the empires of Babylonia, Medo-Persia, Greece and Rome. But throughout it all is woven amazing insight about the rule or kingdom of God, which begins as a hewn rock but becomes a huge mountain, filling the earth (Dan 2:35).

Even as we have been made aware of the sovereign rule of God over nations, so from first to last the message of Daniel is that God's sovereignty, far from being limited to the rise and fall of earthly kingdoms (Dan 4:32), in fact extends to the establishment of a Divine kingdom that will never be destroyed (Dan 2:44). It is an eternal dominion, enduring from generation to generation (Dan 4:34-35).

Although believers may now be marginalised or even persecuted, the future holds out the certain hope that "the sovereignty, power and greatness of the kingdoms under the whole heavens will be handed over to the saints, the people of the Most High" (Dan 7:27). Again, "The saints of the Most High will receive the kingdom and will possess it for ever" (Dan 7:18). Sadly, this will come about only after a time of intense persecution and seeming defeat by "the horn" (Dan 7:21), a prophecy which many believe to have had an initial fulfilment in the persecution of Antiochus Epiphanes (168-164 BC) who tried to destroy the Jewish religion.

God's intention is not for his people to stand by, helplessly watching events unfold. We have a significant part to play.

The Book of Daniel helps us at this point to understand that there is frequently both a partial fulfilment of prophecy which is now history, and one which is yet to come. This comprehension helps us in interpreting, for example, the predictions of Jesus or those in the Book of Revelation. We learn that a time of distress or tribulation is yet to come, before the end of all things, when "multitudes who sleep in the dust of the earth will wake: some-to everlasting life, others to shame and everlasting contempt" (Rev 12:2).

Yet to Come

We would be foolish to ignore any prophecy as yet unfulfilled, because those which have come to pass show the predictions in Daniel to be astonishingly accurate.
Unable to believe in such accurate prophecy, some argue for a late date for Daniel but cannot actually push that date to later than the mid-second century BC. That still leaves such sceptics to explain prophecies about the Roman Empire and, of course, about Christ. There is an amazing prophecy about his coming and his death. Many scholars believe that the timescale incorporated in this prediction is literal, not symbolic, and was perfectly fulfilled (Dan 9:24-26).

There is also a specific prophecy of the second coming in Daniel 7:13, where we are given an awesome glimpse of the future:

In my vision of the night, I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshipped him. His dominion is an everlasting dominion that will not pass away and his kingdom is one that will never be destroyed.

Finally, we may note a verse that can encourage us today to witness to our faith as much as it did nearly 2,500 years ago: "Those who lead many to righteousness" (Dan 12:3) will shine "like the stars for ever and ever."

Originally published in Prophecy Today, Vol 12 No 1, January 1996. Revised November 2016.