Nothing too Hard for God

A poem based on Jeremiah 32:17. 

When darkness existed eternity past,

Nothing too hard for God

Through the word of His lips, His light did blast

Nothing too hard for God

From the universe, a void unfilled

To the countless worlds He upholds still

All of these do tell that there’s nothing too hard for God

The bride of Abram, a barren womb

Nothing too hard for God

The grave of Lazarus, a sealed off tomb

Nothing too hard for God

When reality stands beyond the power of man,

And none but the impossible lies at hand

None can contain His word of might, for there’s nothing too hard for God

At Bethesda’s pool 38 of his years

Nothing too hard for God

“Take up thy bed, and walk” he hears

Nothing too hard for God

For though infirmed, and a long time so

Now he rejoices, He has been made whole

The paralytic leaps for joy to proclaim, “Nothing for God!”

When nothing but sin your life reveals

Nothing too hard for God

Even still His Spirit appeals

Nothing too hard for God

For though man’s guilt and weakness stands,

Yet the Savior stretched out His hands

“Come to me, and be cleansed oh sinner, there’s nothing too hard for God”

Able is He, and more willing to save

Nothing too hard for God

And for this, as a pledge, His Son He gave

Nothing too hard for God

So when in doubt or fallen too

And knowing not what you can do

Remember please these words as true, there’s nothing too hard for God

-

Preface to my first complete book: Communion with Christ

By God's grace I recently finished writing/compiling  a publication that I've been working on for just over a year. The book is currently under some review, pending meeting with a potential publisher before going to print if God wills. A preview may be released this Friday, 2 October (on my dear mothers birthday :))

Jesus is coming soon, and I am of the conviction that the best preparation for His coming is a clear understanding on how to "abide in Him; that, when He shall appear, we may have confidence, and not be ashamed before him at his coming." (1 John 2:28). That is the aim of the book.

Much thanks must be extended to all the friends who were praying with me to complete this, (even those in disbelief). It is also a part of a Mission Cohort initiative and without MC, this wouldn't have been possible. Below is the preface

Back cover

PREFACE

Every Christian has the privilege of having a living experience of abiding in Christ; and while many may see this as an unreachable aspiration, a constant communion with Christ is the only right experience to have. It has never been Gods will that the Christian have a rollercoaster experience in the walk with Him. 

In the year 2014, one was requested to present a series of presentations for a mission conference hosted by Mission Cohort (a youth-led mission organisation), on how it is that professed Christians may have an intimate and consistent walk with Jesus. This request came at a time when one was also going through an intense study on the matter, not content with the idea of an unstable Christianity. That season of study produced a series of presentations under the theme “Communion with Christ.”

Since, and following, that conference, it became evident that such an abiding experience is foreign to many. Requests came from many for the material and hand-outs from the series. Through various other, subsequent, encounters the vast need for a clear, simple and practical outline on how to have a meaningful, and consistent devotional walk with Christ became strikingly evident. To give such an guidance is what this material seeks to do.

The chapters are a  series of “studies”, edited and laid out to follow a readable  sequence.  The ideas shared are primarily Biblical, while various quotes and passages are also cited for their simple and beautiful expressions of the points made. These citations are gathered  mostly from the vast collection of writings from bestselling author, Ellen White. For this reason, and for the sake of repetition, the author is often not mentioned in the references.

It can be said that this guide may be most beneficial to a Christian who seeks to know how to maintain a consistent walk with Jesus. The principles and practical points are given for having a meaningful, personal-devotional life, with the greater hope that those new and “old” in the Christian experience may find value therein.

One carries the personal burden to present the powerful themes of gospel and the Christian journey in their simplicity. Thus one hopes that through this material, every reader may be able to grab hold of the blessing that it is our right to have: a constant communion and walk with Jesus.
- S.M.N. 22 September, 2015

Making Sense of Daniel 11 (An article I enjoyed)

I have been very interested in going through Daniel 11, in light of fast fulfilling prophetic events. I really enjoyed this article from the Review, which really set the overall prophecy in perspective, and really soothed my being intimidated by the chapter, 

Making Sense of Daniel 11 

By Zdravko Stefanovic

William Barclay once said that the study of the book of Revelation “either finds or leaves a man mad.”1

 

Some people would say the same thing about the study of certain passages from the book of Daniel, especially chapter 11--which belongs to the category of some of the most difficult biblical texts to interpret. The chapter is long and packed with detailed descriptions of political, military, and religious action. The reader of the English Bible might be interested in knowing that the Hebrew original text is even more complicated and in several places even appears ambiguous.2

 

The presence of difficulties and complications in the text has led to a great variety of approaches and interpretations, all of which have resulted in differing, and sometimes conflicting, conclusions.

 

A Personal Confession

My own encounter with the challenge of interpreting Daniel 11 began during my seminary studies when I audited an excellent course on Daniel. Toward the end of the term, to my surprise, the professor said something like this: “All that I know about Daniel 11 I can tell you in five minutes.”

 

Later on, as I was given the privilege of teaching this same subject and doing seminars in churches, I always dreaded the moment when someone from the audience would ask me: “What can you tell us about Daniel 11, especially the last part of that chapter?” On those occasions my answers most often consisted of what I’d heard from others or what I’d read from various commentaries. Yet, somehow, deep within my heart I had a desire to study this passage in depth so that I would have something truly reliable and exciting to share with others.

 

I should also mention that I have witnessed in the past 10 years a renewed interest in the message of Daniel 11 and 12 among many people. As a result, a growing number of people forcefully argue that some of the prophetic symbols and numbers found in these chapters should be reapplied in a new way to the time of the end.3 This phenomenon was one more reason that I decided to take time to pray over this passage, read it in the original Hebrew, and then study it diligently in its biblical context.

 

At the end of my study I came to the firm conclusion that this extremely important part of the Bible is also one of the most Christ-centered. Moreover, I became convinced that Jesus Christ, who was a diligent student of Daniel’s book, when speaking about His second coming from the Mount of Olives (Matt. 24; Mark 13; Luke 21), said a number of things that are very similar to what we read in the closing chapters of Daniel. Of course, all my studies not-withstanding, I remain aware that I do not have all the pieces of the chapter’s jigsaw puzzle in place. Yet what I’ve learned so far has made this part of Daniel’s book one of my favorite scriptures.

In the rest of this article I will share what I’ve learned from my in-depth study of Daniel 11.4 Let’s begin with a survey of the contexts of the chapter.

 

Contextual Considerations

The book of Daniel consists of an introductory chapter (Dan. 1), followed by five stories about the life of Daniel and his friends in Babylon (Dan. 2Đ6). Next comes the prophetic part of the book, containing the records of four prophetic revelations received by Daniel (Dan. 7, 8, 9, 10Đ12). Each of these revelations is introduced with a precise dating. The first two found in chapters 7 and 8 are dated to Belshazzar’s first and third years, respectively. The last two are found in chapters 9 and 10Đ12, and dated to the first year of Darius and the third year of Cyrus, respectively.5

 

In Daniel’s book Belshazzar is presented as a negative person, and thus serves as a type of the future enemy of God and His people.6 The coming to power of the Medo-Persian kings, on the other hand, signaled the end of Babylon’s supremacy and rekindled the hope of a return from exile (Dan. 1:21). The prophet Isaiah had spoken of King Cyrus as “an anointed one” who would conquer Babylon and allow exiles to return home (Isa. 44, 45). In such a capacity, Cyrus was a type of the Anointed One, the promised Messiah, whose work is mentioned in Daniel 9:25-27. It is important to notice that Daniel 10Đ12 (including chap. 11) is dated to the reign of this king whose role is cast in a positive light in biblical prophecy.

 

Chapters 10-12 of Daniel form a 
single unit. All three chapters are dated to the same year, and the same angel speaks to Daniel in all three. As such, they should be studied together and no passage from them should be read in isolation from the rest of this unit. But while chapters 10 and 12 present the vision of the divine person dressed in linen and seen by Daniel as standing above the waters of the river, chapter 11 contains not a vision but a long audition.7

 

How is the audition from chapter 11 related to the vision found in chapters 10 and 12? In the opening verse of chapter 10 Daniel informs the reader that the key to the revelation about the great (long) war recorded in chapter 11 is to be found in the vision which he saw. In the verses that follow, he describes the vision of the person dressed in linen, and 
a short report on the vision of the same being is also found in the second part of chapter 12. After reading Daniel’s description of the person dressed in linen, the reader of the Bible is convinced that the prophet saw not a created being but a divine person.8

 

A summary of the long war described in chapter 11 is found in the closing words of chapter 10. It is recorded in the Book of Truth, the angel Gabriel says, that “no one supports me [Gabriel] against them [the princes of Persia and Greece] except Michael, your prince” (verse 21). In other words, thanks to Michael, Gabriel was able to prevail against the prince of Persia and come to Daniel’s rescue. In the same way, thanks to Michael, Gabriel confidently stated that he will win in the battle against the coming prince of Greece.

 

Now we come to the most important question in this article: What is Daniel 11 about?

 

The Big Picture of Daniel 11

Both stories and prophecies in Daniel’s book are char-
acterized by plots and conflicts. In the stories Daniel and 
his friends are often targets of professional jealousy and intrigue. In the prophetic chapters the faithful are often described as persecuted by political and religious powers that wage wars against one another and against God and His people. Much like the rest of the prophetic visions from Daniel, chapter 11 talks about political conflicts on earth (the horizontal level) stirred up by pride, arrogance, and greed that at some point in history assume religious characteristics (the vertical level) and, as such, appear to go out of control on toward their intended triumph.9 Yet the clear message coming from these (story) chapters is also present in Daniel 10Đ12, namely, the message of God’s supreme control over earth’s history and over the lives of individual human beings.

 

But even though Daniel 11 shares certain common characteristics with the earlier revelations from the book, this chapter has some notable differences. In the first place, it’s unusually long and presents a great number of details pertaining to future events. Also, its language appears to be more literal than the highly symbolic expressions used in the previous chapters. The main reason for these differences is the fact that Daniel 11 is the record of an audition and not of a vision. In other words, what we read from chapter 11 Daniel did not see but only heard from the angel, who most likely was Gabriel.

 

The chapter begins with a brief sketch of the conflicts between the kings of east and west (verses 2-4), which in the next phase switch to the wars between north and south (verses 15 ff.). Students of Daniel’s book have for a long time been debating the issue as to at which point in the chapter the conflicts between the two powers cease to be literal and assume more of a symbolic character 10 In reading Daniel 11 we should consider the bigger picture, the whole forest rather than individual trees. When we do that, we come to the conclusion that the chapter is a long report about conflicts on the face of the earth east and west, as well as north and south.11

 

The revelation recorded in chapter 11 was communicated to Daniel in such a way that it created a deep impression on his mind. For an extended period of time the prophet had been listening to Gabriel’s report of “wars and rumors of wars.” From heaven’s perspective most of our earth’s history looks like an endless series of conflicts prompted by pride, arrogance, and greed, and costing the precious God-given lives of tens and even hundreds of thousands of people. When the conflict assumes a religious character, the target 
of the persecuting power becomes God’s representatives on earth, God’s truth, and God’s worship.

 

Where was Daniel’s attention directed during this long audition?

 

Details from chapters 10 and 12 tell us that during this audition the prophet was watching the great vision of the man dressed in linen standing over the waters of the great rivers (which in the Bible often symbolize the hostile powers of the world). According to the original text of Daniel 10, the divine person was seen as completely controlling the power from the north (the Tigris River), while according 
to chapter 12 he is also in control over the power from the south (the river of Egypt).12

 

At Michael’s rise toward the end of earth’s history, he effectively puts an end to the end-time power that had intended to rule the whole world. The pretender is broken down “and no one will be able to help him.” Michael is most likely the same being as the person dressed in linen, and he is mentioned both in the beginning and at the end of Gabriel’s lengthy speech. Thus, he is presented as the Alpha and the Omega of earth’s history (Isa. 44:6; 48:12; Rev. 1:8, 17).

 

Also called the great prince guardian of Daniel’s people (Dan. 12:1), Michael can be identified with the commander of God’s armies (Joshua 5:13-15) who defeated Satan and his angels (Rev. 12:7-9). For that reason many have rightly considered the term as another name for Christ, the Savior of the world.

 

Moreover, since the person dressed in linen in Daniel 10 and 12 is portrayed as a divine being, it is safe to say that this person, who revived Daniel three times during the vision, is the same Michael who will stand up in the end to defend His people. It is most likely that this being is the same person called “one like a son of man” in Daniel 7:13, 14.

 

As for Daniel, he was able to endure listening to this great revelation only because his eyes were transfixed on this divine being whose powerful hand touched him and revived him no less than three times. The opening and closing verses of chapter 12 state that Michael’s rise at the end of the long conflict precedes Daniel’s rise to receive his allotted inheritance. Verses 2 and 3 enlarge this same blessing on all the faithful in history.

 

A Life Application

I would like to propose that the original purpose for which the revelation found in chapter 11 was given to Daniel goes far beyond a mere decoding of historical details (that concern individuals, nations, or events mentioned in the chapter). This revelation was primarily given to create an impression on the reader’s mind about the length and extent of the long conflict on earth between good and evil.

 

Moreover, the record of the conflict was placed in the context of the assured outcome predestined by God, the One who is in full control of our destinies. Since the readers of Daniel’s book already know the outcome of this long conflict, they are called to be brave and faithful in spite of constant adversities in their lives of faith. Their eyes, just like Daniel’s, should be fixed on Michael, and thus they will not become discouraged or afraid of the activities of evil powers in this world.

 

It may be demonstrated exegetically that Jesus Christ was well acquainted with the message of Daniel 11 in its surrounding context. One example comes from His lengthy speech about the signs of His second coming, in which He explicitly mentioned Daniel’s name (Matt. 24:15). Christ, as did Gabriel, also talked about wars and rumors of wars, tragedies, persecutions, and deceptions that will characterize the ongoing and increasing conflicts in the world. Yet He called His followers to hold their heads up and fix their eyes on “the Son of Man coming on the clouds of the sky, with power and great glory” (Matt. 24:30).

 

Reading and rereading Daniel 11 makes us long for another impending intervention of our God in earth’s history. It also makes us hungry and thirsty for Jesus’ abiding presence here among us and also for His coming, which will bring about His final saving act in behalf of all of us who long for His return.

 

This chapter gives us courage so that we will not fear, regardless of what may come in life. It calls us, rather, to fix our eyes on the Lord, who is still in control of our own destinies. And if we would like to act as “the wise” children of God referred to in Daniel’s book, we will live our lives in such a way that through our witness many will be led to righteousness and will shine for God “like the stars forever and ever” (Dan. 12:3). 

 

____________  

1William Barclay, The Revelation of John, 2nd ed., The Daily Study Bible Series (Philadelphia, Pa.: Westminster, 1960), 1:2.

2This is especially true of the usage of the personal pronoun “he.” In many cases in the chapter it is not clear to whom the pronoun is referring, hence the translators’ attempts to bring in some clarity.

3Some students of Daniel have argued that some of the numbers found at the end of chapter 12 should be applied to future time periods as literal days.

4This was a part of my study of the whole book of Daniel, which resulted in a published work titled Daniel: Wisdom to the Wise(Nampa, Idaho: Pacific Press, 2007).

5Donald J. Wiseman has persuasively argued that Darius the Mede was another throne title of Cyrus the Persian (W. H. Shea, “Darius the Mede in His Persian-Babylonian Setting,” Andrews University Seminary Studies 29/3 [1991]: pp. 235-257).

6P. R. Davies, Daniel, Old Testament Guides (Sheffield: Sheffield Academic Press, 1985), p. 49.

7Auditions are found elsewhere in the prophetic chapters in the book, for example, in 8:13, 14 and 9:22-27.

8Cf. Eze. 1:25-28 and Rev. 1:12-18.

9Combinations of the horizontal and vertical dimensions are 
commonly found in biblical apocalyptic texts.
10Jacques B. Doukhan in Secrets of Daniel: Wisdom and Dreams of a Jewish Friend in Exile (Hagerstown, Md.: Review and Herald, 2000) proposed that beginning with verse 5 “the allusions to the north and south become abstract and metaphorical” (p. 168).

11Merism(us): a literary figure in which opposite elements are used together in order to express the concept of totality.

12The original Hebrew term is ye’o-r, which is most often used in the Bible for the river of Egypt.

 

_______________     

Zdravko Stefanovic teaches Biblical studies in the school of theology at Walla Walla University in College Place, Washington

Little faith, the cross and the character of God.

“And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. And when they had sent away the multitude, they took him even as he was in the ship... And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And [Jesus] was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?

  And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And He said unto them, Why are ye so fearful? how is it that ye have no faith? And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?” Mark 4:35-41 

When the disciples asked Jesus, “don’t you care that we are perishing?” His response to them was “, Why are ye so fearful? How is it that ye have no faith?’

We can gather a few lessons from that brief statement:

• Fearfulness is the direct result of a lack of faith in God. The reason the disciples were fearful is because they had no faith.
• Secondly, and perhaps more importantly is the fact that to think Jesus doesn’t care whether or not His disciples perish (especially when stormy times come) is an evidence of having no faith.

I’d like to just dwell on the idea in the second point.

Notice the idea: The lack of faith on the part of the disciples is connected to the (incorrect) understanding they seem to have about the character of their Master. The disciples saw their boat shaken by the storm. While all this is taking place, Jesus is asleep. They interpreted this to mean that Jesus must not care. They looked at their circumstances as a sign of what God thinks of them, and as a result, they were afraid and without faith.

We can see the evidences of the idea that when one has a misunderstanding about the true nature of the character of God, it is hard for that person to exercise faith (in Him). It is difficult to exercise faith in a God who doesn’t seem to care whether or not one perishes.

“What we think God thinks of us (or others who have fallen) has a direct impact on our experience of faith.”

The character dilemma

Faith is essential to the Christian experience (Eph. 2:8). Thus, in order to get us to have full faith in Him, God, through the gospel, is doing His utmost best to rightly present His character to fallen, blinded humanity. What we think God thinks of us (or others who have fallen) has a direct impact on our experience of faith.

Satan, understanding this, does all in his power to lead humanity to misunderstand the character of God. This is the essence of every one of his deceptions: to misrepresent God’s character.

Do you have little faith?

I ask you, what is your understanding of the character of God? What kind of “person” do you think He is?

It is very possible that the cause of the great unbelief evident among many of those who claim to be God’s people is because of a faulty and broken understanding they have of His character. Many think that God is willing to let them (or perhaps others) perish.

Where is the character of god most vividly seen?

“God is love,” 1 John 4:8. That is the core of His character.

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3:16

To cause us have faith in Him, God must show us His character: that He is not willing that any should perish. The gift of His Christ on the cross is the highest expression of this.

The disciples lacked faith because they questioned whether or not Jesus cares if they perish. The reason many Christian fail in believing and trusting God today is primarily also because of the same faulty understanding of His character.

But “God demonstrated His own love toward us, in that, while we were still sinners, Christ died for us.” Romans 5:8.

Because God loves us, He is not willing that any should perish. His total unwillingness for any man to perish is seen in the gift of His Son to die on the cross. For our faith to be strengthened we must “Behold (pay attention, focus on) what manner of love the Father has given to us,” (1 John 3:1).

Carest thou not that we perish?

The question “Don’t you care whether or not I perish?” comes from a fearful heart that has no faith in God, especially when stormy times come. But God has given s strong response: “He gave His son that whosoever believes should not perish”

When we see the sacrifice on the cross, we see undoubtedly that Jesus does not want us to perish. The cross is an powerful response to the question “carest thou not that we perish.” And when we behold it, we shall find reason to have strong faith.

“Does God care whether or not I perish?” you may ask. Christ on the cross is your answer.

Not Self, But Christ

Bible Echo, July 2, 1894

     It is in looking upon our sinful condition, and talking and mourning over our wretchedness, that distress becomes more keen, and pain accumulates. Let the sinner arise in the strength of Jesus; for he has no strength of his own, and let him assert his liberty. Let him believe that the Lord has spoken truth, and trust in Him, whatever may be the feelings of the heart. Let the sinner say, I will look away from my own misery, from the wound of the serpent, to the uplifted Saviour, who has said, "Him that cometh to Me, I will in nowise cast out." Look upon Jesus. "Behold the Lamb of God, which taketh away the sin of the world." 

     It is your privilege to believe that Christ has borne your sins; for God hath laid on Him the iniquity of us all. You are under the shelter of the sure refuge, under the cover of the atoning blood of the acceptable sacrifice.  

     All legalism, all the sorrow and woe by which you may encompass yourself, will not give you one moment of relief. You cannot rightly estimate sin. You must accept God's estimate, and it is heavy indeed. If you bore the guilt of your sin, it would crush you; but the sinless One has taken your place, and though undeserving, He has borne your guilt. By accepting the provision God has made, you may stand free before Him in the merit and virtue of your Substitute.

 

     Christ is the friend of sinners. When the scribes and Pharisees accused Him of eating, with publicans and sinners, Jesus said, "I came not to call the righteous, but sinners to repentance." If you feel yourself to be the greatest of sinners, then Christ is just what you need; for He is the greatest of Saviours. Lift up your head, and look away from yourself, away from the poisoned wound of the serpent, to the Lamb of God, who taketh away the sins of the world. What will all your groaning and the torturing of your soul avail? You may entertain thoughts that condemn you, but in them there is no salvation. Put away your thoughts, and receive the thoughts of God, through which your mind may be elevated, your soul purified and uplifted. The Lord says: "For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer.' Why will you carry your burden of sin, when Christ has come to be your burden bearer? Roll your sins at the foot of the cross. Unload! unload! He takes away the sins of the world. "I, even I am He that blotteth out thy transgressions for Mine own sake, and will not remember thy sins." 

     You have been pronounced a sinner, and Christ has announced Himself a Saviour. Accept the remedy God has provided for you in a sin-pardoning Saviour. How would you have felt had you been in the camp of Israel, and seen the people groaning and shrieking in distress because of their swollen and painful wounds, when the brazen serpent was uplifted, and when by one look they might be healed? Would you not have exclaimed, "why do they not look at the uplifted serpent? How strange it is that they do not perform the one simple act by which they may receive healing!" But is it not as inconsistent for you to refuse to look at the crucified Saviour? Heed the invitation: "Seek ye the Lord while He may be found, call ye upon Him while He is near; let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon." 

     Why should the repenting sinner forsake his thoughts?--It is because they are not in accordance with truth. He is tempted to believe that because of his sins God has given him up to the will of his enemy, and that there is no pardon for so great a sinner as he. But all these thoughts are dishonouring to God, because man is God's possession, both by creation and redemption. "God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him [as his personal Saviour, and accepts Him as the only provision whereby he can be saved] should not perish, but have everlasting life." You are one of the "whosoever may believe." But while you cherish unbelief, and permit feeling to govern you, your case will look hopeless to yourself. Forsake these unbelieving thoughts. God says: "For My thoughts are not your thoughts, neither are your ways My ways. . . . For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts." 

     "God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." Moses prayed that God would show him His glory, "and the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty." This is the character of the God in whom you are to put your trust. "God is love." Repeat this sentence whenever temptation presses upon you. Remember that He is just and merciful, true and gracious, and will by no means clear the guilty. God can be just, and yet be the justifier of him that believeth in Jesus. He will accept you just as you are; for there is no hope of your becoming better until you come to Jesus for pardon and sanctification. Mourning and weeping will not purify you. You may mourn your life away in unbelief and in bitterness of soul; but the power to cleanse the vilest sinner is vested wholly in Him who can save unto the uttermost. 

 

     God does not ask you to feel that Jesus is your Saviour, but to believe that He died for you, and that His blood now cleanseth you from all sin. You have been bitten by the serpent, and as the serpent was lifted up in the wilderness that the dying might look and live, so Christ was lifted up, that whosoever believeth in Him should not perish, but have eternal life. Saving faith is simplicity itself. You must cry no more; you must cease to hang down your head as a bulrush. Look to the uplifted Saviour, and, however grievous may have been your sins, believe He saves you. All the remedies and medicines of the world would have failed to cure one soul who had been bitten by the venomous serpent; but God had provided a remedy that could not fail. "Believe on the Lord Jesus Christ, and thou shalt be saved." Be not among the number to whom the Saviour said, "Ye will not come unto me that ye might have life." Oh, how He longed to save them; for while we were yet sinners (not waiting for us to make ourselves good), Christ died for us. 

     Take the word of Jesus as more sure and valuable than any word that can come from the human agent. Thank God with your whole heart and soul and voice that you are barricaded with the rich promises of His infallible word, so that the wicked one shall not touch you. God will give you the Holy Spirit, even though it may seem to you that it is too good to be true. "What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?"

Mrs. E. G. White.

Looking and mourning

“And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for [his] only [son], and shall be in bitterness for him, as one that is in bitterness for [his] firstborn.” Zechariah 12:10

Those who mourn, mourn not only for the abominations that be done in the land (Ezekiel 9), but also because of what it is that they themselves have done in piercing the Saviour. They realize their own guilty condition and their personal part in the crucifixion of Christ. We have wounded Him by our unbelief in His promises, and a lack of selfless love for those for whom He has died. We have wounded Him by partaking of the spiteful spirit of he who “was a murderer from the beginning.

Nevertheless, Jesus was sent to “to comfort all that mourn” and moreover to “to give unto them…the oil of joy for mourning” (Isaiah 61:1-3). It is to them that “mourn in Zion” that Jesus will send “another Comforter”. It is these that will be filled with the Holy Spirit, they will be anointed with the oil of gladness. “Blessed [are] they that mourn: for they shall be comforted” Matthew 5:4

This act of mourning is caused by looking upon the One whom we have pierced. A thoughtful consideration of the sacrifice of Jesus on the cross, and what that sacrifice means personally, brings the sincere believer to realize his own mournful condition. It brings us to the realization of our personal need of Saviour, and the promise is “I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring.”

When men consider the sacrifice of Jesus, as applying personally, the realization of one’s  personal need will fit us to be filled with the Spirit. Looking upon Him who I have pierced will call for a mourning of the individual and corporate condition and thus lead to more earnest pleading for His Spirit. And the promise is then sure, it is they that mourn that shall be comforted.

“The tears of the penitent are only the raindrops that precede the sunshine of holiness.” Desire of Ages p.300.4

Pages from my Journal: Notes from my past weekend speaking at the Berea youth camp (Day 2)

My weekend in a nutshell.

Day 2 (Sunday)
I'm at Magaliesburg at an Ambassador club youth camp (ages 16-21). Was invited to be a speaker for the camp by the clubs leader from Berea Seventh-day Adventist church. I'm privileged to speak on the camps theme: On Christ the Solid Rock. :)

Its only been about 2 days and I have already been seeing the hand of God. My personal burden for the weekend has been to set before the young people a clear and practical understanding of how they can have a real and abiding relationship with Christ. It was never the intention of Christ that the christian experience must be one of a sometimes in/ sometimes out experience, but one where we would abide in Him (John 15:4). With this intention in mind, truly I have been seeing the hand of God in a mighty manner. From the presentations (with another speaker), the discussions and the personal lessons from devotion thus far, I am impressed by the campers' sincere love for Jesus and a desire to live above the status squo of a Christian experience that is such in name alone. 

Part of the reason I am very passionate about "Ambassadors", is primarily because it was at that stage in my life (the late teenage years) that I decided to go all the way with Christ. God has granted me an experience that has made abiding in Him a reality and I wish the same for them. 

Hope to share a few of the lessons learnt as the weekend continues, (camp ends on Tuesday 16th.) Have a bit more time to blog since "school is closed." A few highlights so far:

1. Christ is a solid rock. 

How I wish that this fact may be more clearly understood. Correctness of doctrine, of every reform and creed finds its foundation on this rock. All these, regardless of how much zeal they are adopted with, outside of the experience one may have at the foot of the cross, have no saving effect. It is a union with Jesus that makes these of value:

"Unless we become vitally connected with God, we can never resist the unhallowed effects of self-love, self-indulgence, and temptation to sin. We may leave off many bad habits, for the time we may part company with Satan; but without a vital connection with God, through the surrender of ourselves to Him moment by moment, we shall be overcome. Without a personal acquaintance with Christ, and a continual communion, we are at the mercy of the enemy, and shall do his bidding in the end." The Desire of Ages p.324.1

2. The power of influence

Through some of the personal discussions with the guys, I was reminded of how really far reaching the power of influence goes. Won't go into much detail here, but it must be known that ones life has a power for good or for evil that reaches far beyond his/her estimation. On one account: A young lady was telling me of the way God has used certain individuals I know to influence her in her Christian experience for the better... and she has never even met them personally. :)

3. The everlasting Gospel must be easy to understand.

Many have never experienced what it means to have Christ do a work of transforming their hearts from one of hatred, envy, unkindness etc: not because they didn't believe that it was possible, but because of having no idea how to enter into that mysterious experience. At a point in my life this was my experience... In another case it is because of how vaguely/complicatedly that way is taught and expressed. (*Praying over posting something on this...)
Nevertheless, if God wants to save children, the gospel must be easy enough to be unfolded to them, at least enough for them to experience it.  

Other thoughts are still forming themselves properly in my mind as I observe, interact and learn the lessons God is bringing me to realise as the weekend continues. Look forward to seeing what God has in store for the coming days...

"Brethren, pray for us." 1 Thessalonians 5:25  

Thoughts on Faith, the Cross and the Mark of the beast (Part i)

In the time of the 3^rd angel’s message, men will be compelled to worship the beast and his image through receiving the mark o the beast. Obeying this command from the ruling earthly powers will be at the cost of their lives (Revelation 13:15-16, 18).

But God’s word commands that those who do worship the beast and his image will receive a punishment which is far greater than what the world authorities can give: those who worship the beast and his image will face “the wine of the wrath of God which is poured out without mixture.” Revelation 14:10

Thus the choice is between worshiping God, or worshiping the beast and his image: the main point of controversy will be the 4^th commandment. This is the main point at which the followers of God are at variance with the worshipers of the beast.

While the whole world moves towards receiving the mark of the beast, the worshiper’s of God will refuse to violate God’s commandments. The only, and highest argument that the followers have in going against the whole world in this regard will be that: “we ought to obey God rather than men” (Acts 5:29)

Every earthly motive for keeping the Sabbath will be removed. The only reason remaining for observing the Sabbath over the Sunday will be that it is because God said so.  Because they have put their trust in God, God’s people will chose to follow Him even if it is at the cost of their lives. They have learnt to trust that God’s way is ultimately the best, even if obeying is at the cost of life.

This will require an unyielding faith, a faith that will not be moved even by the threat of death. A faith will be required in Gods faithful such that they will obey Him even when it makes no ‘logical’ sense to. To obey God at the cost of one’s life is “unreasonable” to the worldly mind, but it is such a faith that is needed, and it is such a trust in His will that will keep them from following the whole world in worshiping the beast and His image.

But what could inspire such a faith in the followers of Christ? What could drive them to exercise such a trust where the only reason they have to obey God is because of who He is?

1. The cross of Christ

Those who are justified by the blood of Christ, shed on the cross, will not receive the wrath of God (Rom. 5:9). These are not the ones who worship the beast and his image. What we find is that the experience that the redeemed have with the experience of Christ on the cross will be what keeps them from worshiping the beast and his image, even at the cost of their lives. This will be what keeps them still abiding in Christ through the time of trouble.

“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:  That whosoever believeth in him should not perish, but have eternal life.“  John 3:14-15

When Moses lifted up the serpent in the wilderness, the Israelites were going through and experience of fiery serpents biting them because of their own murmuring and rebellion. They were being bitten and had no way of escape. Picture them trying to run from the snakes, only to find more snakes in whatever direction they turned, imagine them, some already bitten, with blood on their clothes, and other still having the serpents still hanging off of their flesh. In vain are their efforts to wrestle and fight off the serpents. Realising that all this was the result of their casting God away as their protector, the Israelites cry out to Moses and to God for deliverance.

In this terrible ordeal, God gives them in instruction which, should they follow, would be their only way of escape from the terrible torment. “And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.” Number 21:7. Picture the scene: they are in pain, they are surrounded by snakes, and this is the way of escape God offers them, without any other alternative. They were to look, to behold the bronze serpent on the pole, and this was to be their source of deliverance from the biting snakes around them: the only other option was death.

Now to the examining mind this does not make sense. What is the logic in looking at a pole with metal shaped like a serpent on it? The children of Israel could have reasoned with Moses that it does not make sense to look at the serpent while they were dying, but this was the only option they were given. They were to look and live, and there was no time to debate about how it is that looking would save them from the bites of the poisonous serpents, especially because all their own efforts to save themselves from the snakes were in vain. They were in a hopeless situation. Their only way of escape was to look and live. They had to exercise a faith in the word of God which was solely dependent on His trustworthiness: that looking at the bronze serpent would give them life and deliver them from the biting serpents. Although, to them, this did not make any sense at all, the only other alternative was death.

“And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.“ Numbers 21:9

Because God’s word is true, when men looked at the serpent that Moses made, they lived, even everyone whom the serpents had bitten. Even so then, “as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.” The same way that the serpent was the only way of escape form the deathly bites of the serpents, even so, Jesus lifted up is the only deliverance form the deathly bites of the serpent of sin, self and satan. As useless as the efforts of the children of Israel were to save themselves from the snakes, even so are men’s efforts in vain to save themselves from the death bite of transgressing His law. It is only in looking to Christ lifted up as the serpent was that men may be saved from sin:

“And I, if I be lifted up from the earth, will draw all [men] unto me. This he said, signifying what death he should die.” John 12:33-34

 Jesus Christ being “lifted up” is a reference to His death on the cross. As the Israelites found life and help only as they beheld the serpent on the pole, even so must those who are in need of deliverance from sin behold Christ on the cross, suffering on the sinners behalf. As they thus fix their eyes on Christ, as Moses lifted up the serpent in the wilderness, realisating that that is the only way of escape available, they are then exercising faith. As men look to the sacrifice of Jesus, not as a historical event that took place one Friday some 2000 years ago, but realizing that that is the only available way of escape from the sting of sin, they experience the promise that “whosoever believeth in him should not perish, but have eternal life.” John 3:15.

"The primary reason why the serpent of sin still has its grip is that men have not beheld Christ on the cross, have not beheld him with the same mind-set that the Israelite's were to behold that serpent on the pole..."

As with the Israelite's in the wilderness, this way of escape is seemingly without sense. It does not follow with the “rational” mind, yet the only other alternative is death. While it seems like the serpent of lust has been wrestled of, the sting of pride and self-love is felt, the bites of immodestly is cast away while the serpent of hatred leaves its marks. Look and live is the only way of escape offered. This faith in Christ on the cross, as the only way of escape form sin, rises far above man’s feeble logic. Look, behold, realise in that sacrifice of Christ on the cross, the only way of escape offered. The primary reason why the serpent of sin still has its grip is that men have not beheld Christ on the cross, have not beheld him with the same mind-set that the Israelite's were to behold that serpent on the pole.

"This faith in the sacrifice of Christ on sinner’s behalf is the surest preparation for the second coming of Christ..."

This faith in the sacrifice of Christ on sinner’s behalf is the surest preparation for the second coming of Christ. It is those who would have cultivated this kind of faith that will be willing to obey God even at the face of persecution and death. They have realized, by their experience with the cross, that even though trusting God may seemingly be above reason, it is only the most reasonable choice: because all other alternatives are death and in vain.

“And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God…” Revelation 14:9-10

“Much more then, being now justified by his blood [shed on the cross], we shall be saved from wrath through him.” Romans 5:9

To be continued…

Freedom from guilt and shame

Very many are burdened under the load of their past sins. The memory of the shame of disobedience, compromise, the remembrance of past failures. Many, in looking to oneself and realising the entire unworthiness, fear the idea of even approaching God. But this need not be the case. In Christ, there is freedom from the dark cloud of guilt. It is for the very fallen the Christ died and He has made it His mission to seek for the guilt-ridden individual.
His invitation to the fallen:

His promise to the guilty, and broken-hearted over their sins:

“If you feel yourself to be the greatest sinner, Christ is just what you need, the greatest Saviour.” Mind Character and Personality, book 2, p.452.2

The feeling of “guilt”, synonymous with shame, regret, self-reproach. It is this feeling of guilt that robs many of an abiding peace. It is the cause of anxiety and disbelief in the willingness of God to accept sinners.  But this need not be the case, because it is just such who Christ invites, and even offers freedom and liberation from the burden of past faults and shortcomings.

“Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. “ Isa. 1:18.

His invite is to the scarlet stained sinner. This man not only receives sinners, but He invites them, that He may pardon and empower them with the whiteness of a righteous life. 

“Jesus loves to have us come to Him just as we are, sinful, helpless, dependent. We may come with all our weakness, our folly, our sinfulness, and fall at His feet in penitence. It is His glory to encircle us in the arms of His love and to bind up our wounds, to cleanse us from all impurity.” Steps to Christ p.52.2

Jesus wants you to come to Him, as sinful and broken as you are, with the confidence that He loves you too much to leave you that way. It is His glory to bind up the wounds from the defeat against sin and satan.

 “The sacrifices of God [are] a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” Ps. 51:17

“Therefore if any man [be] in Christ, [he is] a new creature: old things are passed away; behold, all things are become new. “ 2 Corinthians 5:17

The former things are passed away. The record of past wrongs, the burden of past faults and of sins which once plagued the heart and brought grief and shame, all these are passed away and we may stand before God as new creatures, presented “faultless before the presence of His glory, with exceeding joy.” Jude 24

“The LORD [is] merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide: neither will he keep [his anger] for ever. He hath not dealt with us after our sins; nor rewarded us according to our iniquities. For as the heaven is high above the earth, [so] great is his mercy toward them that fear him. As far as the east is from the west, [so] far hath he removed our transgressions from us.” Psalms 103:9-12

East and West are infinitely far apart from one another, and when one comes to God, with sincere confession of all transgressions, this is how far He removes them. This is not only in the case of the record of the guilt, but Jesus desires to expel the very sin itself from the heart.

Note His promise:

“This [is] the covenant (agreement/promise) that I will make with them after those days, says the Lord, I will put my laws into their hearts, and in their minds will I write them;  And their sins and iniquities will I remember no more.” Hebrews 10:16-17

When we come to Christ, in confession of ones faults, we may be assured that God consciously forgets our sins and iniquities. Though they may remain fresh in the minds of men, in the mind of God they have no presence. And more than no longer remembering our sins, God writes His law in the very heart, thus enabling one to walk in the path of righteousness, the path of right doing.

Have you any guilt? Be of good cheer, It is for you that Christ has died.

“This feeling of guiltiness must be laid at the foot of the cross of Calvary. The sense of sinfulness has poisoned the springs of life and true happiness. Now Jesus says, Lay it all on Me; I will take your sin, I will give you peace. Destroy no longer your self-respect, for I have bought you with the price of My own blood. You are Mine; your weakened will I will strengthen; your remorse for sin I will remove.  Mind, Character and Personality, book 2 451.2

In Jesus, there is freedom from shame and guilt.