Walk On

“O my lord, what shall be the outcome of these things?” (The angel) said, “Go your way, Daniel, for the words are shut up and sealed until the time of the end. Many shall purify themselves and make themselves white and be refined, but the wicked shall act wickedly. And none of the wicked shall understand, but those who are wise shall understand: From the time that the regular burnt offering is taken away and the abomination that makes desolate is set up, there shall be 1,290 days. Blessed is he who waits and arrives at the 1,335 days (Daniel 12:8-12).

Daniel asked, "What shall be the end (Hebrew: “the afterward”) of all these things" (i.e., “How long will our troubles last?”) The angel answered with numbers, typical of the cryptic nature of the book: “The end will come in 1290 days, plus 45 days.”

Uh, ‘scuse me?

Commentators have tried to make sense of these numbers for 2500 years or more, in general taking them to refer to the last days of the Greek king, Antiochus IV who, in a fit of pique desecrated the temple in Jerusalem by sacrificing a pig on the altar and burning the sacred scrolls. 

Most interpreters try to fit the “days” into the period between this desecration (the so-called, “Abominable Desolation”) and the rededication of the temple under the Maccabees, but the problem, without going into detail, is simply that the numbers don’t work. Perhaps someday we’ll uncover other data that will enable us to work with these numerical parameters, though we must remember that the angel did inform Daniel that “the words are shut up and sealed until the time of the end.”  

In the meantime, while the experts try to work out the problems of this text, can we not see here a gentle admonition to endure hardship joyfully, confidently, hopefully for days and days and days and then for a few days more? Did not Jesus pronounce a special blessing on those who keep on keeping on to the end (Matthew 24:45. 46).

In that spirit, then, there’s a word for old Daniel...and for you and for me: "As for you, go your way (“walk on”) to the end. And then you shall rest and stand in your allotted place at the end of the days" (Daniel 2:13).

Walk on, despite the moral darkness that surrounds you. Walk on, though your days are weary and long. Walk on thri=ough grief, fear, pain and loss. Walk on, “one foot up and one foot down: this is the way to London Town,” and to Heaven and to your eternal inheritance. And then, you will rest. 

“Those who are wise will understand” (12:8).

Up-Hill

Does the road wind up-hill all the way? 

   Yes, to the very end. 

Will the day’s journey take the whole long day? 

   From morn to night, my friend. 

But is there for the night a resting-place? 

   A roof for when the slow dark hours begin. 

May not the darkness hide it from my face? 

   You cannot miss that inn. 

Shall I meet other wayfarers at night? 

   Those who have gone before. 

Then must I knock, or call when just in sight? 

   They will not keep you standing at that door. 

Shall I find comfort, travel-sore and weak? 

   Of labour you shall find the sum. 

Will there be beds for me and all who seek? 

   Yea, rest for all who come. —Christine Rossetti

David Roper

12.4.18

Well Done!

“I have fought the good fight, I have finished the race, I have kept the faith” (2Timothy 4:7)

Lynden High School, where our son Brian teaches and coaches, lost the Washington State football championship title game yesterday in a hard-fought battle. (Their opponent, Hockinson was 26-0 over the past two years.) 

I sent Brian a text to commiserate and received a typically laconic reply: "Kids battled." 

No blame: “You missed the extra point that would have won the game!" "You failed to block the guy that deflected the PAT!" Just praise for the things that could be praised.

We'll never hear harsh words of condemnation from our Lord if we have hidden ourselves in him. When he comes and we stand before him he will not point to our win and loss column, nor will he analyze and criticize our performance. I think he will say something like, "You battled! You fought the good fight.”

Life is a relentless struggle with a fierce, unyielding foe, devoted to our destruction. There'll be a few good wins, and some heart-breaking losses—God knows—but when we stand before him in the merits of his Son there'll be no recrimination or blame. We will each "receive his praise" (1Corinthians 4:5).

David Roper

12.2.18

His-story

British historian Arnold Toynbee's history of the world spanned 12 volumes. The prophet Daniel covered the same material in one sentence: "Four great beasts are four kings who shall arise out of the earth, but the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever" (Daniel 7:17,18).

There you have it. The sweep of history in 22 words (in his Aramaic text): Four great kingdoms will rise and fall until the kingdoms of this world become the kingdom of our Lord and of his Messiah, who then will reign forever and ever (Revelation 11:15).

Interpretations of Daniel's vision are legion, but most commentators identify the four beasts in Daniel's scenario as the Babylonian, Medo-Persian, Greek and Roman empires, the four great powers that occupied the world stage before and after Daniel's day. The difficulty comes with the forth beast and the longevity of the Roman Empire. Some say we are living today in the remnants of the Roman world. (Western Civilization is essentially Roman.) Others say that Daniel's vision refers solely to historical Rome. 

I have my own thoughts, but I’ll spare you for it's all too easy to get lost in apocalyptic clutter and miss the point of Daniel's history. His pastoral purpose in reporting his vision was not to give us a historical time-line, but to free us from fear, to assure us that history is his (God's) story written by his finger from beginning to end and that history will end in the eventual triumph of God. 

Certainly there will be opposition to God's rule, and it may appear at times that the other side is winning, but "the Most High" is in control, even when his opponents seem most successful (7:24,25). 

No kingdom and no ruler is running amuck—not one. Authority is not "taken" by men, but "given" by God, a phrase that occurs often in Danial's revelation. Though lawless men and nations rise and fall, God “controls their rage and fury, so his children need not fear.”

Here we have the key to human history which, if taken to heart will free us from the anxiety and hysteria that pervades our society and, more's the pity, some elements of the Church. 

The media exacerbate our fears as night after night they stream bad news into our ears, but we need not fear "evil tidings" (Psalm 112:7). The story will end in God's glory. The kingdoms of this world will become the kingdom of our Lord and of his Christ, and we will reign with him forever, forever and ever.

Know well my soul, God's hand controls

whate'er you fear.

Round Him in calmest music rolls

whate'er you hear.

—FB Meyer

David Roper

11.30.18 

On His Blindness

When I consider how my light is spent,

Ere half my days, in this dark world and wide,

And that one Talent which is death to hide

Lodged with me useless, though my Soul more bent

To serve therewith my Maker, and present

My true account, lest he returning chide;

"Doth God exact day-labour, light denied?"

I fondly ask. But patience, to prevent

That murmur, soon replies, "God doth not need

Either man's work or his own gifts; who best

Bear his mild yoke, they serve him best. His state

Is Kingly. Thousands at his bidding speed

And post o'er Land and Ocean without rest:

They also serve who only stand and wait."—John Milton

Former Los Angeles Dodger radio broadcaster Vin Scully gave currency to the last line of Milton’s poem by intoning it over players that were out of the game: "They also serve who only stand and wait." It's a useful idea for those of us who are getting along in years.

Milton asks, "Why This blindness, this inability to exercise my poetic talent and serve my Maker?” We ask, "Why this limitation, this inability to use the talent that God has given me." When He comes and asks for an accounting will he chide?"

Patience, that great teacher of the soul, answers, "God doth not need either man's work or his own gifts.” God has thousands of agents to do his bidding. He doesn't need my talent. 

How then can I serve him? "Who best bear his mild yoke, they serve him best." Mild yoke? Indeed, his yoke is easy for it rests on his shoulders as well as mine. His burden is light.  

So this is our task in our latter years: Not to "speed And post o'er Land and Ocean without rest," but to stand and to wait: to watch and to pray, to love and to be.

Such "quietism," as some would have it, "hastens" Jesus' coming. What greater service can we render to our Master? (2Peter 3:11) 

David Roper

Bruised Reeds—a Reprise

“And above all things have fervent love for one another, for ‘love covers a multitude of sins’” (1 Peter 4:8).

17th century English Puritan cleric, Arthur Dent (not to be confused with former Chicago Bears defensive end, Richard Dent), wrote a little book entitled, The plaine mans path-way to heaven: wherein every man may clearly see, whether he shall be saved or damned: set forth dialogue wise, for the better understanding of the simple. In it he describes a dialogue between Theologus (Theologian), and his friend Philagathus (Lover of Good). 

Theologos: Some of God’s dear children, in whom no doubt the inward work is truly and soundly wrought, yet are so troubled and encumbered with a crabbed and crooked nature, and so clogged with some master sin ; as some with anger, some with pride, some with covetousness, some with lusts, some one way, some another; all which breaking out in them, do so blemish them and their profession that they cannot so shine forth unto men as otherwise no doubt they would; and this is their wound, their grief, and their heart smart, and that which costs them many a tear, and many a prayer: and yet can they not get the full victory over them, but still they are left in them, as pricking the flesh, to humble them. 

Philagathus: Yet love should cover a multitude of such infirmities in God’s children. 

Theologos. It should do so indeed: but there is great want of love, even in the best; and the worst sort espying these infirmities, run upon them with open mouth and take upon them to condemn them utterly, and to judge their hearts, saying they be hypocrites, dissemblers, and there is none worse than they (i.e.. those who would thus judge a struggling brother.) 

I wrote yesterday, “God understands and makes special provision for damaged and difficult children.” Would that my love for them, like his, would "cover a multitude of such infirmities" 

David Roper

Bruised Reeds

In the first month, on the first day of the month, you shall take a young bull without blemish and cleanse the sanctuary. The priest shall take some of the blood of the sin offering and put it on the doorposts of the temple… 

And so you shall do on the seventh day of the month for everyone who has been led astray or is immature (Ezekiel 45:18-20).

In Ezekiel's vision of future things he sees Israel’s high priest applying the blood of the sin offering to make In Ezekiel's vision of future things he sees Israel’s high priest applying the blood of the sin offering to make atonement for the sins of God's people, a symbol of the sacrifice for our transgressions that Jesus, our High Priest, made once for all on the cross. 

Then, the high priest singles out a select group, those who need special care and for whom a special offering is provided for “those who are easily led astray and immature (Hebrew: peti, clueless)" (Ezekiel 45:20). This is an “over and above” sacrifice for those who are struggling to keep up: failing, falling in their efforts to be good children.

C.S.Lewis says this of those who so struggle: “If you are a poor creature—poisoned by a wretched up-bringing in some house full of vulgar jealousies and senseless quarrels—saddled, by no choice of your own, with some loathsome sexual perversion—nagged day in and day out by an inferiority complex that makes you snap at your best friends—do not despair. He knows all about it. You are one of the poor whom He blessed. He knows what a wretched machine you are trying to drive. Keep on. Do what you can. One day He will fling it on the scrap-heap and give you a new one. And then you may astonish us all—not least yourself" (Mere Christianity).

Our Lord knows and understands and makes provision for his damaged and difficult children. He will never turn away from you, nor will he ever cast you aside. “A bruised reed He will not break, and a smoking flax He will not quench until he brings forth justice (sets things right)” (Isaiah 42:3). This is the sure and stedfast word of God. 

So keep on, do what you can, despite stupid, humiliating failures and prat-falls. Know that God has borne all your judgment, your sins—even sins not yet committed—are gone; forgiven, forgotten forever. None of us will get everything right in this world; we are not yet one with Jesus in thought and act. We "will breed contradiction, strife, and doubt, for Christ is not yet grown enough to cast them out" (George MacDonald). 

But he will—in due time. 

David Roper

11.25.18

The Final Exam

”The Lord tests the righteous...and the wicked" (Psalm 11:5)

“Why am I in this hand basket and where are we going?” 

Yes, I know, we old duffers have always thought the world is going to hell in a handbasket, and, by golly, this may be the year. (Not to be unduly gloomy, I hasten to add that G.K. Chesterton has pointed out that the world almost went to the dogs at least seven times throughout history, but each time it was the dog that died.) 

Given the state of our culture, some would offer the counsel of despair: "Flee like a bird to the mountain...When the (moral) foundations are being destroyed, what can good people do?” (Psalm 118:1-3). Perhaps I could get a permanent job in a lighthouse, or a forest service lookout tower, and let the world go—wherever its going.

Indeed, confronted by the collapse of good manners and common decency, what can good people do? Even God, who is righteous and loves righteousness is silent (11:7). Why does he allow this godawful stuff go on, and on, and on, and on...

God’s apparent inaction in the face of moral chaos is not a show of indifference, but patience, giving both the righteous and the unrighteous an opportunity to show the stuff they're made of. (Yes, Mrs. Moody[1], I know that’s bad grammar.) God's reluctance to put an end to evil is a "test" (11:5), to use David's exact word, to see if we're going to be good or bad children.

Here's the way I see it. Our crass, amoral culture forces us to take a stand: Will I, by God's grace, follow Jesus and become like him in my thoughts, words and actions, or will I follow the twittering, madding crowd?

David Roper

 [1] My 5^th grade English teacher at Armstrong Elementary School.