Thinking is hard. If it were not hard, then more people would do it.
In truth, all of us prefer to remain in our comfort zones, where familiar things surround us – including familiar answers to questions and familiar solutions to familiar problems. Most likely this preference for the familiar, the things we know and can deal with well enough, is a big reason few people take an active role in making the way for Messiah to come.
That last statement is bound to generate opposition. Those who view it from the Christian side (including Messianic and Hebrew Roots believers) will say that Yeshua of Nazareth (Jesus Christ) is the Messiah (Christ means Messiah, by the way), that he has come once, and that he will be coming back. Those who approach from the Jewish side say that Messiah is yet to come. The point of this article is not to address either perspective, but to consider something both have in common: the faithful expectation that Messiah Son of David is coming as King of Israel to rule the nations from Zion.
If we all have this common expectation, then it would be wise to consider what that future Messianic realm will look like. Maybe we should even consider what we have to do to make it happen.
This is where we run into the hard part. We have to think about it, and that is scary and uncomfortable. Those of us who have come from the Christian side have lived our lives expecting Messiah to return and fix everything. According to our expectations, there is no effort required on our part to bring him here; he just shows up one day according to some predetermined timetable God established from the beginning. To think, like our Jewish brethren, that we have responsibility for creating the conditions for Messiah’s coming (or return) requires a major paradigm shift. It means we must step out in faith and do things that we usually leave up to God alone.
But then, that is the consistent testimony of Scripture –
- Noah had to do things to secure the salvation of his family (such as think about how to follow the instructions God gave him to build that very large boat, and then actually do the work).
- Abraham had to do things to receive the promises God gave him (such as pack up and leave comfortable, civilized Mesopotamia, and go to a hostile foreign land – first in Syria, and then in Canaan).
- Moses had to do things to receive God’s instructions for the nation of Israel (such as walk to Egypt, then convince the elders of the people that God had spoken to him, and then seek an audience with Pharaoh – and that was only the beginning of the work he had to do!)
There are many more examples summarized in Hebrews 11. The people in that “Hall of Faith” chapter deserve praise not because they sat around waiting for God to move, but because they got up and did the moving themselves in response to God’s promises. As they moved, He provided direction, resources, help from others, and miraculous intervention when necessary. Yet would YHVH have done so if they had not invested their own blood, sweat, treasure, and intellectual effort?
Probably not. In fact, when God’s people sat around waiting for Him to move, He had to take extreme action just to get them off their backsides and into motion! We see that in the record of the apostles. Even though Yeshua had told them to be his witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth, they were content to remain in Jerusalem until God raised up a man named Saul of Tarsus who forced them out (see Acts 8).
Which brings us to the dilemma of the present day. Are we really at the “end of the age”, when Messiah is about to show up? If so, what does that mean? More importantly, what are we to do about it? How do we prepare for Messiah’s reign in what will be a very real Kingdom centered in a very real place called Jerusalem? What will this Kingdom look like? How will it resemble what we know today in the modern nation-state system? How will it be different?
In March and April 2016, Al McCarn and Daniel Holdings co-hosted a series of discussions on End Times Prophecy on Hebrew Nation Radio. The forums for these discussions were The Remnant Road, the Monday edition of the Hebrew Nation Morning Show, and Prepare the Way, Daniel’s Wednesday evening podcast on current and prophetic events. Each guest on these programs brought a paradigm-shifting perspective on the End Times indicating not only that the people of YHVH are out of time, but that the events Christians and Jews have expected for millennia may be transpiring before our eyes in ways no one has yet expected. The links to the podcasts of each show are collected and presented here (grouped by topic rather than chronological order) in the hope that these discussions will be a help to those who have eyes to see and ears to hear in these Last Days.
The one element of Steven Spielberg’s movies which has remained just beneath my consciousness for nearly thirty years is not his stunning cinematography or compelling drama. It is a song; a simple Welsh melody which carries us through Empire of the Sun. We first hear Suo Gân (Lullaby) as the movie opens. British choir boys sing it in church in the compound reserved for foreigners living in Shanghai. The soloist is Jamie (Christian Bale), a boy of about 10. He is British by birth, but he has never set foot on his parents’ homeland. Jamie’s family live as privileged foreigners have lived ever since China capitulated in the First Opium War a century before. They take no notice of the Chinese except where their own wants and needs are concerned. Jamie, a son of privilege, knows no other way than to lord it over the natives beneath his station.
Change comes quickly when the Japanese attack. China and Japan have been at war for years, but Shanghai is undisturbed until December 8, 1941. As America’s Pacific Fleet burns in Pearl Harbor, Japan’s legions occupy Shanghai. Jamie’s family flees, but in the confusion he is separated from his parents and left to fend for himself, eventually landing in an internment camp adjacent to a Japanese airfield.
By 1945 he is no longer Jamie, but Jim, a rough lad learning to survive among the mixed multitude in captivity. Jim can hold his own, having grown accustomed to lying, stealing, cheating, and other mischief. His innocence dies bit by bit, not only through the tribulations of war, but through betrayal by men he trusts. Yet Suo Gân remains with him. One morning he awakens to see Japanese aviators participating in the ceremony of the kamikaze. Jim comes to attention, salutes, and sings the lullaby in tribute to these men who will soon die in the service of their Emperor. Their deaths come more quickly than expected. At that instant, American P-51 Mustangs, the “Cadillac of the sky”, attack, rapidly transforming the airfield into a smoking ruin. In their wake Jim pauses to consider the dreadful price he has paid to survive. With despair he confesses, “I can’t remember what my parents look like.”
At war’s end Jim finds himself in an orphanage among children awaiting reunion with their parents. Tears of joy flow, but he stands in shocked silence. His father passes by, not recognizing the hardened youth as the beloved, if rebellious, child he knew. It is his mother who sees him, first as the Jamie she loved, then as the Jim she does not know how to love, and finally as a young man with gaping wounds in his soul who desperately needs the healing that only a parent’s love can bring. He looks into her face and four years of pain and death wash away in peace beyond hope – the peace promised in the strains of Suo Gân.
All Jim can remember is the song, but it is enough to set him on the path of healing and reconciliation. So it is with the exiled, destitute people of YHVH. He also gave a song to them – a song that would carry them through time to peace beyond hope:
Then it shall come about, when many evils and troubles have come upon them, that this song will testify before them as a witness (for it shall not be forgotten from the lips of their descendants); for I know their intent which they are developing today, before I have brought them into the land which I swore. (Deuteronomy 31:21 NASB)
THE ROAD TO SARAJEVO
This is the first in a series on World War I and its parallels with our current times. After a review of the events leading up to the Great War and of its aftermath, this series will investigate current events in light of biblical prophecy.
The world took a giant step toward death on June 28, 1914. On that day a young atheist shot and killed a prominent Catholic and his wife in an obscure Southeast European city. Within five years, four world empires were dismembered and two new ones arose in their place. Within 40 years, three more global empires breathed their last as the new world system spawned in 1914 grew to maturity. Today, one hundred years later, that world system wheezes with its own death rattle, soon to expire in the process of giving birth to yet another global system which may be the last – and worst – of its kind.
As a historian, a political scientist, a soldier, and an intelligence professional, I cannot let the centennial of the Archduke Franz Ferdinand’s assassination pass without pausing to remember what his life and death meant to the world. The circumstances that brought the Archduke and his wife, the Duchess Sophie, to Sarajevo, Bosnia, are not difficult to explain, but to understand the significance of their deaths, both in their day and in ours, requires a detailed explanation. If that explanation seems too focused on Europe, the simple reason is that Europe in 1914 ruled the entire world. No nation outside Europe – neither ancient India, nor populous China, nor even the rising powers of America and Japan – was immune to events that shook the state system of the Continent. If we are to know why the world went to war in 1914, we must look at the major players of that state system. Only then can we begin to discern what happened to the world in the summer of 1914, and what is happening to the world now in the summer of 2014.