Tag: eschatology

IS IRAN IN THE CROSSHAIRS OF BIBLICAL PROPHECY? 

There’s a group of people who believe a dark alliance of nations will rise in the last days, and their sights set on one target: Israel. Among them stands Persia — known today as Iran.

For centuries, the prophetic words of Ezekiel lay dormant. But now, as Iran asserts its influence across the Middle East and sculpts its rhetoric against Israel, some Bible readers say we are watching prophecy awaken

Dale Pollard

There’s a group of people who believe a dark alliance of nations will rise in the last days, and their sights set on one target: Israel. Among them stands Persia — known today as Iran.

For centuries, the prophetic words of Ezekiel lay dormant. But now, as Iran asserts its influence across the Middle East and sculpts its rhetoric against Israel, some Bible readers say we are watching prophecy awaken.

Ezekiel 38 describes a future war led by a mysterious figure called Gog from the land of Magog, joined by a coalition including Persia. This alliance will launch a sudden attack on Israel, catching the world off guard. Yet, in a stunning twist, they will be supernaturally defeated — not by Israel’s army, but by divine intervention: earthquakes, hailstorms, and chaos among the invaders themselves.

According to these interpretations, Iran’s fate is sealed not by global politics, but by a divine script written long ago. Though the timeline remains uncertain, the message is clear: Persia, once a mighty empire, will play a pivotal — and ultimately tragic — role in the final act of history.

As tensions rise in the real world, some wonder: Is the stage being set? Let’s see what the Bible says about it.

The Bible does not mention “Iran” by name, but it refers to the ancient region of Persia, which is modern-day Iran. Biblical prophecy includes several references to Persia, both in historical and future contexts. Here’s the straight skinny on how Iran (Persia) is used in prophecy:

1. Persia In Context

  • Daniel 8:20 — “The two-horned ram that you saw represents the kings of Media and Persia.”

Explanation: This vision prophesies the rise of the Medo-Persian Empire, which historically conquered Babylon and ruled a vast territory. This is a fulfilled prophecy, not the future.

  • Ezra 1:1-4 / Isaiah 45:1 — The Persian king Cyrus is prophesied by name as the one who would allow the Jews to return from Babylonian exile and rebuild the temple in Jerusalem.

The God and Magog War 

The most significant passage many refer to when discussing Iran’s prophetic future is Ezekiel 38–39, known as the Gog and Magog War.

Ezekiel 38:5

“Persia, Cush and Put will be with them, all with shields and helmets.”

This passage describes a future invasion of Israel by a coalition of nations led by “Gog of the land of Magog.”

While many view the Gog and Magog prophecy of Ezekiel 38–39 as a future apocalyptic war, several alternative perspectives argue it has already been fulfilled or symbolically represents historical events, check out this brief explanation of the major views.

·  Post-Exilic Threats: Some see Gog as symbolic of foreign powers threatening Israel after their return from Babylon, with God’s protection preventing any major invasion—fulfilling the prophecy through divine preservation, not visible warfare.

·  The Esther Parallel: Others connect Gog’s defeat to the events in the book of Esther, where Haman’s plan to annihilate the Jews was sovereignly overturned. God’s intervention and the enemies’ destruction parallel the reversal described in Ezekiel.

·  Maccabean Revolt: Some scholars associate the prophecy with Antiochus Epiphanes’ attack on Israel in the 2nd century BC. The miraculous Jewish victory under the Maccabees is viewed as a historical outworking of divine deliverance.

·  Symbolic Fulfillment in Christ: A theological reading sees Gog as representing all anti-God forces, with God’s ultimate defeat of them fulfilled in Christ’s victory on the cross and in spiritual judgment, rather than a literal battle. Homer Hailey refers to Gog and Magog as “symbolic names” and interprets Ezekiel 38–39 as a vision representing the ultimate enemies of God’s people, not literal nations (Hailey, Homer. A Commentary on the Book of Ezekiel. Baker Book House, 1972, 379-392). Robert Harkrider interprets the mention of Gog and Magog in Revelation 20 as symbolic of worldwide opposition to God’s people, culminating in their final defeat by God (Harkrider, Robert. Revelation. Truth for Today Commentary Series, edited by Eddie Cloer, Resource Publications, 2003, 377-383).

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Key Takeaways:

The Bible doesn’t predict the rise and fall of the modern state of Iran specifically.

No prophecy singles them out or specifies its exact fate beyond the involvement with Israel in its post exilic state.

Latter day prophecies like this would have had no value for the original readers.

Questions From The Bible: Where Are You?

Brent Pollard

As we reflect on the Bible’s questions, we can begin with the first question mentioned in its pages: “Where are you?” (Genesis 3.9). To provide context, Adam and Eve had consumed the forbidden fruit. God came to them in the cool of the day. When the guilty couple heard God, they hid because they felt the weight of their sin. Even though God knew where Adam and Eve were, He still posed our question. So, what is its purpose?

From a literary perspective, this question is a masterstroke, injecting tension and driving the narrative forward. God’s question sparks a dialogue that redefines the dynamics between humans and their Creator and among humans. The Bible is not just a compilation of stories but a source of divine inspiration that can profoundly impact and transform lives.

We can see that God is asking a rhetorical question to benefit Adam and Eve rather than himself. God is not seeking information but rather prompting Adam to consider his actions and their consequences. God intends for the question to prompt introspection, guiding Adam (and Eve) to contemplate their present circumstances, encompassing both their physical concealment and spiritual transgression. The question is rhetorical because it aims to highlight the rupture in Adam and Eve’s relationship with God resulting from their sin. The rhetorical question extends beyond its immediate context for contemporary readers, encouraging them to examine their lives and relationships with God. It serves as a timeless prompt for introspection and spiritual reflection.

God’s question is also a powerful pedagogical tool because it encourages self-examination, promotes accountability, facilitates dialogue, illustrates consequences, invites reflection, and employs inquiry-based learning. These elements make it an effective means of teaching important spiritual and moral lessons.

However, this inquiry was also an invitation for Adam to confess his sin, seek reconciliation, and demonstrate humility. If Adam had confessed right away, he would have shown a willingness to be honest and accept responsibility for his actions. This act of repentance could have demonstrated his humility and willingness to admit his mistake as soon as he realized it. While the fundamental consequences of sin, such as the curse and expulsion from Eden, may still apply, Adam’s prompt confession could have led to a more compassionate handling of those consequences, with mercy outweighing justice.

This question holds significant relevance for modern-day readers. Throughout history, God has consistently asked, “Where are you?” in a spiritual context, encouraging individuals to reflect on their spiritual condition. This inquiry urges us to reflect on our connection with God and our moral compass. Therefore, it serves as a metaphor for self-awareness in both spiritual and ethical aspects. Note the theological implications:

Self-awareness and Spiritual Condition: Theologically, “knowing where you are” frequently refers to understanding your current spiritual state. This includes recognizing your relationship with God, your moral standing, and areas where you may fall short of divine expectations.

Repentance and growth: We recognize that the first step toward spiritual growth and repentance is acknowledging one’s spiritual state. One must identify their separation from God before embarking on the journey back.

Accountability: Being aware of one’s spiritual state promotes personal responsibility. When one knows where one stands spiritually, ignoring or justifying behaviors contradicting one’s faith is more difficult.

Humility: Recognizing where you truly stand concerning God and His standards can help you cultivate humility, which God regards as a critical virtue.

Divine-human relationship: Recognizing your spiritual position can deepen your connection with the divine, leading to heartfelt prayer, genuine worship, and a clearer realization of your dependence on God.

Discernment: Knowing your spiritual state can help you understand God’s will and make faith-based decisions.

Eschatological preparation: Understanding your spiritual standing is crucial for preparing for death, judgment, and humanity’s ultimate destiny.

Authenticity in faith: Self-awareness promotes a more genuine faith experience, rather than just going through religious motions without real engagement.

Appreciation of grace: Understanding one’s true spiritual condition can lead to a greater appreciation for divine grace by recognizing the gap between where one is and where God calls one to be.

The theological concept of “knowing where you are” is often linked to practices such as self-examination, confession, and spiritual direction, illustrating its practical applications. We see it as an ongoing process, not a one-time realization, promoting continuous spiritual growth and faith.

In conclusion, God’s profound inquiry, “Where are you?” echoes throughout history, surpassing its Genesis roots and retaining relevance for spiritual self-examination. This inquiry is a poignant prompt for spiritual self-examination, accountability, and personal growth. It prompts us to contemplate our relationship with God, assess our moral integrity, and consider our place in the broader faith narrative. In our spiritual path, God perpetually calls us to respond to this inquiry verbally and through our deeds. Consistent self-reflection leads to deeper understanding, authentic faith, and transformative grace, nurturing spiritual growth. Ultimately, God’s question encourages us to engage in a conversation that can lead to reconciliation, spiritual development, and a deeper connection with the divine. Amid modern life’s intricacies, let’s take a moment to reflect: where are we positioned on our spiritual path, and how will we respond to this enduring call?

Christian Basics

Gary Pollard

For the next couple of weeks, I’ll attempt to condense biblical truths into easy-to-understand sentences. These truths have lifted my own spirit, stimulated thought, caused me to praise God, and fortified confidence in him. These will just be thoughts I’ve found interesting or helpful: 

  • God’s visible form (Logos) created the earth from water (Col 1.15; Jn 1.1-4; II Pt 3.5). 
  • Logos became human to give us a second, permanent life (Col 1.15; Jn 3.17, 11.25, 20.31). 
  • Jesus will save humanity when earth is destroyed (II Pt 3.7, 10; I Thess 4.14-17; Jn 20.31). He will take us to a new, perfect world without any possibility of evil (II Pt 3.13, Mt 19.28). 
  • Jesus defends us when we sin, and forgives every sin (I Tim 2.5; I Jn 1.7; Hb 4.15). 
  • God is more powerful than our guilty consciences (I Jn 3.20). 
  • Logos became human, lived a perfect life, was illegally executed, and came back to life (Jn 1.14; II Cor 5.21, 15.4). This message — and his promise to come back for us — is the core of our faith. 
  • Jesus gives us new life through our faith in him; he freed humanity from a rules-based religious system (Gal 3.11-14, 21). 

On a totally unrelated note, exercise and selfless acts are the best cure for seasonal depression (and many other issues). This is by no means a requirement for godly living, but exercise makes it much easier to help others, help self, and discover more about God’s amazing nature! 

The End Of All Things

Gary Pollard

In I Pt 4.1-6, we’re reminded that “new life” means adopting a new lifestyle. Jesus was willing to suffer, so we should be too. For those who converted recently, their friends might think it’s rude that they don’t do the same things they used to. They might even be painted in a bad light around their old friends. It’s hard for anyone to lose their friends! 

But we’re reminded in 4.7 that the end is near. In the context of I Peter, that was the end of their lives. For them, it was the end of all things. Its double meaning is that the end of the world is near. But this was written 2000 years ago, so how was the end near? God doesn’t experience time the same way we do. But in light of world history, 2000 years isn’t that much time. The Patriarchal Age lasted 2500 years. The Old Law was in effect for 1500 years. Until about 500 years ago, the Bible was not accessible to most of the world. It’s not too much of a stretch to assume that God assigned a dual meaning to this passage. We have no idea when the end will be, so we need to “keep our minds clear and control ourselves.”

How does God expect us to live while we’re waiting for the end of all things? 4.8 tells us to love each other deeply. How? By opening our homes to each other and sharing the food we have without complaining (9). By remembering that God gives us so much grace, and we should use our talents to help each other (10). If we’re good at encouraging, we should pursue that with all our strength. The same goes for serving others (11). This section tells us that time is too unpredictable and limited for us to be messing around. Humanity is diving headfirst into chaos, but that isn’t our concern. Even if this is the end, God wants us to use our time to help each other. 

A Warning And An Invitation

Thursday’s Column: Captain’s Blog

On June 14, 1921, Winston Churchill warned the British House of Commons about a looming threat that took a little over 80 years to see come to fruition in a graphic way:  “The Wahabis profess a life of exceeding austerity, and what they practise themselves they rigorously enforce on others.  They hold it as an article of duty, as well as faith, to kill all who do not share their opinions and to make slaves of their wives and children” (Churchill, “Never Give In,” p. 83).  These ones he called “bloodthirsty” were ancestors of many of today’s radical Islamic fundamentalists.  

It is eerie to see how accurate Churchill’s concern was and how timeless his warning.   He warned of a threat that few saw as looming in the days immediately following World War I.  If politicians and military strategists had given deeper consideration to his warnings, lives would have been saved.  Often, though, warnings are more dutifully considered in the rearview mirror.

In the last chapter of the Bible, John relays a heavenly warning and an invitation.  The warning is against tampering with the word of God (18-19).  It will bring about spiritually fatal results, whether one adds to what God says (cf. Prov. 30:6) or takes away from what God says (Deut. 4:2).  Adding to divine truth adds torment to the soul; taking away from divine truth results in one having taken away from him the promises and hope of heaven.  In both testaments, God warns man not to change His word.

Yet with this warning is also an invitation (17).  It is an invitation to share in a gift undeserved and yet unreservedly given.  It is for all who are willing and who come.  Those who hear this invitation and properly respond need not worry about the warning.  “The grace of the Lord Jesus Christ” will be with them (Rev. 22:21).  We are wise to consider the validity of the warning and prepare our lives convicted of its power and reality.  In turning from iniquity, though, let us turn toward the one who invites and live.

Neal Pollard

What To Do When Things Seem To Be Falling Apart

Wednesday’s Column: Third’s Words

Gary Pollard

The country seems to be falling apart. What can we do right now in our messed up culture? These are some observations from I & II Peter:

  1. Focus, first and foremost, on our reward (I Pt 1.3-5). 
  2. View hardship as a way to grow (1.6-9). 
  3. Appreciate our grace, since it gives us sustained innocence in God’s eyes (1.10-12). 
  4. When times get hard, put 100% of our hope in the second coming (1.13). 
  5. We won’t get caught up in our worldly culture, but double down on being moral like Jesus (1.14-20). 
  6. Put all of our confidence and hope in God (as opposed to people) (1.21). 
  7. Practice genuine love for our Christian family (1.22-23). 
  8. Keep the brevity of our lives in the forefront of our minds (1.24-25). 
  9. Get rid of negative character attributes (2.1). 
  10. Spend more time in Bible study (2.2-8). 
  11. Remember that we’re a sovereign nation as God’s people (2.9-10). 
  12. Set a good example, especially around worldly people (2.11-12). 
  13. Submit to all governing authorities, both because it’s what God wants and because it reflects the church well (2.13-17). 
  14. Go through difficulty with patience and grace (2.18-25). 
  15. Husbands and wives can cultivate and strengthen their marriages (3.1-7). 
  16. Make our church family our highest priority (3.8). 
  17. Be good to people who mistreat us (3.9-13). 
  18. Don’t stress about people who mistreat us because of our beliefs (3.14-22). 
  19. Resist the temptation to fall back on sinful habits when difficulty happens (4.1-6). 
  20. Remember that our lives are short (4.7). 
  21. Love our Christian family, take care of them, and be unified in our relationship with God (4.8-11). 
  22. Expect difficulty, and see it as suffering with Jesus (4.12-14). 
  23. Trust God with our lives when things get difficult (4.15-19). 
  24. Give our lives completely to God (5.6). 
  25. Give all of our anxieties to God (5.7). 
  26. Remember that Satan is our true enemy, and he wants us to mess up — don’t let him win (5.8-9). 
  27. Remember that even worst-case scenarios are short-lived (5.10). 
  28. Remember that apostles and prophets predicted that things would get rough toward the end (II Pt 3.1-4; cf II Thess 2.1-3; II Tim 3.1). 
  29. Remember that God is fully in charge of Earth’s destiny (3.5-8). 
  30. Remember that this Earth is temporary (3.10). 
  31. Remember that God expects us to live as if tomorrow’s the end (3.11-12). 
  32. Remember that we’re living for a new earth and sky (3.13, cf Rev 21.1-2; Is 65.17; Mt 19.28). 
  33. “Therefore, beloved, since you are waiting for these, be diligent to be found without spot or imperfection, and at peace. And consider God’s patience to be salvation…” (3.14-15). 

“Escargot?”

Wednesday’s Column: Third’s Words

Gary III

Gary Pollard

[Note: I titled it escargot because I used to get eschatology and escargot confused. Plus, in his section concerning the end of time Peter prefaces with, “The Lord isn’t slow concerning His promises the way we consider slowness.” Snails are slow. The end of time seems far away, hence escargot]

A lot of movies detailing a world-ending event are designed to elicit a fearful response from viewers (for thrills, of course). Whether it’s the Walking Dead’s zombie apocalypse, Independence Day’s alien invasion, or Knowing’s solar flare (although Nicolas Cage’s acting is probably the most terrifying thing about the movie…), the end of time is usually portrayed as a terrifying event requiring humanity to go to incredible lengths to avoid it. 

Christianity is so beautiful because we’re actually dying for the end to come! 

I Corinthians 1.7 – “…as you wait for the revealing of our lord Jesus Christ…” Wait is apekdechomia, which means to welcome something with great anticipation. The same word is used to I Peter 3.20 where God eagerly waited for the earth to run away from sin in the days of Noah. 

Philippians 3.20 – “But our citizenship is in heaven, and from it we await a savior, the lord Jesus Christ…” Paul encouraged the Philippian church to imitate the examples of selflessness he had listed, especially since enemies of the cross were in existence (maybe even an indirect reference to Euodia and Syntyche). Unlike the enemies of the cross, we’re waiting for God to save us from this world. 

Romans 8.19 – “For the creation waits with eager longing for the revealing of the sons of God…” And 23, “Not only creation, but we who have the firstfruits of the Spirit groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.” Redemption is apolutrosis, which describes release from a captive state or from interrogation. We eagerly anticipate the last day. 

Hebrews 9.28 – “…so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” Verse 27 makes it very clear that we face judgment immediately after death! Jesus’ second coming is to save us from this world, which was made dysfunctional because of sin. 

II Peter 3.12 – “Since all these things will be undone, what sort of people should you be in lives of holiness and godliness, waiting for and hurrying the coming of the day of God, because of which the sky will be set on fire and dismantled, and the earth and the works done within it will be dissolved.” Peter is describing the end, but far from terrifying, we are waiting for and hurrying that last day. 

A lot’s going on in our world, much of it scary and anxiety-inducing. Oh well! “Come back, lord Jesus” (Rev. 22.20).