Just a day or two after,” I have no
sympathy for Hamas,” we use missiles
on Iraq… ISIS beholds air strikes,
extremists calling for conversion
or death… submit or see crucifixion,
no Facebook for Moslems and likes?
See more of jihad than peace… what
is thought in the stillness of release
has come to find attacks on trikes,
likely to abhor the hot hate soon
delivered, the actions will chill the
blood in our veins… killing of tykes.
Condemnation or silence to what
is done… the stillness is golden…
when the fence posts are full, Yikes!
[What follows below can be found here, all about ‘apocalyptic’ events we will go through. It is prolegomenous (a critical or discursive introduction) to how things are really looked at by God… this time we are living in today. This differentiates all other religions from what is expressed to man, and mankind, by telling us what will happen before it comes to pass- and it will come to pass.]
It has often been argued that apocalyptic is a response to distress, enabling suffering people to see that God is in control of their circumstances and that ultimate deliverance is assured. There is certainly truth in this. However, as a total explanation it may be questioned. Apocalyptic is not the only biblical response to suffering, and therefore other factors must prompt it as well. Furthermore, the apocalyptic movement seems to have flourished also at times when particular suffering was not experienced. It is not clear, for instance, that Revelation is a response to suffering, although suffering is predicted in it ( 2:10 ; 13:10 ). Sociologically, it seems better to say that apocalyptic is the product of a prophetic movement, which claims to reveal the way things really are, both in heaven and on earth (the term “apocalypse, ” the Greek name of the Book of Revelation, means “unveiling”).
Within Judaism apocalyptic faded out, but an apocalyptic visionary tradition has remained alive within Christianity ever since. No subsequent work, however, ancient or modern, attains the grandeur and power of the canonical Book of Revelation.
This interconnectedness is expressed in various ways. There are heavenly counterparts of earthly realities, like the “angels of the seven churches” ( Rev 1:20 ), and the four living creatures by the throne ( Rev 4:6 ), and the “son of man” of Daniel 7:13, who to some extent represents God’s people in heaven ( Da 7:18 ). Similarly there are earthly counterparts of heavenly realities, seen for instance in the ghastly pairing of the two women who are also cities in Revelation 1:7-21: on the one hand the Great Whore, who enslaves the world by war and commerce, and on the other the Bride of Christ, who brings healing to the nations.
There is mutual penetration, expressed both by the presence of the risen Christ in and with his church (Rev 1-3), and also by the way in which earthly powers are seen as nurtured by the power of the beast ( Rev 17 ). Life on earth is determined from heaven: Decrees are issued from the throne that affect the earth ( Rev 16:1 ; cf. Dan 7:26 ), and events in heaven have a radical effect on earth (such as the ejection of the defeated dragon from heaven, Revelation 12:9 Revelation 12:12 ).
[Below is found here, under ‘Lawlessness,’ and it defines the characteristics of people, allowed by God, during the ‘end of days’… as a direct result of ‘their free will’ being exerted over any other.]
The law as such may be the criterion or standard for determining what constitutes lawlessness (as with sin in general), but at its root lawlessness is rebellion against God, whether viewed as the condition of one’s life or as specific Acts that demonstrate a determined refusal to acknowledge God.
Sin is thus an act of rebellion against God, and cannot be thought of as harmless, neutral, or imaginary. Receiving the righteousness of God depends on being forgiven. On the one hand, the occurrences in Matthew are particularly related to the persistent refusal to accept the Messiah on God’s terms and to harassment of God’s people by those in opposition. The setting is either the final judgment ( 7:23 ; 13:41 ; 23:28 ) or the last stage of history when lawlessness is to reach an unprecedented height (24:12). Thus, lawlessness comes to be seen in direct connection with opposition to the Messiah and his message. This connection is completed in the description in 2 Thess 2:3, 7 of the eschatological “man of lawlessness,” who will lead the final rebellion against God that will precede Christ’s second coming. In this figure the rebellion that has exerted itself against God’s will in every age reaches its height in the last day.
[Below is found under ‘Matthew Henry Commentary‘ for 2 Thessalonians 2:7]
Superstition and idolatry were advanced by pretended devotion, and bigotry and persecution were promoted by pretended zeal for God and his glory. This mystery of iniquity was even then begun; while the apostles were yet living, persons pretended zeal for Christ, but really opposed him. The fall or ruin of the anti-christian state is declared.
1 And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:
Galatians 1:8 (NIV) But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!
The apostle, St. Paul… an apostle of Jesus Christ, solemnly denounces, as accursed, every one who attempts to lay so false a foundation. All other gospels than that of the grace of Christ, whether more flattering to self-righteous pride, or more favorable to worldly lusts, are devices of Satan. And while we declare that to reject the moral law as a rule of life, tends to dishonor Christ, and destroy true religion, we must also declare, that all dependence for justification on good works, whether real or supposed, is as fatal to those who persist in it. While we are zealous for good works, let us be careful not to put them in the place of Christ’s righteousness, and not to advance any thing which may betray others into so dreadful a delusion.
another–A distinct Greek word from that in Galatians 1:6. Though I called it a gospel ( Galatians 1:6 ), it is not really so. There is really but one Gospel, and no other gospel. All I meant by the “different gospel” was nothing but a perversion by “some” of the one Gospel of Christ.
by the revelation of Jesus Christ–Translate, “by revelation of [that is, from] Jesus Christ.” By His revealing it to me. Probably this took place during the three years, in part of which he sojourned in Arabia ( Galatians 1:17 Galatians 1:18 ), in the vicinity of the scene of the giving of the law; a fit place for such a revelation of the Gospel of grace, which supersedes the ceremonial law ( Galatians 4:25 ).
P.S. I know this seems harsher than it could (the poem itself)… but this is something being thrown at anyone not a Moslem. This is truly the time we need to (as Christians) pray for a: change of heart (ours as well as theirs), tenderness to be restored to those in the Middle East, and (true) hope to be felt again. Let there be the sounds of Joy… not the sounds of disbelief and shock. Pray… and don’t stop- these are the days we have been foretold about. Pray for strength of mind, hope to be understood and the heart of Jesus Himself- to love even us. We love Him because He first loved us!