STEPHEN GREEN

Matters of principle or conscience, and making choices in life, can be difficult; and sometimes, even when we have made one decision, it can be difficult to justify to someone else. Let us look for the approach which will please God. There are major decisions which require resolution in order to act against the mainstream.

None of us is able to control our own destiny, or to know what is best for ourselves. Even the powerful dictator cannot do absolutely what he likes with the certainty that it will result in good. This is how it would always be for us if God had not had our good at heart, and if He had not told us how we should act, and given us a plan of how things will ultimately work out, in His Word.

Such thoughts are behind the words of Jeremiah 10:23 and Proverbs 3:5,6. The customs of the peoples are futile, Jeremiah proclaims (v. 3*), and acknowledges: “O LORD, I know the way of man is not in himself; it is not in man who walks to direct his own steps”. Solomon in the book of Proverbs teaches similarly in these well-known words: “Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths”.

God’s will, made known through His messengers, forms the basis of a true conscience. By nature man has no conscience. It comes from accepting rules or principles or ideals by which to live. Sometimes men invent their own rules and principles, which form the basis of a conscience; but a true conscience is based upon Divine ideals. As Solomon has it: “Fear God and keep His commandments, for this is the whole duty of man” (Eccl. 12:13). And Divine ideals come only from the instruction of the Word of God.

When it comes to practical application of a God-directed conscience we sometimes find a conflict with the rules or principles of man. A priority must be chosen. We choose to place God’s law first because He is the Creator of all and has shown great love to us. Ultimately He is the One upon Whom we depend and Who will hold us responsible.

The Bible warns us against the world, but what does it mean by ‘the world’?

1 John 2:16: “For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world”.

“The world” is society undirected by God. Its aims are different from those of a true follower of Christ; it is guided by the desires of the flesh rather than by the will of God expressed in His Word. The world exists more or less wherever there are men or women, since few truly attempt to submit themselves to His Word. We shall therefore appreciate the warnings we find in the following Scriptures:

Romans 3:19: “. . . all the world [is] guilty before God”.

Romans 12:2: “Do not be conformed to this world, but be transformed by the renewing of your mind”.

John 15:19: “If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you”.

John 17:14-16: “I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world. I do not pray that You should take them out of the world, but that You should keep them from the evil. . .”.

Mark 4:19: “The cares of this world, the deceitfulness of riches, and the desires for other things entering in, choke the word, and it becomes unfruitful”.

1 John 2:15: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him”.

See also 1 Corinthians 2:12; James 1:27; 2 Timothy 4:10.

The world is deceptive: sometimes not obviously evil, but highly dangerous spiritually.

Because the aims of the God-directed saint are different from the world, he needs to separate himself. Only this way can the Father’s aims be achieved:

John 17:6: “I have manifested Your name to the men whom You have given me out of the world . . . and they have kept Your word”.

Acts 15:14: “. . . God at the first visited the Gentiles to take out of them a people for His name”.

2 Corinthians 6:14-17: “Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? . . . Therefore ‘Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you’ ”.

See also 1 John 4:17.

Separation means being different. It does not mean avoiding all physical communication or contact. It does not mean ‘going out of the world’, to use the phrase of Jesus. But it does mean avoiding intimate collaboration, such as in marriage or in serving God, when our aims are different:

1 Corinthians 5:9-11: “I wrote to you in my epistle not to keep company with sexually immoral people. Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. But now I have written to you not to keep company with anyone named a brother, who is a fornicator, or covetous . . . not even to eat with such a person”.

Closely associated with separation and our attitude to the world is holiness:

1 Peter 1:15,16: “But as He Who called you is holy, you also be holy in all your conduct, because it is written, ‘Be holy, for I am holy’ ”.

Ephesians 4:24: “Put on the new man which was created according to God, in righteousness and true holiness”.

2 Corinthians 7:1: “Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God”.

It must be obvious that God is asking for standards which are well above the average. But that in itself is a wrong way of measuring. We should be measuring in terms of the standards God sets in His Word, not relative to the general standards of human behaviour, which in any case change with time.

To follow Christ we must be prepared to take the part of strangers and pilgrims; those who are passing through; those who have no permanent abode in this world; those who by obedience to God make themselves strangers to their neighbours:

Hebrews 11:7: “By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world . . .”.

Hebrews 11:13,14: “These all died in faith, not having received the promises, but having seen them afar off, they were assured of them, embraced them, and confessed that they were strangers and pilgrims on the earth. For those who say such things declare plainly that they seek a homeland”.

1 Peter 2:11: “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts . . .”.

Hebrews 13:13,14: “Therefore let us go forth to [Jesus], outside the camp, bearing his reproach. For here we have no continuing city, but we seek the one to come”.

See also Exodus 6:4; 1 Chronicles 29:15; 1 Peter 1:1.

Our hopes, our aspirations, are overwhelmingly based upon the future, not the present; upon the Kingdom of God, not upon the realm of man.

Our separation from the world, our status of strangers and pilgrims, has a major impact upon our citizenship and allegiances. At the basis of that separation lies the allegiance of the believer to the Kingdom of God. Through belief and baptism he has become reconciled to God and associated with that Kingdom. He has taken a heavenly citizenship:

Philippians 3:20: “For our citizenship is in heaven, from which we also eagerly wait for the Saviour, the Lord Jesus Christ”.

See also Ephesians 2:6.

But where does this leave our earthly citizenship? Is it possible to have a dual citizenship? A complete repudiation of earthly citizenship would mean becoming stateless. Even if this were possible to achieve it would certainly lead to very considerable difficulties when trying to live within human society, and would be close to contradicting Jesus’s prayer that we should not be taken out of the world (Jno. 17:15). It would also deny the function of the ecclesia of Christ to preach the gospel to the world.

Certain examples from the life of the Apostle Paul show him making use of and claiming rights from the earthly citizenship he had. He invoked his citizenship of Tarsus in Acts 21:39 and the rights of his Roman citizenship on three recorded occasions (in Acts 16:37,38; in Acts 22:25,27; and in Acts 25:11). On other occasions he exercised his rights as a Jew to enter the temple. But Paul did not contravene his heavenly citizenship by invoking these others. He used them to further the work of Christ.

In Paul’s case the heavenly citizenship took priority, as it should in ours. It has a higher status, is more enduring and involves obligations to God. The earthly citizenship merely involves obligation to a human state incurred by virtue of birth or naturalisation. When the two conflict in their demands upon us, then the heavenly takes priority.

However, we may not repudiate the responsibilities of earthly citizenship. We must obey the rules of the state and honour those in power:

Titus 3:1: “Remind them to be subject to rulers and authorities, to obey”.

1 Peter 2:17: “Fear God. Honour the king”.

1 Timothy 2:1,2: “I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority . . “

Romans 13:1-5: “Let every soul be subject to the governing authorities. For there is no authority except from God . . . For rulers are not a terror to good works, but to evil . . . Therefore you must be subject, not only because of wrath but also for conscience’s sake”.

Payment of taxes is specifically part of our duty, whether it is a poll tax which appears to be unfair, or income tax which might be avoided by dishonest non-declaration on tax returns:

Matthew 22:15-21: “. . . Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s”.

Romans 13:6,7: “. . . Render therefore to all their due: taxes to whom taxes are due, customs to whom customs .. .”.

However, our submission to the laws and regulations of man is not an unqualified allegiance. If it were unqualified, it would work against our heavenly citizenship. Instead our submission is for the Lord’s sake:

1 Peter 2:13,14: “Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, or to governors . . .”.

Our obedience is not to be seen as positive and committed support for the state with the aim of keeping it in being, but rather as allegiance to God Who raises up or deposes human rulers according to His will. His will concerning any particular government we cannot know. He has only revealed His will in general terms. Submission should extend if necessary to suffering, and we are asked to avoid offence or embarrassment to the preaching of Christ (1 Pet. 1:6,7; 4:15,16). Although we must obey “for conscience’s sake”, we must obey God before man, which is what the Apostles Peter and John did:

Acts 4:19,20: “Whether it is right in the sight of God to listen to you more than to God, you judge. For we cannot but speak the things which we have seen and heard”.

Acts 5:29: “We ought to obey God rather than men”.

Putting the will of God before the will of man, or before the ‘interests’ of man, is therefore supremely important. It is fundamental to our relationship with God.

This article has highlighted some of the main principles of a God-directed life, but the article has not covered all the important principles. Others which fall outside its scope will be found urged elsewhere in this Special Issue. Principles without applications are wasted, and a number of applications are outlined in the associated articles referred to earlier.

* Quotations are from the New King James Version

ROBIN OOSTHUIZEN (South Africa)

Our Creator has formed each one of us with the ability to reason and make decisions, and through the events in Eden our eyes have been opened, our conscience is now operative. To choose good satisfies the conscience and brings contentment; to enjoy the pleasures of sin causes the conscience to be seared with a hot iron, and guilt follows.¹  ‘Conscientious Objection’ in the life of a disciple must therefore involve abhorring that which is evil and cleaving to that which is good.

This is the first principle; it is a way of life. How often we fail to realise the full implication of our profession to be conscientious objectors! As we know, the outworking of this principle has brought much tribulation to many parts of the Brotherhood, and a consideration of the South African situation may help illustrate this.

In South Africa the young brethren have had to make a stand in defence of their faith for many years now. Conscription has caused them to invoke the commandment, “We ought to obey God rather than men” (Acts 5:29). They have been led to realise that a faith which has no outworking is dead, being alone. For some it has not been easy, for they have had “trial of cruel mockings . . . yea, moreover of bonds and imprisonment” (Heb. 11:36).

In the 70s and early 80s brethren who refused the draft were being sentenced to three years in detention barracks for conscience’s sake. Nothing puts the lid on a young man’s enthusiasm, activity and involvement like a prison cell. Years after their release, some still feel the lingering effects of the imposed isolation. What they endured has been grievous, but it was the reality of patiently enduring tribulation, seeking for the peaceable fruit of righteousness. “For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully” (1 Pet. 2:19).

Legislation then changed the three years’ imprisonment to six years’ community service, that is, being placed in a government department (often in your field of interest) and working as a civil servant. This came as a great joy and relief. “Six years . . . a relief?”, you may ask. Yes, because it allowed brethren to live fairly normal lives as well as providing ample opportunity for full ecclesial involvement.

However, even though preferable to incarceration, six years certainly ‘puts the handbrake’ on a young man’s career. Consequently, those involved were to learn valuable lessons: to “count all things but loss for the excellency of the knowledge of Christ Jesus [their] Lord” (Phil. 3:8); and to believe that it was for their profit, that they “might be partakers of His holiness” (Heb. 12:10).

Thankfully, the situation was alleviated recently, and at present brethren serve for a period of only three years. Each young man is still forced to exercise his conscience in a very real way. To be conscripted is to conform, to go unnoticed. To object and pledge allegiance to Christ is to be seen and heard through the declaration of one’s faith to the authorities.

Those who make application to the Board² for classification as a ‘Religious Objector’ must submit a written testimony to support their case. However, a favourable verdict can only be granted if the candidate is able to show that his way of life has been an evident witness to his convictions. He must therefore provide proof of his regular attendance at meetings, active involvement in the CYC group, and in the working of his ecclesia. Of course, this is understandable, for “he that saith he abideth in him ought himself also so to walk, even as he walked” (1 Jno. 2:6). He must “be ready always to give an answer to every man that asketh [him] a reason of the hope that is in [him] with meekness and fear: having a good conscience . . . “ (1 Pet. 3:15,16).

It is an exhortation to all, to which we do well to take heed. “My little children, let us not love in word, neither in tongue; but in deed and in truth” (1 Jno. 3:18). Wherefore, young people, brethren and sisters, “what manner of persons ought ye to be in all holy conversation [way of life] and godliness . . . ?” (2 Pet. 3:11). “Give diligence to make your calling and election sure: for if ye do these things, ye shall never fall” (2 Pet. 1:10), and you will be able to face a tribunal with all confidence.

We see, then, how that in certain countries of the world ‘conscientious objection’ can have a very real impact on people’s lives. However, in conclusion, it cannot be overemphasised how real an issue conscientious objection is for all of us, and especially young brethren and sisters. It is not just a doctrine to be sealed in a box, only to be opened when call-up papers arrive in the mail.

Nor is it just a matter of being able to answer questions like, “Why was not Cornelius told to change his occupation from being a soldier?”, or, “Would you be prepared to work in a military hospital?”, but rather it is a way of life. Conscientious objection is not simply a concern for certain brethren in certain countries; it concerns you!

Wherefore, “take heed . . . lest . . . that day come upon you unawares” (Lk. 21:34), and find you an ill-prepared soldier of Christ. “Take unto you the whole armour of God, that ye may be able to withstand in the evil day” (Eph. 6:13), so “that thou . . . mightest war a good warfare; holding faith, and a good conscience” (1 Tim. 1:18,19).

And finally, young people, we appeal to you to exercise your conscience and “choose life . . . that thou mayest love the LORD thy God, and that thou mayest obey His voice, and that thou mayest cleave unto Him: for He is thy life, and the length of thy days” (Deut. 30:19,20).

1. It is a sad fact that a continuous indulgence in wickedness steadily hardens the conscience, and when guilt should be felt there is instead a cold lack of concern. This is indeed a great sadness since guilt is helpful; it should lead to remorse and repentance in order to clear the feeling of wretchedness. A healing and sharpening of the conscience, in this sorry state, can only be effected through the renewing of the mind from within, by receiving “with meekness the engrafted word, which is able to save your souls” (Jas. 1:21).

2. Board for Religious Objectors, the governing body in Bloemfontein which processes applications.

PETER MOORE

If you are on the register of electors in the UK and are not less than eighteen or more than sixty-five years of age then you may be liable to be called for jury service. The Juries Act 1974 includes a list of those ineligible for jury service and those who may be excused from this obligation. Neither list makes provision for those with an objection on grounds of conscience. Frequently brethren and sisters who raise an objection to a jury summons are excused by the clerk of the court. However, this does not always occur, and we are faced with either submitting to jury service or appealing to a Crown Court for a judge to examine the matter. This latter course was the one which the writer was compelled to take. We must not be disrespectful to the courts of the land, recognising that they are put there by God (Rom. 13:1-7). We should therefore be prepared to attend a court when summoned, but to point out that it is in conflict with our conscience to participate as a juror.

What are the Scriptural principles which should guide us in making a decision on this issue? Like Abraham we should be able to confess that we are “strangers and pilgrims on the earth” (Heb. 11:13). “For here have we no continuing city, but we seek one to come” (13:14). The experience of Lot should serve as a warning of the consequences of becoming involved in the affairs of this life. He chose the well-watered plain of the Jordan (Gen. 13:10,11), and it was not long before “Lot sat in the gate of Sodom” (Gen. 19:1). This compromise with the world made it easy for the Sodomites, when it suited them, to point the finger at Lot: “This one fellow came in to sojourn, and he will needs be a judge” (Gen. 19:9). If we engage willingly in supporting the activities of the legal system of the land then we may find that our position becomes as untenable as was Lot’s.

There are two strands of thought that run through Scripture which are relevant to the matter. Scripture demonstrates that there are issues which we should not judge and others which we are required to. “Judge not, that ye be not judged” (Mt. 7:1) is not a directive regarding proceedings in a court of law. The words of Jesus are for the ears of the disciples (Mt. 5:1) to guide them in their relationships with those they meet. We must take care not to “judge” (Gr. krino, condemn) others in matters where we may also be at fault (Mt. 7:3-5). These words of Jesus do not therefore help or detract from the case for not doing jury service.

The Lord Jesus Christ identified the purpose of his ministry with the words, “The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; He hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the LORD . . .” (Isa. 61:1,2). The life of the Christian should therefore be devoted to preaching the word to all who will listen. The time for judgement of the world will come later when the Lord returns (Isa. 61:1,2, cf. Lk. 4:18,19). The effect of the work of Jesus and his followers should be to ensure that there is no reason for men and women to be brought before the courts for lawbreaking. Our role is not therefore merely an abstention from involvement in the processes of the law, but a positive contribution through preaching the Truth, so that it may work in the lives of individuals to prepare a people for the Lord.

Those who break the laws of the land, whether believers or unbelievers, are judged by God through the powers that be. “For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person” (1 Cor. 5:12,13). Paul reminds us that it is not his intention to become involved with judging those that are without. God is in control of those processes. It therefore follows that the believers should not use the courts of the land to seek a remedy. “Brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?” (6:6,7). If necessary we must be prepared to suffer disadvantage rather than call upon the force of the law.

Brethren, however, are expected to be able to judge in issues between themselves: “Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?” (v. 2). The believers are expected to make judgements in matters of corrupt practices and doctrinal error in order that we may learn from our sins and that the integrity of the ecclesia may be preserved (1 Cor. 5:2,3,5; 1 Tim. 1:19,20).

These scriptures amplify the basic teaching of God’s Word on the importance of our separation from the world. This separation is also shown in our stand over conscientious objection to military service. This basis of clear Biblical teaching and consistent behaviour makes a powerful argument for requesting exemption from jury service. In the case of the writer these Biblical arguments were accepted as grounds for exemption from jury service.

As a Christadelphian my objection to military service is founded upon the Bible, which I believe to be the infallible and inspired Word of God (2 Tim. 3:16; 2 Pet. 1:21).

I believe that the Lord Jesus Christ will shortly return to this earth (Acts 1:11) to establish his Kingdom upon the ruins of other kingdoms. He will put down all rule, authority, and power (1 Cor. 15:23-25), both political and national (Dan. 2:44; Isa. 60:12), and will reign as King (Zech. 14:9). His Kingdom will cover the whole earth, and will bring blessing and peace to all peoples (Ps. 72). In order to inherit a part in this Kingdom it is necessary for me to obey the commandments of Christ (Jno. 14:21-23).

The Kingdom Jesus Christ will set up on earth will be the Kingdom of God restored (1 Chron. 28:5; 29:23; cp. Acts 1:6; Jer. 3:17). During the period that this Kingdom was in existence, men of faith fought for it at the express command of God (Deut. 7:2; 20:16; 1 Sam. 15:3), Who, however, at times commanded them not to fight (2 Sam. 5:23; Jer. 21:8,9; 27:5-8).

In view of God’s intention to restore that Kingdom, the Bible teaches me that present conditions are temporary (2 Cor. 4:18); and, because of my spiritual allegiance to Christ and the Kingdom he will set up, it specifically warns me against fighting for present kingdoms which are to pass away (Jno. 18:36; Lk. 21:20,21; 2 Cor. 10:3,4; Eph. 6:13).

The Bible teaches that Christ is taking out of the nations a people for his Kingdom (Acts 15:14). The foundation of that hope is separateness from the political, ecclesiastical, and national organisations of men (2 Cor. 6:14-18). I cannot leave the world, but I must be separate from its evils (Jno. 17:14-18). I am to strive to live as Jesus Christ, who is the example (1 Pet. 2:21-23). He refused to fight, and exhorted his followers likewise (Jno. 18:10-12).

I am to hold Jesus in higher esteem than anyone else (Mt. 10:37), obeying his commands as a soldier obeys his commanding officer (2 Tim. 2:3,4). I am commanded to observe the laws of man except where they conflict with the laws of God (Acts 5:29), paying all taxes (Rom. 13:4-7), recognising that governments (even pagan!) are ordained of God (Rom. 13:1,2; Dan. 4:17), and rendering due honour (1 Pet. 2:17—the “king” was Nero), though acknowledging a higher authority in heaven (Acts 17:7). I and other Christadelphians are to live as “strangers and pilgrims on the earth” as far as our political and national identity is concerned, awaiting the new order of God’s Kingdom to come (Heb. 11:13-16).

I am bound to obey Christ’s laws, and he forbids me to become a bondslave of men (1 Cor. 6:20; 7:23). Therefore I cannot join any organisation (even though its ideals may be morally sound) which will interfere with the free and unfettered allegiance I must render to Christ. For this reason I cannot become a member of the non-combatant corps of the army, which is an integral part of an organisation whose sole aim is to wage war. To do so would require surrendering my allegiance to Christ.

I am expected to show fortitude in all circumstances of life, recognising that trials and suffering may be my lot (Acts 14:22), but that through faith and trust in the ability of God ultimately to save believers out of every trial, I shall be made ready and preserved for His Kingdom (1 Cor. 10:13).

It is my firm and settled intention to uphold the principles that I have outlined, and which may be found enshrined in the Christadelphian Statement of Faith. This statement forms the basis of our fellowship and specifically mentions that members are not to take part in any of the forces of the state (Doctrines to be rejected, No. 35).

* Conscientious Objection to Military Service: a personal summary of evidence with acknowledgements to Brother J. A. Cowie. Based on a specimen ‘grounds for conscience’ found in his booklet of the same title, pp. 38,39.

Daniel, like Joseph, was taken from his family, his friends, and his own country, to a foreign country while a youiig man, there to spend the rest of his life and eventually to die. It is thought that he was a prince in Judah and that he was already well educated prior to being selected by the Babylonians for an intensive ‘higher education’ that he might be fitted to serve in the king’s court (Dan. 1:3-5).

In some ways selection for such a career might be thought, initially, to be something to be pleased about, ensuring a worthwhile occupation, a good standard of living, and opportunity for travel! However, note verse 3 of Daniel 1. It was the master of the eunuchs who was in charge of this project. Why? Because those selected were to be made eunuchs—operated on to put them in this unnatural physical state, so that they would only be able to carry out their governmental duties. No marriage or family life, and the happiness that goes with such, for these young men. It was, of course, a fulfilment of a prophecy made to Hezekiah by Isaiah (Isa. 39:7), but I doubt if that softened the pain or misery of such an action for Daniel. It was an operation followed by an education that took three years to be completed.

As a young man Daniel could have said, What future have I got? Why should I bother with God if I have suffered like this? My education here has fitted me out for a good job in the politics of Babylon; who needs God?

He neither said, nor thought, any of these things, as the record tells us. He was a young man determined to follow his faith, his belief, come what may. It would have been too late, of course, if he had not bothered to seek out God before he was taken off to Babylon. The basis for his faith was well set before that—a lesson for us all. If we wait for problems, adversity, or the need to make difficult decisions to arise and then think we can find the time or summon up the determination to seek God’s ways it will be too late. Set a good foundation early in life, the earlier the better.

From his arrival in Babylon Daniel sets out to maintain his separateness in his everyday life. The special diet was considered by Daniel as something that would defile him and his companions. Coming from the king’s table, it probably was the food “offered to idols”, and Daniel would have none of it. It was a Scriptural principle in the law (Lev. 7:26; Ex. 34:14) and a practice of conduct carried into New Testament times (Acts 15:29; 1 Cor. 8). We might think, Why bother? Daniel, however, wanted and intended to start out as he meant to carry on. God blessed his actions, and He still does bless those who carefully consider their life style in relation to His commands. This pattern can be seen in his refusal of gifts from the corrupt and proud Belshazzar (5:17), for declaring God’s purpose during his enforced service. He was not prepared to compromise his faith even if it meant death.

How was Daniel able to be so strong and confident in his everyday life, doing the will of God? Well, his public life was built upon a very sound private life. It is not just enough to have distinctive beliefs. They must be seen to work in every aspect of life. The Scriptures put two particular aspects forward in Daniel’s private life which hold the key to his public life.

In 6:10 and 9:3 we see that he was a man of prayer. In fact he prayed three times a day, every day. Prayer is an essential element in our discipleship. It must be a regular daily activity—a discipline started in our youth that we will carry through life. Can we imagine Daniel just praying when confronted with the lions den? Of course not. Neither should we just run to God, in prayer through Christ, when we have a problem, using Him like a first-aid kit.

The other essential aspect of his private life was his reading and studying. Although Daniel received visions concerning the future, it is clear from the Scriptures that he spent a lot of time reading and thinking about those things written in the Law of Moses and the writings of the prophets. He says that he “understood by books” Jeremiah’s prophecy of the seventy-year captivity, and perceived God’s judgement on the nation because “it is written in the law of Moses” (9:2,13). When the angel came to give him understanding, recorded in chapter 10, he said, “for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words” (v. 12). The end of the chapter records the angel saying: “I will shew thee that which is noted in the scripture of truth” (v. 21).

Here is clear indication of Daniel’s desire to understand Scripture, his reading of Scripture, and his prayers to God concerning Scripture. Here is a young man who truly could say: “O how love I Thy law! it is my meditation all the day” (Ps. 119:97).

Daniel was able to witness for God in his daily life, among his contemporaries, because the Word of God taught him that God had a purpose with the earth, and he had implicit trust in God, made strong by prayer and reading. King Darius described him as one who served his God “continually”, a man who witnessed for the “living God” (6:16,20).

His religion was the only thing his enemies could find fault with, and then only because it was distinct. His public and private life was untainted. Power and riches had not corrupted him like they had others (6:4,5). Daniel saw past the captivity by his knowledge and by God’s grace. He saw the day of Christ and the Kingdom age (9:23-27). His faith led him to experience a form of resurrection (10:9,10), and finally he was comforted and reassured, with the words of the angel guaranteeing him a part in the resurrection of the saints (12:13).

This young man carried captive to a foreign land, unjustly persecuted, remained pure from the world even though experiencing great power and riches in the then mightiest empire in the world. No wonder the expression “greatly beloved” is used for him! Beloved means “greatly desired”. It is God’s description of a faithful servant; three times it is used, indicating God’s love for this man who put his trust in Him.

TREVOR MAHER