(Part 2 of 3)
I will not argue whether or not God was in the second coming of Buhari, but to the little measure of my study of Cyrus, I am unable to ascribe his name to one who has not supported the rebuilding of Jerusalem or its Temple but, on the contrary, in speech and by body language, has been on the side of the destroyers of the temples and the people of God. That God said somebody was coming does not also mean that God was the One sending them; that He said somebody was coming does not also mean that He said He was the One sending them. Compare 1 Kings 19:15 and 2 Kings 13:3, 7; 8:2. For example, the word of God elaborately tells us about the coming of the Anti-Christ in the last days; are we to say therefore that the Anti-Christ is coming from God or is being sent by God because God had spoken about that coming? God told King Hezekiah that he would certainly die. Did that king understand that message from God to mean that he was to climb into his bed and await the death? No, he faced the wall and prayed, turning the case around to his benefit (2 Kings 20:1-6). Did that mean that Prophet Isaiah who had brought that message did not hear God properly? No.
Today, it is no more news but common fear in Nigeria, of an impending invasion, anytime. Of that, many prophecies and revelations have repeatedly warned; revelations from children as well as adults, from the clergy as well as the laity, from voices within and without the nation. Years ago, when we sounded the alarm about Nigeria’s present regime and a coming Armageddon, it offended some, as it occasionally happens. This evening, I hear the echoes again of the clouds of blood that for long have been hovering insistently over Nigeria, awaiting a provocation. I am forced once more to my table, to my scroll and ink, to write another epistle. I shall prophesy in the parable of the scripture by which the Lord had opened a window into the message.
(Part 1 of 3)
About three decades ago in parts of Nigeria, the United States and the Caribbean, there was a thriving doctrine that upset not a few Christian establishments. For lack of a better adjective, the simple Christian folk who did not have much time for grandiose religious terminologies, especially in Nigeria, simply described the adherents of that doctrine as the ‘Anti-Babylon’ brethren. The doctrine itself they summarised as, ‘Come out from among them.’ The theological outlook of the Anti-Babylon movement subscribed virtually everything under a ‘world system’ that went by the name of Babylon. The serious ‘remnant Christian’ was to be no part of such Babylon-systems, especially the Babylon-church system. That Christian needed to ‘come out from among them.’ It was one zeal stretched too far in certain respects.