The Showdown In Captivity and the Setting Apart of the Prophet

Today’s selected reading continues in the Old Testament prophetic book of Daniel, and more specifically, is found in the first eighteen verses of the second chapter. It is when and as we approach this second chapter in the prophetic book of Daniel where the narrative begins to shift from what would appear to be biographical and historical to prophetic. In fact, if you study the prophetic book of Daniel, you will quickly notice that the historical is incredibly interwoven within the overall narrative like a fine linen through a garment. As we approach the second chapter of the prophetic book of Daniel we find the prophetic language directly connected to the historical narrative, as the prophetic was released within and through a dream that was given unto Nebuchadnezzar king of Babylon. In all reality, what we witness in this particular is not only the prophetic being interwoven through the historical, but we also find the supernatural directly entering into, and perhaps even invading the historical narrative, as the God of heaven and earth caused Nebuchadnezzar to dream a dream upon his bed at night. While the prophetic book of Daniel does in fact contain a powerful prophetic current and undertone—specifically in chapters two, four, seven, nine and ten—this prophetic current is directly manifested in the historical narrative that is found within the land of the Chaldeans. What is so incredibly powerful about the presence of the prophetic narrative within this particular Old Testament book is that the prophetic narrative was released directly in the midst of two pagan, Gentile kingdoms and empires. In the first chapter of the prophetic book of Daniel we encounter the reality that Daniel continued in the land of the Chaldeans—and ultimately within the land of the Persians—from the days and time of Nebuchadnezzar king of Babylon, all the way through to the days of Cyrus the Great. This is quite remarkable, for not only was Daniel preserved during much—if not all—of the captivity and exile in the land of the Chaldeans, but it is quite possible that he lived to witness the decree that would permit the Jewish people to return to their own land. The fact that Daniel remained from the days and time of Nebuchadnezzar all the way through to the days and time of Cyrus the Great suggests that the Lord faithfully preserved this Hebrew prophet for nearly seventy years—perhaps even to allow him to see the words which Jeremiah the prophet prophesied, and words which he himself discerned during private devotion.

There is a direct comparison between the ancient Hebrew prophet Jeremiah and the ancient Hebrew prophet Daniel, for they were both raised up by the true and living God to prophecy the word of the Lord. Whereas Jeremiah was instructed to stand in the gate of the house of the Lord, as well as in the streets of the city of Jerusalem and cry out the word of the Lord, Daniel was not raised up by the Lord to proclaim and reveal the prophetic word(s) that were released unto him. There is no indication that the prophetic narrative that was revealed unto and released into Daniel’s life was proclaimed in either of the two Gentile kingdoms and empires—either the Babylonian Empire, or the Persian Empire. With that being said, it’s interesting to note that the prophetic narrative was at first released—not through immediate revelation within the spirit, the heart and the mind of Daniel, but through distinct and individual dreams that were dreamed by Nebuchadnezzar king of Babylon. It’s actually quite interesting to note that the Lord didn’t immediately release the prophetic narrative unto the prophet Daniel, but rather released it through dream unto and within the mind of Nebuchadnezzar. On two separate occasions Nebuchadnezzar king of Babylon was given distinct dreams that completely shook him to his core and disrupted his sleep. On both occasions it was the dream that was released and revealed unto Nebuchadnezzar that immediately brought about the manifestation of the prophetic, for on both occasions Daniel came into the presence of the king to both reveal the dream and provide the interpretation. Within the first four chapters of the prophetic book of Daniel come to a close, we not only find two distinct historical narratives within the Babylonian empire, but we also find two distinct prophetic narratives as well. Within the first and third chapters we find the historical and biographical narrative, as in the first chapter we find Daniel, Azariah, Hananiah and Mishael choosing to abstain from the diet prescribed by the king of Babylon, and in the third chapter we find Hananiah, Azariah and MIshael choosing to take a stand and not compromise by bowing down to the golden image Nebuchadnezzar hat set up in the plain of Dura in the land of Shinar. IN the second and fourth chapters we find the prophetic narrative coming into play, as on both occasions Nebuchadnezzar was given dreams directly from the God of heaven—dreams which would invite the prophetic into the palace, and even into the t Rhône room.

WHEN THE PROPHETIC IS INVITED INTO THE THRONE ROOM! WHEN THE PROPHETIC IS INVITED INTO THE PALACE! If there is one thing I find to be absolutely incredible when reading and considering the prophetic book of Daniel is that there were two separate occasions when dreams were released in the mind of Nebuchadnezzar while he lie asleep upon his bed, and those dreams made room for and invited the prophetic to be directly manifested in the throne room and in the palace. There is a great similarity between the prophetic book of Daniel and the Old Testament book of Esther, for while the prophetic book of Daniel reveals the prophetic being directly manifested in the throne room, the book of Esther reveals intercession being directly manifested in the throne room. It was the dreams which the king dreamed upon his bed that made way for Daniel to enter into the palace, and ultimately the throne room, in order that he might provide both the dream and the interpretation. In the case of Esther, however, it was not the dreams of a king that caused intercession to be manifested in the throne room of the king, but rather the threat of annihilation of and for her people. During the days and in the case of Esther, it was Haman’s murderous desire to annihilate the Jewish people throughout the empire that prompted Esther’s intercession in the throne room of the king—the intercession of the bride within the palace of the king. THE INTERCESSION OF THE BRIDE AND THE PROCLAMATION OF THE PROPHET! What I absolutely love about both of these Old Testament book is that within them we not only find the prophetic manifested in the throne room of the king within the palace, but we also find intercession manifested in the throne room. WHEN THE WORD OF THE LORD AND THE INTERCESSION OF THE BRIDE INVADE THE OFFICES OF GOVERNMENT! I can’t help read these particular Old Testament books and be gripped by the awesome sense that there is a great need for both the prophetic, as well as intercession to be manifested in the highest offices of the governments within and throughout the world. Pause for a moment and consider scenarios like this unfolding within the Oval Office of the White House within this nation, and what it would look like if both the prophetic and intercession entered into and invaded it. Imagine what it would look and be like if the bride entered into the Oval Office and interceded on behalf of a people that are being targeted for annihilation within the earth. Imagine what it would look and be like if the word of the Lord entered into and invaded the Oval Office as the Lord sought to reveal His plans and purposes within the earth.

I mentioned earlier concerning Daniel’s continuing from the days of Nebuchadnezzar until the days of Cyrus king of Persia, which could quite possibly mean he continued for a period of nearly seventy years. With that being said, I find it absolutely incredible that the prophetic ministry and word of the Lord was not only manifested in the throne room of the king, but it was also revealed and released within a strange and foreign land. If you read and study the prophetic book of Daniel, you will notice that the word of the Lord came to him at very specific and very distinct times during the reigns of the kings who reigned over the earth at that point in time. In the second chapter of this Old Testament book we find a dream being released and given unto Nebuchadnezzar concerning that which was to come—a dream which would require Daniel to enter the presence of and stand before the king of Babylon, and not only reveal the dream, but also provide its interpretation. A second dream only two chapters later would reveal another dream being released into Nebuchadnezzar’s mind, which would again call for and require Daniel’s presence in the throne room. IN the seventh chapter of this book we find Daniel himself having a dream during the days and reign of Belshazzar king of Babylon—a dream which itself held prophetic implications for the earth in the coming days. In the eighth chapter we find a vision appearing unto Daniel in the third year of the reign of Belshazzar king of Babylon that itself carried with it a prophetic message and declaration concerning days and events that were yet to come. In the ninth chapter we find Daniel understanding by the books the number of years whereof the word of the Lord came to Jeremiah, that the Lord would accomplish seventy years in the desolation of Jerusalem. This revelation and discernment would come in the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans. This particular revelation would cause Daniel to immediately thrust himself in prayer and intercession for and on behalf of his people, and would ultimately lead to the man {angel}. Gabriel appearing unto him to respond to his prayers. When we come to the tenth chapter of this book we find a thing being revealed unto Daniel in the third year of Cyrus king of Persia—a thing which was true, but the time of which was long in coming. In the proceeding chapter we in the first year of Darius the Mede a truth and vision being showed unto Daniel concerning days and times and events which were yet to come, for the Lord would reveal unto Daniel through images and symbols kingdoms and empires that would emerge within the earth.

In all reality, I would dare say that the prophetic book of Daniel is one that is centered upon kingdoms and empires. From the second chapter of this prophetic book all the way through the twelfth and final chapter we find the prophetic narrative and the prophetic word of the Lord being centered upon kingdoms and empires—not only the kingdom that existed at the time of the captivity and exile, but those that would emerge upon the earth in the days to come. Within the prophetic book of Daniel we find two of these empires being manifested in the earth, as Daniel began during the days of the Babylonian Empire, and the seventy years that was decreed for the desolation of Jerusalem and for the land of Judah. Upon the completion of those seventy years, Babylon would be overtaken and thrown down as the Lord would give the kingdom and throne to the Medes and the Persians, as Darius the Mede led the Medes and Persians to enter into, invade, and seize control of the great city of Babylon during the days and reign of Belshazzar. From the very first chapter of this prophetic book we find Daniel being raised up by the Lord within two distinct Gentile kingdoms and empires. The prophetic book of Daniel deals with both the Babylonian and Persian empires, as Daniel would stand and serve in the courts of both of these empires within the earth. The historical context of the prophetic book of Daniel begins during the days of Nebuchadnezzar king of Babylon, and would continue through unto the time of Cyrus the Great, king of Persia. Thus we find the Lord not only having a prophetic word, but also a prophetic witness within the earth. Consider the strong reality that the Lord not only had the prophetic witness of Daniel within the Babylonian empire and kingdom, but the Lord also had a powerful witness in Hananiah, Azariah, and Mishael, as they refused to enter into a place of compromise in bowing down before and worshipping the image of gold which Nebuchadnezzar had set up in the plain of Dura in the land of Shinar. The prophetic word and witness of Daniel would continue through to the days of the Persian Empire, as Daniel would refuse to cease praying unto the Lord his God, and would even face a night in the den of lions as a result. Within this prophetic book we find both the den of lions, as well as the fiery furnace as means of destroying any insubordination committed within these two empires.

I am convinced that in order to truly understand the nature of this prophetic book, we must recognize and understand it in terms of kingdoms and empires. The first chapter of the book reveals and speaks of two such kingdoms and empires, as Nebuchadnezzar represented the Babylonian Empire, while Cyrus represented the Persian Empire. In the second chapter we find Nebuchadnezzar’s dream speaking to the reality of future kingdoms and empires that would emerge upon the earth, as Nebuchadnezzar’s dream was a large statue with a head of gold, with its breast and arms of silver, his belly and thighs of brass, his legs of iron, and his feet part of iron and part of clay. The image which Nebuchadnezzar would be more than just a dream of an image made of various materials, but would be a prophetic picture and word concerning kingdoms and empires that would emerge upon the earth—beginning with the Babylonian empire. What’s worth noting about Nebuchadnezzar’s dream—and not only Nebuchadnezzar’s dream, but also the interpretation of the dream—is that while Daniel revealed the first kingdom and empire upon the earth as being Babylon, Daniel did not know, nor did he understand what the future kingdoms and empires would be. There was no indication within the dream or the interpretation of the dream that Daniel knew who and what the kingdoms and empires that would emerge upon the earth would be. At that point in time Daniel only knew of one kingdom and empire that would exist upon the earth, for it was the only kingdom and empire in power at that time. The Old Testament books of Ezra, Nehemiah and Esther would provide historical context into and behind the next kingdom and empire that would emerge upon the earth, as the stories of Nehemiah, Esther, Ezra, and even Daniel would be interwoven within the second kingdom and empire—the Persian Empire. It is only through history that we understand the next kingdom and empire that would emerge upon the earth, for history would reveal that the Medo-Persian, and ultimately the Persian Empire would be succeeded by the Grecian Empire, as Alexander the Great would conquer the entire known world before he was thirty years of age. It isn’t until the New Testament that we encounter the kingdom and empire that would emerge upon the earth, for during the days of Jesus the Christ, as well as the apostles, we find the Roman Empire as the dominant force within and upon the earth. Thus from the time of Daniel, Ezekiel and Jeremiah until and unto the times of Christ and the apostles, there would be four kingdoms and empires that would emerge upon the earth. The prophetic book of Daniel is indeed and is in fact a book of kingdoms and empires—two kingdoms and empires that would be manifested within and during the days of Daniel, and two kingdoms and empires that would arise and be manifested upon the earth in the days to come.

The second chapter of the prophetic book of Daniel opens up after Daniel and his three Hebrew companions—Hananiah, Azariah and Mishael—had been successfully in persuading the chief eunuch to allow them to abstain from the prescribed diet the king ordered. When the first chapter of the prophetic book of Daniel closes, it closes with this description of Daniel and the three Hebrew companions who were with him in the land of the Chaldeans: “As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king commented with them; and among them all was found none like Daniel, Hananiah, and Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus” (Daniel 1:17-21). What is unique about how the first chapter draws to a close is how it was revealed of these four Hebrew children how the Lord not only blessed them, but also caused them to prosper and gave them favour within the land of the Chaldeans. What’s actually quite astounding and remarkable about the conclusion of the first chapter is how the Lord responded to their willingness to not defile themselves at the king’s table and/or with the delicacies of the king. This is a far cry and distant reality from the prophets of Baal who ate at the table of Jezebel the queen of Israel during the days of Elijah. I can’t help but see a powerful prophetic word of caution and warning concerning the table we allow ourselves to feast at. The prophets of Baal chose to dine at the table of Jezebel, and to indulge themselves with her delicacies, while Daniel, Hananiah, Mishael and Azariah chose not to partake of the delicacies of the king, nor defile themselves in that land. What a powerful statement and witness it is to consider how these four Hebrews were completely and totally unwilling to defile themselves at the table of the king with the delicacies of the king. I am convinced that it was their unwavering and unshakeable devotion and commitment to the Lord that produced what we read about in the final set of verses within the first chapter. We tend to think of the Lord’s blessing within and the Lord’s blessing upon our lives as being monetary in nature, yet what we read in this passage suggests something different. What we read in this passage of Scripture is how the Lord chose to reward their faithfulness and their refusal to compromise by giving them knowledge and skill in all learning and wisdom. What’s more, is that we also read how the Lord gave Daniel understanding in all visions and dreams. Moreover, and as if this weren’t enough, there was none among all those whom the king communed with that were found like Daniel, Mishael, and Azariah.

THE TESTIMONY OF THE RIGHTEOUS! THE TESTIMONY OF THE FAITHFUL! The more I consider the conclusion of the first chapter, I am utterly and completely convinced that it sets the stage for what we read in the second chapter. When the first chapter draws to a close, it does so with a powerful witness and testimony concerning Daniel, Hananiah, Azariah and Mishael. The very first thing we notice is how the Lord gave them knowledge and skill in all learning and wisdom, and how the Lord gave Daniel understanding in all visions and dreams. It was from that place that when the king communed with these four Hebrews, he determined that there was none like them among all those who stood in his presence. As if this weren’t enough, Scripture also describes how in all matters of wisdom and understand that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Consider for a moment the incredible witness and testimony these four Hebrews had in this Gentile, heathen and pagan empire, for Scripture is very clear that they were clear set apart and separated from all the eunuchs, all the astrologers, and all the magicians within the land. What an incredible powerful witness it is when those around you—specifically those who do not worship and serve the living God—find you to be ten times better than all those who serve before, around or with them. Let me pause for a moment and ask you if this testimony is your testimony, and if it can be said about you that among all those you work with that there are none like you. Have you been highlighted by the Lord and set apart from all those around as being categorically and altogether different from those you interact with on a daily basis? Please not that the Scripture is not speaking of promoting or advertising yourself as better than anyone else, for there is nothing worse than pride, arrogance, self-exaltation and vanity. This was not the case with Daniel, Hananiah, Azariah and Mishael, for it was the Lord of hosts who set them apart from all the other astrologers and magicians within the realm. What the lives of these four Hebrews reveals is that it is possible to refuse to compromise holiness and righteousness and to be set apart and separated from those around you. It is possible for the Lord to honor your refusal to compromise holiness and righteousness, and the Lord respond—not by granting you material wealth, prosperity or blessing, but by giving you wisdom, knowledge, understanding, discernment and discretion. If I am being honest, I would have to say that there are times—perhaps more often than we care to admit—where knowledge, wisdom, understanding, discernment, and the like are more valuable and more necessary than wealth and prosperity.

It’s worth noting in this particular set of verses that the Lord gave Daniel understanding in all visions and dreams, for it would be this understanding that would bring him before the king in the very next chapter. It would be this understanding of dreams and visions that would bring Daniel before Nebuchadnezzar—not once, but twice—and bring him before and into the presence of Belshazzar when the handwriting on the wall was manifested in the fifth chapter. There would be three specific times when Daniel’s understanding of dreams and visions would cause him to appear before the kings of Babylon, for he would provide the interpretation and meaning of what had been released. I would have to say that I am convinced that were it not for what we read in the first chapter regarding their unwillingness to compromise their standards, and their refusal to partake of the delicacies of the king, we may not have what we read within and throughout the remainder of the book. When the second chapter opens, it opens with Nebuchadnezzar dreaming a dream upon his bed—a dream that not only troubled his spirit and disturbed his sleep, but also escaped him to where he could not remember the dream. So intense and so powerful was the dream that Nebuchadnezzar could not even remember the dream, and demanded both the revelation of the dream, as well as its interpretation. When we come to the second chapter of this Old Testament book we find Nebuchadnezzar demanding and requiring of the astrologers, the magicians, the sorcerers, and the Chaldeans to both reveal unto him the dream, and to provide for him the interpretation of the dream. I believe that the reason the Lord granted unto Daniel understanding in all visions and dreams is because the Lord was going to release two distinct dreams unto Nebuchadnezzar, and was even going to speak heavily unto Daniel through dreams and visions. As surely as the prophetic book of Daniel is a book about kingdoms and empires, I would also say that it is a book about dreams and visions. What’s more, is that this particular book is one that is centered upon the kingdoms and empires of the earth, and revelation of the Lord through dreams and visions. What we read of the prophet Daniel is actually very similar to Joseph in the Old Testament book of Genesis, for not only was Joseph given two distinct dreams which were veiled revelation of what was to come—not only within his life, but also in the lives of his family. What’s more, is that there would be three other instances within the life of Joseph when dreams would be released within the earth—one to a baker, one to a cup bearer, and finally, one to Pharaoh himself—where Joseph would provide the interpretation of the dreams. Furthermore, it was Joseph’s ability to interpret the dream of the cup bearer that caused him to remember him in the presence of the king, and would ultimately bring him in the presence of the king.

Within the first eighteen verses of the second chapter of this prophetic book we find Nebuchadnezzar king of Babylon dreaming dreams which caused his spirit to be troubled, and his sleep to break from him. So vivid, and so intense were the dreams that the king commanded to call the magicians, the astrologers, and the sorcerers, and the Chaldeans into his presence to shew him his dreams. I can’t help but see the divine hand of God—not only in the giving of the dreams, but also in the concealing of the dreams—for it would be the concealing of the dreams that would set the stage for Daniel to ultimately be called into the presence of Nebuchadnezzar king of Babylon. One thing that is so incredibly unique and powerful about this particular chapter is when you compare it to Moses and Aaron’s encounters with Pharaoh and his magicians, for you will read that there were certain miracles which the Lord performed on behalf of Moses and Aaron in the presence of Pharaoh that Pharaoh’s magicians could also duplicate. In the seventh chapter of the book of Exodus we read how Aaron cast down his rod upon the ground before Pharaoh, and how his rod became a serpent before he and his serpents. What we read in this passage, however, is how Pharaoh called the wise men and the sorcerers into his presence, and the magicians of Egypt did in like manner with their enchantments, for they cast down ever man their rod, and they too became serpents. Within this same chapter we find that Pharaoh’s magicians—through their enchantments—were able to cause the water to be turned into blood, thus causing Pharaoh’s heart to be stubborn and hard before Moses and Aaron. It’s worth noting that when we come to the eighth chapter of this same book, we find Aaron smiting the dust of the earth, and the dust of the earth becoming lice in man, and in beast, and all the dust of the land became lice throughout all the land of Egypt. This time, however, when the magicians attempted to do so through their enchantments, they could not. Ultimately, the magicians said unto Pharaoh that what was being done within the land was the finger of God—a dramatic and powerful statement in the presence of the most powerful ruler in the earth during that time. Eventually there would come the point where Pharaoh’s magicians could not mirror and duplicate the signs and plagues the Lord unleashed upon the land of Egypt. Eventually there was a strong distinguishing between Moses and Aaron and the Egyptians of Egypt. Eventually, there would also be a strong distinguishing between the people of Egypt, and the people of Israel who dwelt within the land of Goshen, for the latter plagues would only touch the Egyptians and their land, while they would not be felt or experience in the land of Goshen among the children of Israel.

WHEN PROPHETS OF BAAL CAN’T CALL DOWN FIRE FROM HEAVEN! WHEN THE MAGICIANS OF EGYPT CAN’T DUPLICATE THE FINGER OF GOD! WHEN THE ASTROLOGERS AND SORCERERS OF BABYLON CAN’T REVEAL DIVINE MYSTERIES! What I find to be absolutely amazing about this passage of Scripture is when you consider it in light of, and compare it to Elijah atop Mount Carmel in the land of the northern kingdom of Israel, and Moses and Aaron in the land of Egypt in the company and presence of Pharaoh. A SHOWDOWN IN SLAVERY! A SHOWDOWN IN CAPTIVITY! A SHOWDOWN IN DIVISION! What we read in each of these three instances is a showdown between the God of heaven and earth, and the false and foreign gods of the nations of the earth. What we witness in each of these examples and accounts is a powerful showdown between the power, the glory and the might of the Lord, and that of men, which would ultimately fall dramatically and drastically short. I absolutely love how the showdown atop Mount Carmel would result in the humiliation of the prophets of Baal, as they were unable to call down fire from heaven. I love how the showdown in the desert between Moses and Aaron and the Egyptian magicians would lead to the magicians of Egypt acknowledging the finger of God in their midst, as they were unable to duplicate the power and might of God. The showdown we find in the land of the Chaldeans was a showdown between Daniel servant and prophet of the Lord, and the astrologers, magicians, sorcerers, and Chaldeans within the Babylonian empire. THE SHOWDOWN IN CAPTIVITY AND THE SETTING APART OF THE PROPHET! One of the most significant realities surrounding all of these accounts is not only the showdown between the God of heaven and the gods of the earth, but also the setting apart and separation of the prophet of the Lord from those within the earth. The Lord not only directly confronted the magicians of Egypt, but He also directly confronted the prophets of Baal, as well as the magicians, the sorcerers, the astrologers, and the Chaldeans in Babylon. What’s actually quite unique about the case and account of Daniel is that Daniel was neither looking for, nor expecting to enter into the presence of the king to interpret the dream which he dreamed upon his bed. The king dreamed a dream, and when it became quite obvious and clear that all the wise men of Babylon could neither reveal the dream, nor provide its interpretation, Daniel became involved and payed unto the God of heaven. It was only through prayer unto the God of heaven that it was revealed unto Daniel the dream which Nebuchadnezzar dreamed upon his bed, as well as the interpretation. I believe there was a showdown between these four Hebrew boys and all the wise men of Egypt, as well as a direct confrontation of the wisdom of this world and the wisdom of above. I am reminded of the words of the apostle Paul in the first chapter of his epistle to the Corinthian congregation concerning the wisdom of this world and the wisdom of heaven: “For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputed of this world? Hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness” (1 Corinthians 1:17-23).

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s