Clifford Denton begins a two-part study on what happened to Jews and Christians under the rule of Rome.

Every nation needs its own land. It is within its land that a nation establishes its particular way of life. Part of God's covenant with Israel was to give them the Land of Canaan. The people would be kept safe in this land providing that they followed the ways of God revealed through Moses. However, at their low times, Israel came under the rule of other nations.

This was the case at the time of Jesus and his first disciples: Rome ruled Israel. The climax of Roman occupation came with the fall of the Temple in AD 70. This coincided with the early days of the spread of the Gospel and so contributed to the separation of the Christian Church from its Jewish roots.

People and Land

After the wilderness years following their deliverance from Egypt, the children of Israel finally inherited their own land. Under Joshua they took possession of the Land of Canaan and established the nation, first under the judges and then under the kings. This was in fulfillment of the covenant promise given to Abraham:

On the same day the Lord made a covenant with Abram, saying: "To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates --the Kenites, the Kenezzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites. (Gen 15:18-21)

The conditions that the Lord gave for Israel's ongoing possession of the Promised Land were made clear through Moses. It is important to remember the precise terms of this Covenant.

Blessings for obedience:Man tending grain, Israel.

Now it shall come to pass, if you diligently obey the voice of the Lord your God, to observe carefully all His commandments which I command you today, that the Lord your God will set you high above all nations of the earth. And all these blessings shall come upon you and overtake you, because you obey the voice of the Lord your God:

Blessed shall you be in the city, and blessed shall you be in the country. Blessed shall be the fruit of your body, the produce of your ground and the increase of your herds, the increase of your cattle and the offspring of your flocks. Blessed shall be your basket and your kneading bowl. Blessed shall you be when you come in, and blessed shall you be when you go out.

The Lord will cause your enemies who rise against you to be defeated before your face; they shall come out against you one way and flee before you seven ways. (Deut 28:1-7)

Curses for disobedience:

But it shall come to pass, if you do not obey the voice of the Lord your God, to observe carefully all His commandments and His statutes which I command you today, that all these curses will come upon you and overtake you:

Cursed shall you be in the city, and cursed shall you be in the country. Cursed shall be your basket and your kneading bowl. Cursed shall be the fruit of your body and the produce of your land, the increase of your cattle and the offspring of your flocks. Cursed shall you be when you come in, and cursed shall you be when you go out. The Lord will send on you cursing, confusion, and rebuke in all that you set your hand to do, until you are destroyed and until you perish quickly, because of the wickedness of your doings in which you have forsaken Me...

The Lord will cause you to be defeated before your enemies; you shall go out one way against them and flee seven ways before them; and you shall become troublesome to all the kingdoms of the earth...

Your ox shall be slaughtered before your eyes, but you shall not eat of it; your donkey shall be violently taken away from before you, and shall not be restored to you; your sheep shall be given to your enemies, and you shall have no one to rescue them. Your sons and your daughters shall be given to another people, and your eyes shall look and fail with longing for them all day long; and there shall be no strength in your hand. A nation whom you have not known shall eat the fruit of your land and the produce of your labor, and you shall be only oppressed and crushed continually. (Deut 28:15-33)

These are not words to treat lightly. Christians should not stand in judgment over Israel, and use these words to support a persecution mentality towards Jews. It is in God's hands alone to work out his purposes according to the covenant that he made. He placed Israel at the centre of his covenant plan for the whole world. God's purposes are far higher, more complex and more loving than most of us realise, and so we must be careful how we read some of the harder scriptures, lest we misunderstand. Indeed, it is the role of those grafted into the Israel of God to comfort and pray for Israel the nation.

The covenant blessings and curses mentioned in Deuteronomy 28 are not words to treat lightly, but Christians should also be careful to not stand in judgment over Israel.

Israel itself must understand her own destiny as a nation and be aware of the covenant conditions that God has made. It is not for us to interfere in some of the major issues between Israel and God, especially regarding judgment. Indeed, we have already noted how this is understood by some leaders and interpreters of Torah. For example, in Popular Halachah: A Guide to Jewish Living,¹ we read in the chapter entitled Serving the Creator:

Because of the sins of our forefathers, we were driven from our land, the land of Israel. Exile, dispersion and suffering caused many of our people to neglect the study of the holy language (Hebrew), to forget the Torah and to assimilate among the gentiles. But God has promised the eternity of the Jewish people: "And yet for all that, though they be in the land of their enemies, will I not cast them away, neither will I abhor them to destroy them utterly, nor will I break my covenant with them; for I am the Lord their God." (Leviticus 26:44) And it is said: "For I, the Lord, I have not changed; and you, sons of Jacob, you have not ceased to be." (Malachi 3:6)

Go forth and search for the nations of old; where are they today? They have vanished! Not so the people of Israel who live on forever more. What is the secret of their survival? There is but one answer: The Torah! "And you who cleave unto the Lord your god, you are alive, everyone of you, to this day." (Deuteronomy 4:4) Our sages explained it this way: The children of Israel who clung to God, the Source of Life, have come to possess life everlasting.

If Israel would return to God in true repentance, then will He fulfill unto us His promise which He gave us through the prophets, His servants, to gather in the remaining exiles from the four corners of the earth, to restore us to the land of our inheritance, and bring us the Messiah who will rebuild the Temple and restore Divine Worship and the holy mountain, in Jerusalem.

These covenant issues are between Israel and God alone. Indeed, when God has brought enemies to rule over Israel these enemies are on their own path to God's judgment. This, for example, is what we understand from the prophet Daniel. Right up to the end times, the nations that come against Israel will eventually be judged by God. In Daniel 11:45-12:1, we read of the antichrist movement of the last days:

...he shall plant the tents of his palace between the seas and the glorious holy mountain; yet he shall come to his end, and no one will help him. At that time Michael shall stand up, the great prince who stands watch over the sons of your people; and there shall be a time of trouble, such as never was since there was a nation, even to that time. And at that time your people shall be delivered, every one who is found written in the book.

When God has brought enemies to rule over Israel, these enemies are also on their own path to God's judgment, and will eventually fall.

Historically, the nations of Babylon, Persia, Greece and Rome came against Israel. They are now no more, while Israel survives and goes on to the end time purposes of God. Those who come against Israel have already built up reasons for God's judgements on themselves.

Nebuchadnezzar had a dream where he saw an image of a statue representing the world empires that would be used in Israel's history (see right). They would all disappear. The gold head represented Babylon, the silver upper body depicted the Medes and Persia, the bronze lower body stood for Greece and the iron legs were Rome (the feet of iron and clay represent the empire of last days).

It was into this context that Jesus, when Israel was under Roman rule, predicted the fall of the Temple and yet also, in Matthew 24, Luke 21 and Mark 12, spoke of the continued purposes of God for Israel outworked through suffering.

For Study and Prayer

• Study Deuteronomy 28, 2 Chronicles 7:12-14, Jeremiah 31:31-37, Romans 11. What is the relevance of these covenant principles to the fall of the Temple in 70 AD?
• How should this make us reflect on Britain's relationship with the nation of Israel?

Next time: The Fall of Israel under Rome (Part 2)

References

1 Edited by Avnere Tomaschoff, and sponsored by the World Conference of Jewish Organisations (1985)

So there's still some common sense among our Members of Parliament – and maybe even the remnants of Christian faith!

Victory for Common Sense

The widespread fears that many of the new MPs are unknown and may have secular humanist values have been dispelled this afternoon. The House of Commons has voted by a large majority to throw out the Private Members Bill put forward by Rob Marris, Labour MP for Wolverhampton South East.

The Vote

Voting was 118 in favour and 330 against which effectively kills the euthanasia debate for the rest of this Parliament. Sarah Wootton, the chief executive of Dignity in Dying, said it was an "outrage" that MPs had gone against the views of the majority of the public (which should surely be questioned!). No doubt those who have passionately campaigned for this Bill will try again at some time but for the moment it can go no farther.

A Voice for the Voiceless

Dr Peter Saunders, director of the 'Care Not Killing' campaign, celebrated the result saying the current law existed to protect the elderly, sick and vulnerable, especially "those who have no voice against exploitation and coercion".¹

Welcome Surprise

The result is surprising as it is a larger majority (212) than the last time the house voted on this issue nearly 20 years ago. It is a welcome victory against the relentless secularisation of the nation and the undermining of its centuries-old Christian heritage. The nation would indeed have crossed a rubicon if this Bill had been passed into law.

It would not only have caused many people who are sick and frail to feel pressured to end their lives to spare their carers, but it would have meant that the nation no longer has respect for human life which is the precious gift of the God of Creation and the Father of our Lord Jesus Christ. It would have been a rejection of the whole of our biblical heritage and the belief system and values upon which this nation is founded. But it wasn't to be – a result for which we should be giving thanks to Almighty God!

References

1 BBC News, Assisted Dying Bill: MPs reject 'right to die' law, 11/09/15.

Clifford Hill considers the pros and cons of the refugee crisis.

We've got people drowning in their hundreds in the Mediterranean, trying to cross the sea to the overcrowded island of Lesbos; families dying of thirst in Serbian forests; children suffocating in lorries; thousands crowding into trains and buses or walking along highways in search of refuge – but what is Europe's response? According to Libby Purves in The Times, "razor wire and bickering over quotas" (02/09/15).

EU Leaders Unprepared

The migrant crisis continues to occupy centre stage in our daily news. EU officials in Brussels struggle to find some common ground in a policy to deal with what appears to be an unstoppable flow of migrants into Europe.

On 14 September EU ministers will hold an emergency meeting to try to work out an acceptable deal, although eastern European countries are expected to resist any attempt to enforce a quota system. The sheer numbers involved and the speed with which the crisis has gathered momentum over the summer months has caught EU leaders unprepared despite the warning signs being there for the past two or three years.

CompassionPeople organize aid in Erfurt, Germany. Jens Meyer/AP/PA Images

Several good things have emerged in the midst of the crisis; notably the compassion shown by countless individuals offering to open their homes to families escaping from war zones. It is not only in Britain where such compassion is being shown but in many other Western European nations too, such as Iceland where 10,000 families have announced willingness to take Syrian refugees into their homes.

Germany says they are willing to take 800,000 asylum seekers this year with Angela Merkel leading the way by saying that all Syrian refugees would be eligible for asylum in Germany. But Hungary and Austria have accused Berlin of increasing the chaos as human trafficking continues to pour thousands of migrants into the continent – an unknown mixture of genuine refugees, workers seeking a better living and possibly jihadists seeking opportunities of destruction.

Several good things have come out of the crisis – notably the compassion being shown by countless individuals across Europe in welcoming the refugees. But with the compassion is considerable fear and uncertainty.

HamburgFinding a Solution

It is this unknown mixture that causes fear and uncertainty in dealing with such large numbers. Britain has said that we will take 20,000 refugees from Syria while arguing that the major effort to deal with the situation should be to pour resources into the area immediately surrounding the war zone and to seek a United Nations policy on finding a solution to the civil war in Syria and defeating the Islamic State.

This is arguably the only way to defeat the people traffickers who exploit the plight of those fleeing the conflict and are stoking a never-ending flow into Europe. It is also the most sensible solution for the refugees themselves to remain in a largely Arabic culture rather than try to adjust to an alien Western environment. For those who do come to Europe there needs to be a radical change from the policy we have followed in Britain for the past 50 years in giving migrants no assistance in settling into a new environment.

Acculturating New Arrivals

If we had followed America's example in acculturating new arrivals we would not have the problems we have today in some of our cities where immigrants have formed close-knit communities with no attempt to integrate into British society and no love for their adopted country. With the new arrivals from Syria, even if they come from Christian communities, we should insist that they attend induction classes where they learn the history of Britain and the basis of our legal and cultural heritage.

For Muslims it is even more necessary that they should understand the elements of Christianity that are interwoven into our culture and social structure. We have neglected this at our cost and if we allow large numbers to swell the Muslim population in Britain without any understanding of our Christian heritage we will do so at our peril. We will be creating a community of disaffected young men alienated from British society - with all the dangerous potential this brings.

If we allow large numbers to swell the Muslim population in Britain without any understanding of our Christian heritage, we will do so at our peril.

Biblical Principles

There are good biblical principles to support a policy of teaching our culture and heritage to newcomers. When Israel entered the Promised Land they were instructed to show compassion and care for the aliens among them, but they were strictly warned against being influenced by their gods:

He defends the cause of the fatherless and the widow and loves the alien, giving him food and clothing. And you are to love those who are aliens, for you yourselves were aliens in Egypt. (Deut 10:18-19)

In the Promised Land, Israel was instructed to show compassion and care to foreigners, but warned against being influenced by their gods.

Christians need to take seriously the words of Jesus that there is no other way to the Father except through him (John 14:6), which gives us an obligation to share the Truth with others. We have already made huge mistakes in our immigration policy by neglecting to share our faith with those we have allowed to settle in our country. We need to make sure that we don't continue to make that mistake with this new group of immigrants. Where there is a serious attempt to do this as in the City of Leicester, through a combined churches outreach, it is making a remarkable difference to community relationships.

As the season known in Jewish tradition as the 'High Holy Days' begins, Helen Belton looks at the meaning and significance of Rosh HaShanah (Jewish New Year) or the Feast of Trumpets.

This Sunday night, Jewish people around the world will gather in synagogues and homes to celebrate the eve of the Jewish New Year with prayers, songs and food - particularly sweet food (typically apples and honey), symbolising the desire for a sweet year ahead. People greet each other with "Shanah Tovah!" or 'Good Year!'

This festival is known in the Bible as the 'Feast of Trumpets', but how did it also become known as Jewish New Year? In the Bible the instructions about this festival are sparse.
Leviticus 23:23-25:

The Lord said to Moses, "Say to the Israelites: 'On the first day of the seventh month you are to have a day of sabbath rest, a sacred assembly commemorated with trumpet blasts. Do no regular work, but present a food offering to the Lord.'"

Numbers 29:1-6:

On the first day of the seventh month hold a sacred assembly and do no regular work. It is a day for you to sound the trumpets. As an aroma pleasing to the Lord, offer a burnt offering of one young bull, one ram and seven male lambs a year old, all without defect. With the bull offer a grain offering of three-tenths of an ephah of the finest flour mixed with olive oil; with the ram, two-tenths; and with each of the seven lambs, one-tenth.

Include one male goat as a sin offering to make atonement for you. These are in addition to the monthly and daily burnt offerings with their grain offerings and drink offerings as specified. They are food offerings presented to the Lord, a pleasing aroma...

Is New Year in the Bible?

No mention of New Year, so how did the association come about? Biblically, New Year is at Passover. Exodus 12:2: "This month is to be for you the first month, the first month of your year." It is a more obvious choice, as it marks the redemption from Egypt.

However, in rabbinic tradition the first of the month of Tishri, the day of the Feast of Trumpets, came to be known as Rosh HaShanah, literally 'Head of the Year' ('Rosh' is Hebrew for head, 'ha' is the definite article, and 'shanah' means year). This may have arisen because Exodus 23:26 and Exodus 34:22 describe the Feast of Tabernacles (also known as the Feast of Ingathering, i.e. of the harvest) which takes place 15 days later as occurring at the end (or turn) of the year, signifying the close of the agricultural year and the beginning of the next.¹ Ezekiel 40:1 also speaks of the time of Yom Kippur (the Day of Atonement, which follows 10 days after Rosh HaShanah) as being at the beginning of the year. Also, Ezra read the Torah (the Law of Moses) before Israel on Tishri 1 in Jerusalem (Neh 7:73-8:9).²

The Jewish historian Josephus wrote in the first century: "Moses...appointed Nisan [the month of Passover]...as the first month for the festivals...the commencement of the year for everything relating to divine worship, but for selling and buying and other ordinary affairs he preserved the ancient order [i.e. the year beginning with Tishri]" (Antiquities 1.81).³

In rabbinic tradition, the 1st of the month of Tishri became the first day of the new year for all ordinary affairs, perhaps because of its proximity to the turn of the agricultural year.

Day of Judgement

In Jewish tradition, the gates of heaven are opened at Rosh HaShanah and closed on Yom Kippur. In between are Ten Days of Repentance (Aseret Yemei Teshuvah). By the end of Yom Kippur, one hopes to be inscribed in God's Book of Life.

Rosh HaShanah is also known as 'Yom HaDin', or 'Day of Judgement'. We are called before the heavenly Judge to give account for the deeds of the preceding year and to be weighed in the balance. Abraham Chill writes:

Satan stands there to indict him. Armed with accusations, incriminations and denunciations he charges that this person is incorrigible and irredeemable; he sins continually; she brazenly defines the word of God – in short, this man or woman deserves to die.

In order to negate the accusations of the enemy, preparation for Rosh HaShanah begins early.

On the first day of the month of Elul (which began this year at sundown on 14 August), prayers of repentance, known as selichot, are said. A custom that has grown up in the last 200 years is to read Psalm 27 every day during the month of Elul, with its emphasis on the light and salvation of the Lord, the plea that the Lord would not hide his face in anger, or reject or forsake, and the final command to "Wait for the Lord". There is also a custom of saying repentance prayers (known as tashlich, meaning casting) at a body of water, to reflecting Micah 7:19, "You will again have compassion on us; you will tread our sins underfoot and hurl all our iniquities into the depths of the sea."

Blowing the Shofar

The daily blowing of the shofar or ram's horn begins at Rosh HaShanah, a sound which heralds the period known as the High Holy Days or the 'Days of Awe' (Yamim Noraim).
The sound of the shofar is the rallying call to repentance (Heb. teshuvah, literally return). Psalm 89:15 states: "Blessed is the people that knows the joyful sound". In Hebrew, "joyful sound" is teruah, the sound of the ram's horn, and so the Feast of Trumpets is known as Yom Teruah. Teruah means a massive shout, either by a crowd or by a ram's horn, the kind of shout that caused the walls of Jericho to come tumbling down (Josh 6:20).

Teruah is a form of prayer that appears several times in the Psalms: "All you people clap your hands, raise a joyous shout (teruah) to God" (Psa 47:2). During their travels in the desert, the sound of the shofar alerted the people of Israel when it was time to move on. Both meanings of teruah, a joyous shout of supplication and the sounding of the shofar, unite in Yom Teruah (Feast of Trumpets).

The daily blowing of the shofar is intended to rally people to repentance and is said to herald God's judgment and victory.

There is an imperative to this sound: it is awe-inspiring and can make us tremble. When God gave the Torah at Mount Sinai, the shofar sounded: "On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast. Everyone in the camp trembled" (Ex 19:16).

A call to repentance

The sound of the shofar commands repentance. It is an opportunity we spurn at our peril. "Today, if you hear his voice, do not harden your hearts as you did in the rebellion" says Psalm 81 (also Psalm 95 and Hebrews 3:15). The "rebellion" refers to the incident where Moses struck the rock and water came out after the Israelites complained about lack of water. It became synonymous with the people of Israel testing their God. The correct order is established at Rosh HaShanah: God tests his people. We must be soft-hearted and repentantly open to God's testing, rather than hard-hearted, querulous and stubborn:

"He [Moses] named the place Massah [testing] and Meribah [quarrelling] because of the quarrel of the sons of Israel, and because they tested the LORD, saying, "Is the LORD among us, or not?'" (Ex 17:7).

Psalm 81 speaks of God's frustration with his people's intransigence: "If my people would only listen to me, if Israel would only follow my ways...with honey from the rock I would satisfy you." This is a symbol of the sweet presence of God in our lives which is only available through Messiah: 1 Corinthians 10:4 says that the spiritual rock that accompanied the Israelites in the desert was Messiah. The passage also warns that they all went through the same experiences in the desert but many of them perished and only some were saved. It is a stark and timeless warning that not all who journey with us and receive the same blessings will ultimately respond to God's voice.
Rosh HaShanah establishes that we do not test God, but God tests his people.

Challah bread shaped for Rosh HaShanah.At Rosh HaShanah, Sabbath bread (challah) is dipped into honey, which symbolises the hope for a sweet new year in harmony with God and man. Challah is plaited for the Sabbath but at Rosh HaShanah it is curled into a circle. By tradition, Rosh HaShanah is the anniversary of creation and so on that day we declare that the Lord is King of the world - the round or crown shape of the bread is a reminder of that.

A Day of Remembrance

Rosh HaShanah is known in Jewish liturgy as a 'Day of Remembrance' (Yom Hazikaron). It is a day to remember the binding (akedah in Hebrew) of Isaac, that mysterious story which baffles and amazes in Genesis 22, which is read in synagogues on the second day of Rosh HaShanah. Also read is the story of Hagar and Ishmael being sent away into the desert (Gen 21). Other readings are 1 Samuel 1:1-2:20, where Hannah dedicates her precious son Samuel to the Lord, with its echo of Abraham's willingness to sacrifice Isaac, and Jeremiah 31:1-19 with its message of redemption from exile. Sacrifice, testing, dedication and redemption are the themes.

At Rosh HaShanah, God is measuring our deeds in the light of eternity, remembering those which are laudable, which then become part of God, so to speak, as they are part of the divine memory. God chooses to forget the misdeeds of which we have repented, so that they are not carried into eternity.

At Rosh HaShanah, Sabbath 'challah' bread is dipped in honey symoblising hope for a sweet new year in harmony with God and man.

1 Corinthians 3:13 speaks of those whose deeds that are not built on the foundation of Messiah:

"their work will be shown for what it is, because the Day [Day of Judgement] will bring it to light. It will be revealed with fire, and the fire will test the quality of each person's work."

The Book of Life

By the end of Yom Kippur (Day of Atonement), 10 days after Rosh HaShanah, rabbinic teaching says that judgement for that year is sealed and the books of life and death are closed: one hopes to be inscribed in the Book of Life rather than the Book of Death. Repentance towards God and man and good deeds in the run up to Rosh HaShanah are hoped to outweigh the bad deeds of the year so that one may continue to live, but there is no assurance of acceptance.

It is only in Messiah that we have the certain hope of redemption. As we come into his light our deeds are exposed and we see that even those we hoped were righteous are "filthy rags" (Isa 64:6).

Ephesians 5:8-16 promises that in Messiah we escape darkness (and the futility of trusting in our good deeds to win favour with God) and we come into the light of the Lord. Let us open our ears to the trumpet or shofar blast calling us to repentance, reminding us of the ram that replaced Isaac as sacrifice and let us pray that more and more Jewish people will awaken to the true meaning of the Akedah, that it is Messiah who is our sacrifice, who is calling us to repentance in the blowing of the ram's horn. We echo the prophetic cry:

"Wake up, sleeper,

rise from the dead,

and Messiah will shine on you."

Those who awaken from spiritual slumber may look forward to the final trumpet or shofar call of God, in fulfilment of the promised redemption. 1 Corinthians 15:51-52 reminds us of that glorious hope:

Listen, I tell you a mystery: We will not all sleep, but we will all be changed — in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed.

Those who awaken from spiritual slumber may look forward to the final trumpet or shofar call of God, in fulfilment of the promised redemption.

Similarly 1 Thessalonians 4:15-16 is associated with the Festival of Trumpets:

According to the Lord's word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Messiah will rise first.

Let us pray this Rosh HaShanah for every Jewish soul to be inscribed in God's Book of Life in line with the apostle John's vision in Revelation 20:12, "And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books."

Recent discussions about the so-called 'blood moons' phenomenon deserve to be weighed carefully. We are publishing two articles for your prayerful consideration and feedback.

There has been much said recently about the prophetic significance of a series of blood red moons and whether this is a fulfilment of biblical prophecy or early signs that will eventually culminate in greater and more pronounced fulfilment. At Prophecy Today, we are cautious about predicting dates but certainly alert to the signs of the times. Our 'Comment' articles are designed to provide help in interpreting these signs and our 'Study' section is an aid for our readers to grow in biblical knowledge and discernment.

Our Board has noted the widespread interest in the so-called 'blood moons' and has traced it back to publications in the USA from Mark Biltz and John Hagee. There have been some responses from the scientific community to these, which indicate that we must be cautious about overstating the case. We are, therefore, still assessing our position.

In the light of this, we are publishing two articles: the first written by one of our Board members and the second by a regular contributor to the ministry of Prophecy Today UK. Our purpose is to offer these as discussion papers for you to consider. Any feedback you are prompted to send us will be welcome.

THE TIMING OF THE SH'MITTAH YEAR

Greg Stevenson

It was midnight on 4 September 2010, in South Island NZ.

Like any city in the hours before dawn, this city was outwardly quiet and asleep. But some families couldn't sleep because their normally quiet dogs continually barked, asking to be let out and then in again. In the countryside, a farmer bringing his herd in for milking stared in disbelief when all 500 cows suddenly sat down. Another farmer went to let his agitated dog out at about 4am and suddenly birds began to chirp, the neighbour's pigs started to squeal and his own cows began to bellow. Then, just as suddenly, all went quiet. Something odd was happening. At 4:35am a terrifying 7.1 magnitude earthquake struck, about 40km west of Christchurch. 4 September 2010 will be remembered.

No-one knows exactly what animals sense at such times, but the Creator has placed in them an awareness of his mighty power of which we know nothing. Migratory birds obey their God-given instincts but man refuses to obey God's laws (Jer 8:7). He has warned us clearly in his word of the consequences of such actions. Indeed, judgment is coming upon this sinful world, for Paul reminds us that God has appointed a day when he will judge the world in righteousness (Acts 17:31).

Signs and patterns

God speaks to us in many ways – through his word, through his creation, through dreams or visions, through some traumatic event, or directly by his Spirit. He also calls out to us through the warning system he has given us - our conscience (personal or national), so we know when we should turn back to him.

But to societies and nations that rebel against him, he warns them with judgment, and we can see clear examples of this in the world today. In his patience to bring man to repentance, one way he speaks is through repetitive patterns that help us to recognise his voice. A series of warnings include his use of cycles of 7, notably Shabbat, the 7^th day, Sh'mittah, the 7^th year, and Jubilee, the 50^th year (the year after 7x7 years). Seven is the number of completion, perfection, or fullness, and God's prophetic calendar is based on this number. Seven is found in so much of his creation - one might say it is God's own number.

Times of rest

Every 7^th day is called Shabbat. The word simply means rest; it's a time of rest for all mankind. But Exodus 16:23 also tells us it is "a holy Sabbath to the Lord". It is a God-ordained day for man to follow to reflect his Maker's pattern, a day to make a dwelling-place for God each week, a place he so desires.

Likewise, every 7^th year was to be a year of rest, a Sh'mittah year. This word means to release, from the Hebrew root shamat, meaning to let fall, or fling down. Every 7^th year the land was to be released from the work of producing food, and lie fallow for a whole year. It is called "the Lord's release" (Ex 23:11, Lev 25:2-7, Deut 15:1-7).

The Sh'mittah year

The Sh'mittah year had two principal functions:

1. From the start of the year, the land was to rest, to reflect its Maker's pattern and to enjoy its Sabbaths – this year is "a Sabbath of rest unto the land, a sabbath for the Lord" (Lev 25:2-7).
2. By the end of the year, the people were to obey God's command to remit or release debts (to let them fall, Deut 25:2-3), thus eliminating a polarity of wealth and preventing poverty.

Failure to keep the Sh'mittah year had serious consequences (Lev 36:33-35; 2 Chron. 36:21; Jer 25:11-2, 29:10; Dan 9:2): exile in Babylon for 70 years, to cover the 70 Sh'mittah years that had not been kept (490 years) between 1006-516 BC.

After 7 Sh'mittah years the shofar is sounded and a Jubilee is proclaimed, on Yom Kippur in the 50^th year, when every man returned to his possessions and to his family. We can see here God's choice of cycles of seven.

So why are Sh'mittah years so important?

Here are 7 possible reasons:

1. They bear witness that the land belongs to God, and is entrusted to human beings as stewards (Lev 25:23). We are indebted to God for all we have; our possessions, money, and the produce of our work, whether it's from the land, or from our creative skills - ultimately they all belong to God. Sh'mittah releases our hold on his land, acknowledging his ownership of it and allowing it to rest according to his command.
2. They declare that God is to be put first in all things. Since all blessings come from him, our success is related to our response to his calling on our lives. Secular humanism demands that the earth belongs to, and can be controlled by, humans. Sh'mittah is thus a gift – an opportunity to turn away from secular and worldly values and recognise his provision.
3. They end financial imbalances, the polarity of wealth, financial error and greed, and require the return of essential items for individual survival of each and every family. Sh'mittah requires people to release attachment to material possessions, including land, and it breaks the bonds of dependence on the accumulation of wealth and the love of money.
4. They emphasise a basic flaw in human nature, which separates the blessings of life from the Giver of the blessings. In rejecting God from our lives, blessings are sought through physical things – materialism, wealth, success, knowledge, health - which become idols to replace God. This further reduces spiritual growth, a path which ultimately removes the blessings that come from him. Sh'mittah offers a return to God's blessings.
5. They are an act of obedience, demonstrating our humility and dependence on our Creator. Our self-nature is released, our pride is dealt with, and we can learn to act justly, to love mercy and to walk humbly with our God (Mic 6:8). Sh'mittah gives an opportunity to reflect and represent our Maker to others and to find our security only in him.
6. They are a mirror to Shabbat, a complete year of rest: to release and to be released, to lay down burdens and re-structure our lives. It is a mo'ed, an appointed time to refocus upon God, to make a dwelling-place for him and be refreshed. Sh'mittah, like Shabbat, is intended to be a blessing – restoration, forgiveness, remission, release, refreshment, re-focus and abiding in him.
7. In people, or nations, obedient to this law, the keeping of Sh'mittah in ways that are God-led, is both an act of faith in, and an act of worship to the living God.

The Sh'mittah year as judgment

Only Israel was commanded to observe the Sh'mittah year, but as they moved away from God, he used this year as a sign of warning and as judgment, in both the North and the South Kingdoms, to turn them back to him. This applies to Israel as his covenant people. But as a prophetic sign it may clearly apply to any nation, especially those he has historically blessed and equipped for spreading the gospel. God speaks clearly through Jeremiah (18:7-8):

If at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned.

The Sh'mittah year may become an instrument of judgment upon nations that do not respond to the warnings God gives them. The sins of ancient Israel have been repeated by modern nations, so we should not be surprised to find God expressing correction in a similar way today to turn nations back to him. Yet this can also bring blessing, if people heed the warnings and turn back to God, as Israel did through their exile in Babylon. By following God's word through Ezekiel, they increased in number and wealth, and idolatry was no more found among them after their return to the Promised Land.

Two examples: America and Britain

America was founded on biblical principles, based upon Israel, and consecrated to God on 30 April 1789 by its first President, George Washington. In his inaugural address, he gave a prophetic message: "The propitious smiles of Heaven can never be expected on a nation that disregards the eternal rules of order and right which Heaven itself hath ordained".

However, from early times leaders in America have set themselves against the Lord and against his Anointed, breaking the restraining bands of God's laws and casting off the cords of his love. Over the past 50 years, there have been major economic and financial catastrophes following a 7-year cycle, with each fall occurring at the end of the Sh'mittah years (see Table 1). These have become more severe as God has increased the shaking world-wide since 1986. Warnings and opportunities to turn back to God have been largely missed, or responses have been short-lived.

Psalm 2 tells us that if nations rebel against the Lord, with no response to his warnings, he will judge them (Heb. bahal, terrify, cause to tremble). Even after the climatic storms that the Lord has brought upon America since 1965, and increasingly now upon the UK as well, neither nation has learned this lesson. Both have forgotten God's hand of blessing of power and wealth, as both nations took his message of salvation to the world. It is good to remember God's caution at times like this: "You may say to yourself, "My power and the strength of my hands have produced this wealth for me." But remember the LORD your God, for it is he who gives you the ability to produce wealth..." (Deut 8:17-18).

Like the people of Ephraim and Samaria in ancient Israel, after 9/11 America, instead of seeking God in humility asking why such a terrible disaster had occurred, defiantly declared: "the bricks have fallen down but we will build with dressed stone; the fig trees have been felled but we will replace them with cedars." Sadly, this verse was originally a statement of Israel's rebellion against God which America's political leaders misunderstood. This was the Lord's response: "But the people have not returned to him who struck them...Those who guide this people mislead them, and those who are guided are led astray." (Isa 9:9-16).

This year there have been two tectonic events in which the UK and the USA have crossed a line.

1. 31 March - in the UK the same-sex 'marriage' Bill became law.
2. 26 June - in the USA also, the Supreme Court (by a 5/4 majority of 9 lawyers) legalised same-sex 'marriage' in all US states.

These culture-changing events will affect not just marriage, but the nations and, not least, the church. The church's response in both nations has been largely silent, or accepting, but recall Philip Wren's prophetic voice that if legalised in the UK, gay marriage will be a rod of correction on a disobedient church.

Sh'mittah 2014/15

Sh'mittah years end on the 29^th of the last month Elul, the day before Rosh Hashanah (1^st Tishrei, or Jewish New Year). This year, the 29 Elul falls on 13 September and is marked by a solar eclipse, the fifth of six signs in the heavens in the past two years, which God has given to get our attention.

If God continues the pattern he has used to turn nations back to him, we may see a major judgment in the months after 29 Elul/13 September 2015 in both the USA and the UK. Many media comments this year have anticipated a stock market crash in late 2015, and world markets are increasingly fragile. When the Chinese yuan was devalued (>3%) last month, there were widespread losses on stock exchanges throughout Asia and Europe.

We remember the so-called 'Flash Crash' in 2010 when Wall Street fell 600 points in just 5 minutes, losing $1Tn. This year, the UK FTSE 100 share index has hit a record high, a feature also seen prior to crashes in 1987 and 2007-8 (note also that the last trading day to remit debts will be Friday 11 September 2015, before Shabbat begins at sunset. This is also the day of the debate in the House of Commons on the evil Assisted Dying Bill).

However, the dates of this shaking are less important than the purpose. The tetrad of total lunar eclipses at Pesach and Sukkot, in 2014/2015 and ending in this Sh'mittah season, is one sign that God is using to call out to the nations (and to Israel) to turn and repent, to restore a right relationship with the Lord, and with families, neighbours, friends and enemies. Beloved, the time is short. Now is the day of salvation. The Lord says to us, as he said to Isaiah, "Whom shall I send, and who will go for us?"

Understand the message

In Luke 12:56, Yeshua expressed amazement at the people's hypocrisy: "You know how to interpret the appearance of the earth and the sky. How is it that you don't know how to interpret this present time?" And in response to questions about those who had been killed in accidents (v4), or by evil men (v1), Jesus said, "Unless you repent, you too will all perish." Do you think he might be saying this to us today also? Do we discern the time rightly? This should be a major focus for small house groups and for larger churches in the coming weeks. Many churches offer little or no biblical teaching on understanding the times in which we are living.

We need to know and proclaim the place of safety for these days. The Hebrew word for safety is Yeshua. In his talk with Nicodemus on the need to be born again of the Holy Spirit, Jesus said "Truly, truly, except a man is born again, he cannot see the Kingdom of God" (John 3:3). When Jesus says "Truly, truly", he means it - for he is The Truth (John 14:6). No discussion, no argument, no relative excuses. By contrast, after the Supreme Court decision in June, Obama declared: "This ruling is a victory for America. When all Americans are treated equal we are all more free" (Washington Post, 26 June 2015). However, it is not equality that sets us free, but The Truth (John 8:32).

These days are the days of Elijah, to be the voice that declares God's word. These are the days of Ezekiel, to be labourers in his harvest. These are the days that Isaiah saw, when he said, "See, darkness covers the earth, and thick darkness is over the peoples." See – it is a call to watch, to take heed, to be aware of what God is doing in the world; how he is intervening in the earth, and to be watchmen for our nation. There are very dark clouds gathering over the nations, which are in distress and perplexed (Luke 21:25).

Our response

"And this gospel of the Kingdom will be preached in the whole world as a testimony to all nations, and then the end will come" (Matt 24:14).

God is calling us to take note of his warnings, to be lights in dark places, boldly to share our testimonies of his goodness and to be sons of Issachar, who know the signs of the times and how they apply to both Israel and the nations.

We need to understand what the Lord is saying, and pray that the great shaking of the nations that is happening in our lifetime will produce the fullness of God's purpose. We must also pray for the true church, Jew and Gentile, to rise up and fulfil its calling. We must be careful not to pray for God to stop the shaking (Hag 2, Heb 12), or to stop bringing evil into the light, in case we put ourselves against God. It is God who forms the light and creates darkness.

We should have Israel, and America and Britain, in our prayers: praying for greater trust and faith in God who is the only one who can give peace and security to the nations through Jesus our Messiah, the One who died that we might live, and who rose again to give us life.

Kumi ori ki va orech, u'khvod Adonai alaich zarach.
Arise shine, for your light has come, and the glory of the Lord rises upon you.
(Isa 60:1)

This is for Israel, of course, but also for believers in the Gentile nations who are grafted in among them.

Table 1: some dates and events for Bible study, prayer and discussion.

Notes on Table 1

This table relates major events in the USA and Israel to the end of Sh'mittah years, especially the 29 Elul. It also shows the 7- and 28-year cycles.

* = occurred in a Sh'mittah year.

Patterns of note:

• 28-year interval between the US victory after WII and their defeat after Vietnam;
• 28-year intervals between the conception, completion, and destruction of the World Trade Centre (WTC) towers;
• 7-year interval between physical shaking in Sept 2001 (9/11) and financial shaking in Sept 2008;
• significance of 29 Elul -
  • 7 Sept 1945: Victory Parade of the Allies
  • 19 Oct 1987: Black Monday stock crash, leading to $500bn loss.
  • 29 Elul was on 23 Sept 1987, or Black Monday
  • 17 Sept 2001 9/17, Stock market crash, stock down 37%
  • 29 Sept 2008 Greatest stock market point crash (777 points), stock down 56%, exactly 7 years after the 9/17 crash
  • Prospectively, 13 Sept 2015 - 7 years after the 2008 crash; now 28 years after Black Monday 1987.
• significance of Solar Eclipses:
  • 23 Sept 1987: just ahead of Black Monday
  • 10 May 2013: completion of the One WTC
  • 20 Mar 2015: erev 1 Nisan – the very middle day of the Sh'mittah year 5775. A total eclipse.
  • 28 Sept 2015: 15 Tishri, start of Sukkot.

A TIME TO MOURN AND A TIME TO DANCE

By Charles Gardner

There is a season for everything under heaven, according to the wisdom of Solomon. And I'm specifically thinking of his dictum that there's "a time to mourn and a time to dance" (Ecc 3:4).

Black clouds of impending doom are swooping down upon us all, and especially on God's ancient people, but the rainbow of ultimate peace also lies ahead, and we should not be too down-hearted.

On September 14 there will be much rejoicing as Jews everywhere celebrate their New Year in a month set to witness some quite extraordinary, even alarming, events connected with the future of Israel. I will look at these in a moment.

A time of mourning

We have just marked a time of mourning for Israel – a date known as the 9^th of Av in the Jewish calendar (25 July this year) which brings back bad memories of a past which has seen so many attempts to annihilate the Jewish nation.

It was on this date that the First Temple in Jerusalem was destroyed by the Babylonians in 586 BC. And it was on the very same day 656 years later – in 70 AD – that the Romans destroyed the Second Temple. The Jews subsequently rebelled against their occupiers, but were brutally butchered in 133 AD – again on the 9^th of Av – after which they were dispersed to all four corners of the earth.

This included England, from which they were expelled in 1290 AD – on the 9^th of Av. Then in 1492 they were expelled from Spain and given four months to put their affairs in order and leave the country, the deadline for which was the 9^th of Av.

Then came World War II and the Holocaust, said by historians to have been the long drawn-out conclusion of World War I, which broke out on the 9^th of Av. And, it is said, the first gas chambers were put into use on the very same day of the year!

Understandably, the Jewish people have much to mourn. And our duty as Christians, grafted into the olive tree of God's chosen people (Rom 11:11-24), is to love them, stand with them and pray for them.

September 2015: a significant month?

A series of significant events are scheduled for September, starting perhaps with the New Year celebrations. The Pope will be visiting the White House to meet with the President on the holiest day of the Jewish Year (Yom Kippur, 23 September 23). And a super-sized blood-red moon will shine over Jerusalem on 28 September during the Feast of Tabernacles (Sukkot). This will be the last of four successive 'blood moons' (known as a 'tetrad') to coincide with the main Jewish feasts of Passover and Sukkot in 2014 and 2015, a rare occurrence last witnessed in 1967 when, as a result of the Six-Day War, the Old City of Jerusalem came under Israeli control for the first time in 2,000 years.

In addition, the United Nations are said to be planning to declare a Palestinian state without Israel's consent or input and there is also, of course, the ongoing threat of Hamas and Hezbollah along with that of a potentially nuclear-armed Iran whose leaders have made no bones about their intention to "wipe Israel off the map". The recent deal negotiated with the big powers is, at best, only putting off the evil day rather than neutralising a dangerous rogue state.

In the light of this, an 800-year-old rabbinic commentary is most revealing. Known to the Jewish world as the Yalkut Shimoni, its translation by Rabbi Nachman Kahana includes this specific portion:

Paras (Persia-Iran) will be the dread of humanity. The world's leaders will be frustrated in their futile efforts to save what they can, but to no avail. The people of Yisrael will also be petrified by the impending danger. And HaShem (the Lord) will say to us, 'Why are you afraid? All of this I have done in order to bring you the awaited redemption. And this redemption will not be like the redemption from Egypt, which was followed by suffering. This redemption will be absolute, followed by peace.

The Messiah's return

Various Jewish rabbis are now sensing that their Messiah is soon to come. The day is surely not far off when beleaguered Israel will recognize the One who has loved them with an everlasting love (Jer 31:3) and who is destined to reign from Jerusalem for a thousand years of perfect peace (Rev 20:4).

Jesus told his disciples that his coming would follow an unprecedented period of distress after which "the sun will be darkened and the moon will not give its light" (Matt 24:29. Interestingly, a total solar eclipse occurred in the midst of the current tetrad of blood moons).

"At that time men will see the Son of Man coming in clouds with great power and glory," he said. (Mark 13:24-26)

Come, Lord Jesus!

I am indebted for much background to David Soakell of Christian Friends of Israel and to Kolyah, a correspondent in the know who wishes to keep a low profile for security reasons.

Clifford Denton looks at how early Christians were increasingly excluded from Jewish community and religious life.

The early distancing of Christians from the Jewish community was eventually to lead to a complete separation. It was, however, a process more than a single event. It began with theological differences within the Jewish community - next came exclusion from the synagogues.

The Process

When the early followers of Jesus boldly proclaimed the Gospel message, and the community of believers in Jesus the Messiah was growing in number, there were inevitable reactions in the Jewish community. One of the reactions was that believers were not welcomed in the Synagogues, being considered heretics. In this study we will consider the degree to which this contributed to the parting of the ways between Church and Synagogue in the early days of Christianity. We propose that though the separation began in the first century AD, it was the beginning of a gradual process rather than of that of a sudden break.

Last week, we reviewed how theological differences emerged when the Gospel message was preached in Jerusalem and then moved progressively outwards to the whole world. The writings of the New Testament contain the foundational beliefs that drew attention to the fact that a notable new movement was beginning. This new movement brought an interpretation of the Tanakh (Old Testament) that was founded on the belief that Yeshua (Jesus) is the expected Messiah. In addition, other writings indicate that a summary of the beliefs of the early Christian Church was in circulation in the first century AD. This, as well as the witness of the growing community of believers in Jesus, provoked reaction from the Jewish community.

However, in the eyes of the leaders of the Synagogues, this was not going to be a theological debate alone, but the emergence of a new branch of Judaism. In their eyes, an heretical movement was beginning that had to be stopped, so the Synagogues themselves took steps to separate from the new movement. There is no doubt about this. The subject for discussion, however, is the rate at which the action of the Synagogues, in cutting themselves off from the perceived heresy, took place.

In the eyes of Synagogue leaders, Christianity was an heretical movement that had to be stopped. So they took steps to separate themselves from it.

Synagogue Traditions

The root meaning of Synagogue is 'meeting place'. Israel, from its earliest days, was a community of families with communal practices of studying, worshipping, sharing meals and meeting together in various ways, interpreting Torah for the good of the community. Each person was a member of the community and there were also rules for exclusion. Indeed, exclusion for certain reasons was a Biblical principle. In Deuteronomy 23 we have some of the conditions:

He who is emasculated by crushing or mutilation shall not enter the assembly of the Lord. One of illegitimate birth shall not enter the assembly of the Lord; even to the tenth generation none of his descendants shall enter the assembly of the Lord. An Ammonite or Moabite shall not enter the assembly of the Lord; even to the tenth generation none of his descendants shall enter the assembly of the Lord forever... (Deut 23:1-3ff)

Biblical Injunctions

The strongest reason for exclusion from the community was idolatry and the worship of false gods:

And I will set your bounds from the Red Sea to the sea, Philistia, and from the desert to the River. For I will deliver the inhabitants of the land into your hand, and you shall drive them out before you. You shall make no covenant with them, nor with their gods. They shall not dwell in your land, lest they make you sin against Me. For if you serve their gods, it will surely be a snare to you. (Ex 23:31-33)

The level of exclusion ranged from a lower degree ban (nidduy) to a complete excommunication (herem). In its severest form the life of a person could be taken for bringing uncleanness or guilt into the community, such as with the sin of Achan:

Then Joshua, and all Israel with him, took Achan the son of Zerah, the silver, the garment, the wedge of gold, his sons, his daughters, his oxen, his donkeys, his sheep, his tent, and all that he had, and they brought them to the Valley of Achor. And Joshua said, "Why have you troubled us? The Lord will trouble you this day." So all Israel stoned him with stones; and they burned them with fire after they had stoned them with stones. Then they raised over him a great heap of stones, still there to this day. So the Lord turned from the fierceness of His anger. Therefore the name of that place has been called the Valley of Achor to this day. (Josh 7:24-26)

Later Interpretation

As the community of Israel formed its traditions from its early days, and later, when the community meeting place was centred on a building called the Synagogue, the rules for inclusion and exclusion from the community were developed (the timescale of this development has been a matter of interpretation of the evidence - not an easy matter as much of the traditions were oral traditions and their codification and development was gradual).

Nevertheless, it is clear that the leaders of Israel sought to interpret the injunctions of Torah to keep its community free of sin and, particularly, free of false gods. The history of Israel in the days of the Kings and of the Prophets shows the immensity of this task, as the nation declined and rose again depending on their ability to remain devoted to the One True God.

John's Gospel

John's Gospel gives evidence that the followers of Jesus were watched carefully and, in the context of tradition, judgments were made as to whether a movement was arising that was heretical and which should result in the ban or excommunication from the Synagogues.

There is the example of the man who was born blind.

But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. And they asked them, saying, "Is this your son, who you say was born blind? How then does he now see?" His parents answered them and said, "We know that this is our son, and that he was born blind; but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself. His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue. (John 19:18-23)

Jesus himself came under scrutiny, as could be expected of a new Rabbi.

But although He had done so many signs before them, they did not believe in Him, that the word of Isaiah the prophet might be fulfilled, which he spoke: "Lord, who has believed our report? And to whom has the arm of the LORD been revealed?" Therefore they could not believe, because Isaiah said again: "He has blinded their eyes and hardened their hearts, Lest they should see with their eyes, Lest they should understand with their hearts and turn, So that I should heal them." These things Isaiah said when he saw His glory and spoke of Him. Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue. (John 12:37-42)

And Jesus warned that his followers would find opposition from the other sects of the Jewish community.

These things I have spoken to you, that you should not be made to stumble. They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service. And these things they will do to you because they have not known the Father nor Me. But these things I have told you, that when the time comes, you may remember that I told you of them. And these things I did not say to you at the beginning, because I was with you. (John 16:1-4)

Exclusion from the Synagogue was based on the desire to keep heresy out of the community and preserve the purity of the people, as God himself had commanded. The dramatic ministry of Jesus was bound to cause response from the Jewish leaders, as also was the ministry of the Apostles. The context was a nation that expected to judge new movements arising from within its community. We can understand that this was inevitable whilst also mourning the fact that error was made when the disciples of Jesus were misjudged.

Israel was a nation that expected to judge new movements arising within it, according to a desire to keep heresy out of the community and preserve the purity of the people, as God himself had commanded.

The Prayer Book

One of the traditions of the Synagogue was the set patterns of worship. Today we have the fully codified Prayer Book, and this is the result of many years of development. The Prayer Book is a useful resource for Christians to use in studying the background considered here.

One of the most significant points of codification was at Javneh, in the north of Israel, around AD 90, when Rabbi Gamaliel II and his colleagues gathered together to work to preserve the purity of Torah. It is possible that the Amidah was modified at this time. The Amidah is the 'standing prayer' that contained 18 benedictions (Shemoneh-Esreh). These benedictions were blessings for Israel. A 19th addition was made to this at some time, possibly at Javneh. It became the twelth in the sequence and became known as the Birkat ha-Minim – the Benediction concerning the heretics. Though this was included in the Benedictions – blessings - it was in fact a curse. It was a curse on heretics so that Israel might retain its blessings from God.

Around AD 90, the Amidah benedictions – blessings for Israel – were modified to include a curse on heretics, that Israel might retain its blessings from God.

The Curse against Heretics

Thus the prescribed daily benedictions, at some point (probably at Javneh), contained this curse on heretics. Links can be found with the Gospel of John and, at some point in the development of the curse, specific mention of the Notzrim (Nazarenes, ie Christians) was made. When Christians were considered to be an heretical sect, the curse would be directed at them. The question is, how soon did this happen?

In the section on Amidah in Volume 2 of Encyclopedia Judaica, it says of the 12th Benediction that it:

...asks God to destroy the malshinim ("slanderers" or "informers"), all His enemies, and to shatter the "kingdom of arrogance". The text of this benediction, called in the Talmud Birkat ha-Minim ("Benediction Concerning Heretics"), underwent many changes. It concludes with Barukh..shover oyeyim u-makhni'a zedim ("Blessed...Who breakest the enemies and humblest the arrogant")

On the development of Amidah we read (p839):

Fixed community prayers gradually came into being in the Second Temple period. People would meet for joint prayers and, in the course of time, "orders of prayer" developed. At first, these differed widely from group to group. There is, however, no reason to assume that the orders of prayer were instituted at any given time by a central authority. It is almost certain that by the end of the Temple period the 18 benedictions of the weekly Amidah had become the general custom. However, their exact sequence and the content of the individual benedictions probably still varied...

There is explicit testimony that the seven benedictions for Sabbaths and the festivals and the nine for Rosh Ha-Shanah were accepted as the norm by the schools of Hillel and Shammai (Tosef. Ber 3:13). Soon after the destruction of the Temple, the Amidah was "edited" finally in Jabneh, by Rabban Gamaliel II and his colleagues. Even then, only the order, general content, and benediction formula were standardized; the actual wording was left to be formulated by the individual worshipper or reader. Attempts to reconstruct the "original" text of the Amidah or to ascertain the date when each section was "composed" are pointless, especially in view of the ruling that benedictions were not to be written down (Tosef., Shab. 13:4...)

Summary of a Complex Issue

In order to understand our present position, it is important to note the details of this significant contribution to the separation of Jesus' disciples from the Synagogue. It was no small thing and could be justified on biblical grounds.

In summary, a curse against heretics was added to the daily prayers of the Synagogues, in the tradition of the Jewish community always being vigilant to keep itself from following false teaching and false gods. This curse has been directed at Christians, but it is also directed at other supposed heretics.

The question still remains as to whether this antagonism, strongly emanating from the Synagogues, was so strong against Christians as to cause a separation with Judaism. Did it spark a dramatic split, or contribute to a gradual one? This is an important question in relation to the separation of the Christian Church from its Jewish roots. We would be wise to see their separation as gradual rather than sudden – if we are to understand that other factors were at work too. The blame is not all at the door of the Synagogue.

Overview

If we start with the premise that the exclusion of early Christians from the Jewish community was engineered mainly by the Synagogue leaders, then it would have been hard for a follower of Jesus to belong to the Jewish community. When we read the Gospel accounts in the light of this view, we may deduce that the Jewish leaders had already established a strong principle of exclusion, even at the time of Jesus. If one also assumes that the 12th Benediction of the Amidah was specifically directed at the Christians, then the idea may be cultivated that Christianity had no hope of remaining a branch of Judaism, and the fault lay mainly with the Jews.

If, on the other hand, one considers that the 12th Benediction was of a more general nature and against all forms of heresy, and that some Synagogues (not all), perhaps much later, chose to include Christians as a specific example of what they saw as heretics, then the picture at the time of Jesus and the Apostles is much different. In this case we would picture the Jewish leaders, as was usual, investigating a new Rabbinic movement with the possibility of exclusion but not yet a certainty. This is the view taken by Dr Wilson in Our Father Abraham, seeking to put the Jewish response to the growth of Christianity in its proper perspective, seeing the exclusion principle as contributing gradually, but alongside other factors, to separating the Christian Church from its roots. In his conclusion he writes (p72):

It appears that the expression "to put out of the synagogue" must be taken in an informal rather than a formal sense. Perhaps Jesus alluded to this action when he warned that his disciples would be "beaten in synagogues" (Mark 13:9; cf. Acts 5:40). In any case, since there is little collaborative textual evidence that formal excommunication was practiced during this formative period of the Church, aposynagogos may have reference to a kind of informal ostracism.

Hare may be correct in suggesting that this form of pressure by public censure was likely "directed not so much against faith in Christ per se as against those activities of Christians which were regarded as objectionable by the synagogue-community involved (cf. Acts 18:5-7, 13)". Thus, we conclude tentatively that the Fourth Gospel may refer to a kind of ad hoc, spontaneous community disapproval to the preaching that "Jesus was the Christ." This action would amount to removing someone from the synagogue more by group outrage than by formal ban. It is probable that only later, when Synagogue and Church had come close to the brink of final separation, were any formal bans imposed. [emphasis added]

For Reflection and Comment

How might the Christian Church, without compromising the Gospel, demonstrate that followers of Jesus are not an heretical sect, and heal the rift with Israel and the Jews?

Next time: The fall of Israel under Rome.

Balaam: a biblical warning against mingling the exercise of spiritual gifts with unGodly living...

Balaam steps into the pages of Old Testament history at the request of Balak, king of the Moabites, at the time when the Children of Israel were on the point of moving into Canaan, the Promised Land. Like the inhabitants of Jericho, the Moabites had heard how Jehovah had rescued the Israelites from Egypt by drying up the Red Sea and by destroying Sihon and Og, the two Amorite kings and - to quote the later words of Rahab the prostitute – "When we heard of it, our hearts sank and everyone's courage failed" (Josh 2:11).

It was because Balak and his people felt threatened by the proximity, strength and reputation of the Israelites that he sent a deputation to Pethor on the Euphrates to ask the well-known soothsayer Balaam if he would come and curse the children of Israel. In fact, Balak and his people need have had no such fear as Jehovah had given strict orders to Moses to pass through their country without hurting them in any way. It was a case of "there they were, overwhelmed with dread, when there was nothing to dread" (Psa 53:5).

Balak's request to Balaam

Balak, filled with fear, sent messengers to summon Balaam to come and curse Israel, in the belief that if the soothsayer did so the Moabite king would be able to defeat them and drive them out of his territory. The deputation brought with them the usual fee for Balaam's services (Num 22:1-7).

Balaam's reply was to give them overnight hospitality while he consulted Yahweh to discover whether it was right to go with these men on the long journey to where the Moabites and the Israelites were in close proximity on the east of the Jordan, where that river runs into the Dead Sea. The reply Balaam received from Jehovah was short but clear: "Do not go with them. You must not put a curse on them, because they are blessed" (Num 22:12). So the deputation returned to Balak and told him that Balaam had refused to come.

Convert to Yahweh

Before going further to discover what special understanding of prophetic character we may learn from the story of this strange man, we must come to terms with the fact that although Balaam was not numbered among the Children of Israel and indeed lived a long way from them, he had come to acknowledge Yahweh as the true God in a remarkable way.

The American scholar William F Albright, whose definitive work shed so much light on this era, described Balaam as "a north Syrian diviner from the Euphrates Valley...who became a convert to Yahwehism" (Journal of Biblical Literature, September 1944, p232).

There are elements in his way of doing things which are reminiscent of heathen divination (cf. Num 24:1), but it is clear beyond all doubt that Balaam knew the true God and could hear what he was saying.

Although Balaam was not an Israelite, and his ways incorporated elements of heathen divination, he had come to acknowledge Yahweh as the true God in a remarkable way.

A genuine prophet

The prophetic words of Balaam (which together number more than those written by the prophet Obadiah) were not the product of incantations or occultic rites, neither was he in any trance state when he spoke them; they were spoken directly under the direction of the Spirit of God (Num 24:2).

King Balak made three attempts at getting Balaam to curse the Israel people by taking him to different vantage points from which he could see less or more of their encampment (Num 22:41, 23:13, 23:27 and 24:2), but God caused Balaam to bless rather than curse them. Moses said that this was because the Lord loved them (Deut 23:5).

Evidence of genuine prophecy

We have already seen that the manner in which Balaam prophesied showed him to be a genuine prophet. To this we can add the testimony of the Bible writer as he reports the attitude of Balaam when he says; "I must speak only what God puts in my mouth...Must I not speak what the Lord puts in my mouth?...I must say only what the Lord says" (Num 22:38, 23:12 and 24:13).

The manner in which Balaam prophesied showed him to be a genuine prophet, speaking directly under the direction of the Spirit of God.

The writer himself records, "The Lord put a message in Balaam's mouth" (Num 23:5). The third line of evidence that Balaam was a genuine prophet may be seen in the subject matter of his prophesying, to which we now turn.

Balaam's four 'oracles'

Balaam spoke three oracles (an oracle means that which is spoken directly from God, see 1 Pet 4:11) in response to Balak's threefold request that Balaam should curse the Children of Israel (Num 23:7-10, 23:17-24 and 24:2-9). But instead of curses, on each occasion he blessed them. After these he added a fourth oracle describing how Israel would conquer her enemies, including Balak's own kingdom of Moab.

A short final oracle foretold the ruin of the Amalekites and the destruction of the Kenites. The reference to Asshur being subdued does not refer to Assyria, the mighty kingdom that conquered Israel in later years, but to an Arabian tribe (see Gen 25:3, 18 and Psa 83:8). This reference is therefore no evidence for the late dating of Balaam's story. As Albright (in the article noted above) says, "There is nothing in the matter of these poems which requires a date in the tenth century or later for original composition".

Theology of God

In his oracles Balaam refers to God as 'El' the mighty God, as 'Shaddai' the almighty provider, as 'Elyon' the supreme, and 'Melek' the King, and constantly calls him by his covenant name Jehovah or Yahweh. This reveals, for a heathen soothsayer, an amazing grasp of the nature of God.

He also makes a statement about the utter reliability of the God who keeps his promises, a passage that has brought untold reassurance to God's people in times of testing and doubt: "God is not a man that he should lie, nor a son of man, that he should change his mind. Does he speak and then not act? Does he promise and then not fulfil?" (Num 23:19).

Israel's future

The Lion Handbook of the Bible is right in calling Balaam's words "a remarkable prediction of Israel's future" (p190). Balaam declares that Israel is a separated nation: "I see a people dwelling alone, who do not consider themselves one of the nations" (Num 23:9). Israel is unique in the purposes of God, with its religious rites, its diet and its destiny. Israel is to be numerous like the dust; as God said to Abram, "I will make your offspring like the dust of the Earth, so that if anyone could count the dust, then your offspring could be counted" (Gen 13:16).

Israel will be victorious over all her enemies: "The people rise like a lioness; they rouse themselves like a lion that does not rest till he devours his prey" (Num 23:24). "Israel will grow strong" or, as some translators prefer, "Israel performs valiantly" (Num 24:18b).

For a heathen soothsayer, Balaam had an amazing grasp of the nature of God.

Balaam shows that the reason for these things is God's special care for her and her future. God acts on behalf of Israel (Num 23:23b). God rescued Israel from Pharaoh (Num 24:8). God's presence is with Israel (Num 23:21 b) and therefore she is protected and no sorcery or divination can hurt her (Num 23:23b). Misery and misfortune are not to be found in her borders (Num 23:21). Balaam draws our attention to God's people saying, "See what God has done!" (Num 23:23b).

The promised Messiah

Balaam is privileged to have his eyes opened to see the coming Messiah: "I see him, but not now; I behold him, but not close at hand. A star will come out of Jacob and a sceptre will rise out of Israel...a ruler will come out of Jacob" (Num 24:17, 19). Was it this prophecy of Balaam that was treasured in the East, that brought wise men to Bethlehem because of the sight of an unusual star over the land of Judea?

Universal condemnation

With so much about Balaam that was commendable, why is it that the scriptures of both Old and New Testaments are unanimous in their condemnation of him? We do not know all the reasons but Scripture gives us sufficient information to constitute a terrible warning to any who dare to combine the exercise of supernatural gifts with unholy living.

He is shown to be headstrong and persistently disobedient. When Balak's deputation asked Balaam to go to their king, Balaam was told categorically by the Lord; "Do not go with them!" (Num 22:12). Because of this he sent Balak's deputation back to Moab, refusing to accompany them. However, when a second deputation arrived consisting of a larger number of more distinguished princes (Num 22:15), instead of telling them that God had forbidden him to go, he began to slip, saying he would see whether perhaps God might have changed his mind! (Num 22:19). Remember, this was the prophet who had affirmed that God never did change his mind! (Num 23:19).

Recognising that Balaam was determined to go to Balak, God gave him permission (Num 22:20), but made it abundantly clear through an opposing angel and a speaking ass that he did not approve of Balaam's action (Num 22:21-35).

Though so much about Balaam was commendable, Scripture uses his example as a terrible warning against the exercise of supernatural gifts with unholy living.

Other passages of Scripture make it clear that there was a financial aspect to Balaam's sin. At first sight this is surprising when we remember that in answering Balak's second deputation Balaam had claimed, "Even if Balak gave me his palace filled with silver and gold I could not go" (Num 22:18). There are other Bible references however which accuse him of avarice, and Peter states that Balaam "loved the wages of wickedness" (e.g. Jude 11, 2 Pet 2:15). Matthew Henry in his famous commentary remarks, "We may here discern in Balaam a struggle between his convictions and his corruptions".

The third thing of which Balaam is accused in scripture is sexual immorality. No one would have suspected this had not the Bible made it clear that after his repeated refusal to curse Israel he joined himself to the Midianites and led them to corrupt Israel by blatant immorality (Num 25:1-9, Rev 2:14). The same passage in Revelation also accuses Balaam of idolatry in that he encouraged Israel to eat food sacrificed to idols.

Balaam is killed

In Balaam's first oracle he had expressed a wish concerning his death, which many people have echoed since that time: "Let me die the death of the righteous, and may my end be like theirs!" (Num 23:10b). Sadly, this was not to be his experience, for if we want to die the death of the righteous we must live the life of the righteous.

When the time came for Moses to take vengeance on the Midianites for the way they had corrupted Israel, they also killed Balaam son of Beor with the sword (Num 31:1-8). Later on, when the time came to divide the Promised Land between the tribes, the record states: "the Israelites had put to the sword Balaam the son of Beor, who practised divination" (Josh 13:22).

If we want to die the death of the righteous, we must live the life of the righteous.

Not a false prophet but an unholy one

The story of this true prophet who lived an immoral life is a very strong warning to any who are manifesting prophetic or other supernatural gifts, but whose lives are at variance with the standards of Christ. Eagerness for financial remuneration and carelessness in the use of funds has wrecked the work of some whose words were irresistibly powerful.

Others have ended their effectiveness in ministry by wrong sexual relationships. Some have turned aside to the occult or to spiritualism, whilst many more have halted the power that once flooded through them by persistent disobedience.

By their fruits..!

Jesus said it was not by their gifts but by their fruit that we are to recognise those who are genuine (Matt 7:16). We reason that if people can hear God and bring a clear prophetic word, if they can bring an accurate word of knowledge or heal the sick, doesn't that prove they are living in a right relationship with God? The answer as seen in Jesus' words and Balaam's life is No! How tragic was the fall of Balaam!

People might hear God, bring clear prophetic words or words of knowledge, or heal the sick. That doesn't prove they are living in a right relationship with God.

How much more tragic is the fall of those who have much more light than Balaam had and yet whose spiritual gifts are not matched by holiness! Jesus said that many in that day will say to him, "Did we not prophesy in your name, and in your name drive out demons and perform many miracles?" They like Balaam will merit the wrath of the Lamb and must at the last hear him say, "I never knew you!"

First published in Prophecy Today, Vol 3 No 3, May/June 1987.

'The Secular Terrorist: The Slow Suicide of Christian Britain', by Peter Mullen (RoperPenberthy, 2012, 189 pages, available from the publisher for £9.99)

This is an interesting if disturbing read on a familiar theme: the decline of Christianity and Christian values in Britain. The author's experience as rector of Anglican churches in London, together with his keen observation of society in general, means he is well informed. Moreover, he believes the situation is so dire that he is prepared to speak out strongly, in some cases very strongly, hence his choice of words for the title.

Moral reversal

Mullen examines all the usual areas of concern, starting with sexual morals, abortion, embryo research, and family breakdown. His main contention here, as elsewhere, is that over time, through a slow but steady series of incremental changes, humanistic values and secularism have transformed society until an almost complete reversal has occurred. Utilitarianism now dominates our thinking and consumerism our lifestyles.

He contends that the denial of our Christian roots has produced a slow suicide. We have been beaten by losing faith in what we believed. Secularisation is the hidden terrorist in our midst, creating impotence and encouraging self-doubt. Cultural and social defeat was "guaranteed once Christianity had died in the soul of Western man" (p119). The author maintains that only the re-discovery of our Judaeo-Christian heritage will save Western society. What is needed is "nothing less than a return to the practice of our faith" (p9).

Mullen contends that Britain's slow demise is due to our loss of faith, with secularisation the hidden terrorist in our midst.

Moreover, he believes that we "shall not turn again to God until we are overwhelmed and perhaps almost annihilated by some great catastrophe" (p180), and not one that we can blame upon God for: we will have brought it upon ourselves, as has happened repeatedly throughout history. Israel's desertion and repeated disobedience brought disasters. We cannot expect to be an exception to this pattern in the human/Divine story.

The problem with political correctness

In a strong section of the book full of good examples, Mullen vigorously attacks political correctness as a key component of the decline. He argues that "the secular gospel of Political-Correctness" creates a linguistic dictatorship and a form of social conditioning, deceiving many, especially into thinking that we have made moral progress. The claim that we are now much more advanced and enlightened has found an enthusiastic audience. We now feel superior to the primitive pre-PC era.

Mullen vigorously attacks political correctness as a linguistic dictatorship and a form of social conditioning that deceives us into thinking we have made moral progress.

In discussing science, creation and design, Mullen also makes many useful points, simply put but displaying good knowledge. The same is true when he examines literary trends and the history of reason and philosophy. Overall, he covers a wide range of intellectual ideas with skill and understanding.

Looking forward or backward?

The weaker points in the book come, first, when he attacks the press (tabloids and others) for crude reporting and dumbing down of information. His excessive examples add little to his overall argument and may be off-putting.

Second, Mullen rails against the Church of England for trying to be modern, correctly arguing that the Church has done little to stem the decline and has indeed contributed to it through situation ethics and de-mythologising Biblical truth. But his insistence that the only proper Bible translation is the Authorised Version and that the Book of Common Prayer is vastly superior to the Alternative Service book make him appear stuck in the past. He may be right that, in a typically memorable phrase, modern worship is merely a "third rate echo of recently abandoned fashions in pop culture" (p86) but to assert that the AV and BCP were meant to be preserved for all time suggests his only solution to modern trends is to retreat into a bygone age.

Nevertheless, the book overall is an important contribution to a vital debate. We do need to "wake up to the fact that there is a militantly anti-Christian elite in Britain today" (p41). But he ends with positive advice for Christians in such circumstances: be diligent in prayer and study, form strong church communities, and trust in God.

Jenny Forbes, who went to be with the Lord last week, had for many years been a member of the National Leadership Team for the Lydia International Prayer Fellowship. She was on the original team of PWM/Prophecy Today. Her husband David was one of the editors of the magazine Prophecy Today and founder of the Biblical and Hebraic Study Centre at Moggerhanger Park. She was a gifted teacher on prayer and biblical subjects such as the feasts of Israel. She was actively involved in the work of Christian Friends of Israel (CFI) and the Church's Ministry among Jewish People (CMJ). She will be greatly missed by her many friends.

Jenny's funeral will be held next Tuesday 8 September at 12 noon, at St Albans Church, Pretoria Road, Streatham, London SW16 6RR. A burial service will follow which the family will attend. There is only street parking in the roads near the church and these can be quite busy.

Jenny requested no flowers, but that donations could be made to Christian Friends of Israel, or St Albans Church.

LAUNCH EVENT: Wednesday 23 September 2015, 6pm – 8:30pm, at St Mark's Church, Kennington, London SE11 4PW (opposite the Oval tube station).

The Movement for Justice and Reconciliation is a community-based organisation dedicated to drawing public attention to one of the great injustices of our age: the legacy of slavery. We believe that the colonial slave trade and industrial exploitation in Britain in the 18th and 19th centuries is continuing to affect modern society. MJR intends to research the impact of this period of our history on society today, and develop community-led projects to address the needs identified by research.

The charity was formed in 2014 following more than a year of consultations among inner-city community leaders. It brings together representatives of a range of existing churches and organisations, including Micah Community Projects, Street Pastors and Urban Presence. MJR has already formed two partnerships: one with the religious histories department of the Open University to collate and conduct research into the legacy of the slave trade; the other with the Nazarene Theological College in Manchester to establish a study centre providing opportunities for training, community engagement and research.

The official launch of the Movement for Justice and Reconciliation will provide more details about this exciting and innovative new project, together with opportunities to support the future work.

The evening will start at 6pm with a hot buffet (including African and Caribbean food) and a chance to view our exhibition. The formal programme for the evening will include short talks about the work of MJR and responses from Karen Bradley MP, Stephen Timms MP and Bishop Nazir-Ali, plus music from an African-Caribbean choir. There will also be a time for questions and responses at the end of the evening and a more informal chance to talk to those involved.

To register for launch tickets (free), or for further details of the work of MJR, please click here.