Does Team GB's Olympic success prove that Britain is still 'Great'?

In the aftermath of the Brexit vote, Britain is undergoing something of an identity crisis. Our news media are populating our screens with stories that reassure us in some way that Britain still has lots to offer.¹ We do have potential, we do have a future – we are still Great Britain!

Olympic Fuss

Newspapers and TV screens are filled with Olympic success. Never have our athletes done better! Next week they will be coming home with pockets full of gold and silver and bronze. Our ranking in the medal tables has exceeded all expectations. Team GB has done brilliantly, but has the media coverage been excessive? It is as if the rest of the world has stopped turning for two weeks!

Five-year-old Omran Daqneesh, rescued in Aleppo. See credits below.Of course, it is the 'silly season' for news when politicians are all at their beach resorts trying to forget Westminster, the economy, the world and all the other things that fill their minds through the rest of the year. But do we risk shutting our eyes to the horrors of war still taking place in Syria? Dare we turn a blind eye to the little boy in the ambulance in Aleppo, his blood-stained face in deep shock, too traumatised even to cry – his home just blown from around him by a Russian or a Syrian bomb?

Perhaps, as a nation, our confidence has been so greatly shaken during the past three months that we are trying to focus upon something which increases our sense of security and self-worth. The removal of the EU crutch by the Brexit vote left us suddenly feeling wobbly and vulnerable, in need of something else to grab onto to steady ourselves. The Olympics came at just the right time!

The news media has seized the moment to rejoice in a new wave of patriotism² – it's a bit like the last night of the Proms as we watch our athletes getting gold and the world listening to our national anthem! Is this heralding a return to the old nationalism – the patriotic sentiment that much of the media were ironically so keen to dismiss during the Referendum campaign as old-fashioned and backward-looking, compared with the glamourous, cosmopolitan lifestyles promised by the EU?

Suddenly Britain's national 'greatness', our position relative to all other nations, has become all-important again – at least for the Olympic fortnight.

Our national confidence has been so shaken during the past months – no wonder we are trying to increase our sense of security and self-worth.

The Search for Fulfilment

It is human nature to seek security and safety, identity and fulfilment – and this is true at a national level as well as for individuals. For Britain, we are at a very special juncture in our history: trying to come to terms with the imminent removal of that which has given us a major sense of security and identity - of 'who we are' as the United Kingdom - for more than 40 years of EU membership.

Of course, the shock of Brexit might ultimately be good for our island's entrepreneurial spirit – forcing us to go it alone and prove that we Brits 'have what it takes' to succeed in the modern world, instead of riding on our past colonial successes or our membership of the EU bloc.

But ideally, the shock will also encourage people to ask deeper questions about our direction as a nation, rather than just grit their teeth and struggle on.

Blessed Assurance

Whether they are quite conscious of it or not, many people are feeling shaken and unnerved by the current volatility – politically, economically, socially, culturally - both at home and abroad. All bets are off; our previous 'way of life' can no longer be taken for granted. Nobody knows what the future holds.

Given this state of affairs, it is not surprising that the mainstream media is scrabbling around desperately for something else to lean on, something seemingly stable. But as the nations are shaken, God's loving intention is that people turn to him – not to some other definition of identity that revolves around our own strength and prowess as human beings. Ultimately, we were designed to seek and find our fulfilment in the God of Creation, before anything and anyone else.

Many people are feeling shaken and unnerved by the current volatility – all bets are off.

There may be a strong sense of anti-climax when the Olympics are over but if those who do have a faith in God can use this opportunity somehow to present a more hopeful vision for the future, we could see the nation gaining a new sense of purpose and direction – a newly-strengthened identity in God! We should not overlook the fact that a huge amount of prayer for the nation preceded the Referendum - the opportunity is there now for Christians to share their faith in God with others.

The only ones who have access to true stability and peace in these difficult days are those who have found their ultimate security, fulfilment and protection in the immovable Rock of Ages, the Lord Jesus. Our fellow Britons will not find genuine stability from any other source – so we MUST make sure that they see him in us! We have a mandate to declare and live out the truth that God alone holds the key to all unknown – and will be a sure foundation for all who trust in him.

References

1 Perhaps they are assuming that those who voted Remain are still in the depths of despair, and/or hoping that those who voted Leave have since changed their minds!

2 See similar analysis from Alan Cowell of the New York Times, 18 August 2016.

In our series on the relevance of the prophets today, Howard Taylor looks at the heart-breaking symbolic message lived out by Hosea.

In many ways, the Israel of Hosea's time was similar to the wealthy Western society of today after the collapse of its former enemy, the Soviet Union. Israel had become affluent and secure. Its traditional enemies were in disarray and everything was going well for the country. But also like today's Western society, the nation had become corrupt, perverse, immoral and crime-ridden. After only one more generation it would be swept away in terrible judgment. Who but the Lord's prophets would have expected such a disaster?

The book of Hosea draws us near to the heart of God as he faces the iniquity of mankind. It challenges all superficial human expectations as to how God and man should respond to the presence of evil.

Seeing Evil from God's Perspective

The most common complaint against God is that he does not use his power to rid the world of evil and suffering. Should it not be easy for him? If he is both good and all-powerful, should he not be able to remove evil at a stroke? Countless theological students have sweated over essays on this so-called 'problem of evil'.

Hosea's experience enables us to see the problem of evil from God's point of view. God does not merely show Hosea how to approach the issue, he invites the prophet to experience in his personal life the dilemma that faces God.

Hosea's experience draws us near to the heart of God and enables us to see the problem of evil from his point of view.

It is for this reason that in the first chapter we read of Hosea's agonising calling. God tells him to take an adulterous wife and children of unfaithfulness because, in departing from the Lord (Hos 1:2), the land is guilty of the vilest adultery. The pain of family life which Hosea is called upon both to endure and to deal with enables him to experience something of God's own father heart for his people.

At the heart of the story of Hosea is the culmination of the painful process whereby sin is taken away through the cross of the Saviour. Hosea was not to foresee the consummation of Israel's agonising relationship with God. Nevertheless, the message clearly points beyond itself to that great sacrifice of love through which sinful man will be saved.

Solutions for an Unhappy Family

The book of Hosea introduces us to a family whose relationship to one another parallels God's relationship with his people. It is an unhappy family. The wife is faithless and leaves her husband, the children are strangers to him in his own home. What solution can there possibly be to such a situation?

1. Hosea could try long-suffering tenderness in an effort to bring his wife and children back - but this method alone would solve nothing, the wayward wife would just continue her wilful behaviour.
2. He could use strong-arm tactics, forcing his family back and keeping them prisoners - but that would also be futile, because it would entail resigning his calling as a husband and a father to become an autocrat who forces his family to obey.
3. He could simply let them go and wash his hands of the whole business -but that would be the end of the family he had promised to love and protect.

In fact, God's plan of redemption calls for the use of all three options. In his dealings with Israel, the world and with believers, there are times when we are aware of his great tenderness, times when we are mindful of his judgment, and times when it seems as if he has left us to 'stew in our own juice.' But through all his dealings with us we see a holy love which will not let us go. If we are to be eternally separated from him it will be our choice, not his.

At its heart, the story of Hosea is a shadow of the painful process whereby sin is taken away through the cross of the Saviour.

Gomer's Children

Soon after their marriage Gomer makes a fool of them both. Today, Western society mocks God and makes itself foolish as a result.

Gomer leaves her husband, but God commands Hosea: "Love her as the Lord loves the Israelites" (Hos 3:1), and so the book of Hosea unfolds. The names of Gomer's successive children are portents for Israel. The Lord commands that the first son be named Jezreel, "because I will soon punish the house of Jehu for the massacre at Jezreel, and I will put an end to the kingdom of Israel. In that day I will break Israel's bow in the Valley of Jezreel" (Hos 1:4-5).

Jezreel had been the site of a terrible massacre and injustice, involving trickery, butchery, and hypocrisy. It would be like naming a child 'Syria' or 'Libya'. The message of this first portent is that the strength of evil power structures and nations will be broken. God will not allow any evil empire to last forever.

The second child, a daughter, is to be called Lo-Ruhamah, "...for I will no longer show love to the house of Israel, that I should at all forgive them" (Hos 1:6). The name means 'not pitied'. It was a warning to Israel that a time would come when the nation would feel that it had forfeited God's compassion. It would look as if he cared nothing for them. The judgments that God will surely bring upon our society will make us feel the same.

The third child's name illustrates what we are already experiencing in the West. God said, "Call him Lo-Ammi, for you are not my people, and I am not your God" (Hos 1:9).
Yet the very next verses after these warnings tell of an astounding reversal of the process of judgment, though it is one which can only come about after the full wrath of God has been revealed.

But through all God's dealings with us we see a holy love which will not let us go.

In Hosea 1:10 we read God's promise that "...the Israelites will be like the sand on the seashore, which cannot be measured or counted. In the place where it was said to them, 'You are not my people', they will be called, 'sons of the living God'."

In Hosea 2:1 we read of God's reassurance: "Say of your brothers, 'My people', and of your sisters, "My loved one."'

The remaining chapters of Hosea reveal vital aspects of God's relationship with humanity. Let us look at just three of them:

1. The Day of the Lord

In Hosea 2:16,19,20, we read God's declaration: "In that day...you will call me 'my husband'; you will no longer call me 'my master'...I will betroth you to me for ever; I will betroth you in righteousness and justice, in love and compassion. I will betroth you in faithfulness, and you will acknowledge the Lord."

In prophetic writings the phrase 'in that day' signifies that tremendous event when the Lord will not just send his prophets, but come in person. In the Old Testament God draws near to his people, revealing his heart of love. In the New Testament, God comes among his people in the person of Jesus, although he allows them to reject him. But even in his being rejected, he prays for their sin, and the sin of the whole world, to be forgiven.

2. Repentance Must Be Deep and Lasting

It is so easy in times of personal or national emergency to ask for God's help, to urge others to pray, or to call for a return to basics, but Hosea mocks such a shallow response to God. The people may say, "Come, let us return to the Lord. He has torn us to pieces but he will heal us; he has injured us but he will bind up our wounds. After two days he will revive us; on the third day he will restore us, that we may live in his presence" (Hos 6:1-2), but the Lord is not to be bought off so easily.

"Your love is like the morning mist," he tells his errant people, "like the early dew that disappears. Therefore I cut you in pieces with my prophets, I killed you with the words of my mouth; my judgments flashed like lightning upon you" (Hos 6:4-5).

In both Testaments, God draws near to his people, revealing his heart of love, even though he allows them to reject him.

Much of the religion which we see within certain segments of the church represents nothing more than a facade - the empty offering of a cheap and spurious grace - with nothing but blessings for all and sundry. The Lord's prophets, however, bring to bear on the situation a word which cuts through such superficiality.

3. The Fatherhood of God

God first compares his relationship with Israel to that of a husband to his wife. Later on, the illustration is changed to that of a father's relationship to his child.
The most moving example of this is to be found in chapter 11 where God is revealed as loving and long-suffering. Many hundreds of years later, through his death on the cross, Jesus totally illustrated the full content of this chapter. Only those who come to the Father with child-like faith will enter the Kingdom of God.

Today, in much the same way that the people of Israel asked for a king to rule over them so that they might be like the other nations (1 Sam 8:4-5), Israel's great longing is simply for her status as a nation to be recognised by those around her. But God's call, from the beginning, has been for Israel to be ruled by him and him alone.

She was not to put her trust in the power and security offered her by the surrounding nations, but to put her trust in God. In Hosea 13:10-11 we read, "Where is your king, that he may save you? Where are your rulers in all your towns, of whom you said, 'Give me a king and princes?' So in my anger I gave you a king, and in my wrath I took him away."

Today, despite her desire for peace, Israel can find no rest. Her neighbours are fanatically opposed to her very existence. Although their rejection of Israel's right to exist is an expression of the wickedness of their own hearts, the Lord is using these threats to Israel to bring her to the point where she realises that she can no longer rely on her military prowess to save her. Only God and his anointed King, Israel's Messiah, will in the end provide the nation with true security.

Israel longed for recognition from the nations around her, but God's call from the beginning has been for his people to trust in him and him alone.

It is then, at the end of the age, that the nations will "beat their swords into ploughshares...Nation will not take up sword against nation, nor will they train for war any more" (Isa 2:4) or, as Hosea 2:18 puts it, "Bow and sword and battle I will abolish from the land, so that all may lie down in safety."

Only then, when the authority of the Lord's Anointed is acknowledged in all the world, will the power of death and the grave be seen to be beaten: "I will ransom them from the power of the grave; I will redeem them from death. Where, O death, are your plagues? Where, O grave, is your destruction?" (Hos 13:14).

Originally published in Prophecy Today, Vol 10 No 5, September 1994.

For back issues of this series, click here.

Is Muslim violence really comparable with 'Christian' violence?

Pope Francis is renowned for his outstanding concern for the poor and powerless. Long before he came to Rome he earned a reputation in South America as a pastor who cared for people and was constantly seeking to improve the lot of those who were downtrodden.

Could this be the reason why he has spoken recently, comparing the motive of Muslim jihadists with what he sees as Christian violence?

Understandable though this sensitivity might seem, is it not one more contribution to confusion and compromise concerning Islam and the true Christian witness?

The Pope's Contrast of Islamic and 'Christian'

Two things have prompted us to use our editorial this week to continue examining the challenge of the Islamic movement in the West.

First, is the reported comment to a journalist by Pope Francis on the murder of Fr Jacques Hamel. The Pope is reported to have said that "he doesn't like speaking about Islamic violence because there is plenty of Christian violence as well...[He] said that every day when he browses the newspapers, he sees violence in Italy perpetrated by Christians: 'this one who has murdered his girlfriend, another who has murdered the mother-in-law...and these are baptized Catholics! There are violent Catholics! If I speak of Islamic violence, I must speak of Catholic violence. And no, not all Muslims are violent, not all Catholics are violent. It is like a fruit salad; there's everything'."¹

Of course, Pope Francis is right in acknowledging that some who call themselves Christians do commit murder. As Protestants we would wish to point out that that all human beings are born sinful and baptising them as infants does not change their human nature - so baptised Catholics are still sinners liable to commit acts of murder. It is being born again through repentance and accepting Jesus as Lord and Saviour that changes human nature.

Do the Pope's recent comments just add further confusion and compromise concerning Islam and the true Christian witness?

We would also want to point out the difference between a man who murders his girlfriend in a fit of temper and another who deliberately carries out a cold-blooded act of assassination such as the mass murder of those in the Bataclan concert-hall. If we lump together jihadist attacks with all other kinds of violence, we close down debate and understanding about the very distinctive motivations and agendas behind radical Islam.

Christians and Muslims Praying Together

The second is widespread reference in this week's media to opinions concerning joint Christian and Muslim prayer. There is a growing idea that Christians and Muslims can find ways to pray together - the assumption being that both pray to the same god. Christopher Howse commented on this in the Daily Telegraph, referring to Christian Troll's chapter on this theme in the Bloomsbury Guide to Christian Spirituality.²

Born-again Christians and Muslims do not and cannot pray to the same god! But as these two examples show, there is clearly need for clarification!

These instances are among the growing number in our day that challenge us to be clear on whether Christians worship the same god as Muslims. They are not new questions, but they are questions that are closer to home than in previous times.

The point is that human beings, to avoid confrontation, are likely to compromise. This must not happen in the Christian Church at this crucial time in history!

To avoid confrontation, human beings are likely to compromise. This must not happen in the Church at this time!

Mission to Muslims

In the 1980s, I was led to become involved with the challenge of Islam, in terms of both the ministry of the Gospel and the advance of Islam in the West. In those days it was said that there was one missionary to a million Muslims because of the difficulty of witness in Muslim countries and because of the poor understanding about Islam in the West.

For a period, I had the privilege of leading prayer among serving and former missionaries to the Muslim world. I met men and women who had spent a whole lifetime of service in the Muslim world and had not seen a single convert. Some had begun to doubt that it was possible for a Muslim to become a Christian. This seems hard to believe now. Not only has Islam become centre-stage politically and religiously, but also multitudes of Muslims have been saved by faith in Jesus the Messiah.

At around the time that these things were happening in the 80s, a fresh wave of missionaries was going into Muslim countries. Some found the same difficulty as the previous generation, and a new word became prominent – contextualisation. It is amazing how often we can think of a word that sounds quite reasonable in and of itself, but which masks a major error. Here and there, some Christian missionaries were beguiled to think that a way forward was to put the Christian message into the context of Islamic communities. Hence, some experiments have been made to open mosques with the idea of Christians and Muslims sharing in worship together.

This same idea is still alive, as our second example above illustrates. The bottom line is that it raises the question as to whether or not the God and Father of our Lord Jesus Christ is the same as the God of Islam.

Christian mission to the Muslim world has raised the same question – do we worship the same god?

Personal Experience

Personal experience helps us to know where to draw the lines. My personal experience of a short spell in a Moroccan jail for our Christian witness took me behind the scenes of the Islamic world. It begged the question as to why God would have sent us to witness to seekers after truth in a Muslim country only to be imprisoned by those who follow the god of Islam. Same God? Surely not. It also gives us the ability to contrast the rigid exclusion of everything Christian in hard-line Islamic countries like Saudi Arabia with the freedom offered to Islam in countries with an ingrained Christian heritage.

Returning to the first quote, what had Pope Francis in mind? Was he thinking of the Crusades when he considered that Christians had as much to answer for as Muslims in their violence? Perhaps he was thinking of the troubles in Northern Ireland or even the world wars that were fought in the last century.

He has a point - but one also senses a disturbing possibility that some Christian leaders are finding ways to unite with Islam in a quest for peace. Of course we must seek and defend peace, but at what cost? Is this another thread of compromise? Again, we are eventually led to the same question as to whether the God and Father of our Lord Jesus Christ is the same as the god of the Qur'an.

God is Great!

All Christians would agree that the God of the Bible is Great! We sing it and proclaim it, loud and clear! But when we hear that yet another terrorist has proclaimed 'Allahu Akbar!' prior to a murderous act of violence, and we discover that he has simply repeated (in Arabic) the Muslim proclamation 'God [Allah] is Great!' then we must ask whether this can be the same god.

Some Christian leaders seem to be finding ways to unite with Islam in a quest for peace.

Of course, many say that these terrorists are not true Muslims and are misguided. However, the question still remains. When one investigates what the Qur'an says about the god of Islam one sees clearly that it is not the God and Father of our Lord Jesus Christ. Just because we use the same words, it does not mean that we address the same god.

If the god of the Qur'an were the God of the Bible, he would not say that he did not have a son, as is written around the ceiling of the Dome on the Rock on Temple Mount in Jerusalem. The foundation of the Christian faith is that Jesus the Messiah is the Son of God. Neither would there be incitement to jihad against Christians and Jews in the Qur'an. On close study, the god of Islam is not the God and Father of our Lord Jesus Christ.³

We must not compromise on this issue either through guilt trips on violence that true Christians would not have perpetrated anyway, or through seeking some sort of joint expression of worship, as if there were two paths to the same God - one through Islam and one through Christianity.

True Seekers

Among the millions of Muslims in the world, particularly the young, there is a true seeking after the One True God. Jesus, the Saviour of the world, is working to redirect their prayers to the God and Father of our Lord Jesus Christ, the God of Abraham, Isaac and Jacob, and away from the god of Islam.

It will not help to muddy the waters through compromise, but this does not mean taking up arms to defeat violence with violence.

Now is the time for a clear and true proclamation of the Gospel. It is also time for a winning Christian lifestyle, a witness of the One True God borne out in true Christian discipleship. Our God is Great and far greater than counterfeits. The rise of Islam and the tides of response from the Pope and others challenge us to stand on the clarity of whom our God is.

Now is the time for a clear and true proclamation of the Gospel – and for winning Christian lifestyles.

The foundation of our concern for Muslims and of our witness to them is that there is difference between Islam and New Testament Christianity. The teaching of Jesus stands in stark contrast to that of Muhammad. They cannot both be the final revelation of God to mankind. Compromise, however humanly well-meant, will not help.

This is a matter of life and death, not so much of the physical kind but concerning eternal life in fellowship with the God and Father of our Lord Jesus Christ.

References

1 Quoted from Ibrahim, R. Pope Francis Equates Muslim and Christian Violence. FrontPage Magazine, 2 August 2016, re-published on the Middle East Forum.

2 2012, ed. Richard Woods and Peter Tyler. Bloomsbury. See also Howse, C. Can Muslims pray with Christians? The Telegraph, Thursday 11 August 2016.

3 For further reading on this subject, see James R White's What Every Christian Needs to Know About the Qur'an. 2013, Bethany House, Minnesota.

A call to prayer.

Several significant anniversaries in recent years have reminded us of what it has taken to defend our nation against physical enemies through two world wars: Dunkirk, the Battle of Britain, D-Day and - last week - the horrific Battle of the Somme.

Through such battles Christians have recognised that wars are not fought on earth alone and, through intercessory prayer, they have joined in a spiritual battle that parallels what is experienced on earth.

We are in such a time today. There is a spiritual battle raging right now for the heart of our nation, as evidenced by the confusion among our national leaders following the Referendum. God granted us a door of opportunity through the vote to come out of Europe, but this is no more the end of the battle for Britain than Dunkirk was the end of the Second World War. It is another 'end of the beginning', to remember Winston Churchill's stirring speech after Dunkirk.

Responsibility of Christians

The divided Britain that has been exposed as a result of the Referendum exists because we have lost the biblical principles that once united and defined our nation. Now is the time to re-discover these principles, which brought us through other dark days in our history.

The vote to leave the EU was no more an end of the battle for Britain than Dunkirk was the end of the Second World War.

The topics on top of the Referendum agenda were business, finance, border control, immigration and sovereignty. Across the spectrum of the mainstream debate, the arguments being put forward about these topics were based on humanistic objectives. These objectives have not united Britain – neither have they inspired any party or campaign group to put forward a positive vision for the nation's future.

In the aftermath of the Leave vote, it is now time to re-discover deeper principles that God can bless - or we will simply shift from one set of humanistic objectives to another.

It has fallen to Christians to steer the country through, primarily in prayer and increasingly in witness. We, out of the entire nation, are able to interpret the times in biblical perspective and are able to access and articulate God's vision for Britain and the British people.

Defining 'Britishness'

What is it to be British? Attempts to define what it means to be part of a particular community or nation are where constitutions come in.

If Britain's constitution were left to believers, I would hope that we would use biblical principles to frame the governance of our land in a way that would ensure God's blessing and protection. That would be our constitution – our definition of 'Britishness'.

But we do not need to start all over again. Over many centuries, thanks to God's grace and the faithful efforts of believers down through the ages, Britain has developed the best constitutional framework of any Gentile nation (albeit that it has been betrayed by successive leaders of the nation).

It is time to re-discover principles of governance that God can bless - or we will simply shift from one set of humanistic objectives to another.

Now that we are freeing ourselves from Europe and its secular humanist constitution, a window of opportunity has been opened up for us to re-group on the ancient foundations of our own constitution that God has blessed in times past.

Britain's Unwritten Constitution

Britain has a largely unwritten constitution bound up in laws and customs, but that does not mean that it is vague or difficult to pin down.

At its heart, a key principle is the concept of the Crown, which distributes responsibility for governance interactively among the Monarch, the two Houses of Parliament, the Courts and other tribunals, the servants of the Crown, local authorities, the police and the armed forces.

This principle has been developed and refined over the years, especially through Magna Carta in 1215 and the Coronation Oath Act of 1688, keeping the Monarch central to our constitutional framework but in healthy balance.

The following summaries, taken from Halsbury's Laws of England,¹ illustrate this sharing of power, as well as the balance between laws and customs in the constitution of the UK:

By law the Monarch is the Head of State.
By custom she acts on the advice of her ministers.
By law she has no power in judicial systems.
By custom she can only give opinion and advice.
By law she is not responsible for the acts and decisions made on her behalf.
By law she can choose whichever minister she wishes.
(p26)

The Monarch is the principle source of legislative, executive and judicial power.
By custom the term "Crown" can mean either the Monarch or the body that is delegated to execute the responsibilities of the Monarch.
By custom, Parliament sets out primary legislation.
By law, the Monarch gives Royal Assent to laws presented to her by Parliament.
By law, the courts administer justice. This power has been taken from the Monarch.
(p27)

The Principles Behind our Constitution

Behind the laws and customs which are applied by our leaders lie deeper moral principles which, again, have developed in Britain over centuries. According to AV Dicey, these include the idea that everyone is equal before the law (including those in power), as well as the notion that people are only punishable if they breach the law. Such principles are designed to protect people and to hold authorities to account.²

These deeper principles owe a great debt to scriptural values and ethics. This is nowhere stated more clearly than in the Coronation Oath, the importance of which we have highlighted elsewhere. The Oath acknowledges God and his word as central to the governance of our nation. Its main tenet, sworn by the Monarch, is to "maintain the laws of God [and] the true profession of the Gospel".³

The promises to God made by the Monarch as the Coronation proceeds illustrate a wonderful balance in our constitution between law and Gospel, justice and mercy, dependence on God, responsibility of Christian leaders within Government, responsibility to the Commonwealth - with all parts of the nation held before God for his help and blessing.

Is it any wonder that there is difficulty for our Government to get its hands firmly on the rudder to steer the nation into the future, when these principles are neglected? Is it any wonder that this wake-up call from God seems like the shaking of an earthquake? The shaking is intended to stir us to repentance – a return to our constitutional principles, which we will also find is a pathway back to God.

The current shaking is intended to stir us to repentance and take us back to our constitutional principles – which we will also find is a pathway back to God.

The Bible Central

In a British Coronation, the Bible is placed on the altar along with the paten and chalice, which are used for the Communion Service. This takes place after the taking of the Oath and before the Anointing, prior to events leading up to the Crowning. The entire ceremony is drawn from biblical parallels for the crowning of kings.

The Monarch takes the Oath with their right hand on the Bible, with these words being said:

...to keep your Majesty ever mindful of the law and the Gospel of God as the Rule for the whole life and government of Christian Princes, we present you with this Book, the most valuable thing that this world affords.

Here is Wisdom; this is the royal Law; these are the lively Oracles of God.⁴

Today, the Bible is no longer central to the life of Britain and our Oath to God is betrayed. But what if, with repentant hearts, we were to confess this to God and seek his help to restore biblical precepts in our nation?

Christians must lead the way at this time of appointing new leaders, praying that eyes will be opened and that Godly men and women will come into office. If we are open to such prayer, God will give us the understanding that we need as we engage in the spiritual battle that lies ahead.

Dare We Believe?

Additionally, we might all do well to revise the Oath itself, as there is a sense in which every British citizen has been committed to it because of the declarations made by our Queen.

If we return to its principles, then God will look after those priorities that prompted fear in our nation as Referendum day drew near. He will help us protect our borders and show us how to care for the strangers in our midst. He will help us reverse laws that displease him. He will help us in our businesses, hospitals, schools and homes.

Dare we believe this? Surely God has opened the door for us - so surely he will help us.

There are Christians in our Government, among them some seeking to take leadership roles. Now let eyes be opened, clarity of understanding re-kindled, and with repentant hearts let us go forward to put our constitution back on the rock of biblical intent. Let this again be how our nation as a whole is identified in the world – what it is to be British.

Postscript

If, as a nation, we had more deeply sought God's guidance, we would not have been led into the errors that currently beset our generation. The results of the Chilcot Inquiry illustrate the serious consequences that we are reaping from what has been sown in various aspects of our nation's life.

We cannot go back and restore the multitudes of lives lost in the Iraq War and its fallout. Sadly, had we had biblical truths at our heart and through listening prayer, we would have had the guidance of Almighty God – and things may well have turned out very differently. That is how serious this is.

References

1 Taken from Vol 8, 1996 edition, edited by Lord Hailsham, published by Butterworths.

2 Dicey, AV, 1885. Introduction to the Study of the Law of the Constitution. Discussed on Wikipedia's page on Rule of law in the United Kingdom.

3 Read the text of the Coronation Oath here.

4 For more information on the structure of the British Coronation Service, click here.

God is giving us an amazing opportunity for the advancement of his Kingdom - but there is much work to be done.

In our Editorial two weeks ago we said that the Referendum day was "in many senses a 'D-Day' – a decision day which may become a DELIVERANCE DAY" on 23 June.¹

That, as it turns out, was a prophetic statement. The nation has voted for freedom from the shackles of the European Union.

Of course, all of us on the Editorial Board of this magazine are glad and we see this as a great act of mercy and compassion of God. We believe it is a wonderful answer to prayer. God is giving us an amazing opportunity for the advancement of his Kingdom. But our rejoicing is tempered by the knowledge that the moral and spiritual state of our nation remains unchanged by this vote.

Long Journey Ahead

One of our readers who commented on the Editorial mentioned above said, "...it is glaringly obvious that the UK does not meet the conditions for divine intervention in Jeremiah 18:7-8".²

They saw the Referendum as more like Dunkirk than D-Day, and the little prayer and Bible study groups around the country like the "little ships that played such a key role in evacuating the troops off the Dunkirk beaches."³

This perceptive comment reminds us that Christians are now in the minority in Britain and we have a huge mountain to climb if we are to seize the opportunity that God is graciously giving to us to make a real change in this nation.

Acknowledging the Good of the EU

Prophecy Today was first published in 1985 and since that time we have always sought to present the truth in every situation - even if it has been unpopular. We know that some of our readers do not share our dislike of the European Union and our passion to be free from its restrictions and regulations. We understand that, and we want to acknowledge the good that the EU has done in providing Europe with the longest period of peace in its history over the past 500 years of sporadic warfare and squabbling among the nations.

God has been so gracious to us – but we have a huge mountain to climb if we are to seize the opportunity to make real change in this nation.

The EU has also a good record on human rights and ensuring the fair treatment of workers and opposing gender and racial discrimination. These and many other good things should not be discarded by our leaving the European Union.

There were many advantages in the Common Market that we originally joined some 43 years ago, that have enhanced trade and contributed to good international relationships – peace and prosperity. But the old sinful human lusts for power, and greed for wealth, became the driving force behind the direction of the EU's growth from a small trading association towards a super-state exercising increasingly totalitarian control over its members. This has been its undoing – the corrupting power of power, which has given vast wealth to some and unemployment and poverty to others.

Revolt Against the Elites

Of course the global corporations and bankers and the ruling classes wanted Britain to remain in the EU, but the ordinary working people across the country saw through the facade presented by those who wanted to retain the status quo. The real significance of this Referendum is that it was a 21^st CENTURY PEASANTS' REVOLT.

The politicians who live in the Westminster bubble and London itself, where property prices have been obscenely inflated by foreign capital, have been becoming increasingly isolated from the rest of the country. This is a fact that is glaringly obvious from the Referendum voting.

Turmoil and Testing

The greatest casualty in the Referendum Debate has been TRUTH. The amount of mud-slinging and personal abuse, mixed in with deliberate lies and deception, has been a national disgrace. It needs to be followed rapidly by a large amount of humility and forgiveness on both sides of the debate, not merely to quieten things down but to seek genuine unity of purpose for the good of the country.

Of course the immediate future is likely to be characterised by turmoil, not only in the financial markets which always hate uncertainty, but also in terms of social solidarity. This will be the greatest test of David Cameron's leadership: to steer the nation through the next few months until he is replaced in Number 10.

I believe him to be an essentially honest politician – a rare accolade in any age. Of course he has made mistakes, because like the rest of us he is a human being. But there are few politicians who would have had the courage to give the nation a Referendum as he has done! We should honour him for this.

I believe David Cameron to be an essentially honest politician, and we should honour him for his courage to call the Referendum in the first place.

His biggest mistake has been to claim that he had achieved "a reformed Europe" following his whirlwind tour of European capitals. Everyone could see that there were no signs of 'reformation' in the European Union. So when he referred to it people laughed. If only he had said that he had been unable to obtain the reforms that he wanted to see and then led the nation to leave the EU - his political career would have soared!

Weathering the Storm

We must now pray for godly leaders to emerge in Westminster, to lead the nation through turbulent waters. The nation needs leaders who acknowledge the moral and spiritual mess we are in and who are prepared to assert biblical values of truth and honesty with humility before the Lord, emphasising the Judaeo-Christian heritage of this nation and seeking guidance from the Holy Spirit and the wisdom of the Lord for the way forward.

God is giving to Britain an amazing opportunity to enter a new era of blessing and prosperity when we have weathered the storm of our exit from the EU. Our leaving is likely to be met with hostility from EU leaders, but we have to be prepared to return good for evil and to find ways of establishing a new partnership with the other nations of Europe, rather than turn our backs upon them and try to live in isolation. That would surely not be right in the sight of the Lord.

We must pray for godly leaders to emerge in Westminster, to lead the nation through turbulent waters.

Trust in the Lord!

After weeks of praying "Thy will be done", Christians need to recognise the outcome of the Referendum as an act of God and give thanks for his goodness. But so much now depends upon our seeking brotherly love and Holy Spirit unity within the Church of all traditions – ancient and new – as the Body of Christ in Britain.

This would be a powerful witness to the nation. Whichever way they voted, many are now nervous of the future. By our love we must "strengthen [their] feeble arms and weak knees" (Heb 12:12) and encourage one another by our trust in the Lord and our devotion to Christ.

All Bible-believing Christians believe in the Sovereignty of God, and God has chosen to give us freedom from the EU. Therefore, we have now to ask the Lord what he wants us to do with the new freedom that he has granted us; not just to be free once again to fish in our own waters and pass our own laws, but to declare publicly the word of God in this land!

We need to recognise the outcome as an act of God – but so much of the future now depends on the Church's response.

There are already signs of God touching the lives of people in some parts of the country and if we are faithful we could see an amazing work of God with many people giving their lives to Jesus and our prayers being answered for his name to be hallowed in Britain, and his will to "be done, on earth as it is in Heaven!" (Matt 6:10).

References

1 Click here to read the editorial.

2 Click here to read the full comment.

3 Ibid.

Clifford Denton explains how closer integration with Europe would threaten this 'voluntary covenant' with God.

A pivotal point in the debate about Britain's relationship with the EU must be our Coronation Oath, which sets us apart as a nation of declared intention, seeking to live under the rule and protection of Almighty God. With the Bible at the foundation of our laws, setting a protecting boundary for the free and open proclamation of the Gospel in our nation, with thousands of years of history to get us to 2 June 1953, the Queen led the way in commitment at the Coronation service in Westminster Abbey.

Britain has long been betraying this corporate Oath, with law changes that depart from the ways of the Bible. We also believe that the Oath has been compromised by each successive closer merger with the EU, which has no such constitution as ours, being secular and humanistic at its heart.

We reproduce below, with minor editing to bring it up-to-date, an article on this topic that was published in Prophecy Today in 1989.

THE CORONATION OATH: UNDERSTANDING GOD'S WORD FOR EUROPE

Is it a fanciful view of Britain's status before God to see it in covenant terms? God alone knows if that is how he sees his longstanding relationship with us. Nevertheless, so strong was our view of what the Coronation Oath meant that we used the following strapline for the article: "Britain has entered into a 'voluntary covenant' with God, through the Coronation oath. Clifford Denton explains how closer integration with Europe would threaten this unique status."

This is what we published back then. Did we foresee something of immense importance that was not being heeded at the time and that has even greater relevance now?

"What makes Britain special?" we also asked. Have we really been a nation that has been blessed and used by God? We went on to explore these questions, and we would do well to consider them again today in relation to the EU Referendum.

A key to understanding the answers to these questions is in the Coronation Oath. This Oath presents a 'voluntary covenant' with God, and attempts to offer God a framework through which he can help us to manage our affairs according to the teaching of the Bible.

This is not the covenant that God made with Israel. No nation can replace Israel as a covenant nation - but Britain has probably done more than any other Gentile nation to live in a covenant relationship with God. Surely God has helped, blessed and protected us over the centuries, despite our gross imperfections, because of this.

Britain has probably done more than any other Gentile nation to live in a covenant relationship with God.

Strangely, while this oath should be a central issue to consider in our decisions relating to Europe, it is hardly being discussed at all. Most decisions relating to national sovereignty are concerned with self-government rather than the Government of God.

Yet, an alliance with the powers of Europe on financial and political grounds represents a betrayal of the Coronation Oath and a betrayal of God himself, for there is no similar covenant within the constitution of Europe.

Historical Background

The Reformation of the 16^th Century freed Britain of papal control, but the reign of James II (beginning in 1685) threatened to undermine the Protestant framework being formed in British institutions. James' commitment to Catholicism was resisted by some prominent national leaders and this finally led to an invitation for William of Orange to come to Britain in 1688 and redress the nation's grievances.

James fled to France and this was interpreted as an abdication, whereupon a new Parliament was formed and William and Mary (James' Protestant daughter) were offered the Crown. This bloodless revolution was called the 'Glorious Revolution' and became the means by which a more secure Protestant Government could be established in Britain in the framework of (as far as a Gentile nation can go) a voluntary covenant with God.

The Bill of Rights of 1689 ensured that no future monarch could be Roman Catholic and ensured that the monarch would not have unconditional powers. The Government of Britain was put in the form of a contract between the monarch and the people through representation in Parliament.

In 1689, the Glorious Revolution and the Bill of Rights established a secure Protestant Government in Britain, in voluntary covenant with God.

The Coronation Vow

The Coronation Oath, made law in 1688 and taken first in the Coronation of 1689, was in the form of a vow made before God to govern Britain according to God's laws and in accord with the true profession of the Gospel. The Coronation of every monarch ever since has been a Protestant Christian service centred on this Oath. The promises made by the monarch are contained in the following words, according to law:

The Archbishop or Bishop shall say: "Will you solemnly promise and swear to govern the people of this kingdom of England and the dominions thereto belonging according to the statutes in Parliament agreed on and the laws and customs of the same?"

The King and Queen shall say: "I solemnly promise so to do"

Archbishop or Bishop: "Will you to your power cause law and justice in mercy to be executed in all your judgements?"

King and Queen: "I will".

Archbishop or Bishop: "Will you to the utmost of your power maintain the laws of God, the true profession of the gospel and the Protestant religion established by law? And will you preserve unto the bishops and clergy of this realm and to the churches committed to their charge all such rights and privileges as by law do or shall appertain unto them or any of them?"

King and Queen: "All this I promise to do".

After this the King and Queen laying his and her hand upon the Holy Gospels shall say: "The things which I have here before promised I will perform and keep so help me God".

Then the King and Queen shall kiss the book.

These words are taken directly from the Coronation Oath Act of 1688. The monarch cannot be crowned until and unless these promises are made.

Queen Elizabeth II

The Coronation of Queen Elizabeth on 2 June 1953 was a solemn occasion. The young Queen went through the Christian ceremony with full conviction of what she was doing before God. Many of us were children then, and there was not the same ease of media communication as there is today, though the use of television was growing quite fast.

Thus many of us did not see beyond the royal splendour of the day to the heart of what was going on, but the Queen made her promises before God, was anointed with oil for the Holy Spirit to come upon her, took communion and was then crowned. The record of this has been kept in heaven as well as at the BBC. We are in a covenant with one another and with God because of this. This is true for all people in Great Britain.

Queen Elizabeth made her coronation vows with full conviction of what she was doing before God. The record has been kept in heaven as well as at the BBC.

Affirming the Promise

For example, every Member of Parliament makes an oath or affirmation of allegiance to the monarch. The wording of the oath is: "I swear by Almighty God that I will be faithful and bear true allegiance to her Majesty Queen Elizabeth, her heirs and successors, according to law. So help me God."

This promise is the counterpart to the Queen's Oath so that she and the Government together can seek a way of establishing God's rule within the nation, our God being the Father of the Lord Jesus Christ and no foreign god or new age idol.

Similarly, every time the national anthem is sung there is a reflection of the people's allegiance to the Queen and all that the Coronation Oath is intended to convey, and whenever allegiance to the Queen is promised (as, for example, in the promise of Scouts and Guides) acceptance of the Coronation Oath is implied. How many fans at our great sporting events realise that when they sing the National Anthem they are praying a prayer to God? God knows what is intended, even if the words have become empty to most of our nation!

Protection by the Grace of God

So, the British nation has established a framework of government which binds together monarchy, government and state church, also drawing in the allegiance of the people, which reflects what we are calling a voluntary covenant with the living God.

Even though we have had this framework, we have not been a perfect nation by any means, yet surely, by the grace of God, we have been a protected nation for many years. The grace of God is always beyond the bounds of our deserving. We have done a little and he has done much.

We have not been a perfect nation – but because we have had this national framework, we have been a protected nation for many years.

He took us through world wars, helped us become a prosperous nation, and gave us opportunity to reflect his ways to the world through our educational, governmental, financial and social systems as well as through the Church, which was once strong and which has known God's true revivals.

Fall from Grace

God's protection has not gone completely, but surely we are on the brink of disaster. In one generation we have turned away from the absolutes of biblical truth and law and entered an age of relative morality.

Our law structure once reflected God's laws as they are understood from the Bible, thanks to the dedicated and faithful work of many national leaders over the years. But now, our nation is reaping what has been sown through the liberalising of laws. Pornography, adultery, greed, injustice, violence, abortion, degrading sexual practice, divorce and every form of sin is rising (to which, in recent days, we can now add the re-definition of marriage away from God's order).

Contrasting the Coronation Oath with European Rule

In addition, we are now at a decision point regarding deeper alliance with the EU. The Coronation Oath represents a framework of government that is open to God's ways and to his direct help. Europe has no such framework of government.

In one generation Britain has turned away from the absolutes of biblical truth and law, and entered an age of relative morality.

Many people suspect that the religious powers all over Europe will eventually be drawn into the alliance, becoming part of a humanistic economic and political system which will reflect a seductive and anti-Christian religious and spiritual power. Whether this is true or not, we must either change the Coronation Oath or betray it in order to make firm alliance with the powers governing Europe in our present-day.

Even though the Oath was made in 1953, all that it represents is still in full force today. Surely God is more aware of this than we are. Thus, as far as all our unrighteousness is concerned, the time of judgment draws near. As far as Europe is concerned, we must attune ourselves to God's perspective on this key issue, before we risk betraying he who has protected us through the years.

What Should We Do?

The Coronation Oath belongs to the fabric of our national life – we are all involved. We must consider together just what we have offered to God through the institution of monarch, church and state.

But when it comes to the breaking of the Oath, who is responsible? This is a more complex question than we might think. It is not just the Monarch. It is also the Government, along with all who elected the Government. It is also the Church, standing by while our oaths to God are betrayed in the reversal of godly laws and false alliances with other powers. Surely the Queen should also lead the nation into repentance and the church should rise up as the conscience of the nation.

When considered in these terms, it seems almost impossible to achieve a reversal of our decline. Yet surely we know that with God all things are possible, and we have a responsibility to respond at this crucial time in the nation.

It seems impossible to achieve a reversal of our national decline. But with God, all things are possible – and Christians have a responsibility to respond at this crucial time.

The fact that God has preserved Britain as an individual nation, with its own governmental systems, for so many centuries, should be a prompt for us to reconsider any deepening alliance with Europe. We should reconsider what the Coronation Oath represents so that we might preserve and develop our heritage before it is too late.

When the bottom line is drawn it is neither the monarchy nor Europe that is the first consideration. It is the laws of God and the true profession of the Gospel that matter. The Coronation Oath has been the vehicle for their preservation whereby, within a framework of godly laws, there has been a freedom and protection for the true Gospel to go forth across the nation. This is what God has blessed and this is what we are about to give up for financial gain and political advantage within the framework of an ungodly and humanistic empire that is developing in Europe.

We believe that the spiritual powers behind the EU will attack every aspect of our godly heritage, including the British monarchy, to bring it down so that the Coronation Oath will fall with it.

Those who understand these things from a spiritual as well as practical perspective must stand together, because our spiritual adversary has already many people in high places who will use powers of finance, media and politics to drive us into Europe in betrayal of our promises to God. The flattering promises of electioneers who emphasise alliance with Europe will reflect this too. We can expect the powers at work to be both humanistic and seductive.

Endnote

The above article was written when the debate was whether the UK should abolish the Pound and adopt the Euro. The argument remains fresh for this new debate as to whether we should remain in the EU or leave - an opportunity that was barely plausible in 1989.

This week, during which has been the anniversary of the Queen's Coronation Oath, let us prayerfully weigh these things. Should we, despite all else, realise that this opportunity to leave the EU once and for all, though brought about by men, has been given us through the gracious working of Almighty God?

Whilst the media puts us all on information overload, the church largely stays silent. How can Christians understand the nature and purposes of God - and make them known?

There is no shortage of news today. In fact, most people are on information overload! We are bombarded with messages through the internet, from social media, from the TV news, from newspapers and magazines and all the stuff that comes through the letterbox. The world news becomes more depressing every day. The following are a few headlines from the first week of 2016:

Starving people in besieged towns near Damascus / Islamic State beheads more victims and threatens Britain / 47 dissidents executed in Saudi Arabia / Iran and Saudi Arabia break diplomatic contact / North Korea explodes a hydrogen bomb / Stock Market crash in China threatens economy / More migrants drown in boats from Turkey to Greece / Arab and North African men assault women at New Year celebrations in German cities.

But all these headlines are about what human beings are doing in the world. The great missing factor in our news broadcasts is "What is God doing today?"

Silence from the Church

This question should be in the minds of every Christian and on the lips of every preacher in every church in the land! Why is there such silence from church leaders? Do Christians no longer believe in the sovereignty of God? The Bible teaches us that God is not simply the God of creation, who flung the stars into orbit and created the universe – God is still active, sustaining his creation, and communicating with human beings whom he made in his own image.

The media is highly active in bringing us information about what is happening in every part of the world. But why is the church not similarly active in telling the world what God is doing today? The world does not know that God is active in working out his purposes today because there is no word coming from major church leaders and ordinary Christians are so silent. Why are we so timid about being witnesses to the truth? Do we not know that nothing happens in the world that is not either the direct will of God or his allowable will?

The media is highly active bringing us information on what is happening around the world. Why is the church not similarly active in declaring what God is doing?

The Nature and Purposes of GodA lady watches the recent dip in the Chinese stock market. See Photo Credits.

The Bible is packed with information about the nature and purposes of God: how he revealed his truth to the prophets of Israel, how he sent Jesus, our Lord and Saviour, to enable us to know him as our Father, and how he both loves us and is a God of justice, requiring us to be his witnesses to the world.

But God never gives a task without also giving the ability to fulfil it. This is why the Holy Spirit was given to believers to enable them to understand what God is doing and to empower them to speak to others in his name.

God told the prophets that there would come a day when the nations would reach such a point of rebellion against the truth that he would start to shake them like gravel in a sieve. This is reported by Isaiah (2:12-21) and Haggai (2:6-7) and repeated in Hebrews (12:26f), where the purposes of God's shaking of the nations is explained.

Those who understand the truth revealed in the Bible and who also study world history will know that a new phase of history was entered in the early 20th century with the First World War, which signalled the collapse of the great modern empires. This process was accelerated by the Second World War which changed the map of the world and began great movements of population that are coming to a climax today, with vast numbers moving from east to west and south to north. The inevitable clash of cultures is only just beginning, which will intensify instability and violence in the nations.

The Holy Spirit was given to believers to empower them to understand what God is doing and to speak to others in his name.

At the same time, the rise of militant secularism in Western nations is undermining truth, deceiving people, blinding them to the significance of what is happening around them and destroying their ability to resist the power of false religions and philosophies that threaten their security. Western civilisation is beginning to crumble and this is a major reason why God is shaking the nations - to alert us to the danger of what lies ahead.

The Searchlight of Truth

Just consider what God has done in recent years. He has been turning on the searchlight of truth to reveal the corruption that is spreading like a cancer through the Western nations. In 2008 the light was turned on greed and corruption in the banking industry. In Britain this was followed by similar revelations among our politicians and revelations of sexual immorality among church leaders, followed by similar revelations among celebrities who are the idols of modern society.

A major reason why God is shaking the nations is to alert us to the danger of what lies ahead.

Now the searchlight of truth is being turned upon Islam and this is partly why there is such turmoil in the Middle East, where Islam began. God has even allowed the establishment of the Islamic State, whose atrocities have shocked many Muslims who know very little about the history of Islam, the activities of Muhammad, and the teaching of the Qur'an – all of which are reflected in the practices of Islamic State fighters, who claim to be the only true Muslims. Muslim scholars know the teaching and practices of Muhammad, but it has been hidden from the world for centuries. It is now being revealed as the searchlight of truth is turned on.

Truth Brings Freedom

At the same time, many Jews and Muslims across the Middle East - from North Africa to Iraq and Iran - are having dreams and visions of Jesus, as God reveals his truth to them. This is preparing the way of the Kingdom of God, which the writer to the Hebrews says is the purpose of the great shaking of the nations (Heb 12:26f).
So instead of being afraid of all the turmoil in the world today, we should actually be glad to see God at work in his world, shaking all the man-made systems and false teachings that have deceived and enslaved multitudes. It is the truth that sets us free!

Edmund Heddle unpacks God's requirements for mankind, re-iterated again and again through the prophets and summarised by the prophet Micah: to act justly, to love mercy and to walk humbly with the Lord.

An important part of the prophet's responsibility, whether in the Old or New Testament, is telling God's people what the Lord requires of them and spelling out the divine requirements. People are forgetful and need constant reminders of their responsibilities. They are sinful and prone to go astray from the right way. They are also exposed to the seduction and attraction of evil forces. All these things apply to groups of people as well as individuals.

There is, however, one area in which the Lord's people seem particularly prone to adopt the wrong ideas - and that is worship.

How to Approach God

The classic passage on this subject is to be found in the prophecy of Micah (6:6-8):

With what shall I come before the Lord and bow down before the exalted God? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousand rivers of oil? Shall I offer my first-born, the fruit of my body for the sin of my soul? He has showed you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.

George Adam Smith in The Book of the Twelve Prophets writes, "This is the greatest saying of the Old Testament...these few verses in which Micah sets forth the true essence of religion...afford us an insight into the innermost nature of the religion of Israel, as delivered by the prophets."¹

One area in which the Lord's people are particularly prone to adopting the wrong ideas is that of worship.

Micah the Countryman

Micah was one of the prophets who functioned during the 8^th Century BC and was contemporary with Amos and Hosea in the northern kingdom of Israel. While Isaiah was prophesying in Jerusalem, the capital of the southern kingdom of Judah, Micah was a countryman, living in Moresheth, twenty miles south-west of Jerusalem. While Isaiah was a statesman involved with the court circle of his day, Micah denounced the moral and social evils he saw among ordinary people, together with their priests, prophets and merchants.

He foretold the fall of Samaria, capital of the northern kingdom, and told of a glorious future when Jerusalem would become the religious centre of the world, over which the King - to be born in Bethlehem - would reign (Micah 1:6; 3:11; 5:1-4; 4:1-5).

Whilst Isaiah prophesied in Jerusalem amongst men of rank and importance, Micah prophesied in the country to ordinary people.

The Mountains' Witness

Micah presents his teaching on what God requires of his worshippers in the form of a trial in which the Lord's case against Israel is to be heard (Micah 6:1-5). He asks the mountains, that had seen all that God had done for his people, to act as witnesses. What should the people have done to respond to God's faithfulness to his covenant? He appeals to the mountains, those silent, unchanging spectators of human conduct throughout Israel's history, to confirm that he had been faithful to his people, while they in their turn had indulged in witchcraft, idolatry and immorality (5:12-14).

The verdict revealed Israel as guilty and Yahweh as totally innocent. How amazing therefore that Micah should go on to reveal Yahweh to be one who delights in mercy: "Who is a God like you, who pardons sin and forgives the transgression of the remnant of his people? You do not stay angry for ever but delight to show mercy" (7:18).

How to Worship - Man's Idea

"Shall I come before him with burnt offerings, with calves a year old?...with ten thousand rivers of oil? Shall I offer my firstborn...for the sin of my soul?" (6: 6-7). The popular view of God sees him as a despot who needs to be propitiated by material offerings, provided they are sufficiently large and costly. The prophet even considers the possibility of offering human sacrifice, his nearest and dearest, as was practised at that time (2 Ki 3:27, 16:3; Isa 57:5), although this was strictly forbidden by the Law of Moses (Lev 18:21) and was something that had never even entered God's mind! (Jer 19:5).

The popular view of God sees him as a despot who needs appeasing through human effort – preferably through large, costly material offerings.

Note the increasing exaggeration of these suggestions. First, the prophet proposes burnt offerings with year-old calves. This is seen to be the offering appropriate to a meticulous observance of the Law. The second suggestion, embracing thousands of rams and ten thousand rivers of oil is an excessive fulfilment of the law's requirements. The third exceeds all normal bounds of humanity by putting forward the idea of human sacrifice.

The supreme mistake at the heart of all these suggestions was to suppose that Yahweh, like all other deities, required appeasement through human effort. Even the sacrificial system of Moses was meaningless without the heart devotion of the worshipper (Jer 7:22-24). This is external religion, totally ineffective in bringing forgiveness to the worshipper.

How to Worship - God's Way

He has showed you, O man, what is good...To act justly and to love mercy and to walk humbly with your God (Micah 6:8)

According to Micah, God has revealed his requirements and we are left neither in the darkness of ignorance nor to the vagaries of human suggestions, such as we have been considering in the two preceding verses. The simplicity of true religion is nowhere described more clearly than it is here. It is a heart response to God for all that he has done, expressed in the three basic elements of 'doing justly', 'loving mercy', and 'walking humbly with the Lord God'.

These requirements apply to all men of all ages, living in all places. Life is to be lived in a right relationship to one's fellow men in all circumstances - social, political, at the work-place and during leisure: avoiding whatever is unfair or wrong but delighting to be of service: and freely and willingly, showing kindness to others.

While false, external religion is totally ineffective, Micah simply expresses the three basic elements of true religion – doing justly, loving mercy and walking humbly with God.

Notice that while we are to 'do' justly, we are to 'love' showing mercy. Mercy must never be grudging or stinted. If justice obliges us to go one mile, mercy will constrain us to do two! (Matt 5:41). A concern that all have their fair share and their just rights makes a sure foundation for society. Sadly, it was the very thing so lacking in Micah's time.

How to Walk with Your God

We have seen that, according to Micah's analysis of the situation, the way to worship God begins with a right and loving relationship with other people. Let us note that it does not stay there. We need to be in right relationship with God as well as with our neighbour. The exalted God who dwells in the highest heaven is also prepared to accompany each step of their earthly life all who will humble themselves to walk at God's pace in his chosen direction (Isa 57:15).

The essential feature is to walk 'humbly'. This is a rare word, occurring only twice in the Old Testament, the other occasion being in Proverbs 11:2. Some scholars stress that its root meaning is 'secretly'. Jesus made it clear that we need from time to time to withdraw from the business of life and to enter the quiet room. He assures us that our Father, who sees what is done in secret, will reward us (Matt 6:6).

The God who dwells in highest heaven is prepared to accompany each step of their earthly life all who will humble themselves to walk at his pace and in his chosen direction.

It is however important to preserve the rendering 'humbly'. The spirit of humility is always to be in evidence when weak, sinful men attempt to walk with a perfect and holy God. But the rewards of such an experience are of incredible value, as Enoch found when he walked with God (Gen 5:21-24). If we walk with our God while here on earth, we shall not find it strange when the time comes to leave it. We shall have that lovely feeling, in heaven, of belonging!

Prophets' Chorus

When Micah was given the revelation that we have been studying he became part of a prophets' chorus. For Amos had cried out for justice – "let justice roll on like a river..." (Amos 5:24). And Hosea had exclaimed, "I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings" (Hos 6:6). And we must bring in the 'thrice holy' exclamations that Isaiah heard in the Temple when he was humbled before the majesty of Israel's God (Isa 6:3-5). Micah takes these sentiments from his fellow prophets and weaves them into the call that summarises God's requirement (Micah 6:8).

Approved by the Lord Jesus

On one occasion Jesus was asked. "Of all the commandments, which is the most important?" Jesus replied, "Love the Lord your God...love your neighbour as yourself." The questioner replied, "You are right in saying that God is one and that there is no other but him. To love him with all your heart, with all your understanding and with all your strength, and to love your neighbour as yourself is more important than burnt offerings and sacrifices." When Jesus saw that he had answered wisely, he said to him. "You are not far from the kingdom of God" (Mark 12:28-34)

In agreeing with the reply given by the teacher of the law, Jesus did not dismiss the Mosaic sacrificial system as being of no significance. It was important in training Israel to understand the ministry of the Messiah and his atoning death on the cross. But once it had been fulfilled, Jesus agreed that the love of God and of one's neighbour took priority. The conclusion reached by Jesus endorsed the statement many years before by the prophet Samuel: "Does the Lord delight in burnt offerings and sacrifices as much as in obeying the voice of the Lord? To obey is better than sacrifice..." (1 Sam 15:22).

The essence of Micah's famous statement is that God has no interest in a multiplicity of empty acts. Offerings and rituals, however splendid and costly, count for nothing in his estimation. Even the Levitical ordinances are valueless unless they express a sincere, heartfelt response to God's grace and mercy. Jeremiah sums it up thus: "When I brought your forefathers out of Egypt and spoke to them. I did not just give them commands about burnt offerings and sacrifices, but I gave them this command: 'Obey me, and I will be your God and you will be my people. Walk in all the ways I command you, that it may go well with you'" (Jer 7:22-23).

God has no interest in a multiplicity of empty acts. His command is that we obey him, and walk with him, and be his people.

Announcing God's Requirements

The prophet's responsibility is to discover what the Lord requires and then to make it his requirement. Three errors may crop up as he does this. First, he may refuse to pass on God's requirement because it is too costly or too embarrassing. Secondly, he may pass on only a part of God's requirement, leaving some things unsaid.

Thirdly, he may add to what God requires, for example by suggesting rituals and procedures that end up by adulterating God's pure will. Today's prophets have a solemn responsibility to make sure that their people know what God is requiring of them. They must also be careful not to misuse their position of privilege by adding their own or other people's ideas to what God actually requires.

The Message of Micah's Name

The name 'Micah' means, 'Who is like Yahweh?', and towards the end of his prophecy he answers that question when he says, "Who is a God like you, who pardons sin?...You do not stay angry for ever, but delight to show mercy" (Micah 7:18). Moses asked the same question after God had brought his people safely through the Red Sea: "Who among the gods is like you, O Lord? Who is like you - majestic in holiness, awesome in glory, working wonders?" (Ex 15:11). Let our worship clearly manifest both the mercy and the awesomeness of such a great and glorious God.

Prophets have a solemn responsibility to make sure that people know what God is requiring of them – they must not misuse their privilege by adding their own ideas in.

What is your God like, the God who is worshipped in your fellowship? Remember, it is part of the prophet's task to give a clear picture of what the God and Father of our Lord Jesus Christ is like, and what is required of those who profess to worship him.

First published in Prophecy Today, Vol 6, No 1, January/February 1990. Part of our series on the Ministry of the Prophet.

References

1 Smith, G A, 1900. The Book of the Twelve Prophets, Commonly Called the Minor. Vol. 1. Reprint. London: Forgotten Books, 2013. pp418-9.

Ian Farley reviews 'God and Churchill', by Jonathan Sandys and Wallace Henley (SPCK, 2015, 352 pages, hardback £19.99)

This is an extremely thought-provoking book and one that is easy to read. It claims to be the first biography of Churchill to focus on the Christian motivation behind his style of leadership, speeches and eventual success. But it is important to note the title carefully. The order, God and Churchill, is significant, as is the subtitle – 'How the great leader's sense of divine destiny changed his troubled world and offers hope for ours'. Together, title and sub-title lets the reader know what to expect.

The title is not 'Churchill and God'. Those with some knowledge of the wartime prime minister will be aware that he did not express personal faith in Jesus nor particularly call himself a Christian or indeed claim to be religious. If enthusiasts of him are looking to find that actually he was one or all of these things, then this book will disappoint.

Rather the argument of the joint authors (one of whom, Sandys, is Churchill's great-grandson) is that God is active and sovereign in history. In particular, he appoints saving leaders and uses them to achieve his purposes. Churchill, they argue, was one such instrument in God's hands.

Churchill did not call himself a Christian or express personal faith in Jesus. But this book argues that he was still an instrument in God's sovereign hands for a saving purpose.

Churchill had, they believe, a high sense of Christian civilisation and a deep knowledge of Scripture, imparted to him by his nanny whose photograph was still by his bedside at his death. Of particular interest is the claim that as a boy of 16 he was already envisioned with a sense of purpose from God, one that would involve him saving the nation and its capital from invasion. His perseverance in this belief in his destiny, often against all the odds, is at the heart of this story.

Certainly Churchill was preserved from death on several occasions and equipped through the vicissitudes of his life to stand up to the evil of Hitler and Nazism. There are interesting chapters on the sources of this evil and Churchill's different perspective especially on science, the role of the church in society, the philosophy of Utilitarianism and the importance of history.

At the heart of this story is Churchill's sense of destiny and perseverance in his belief that he had great purpose.

All of this is a good read but there is more. As the subtitle suggests, his sense of destiny offers hope for our world too. The authors very expressly link the state of the world today with the mess of the 1940s. ISIS is the current equivalent of Hitler. The moral mess of the 1920s led to the Second World War and the moral mess of the 1960s has led to today's chaos. Is there a leader-saviour for today? There is a review of the danger of equivalency as an acceptable way of thought and a very good overview of patterns of history from Judges. But be warned, tempers may fray in this part!

Altogether a book to enjoy and be stimulated by, but not one that will assure you of the great man's salvation. However, it is a timely addition to the corpus on Churchill - especially in the year of the 70^th anniversary of Victory in Europe. The book's release is also timed to coincide with Churchill's birthday, 30 November, on which date the author will speak at a national press launch in Westminster.

Altogether a book to enjoy and be stimulated by, though not one that will assure you of the great man's salvation.

Last week we looked at the difficult task given to prophets to teach people to fear the Lord. This week, we explore another side to the prophetic ministry - the precious ministry of comfort.

Part of the prophets' ministry is to reveal a God to be feared and to warn his people of their danger if they persist in their wrongdoing. Using abrasive speech, they may castigate the people for their disobedience to God's laws and spell out the consequences of continuing rebellion.

But there is another side to the prophetic ministry. "Comfort, comfort my people" (Isa 40:1) is a commission not to Isaiah only but to all who are anointed by the Spirit for the prophetic ministry. We shall not have a complete picture of what a prophet is unless we include his ministry of bringing God's comfort to his people in distress.

We do not have a complete picture of the prophet unless we include the ministry of bringing God's comfort to his people in distress.

Words of Comfort

The Hebrew word for 'comfort' most frequently used in the Old Testament comes from a root meaning 'to sigh or to breathe deeply', and indicates the sympathy in the heart of God. The word for 'compassion' comes from a root meaning 'to fondle' and stresses the intimacy existing between God and his people. It is from this same root that the symbolic name given by God to Hosea's daughter (Lo-Ruhamah, meaning 'not loved') is taken (Hos 1:6).

In the New Testament the words which are translated 'comfort' mostly begin with the prefix 'para' which we have in our English word 'parallel', indicating a 'running alongside'. This gives us the verb parakaleo, meaning to call alongside, and parakletos, the noun which we know in English as 'Paraclete', Jesus' name for the Holy Spirit. These words stress the fact that God draws near and enters into our situation.

Jesus' promise translated in the older versions as "I will not leave you comfortless" is really "I will not leave you as orphans" (Greek: orphanous, John 14:18). These words in both Testaments reveal the heart of the God, whose total character prophets are called to proclaim.

Both Old and New Testaments reveal that God's heart is full of sympathy towards his people and that he desires intimacy and closeness with them.

The God of Comfort and 'Compassion'

God describes himself as the One who comforts his people. "I, even I, am he who comforts you. Who are you that you fear mortal men?" (Isa 51:12). There is no reason to be afraid of men and of what they might do to us, when we have such a God caring for us.

David was under attack by ruthless men who were seeking his life. Mercifully there was a 'but' to be taken into consideration, for he goes on to say, "But you, O Lord, are a compassionate and gracious God" (Ps 86:15). We must always remember the God-factor in assessing the situation in which we find ourselves.

The writers of other psalms unite in declaring that "The Lord is gracious and compassionate" (Ps 111:4 and 145:8), and assure us that "The Lord is good to all; he has compassion on all he has made" (Ps 145:9). What a privilege prophets enjoy in being responsible for proclaiming God's goodness!

The prophet Isaiah instructs God's people to sing for joy as they are assured by the Lord that in his compassion he will bring his exiled people back to their homeland: "See, they will come from afar...shout for joy...for the Lord comforts his people and will have compassion on his afflicted ones" (Isa 49:12-13). God did not cease to care for his people because they had sinned against him, and that concern is still true today.

God did not cease to care for his people when they sinned against him – and that is still true today.

Isaiah also foretold that Yahweh would comfort Zion and rebuild her: "The Lord will surely comfort Zion and will look with compassion on all her ruins; he will make her deserts like Eden, and her wastelands like the garden of the Lord" (Is 51:3). Surely this is a promise to claim on behalf of some of the devastated churches of our day.

Jeremiah pictures God's people returning from exile with weeping but goes on to say, "Then maidens will dance and be glad, young men and old as well. I will turn their mourning into gladness; I will give them comfort and joy instead of sorrow" (Jer 31:13). How good when all ages can share together in the wonderful things that a God of comfort loves to do for his people.

Towards the end of Old Testament history when the seventy years' captivity in Babylon was nearly over, the question was addressed to the Lord, "How long will you withhold mercy from Jerusalem?" In reply, "The Lord spoke kind and comforting words" (Zech 1:13). What a privilege the prophets of today enjoy when they speak 'comforting words' in the name of the Lord!

What a privilege today's prophets enjoy when they proclaim God's goodness and speak his comforting words!

God's Promised Comfort Delayed

The Old Testament makes it clear that God's comfort may be delayed, as the writer of the longest psalm discovered: "My eyes fail, looking for your promise; I say, when will you comfort me?" It is not long before we discover that we are in a hurry, but the Lord is not! God, from time to time, and for reasons best known to himself, does hide his face from his people and allow them to experience the 'dark night of the soul'. "Weeping may remain for a night, but rejoicing comes in the morning" (Ps 30:5). "For a brief moment I abandoned you, but with deep compassion I will have compassion on you, says the Lord your Redeemer" (Is 54:7-8).

The prophet Jeremiah, with all the sad experiences described and wept over in his book of Lamentations, nevertheless comes to the conclusion that "It is because of the Lord's great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithful¬ness" (3:22-23). God and his promises will not let us down and we can confidently pray, "May your unfailing love be my comfort, according to your promise to your servant" (Ps 119:76).

For reasons best known to himself, God sometimes hides his face and allows his people to experience the 'dark night of the soul'. But this does not last forever - God's promises never fail.

God's Compassionate Comfort Described

God's care for his people is said to be like that of a mother for her child. "As a mother comforts her child, so I will comfort you" (Isa 66:13), but in another passage the same prophet affirms that God is more reliable in his caring than even the most devoted mother: "Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you!" (Isa 49:15).

The prophet Moses complained that God was expecting him to mother the children of Israel and he exclaimed, "Did I conceive all these people? Did I give them birth? Why do you tell me to carry them in my arms, as a nurse carries an infant, to the land of promise?" (Nums 11:12). Moses is not the first leader, nor the last, who has found leading the Lord's people a heavier responsibility than he can discharge. Only the Lord's own compassion distilled into the prophets' hearts can keep them going.

God's caring for his people is also likened to that of a shepherd, as we see from many references. One of the most familiar descriptions of God's caring love is that which compares him to a shepherd. Isaiah says, "He tends his flock like a shepherd. He gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young" (Isa 40:11). God's caring includes children, nursing mothers and all who have special need of the Good Shepherd's care.

Stories of Comfort in the Old Testament

According to Genesis 5:28-29, Lamech (son of Methuselah, the oldest man that ever lived), when a son was born to him, decided to call him Noah. He did this because the Hebrew name Noah sounds like the word for 'comfort' and he believed that his baby son would help him and his wife to cope with the problems of hard work on unrewarding soil, after God had cursed the ground. True prophets are 'comforters' of those who find life hard, and the earth is a better place for their ministry.

When Jacob was shown the torn, blood-stained coat he had given to Joseph he cried out, "It is my son's coat! Some ferocious beast has devoured him..." (Gen 37:33). But when his sons and daughters assembled in their concern for him, he refused to be comforted. Like forgiveness, comfort needs to be accepted before it can effect its healing work.

He refused to be comforted and yet the truth of the matter was that his favourite son was alive and God's good purposes were one day to be revealed. The plans made by men and demons may have all the appearance of unmitigated disaster but in the end we shall be able to repeat Jacob's words, "You intended to harm me, but God intended it for good" (Gen 50:20).

The plans made by men and demons may have all the appearance of unmitigated disaster, but in the end we shall be able to repeat Jacob's words that what others intended for harm, God intended for good.

Ruth had had a sad life and both she and her mother-in-law had lost their husbands. When the question was raised of their returning to Bethlehem, her sister-in-law Orpah went back to Moab, but Ruth insisted on returning with Naomi. When Ruth went into the field of Boaz to glean she found comfort in this upright man and she expressed her appreciation in these words: "You have given me comfort and have spoken kindly to your servant" (Ruth 2:13). In these days when so many marriages neither work out nor last, what compassion prophetic counsellors need to comfort single parents and their families and to attempt to sort out the complex problems brought about by child ¬abuse and homosexuality.

The God of All Comfort

When Jesus returned from his temptation by Satan in the wilderness he went to Nazareth, where he had been brought up, and in the synagogue on the Sabbath day he read from the scroll of Isaiah, "The Spirit of the Lord is upon me, because he has anointed me..." He claimed in the presence of his audience that that Scripture had been fulfilled in their hearing. The passage in Isaiah, continuing from where he left off, reads "To comfort all who mourn" (Isa 61:2), so we can see that Messiah's ministry included that of bringing comfort.

Before Jesus left his disciples he introduced them to the One who was to come in his place. He explained that he was the Spirit of truth and the Holy Spirit (John 14:26; 16:13), but he gave him a special name when he called him the paraclete, one who would come alongside his disciples after he had returned to his Father. The older versions of the Bible render this name the 'comforter'.

Jesus gave the Holy Spirit a special name when he called him the 'paraclete', one who would come alongside the disciples after he had returned to the Father.

As well as seeing in the coming of the Spirit the beginning of a new experience for the disciples as the paraclete comforted them at the return of Jesus to his Father, the New Testament shows that the coming of the Spirit makes possible a ministry of comfort to be conferred on Jesus' disciples as they receive the promised power from on high.

As Peter pointed out on the day of Pentecost, the result of the advent of the Spirit was that all Jesus' disciples would prophesy: "And they will prophesy" (Acts 2:18). This prophesying would take place in two main areas. First, in their world-wide prophetic witness (Acts 1:8), and secondly, in the assembly of God's people, where they would prophesy for the strengthening, encouragement and comfort of their fellow-believers (1 Cor 14:3).

Father, Son and Holy Spirit are thus seen to be each involved in a ministry of comfort and compassion, from which we have all benefited and in which we may all take part.

Father, Son and Holy Spirit are each involved in a ministry of comfort and compassion, from which we all benefit and in which we may all take part.

Let Paul have the last word: "Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we have ourselves received from God" (2 Cor 1:3-4).

First published in Prophecy Today, Vol 6, No 1, January/February 1989.