Royal address reveals what the nation has lost in 75 years.

As the nation pauses this week to mark 75 years since the Normandy landings, remembering the enormous sacrifice and great courage of so many thousands in order to secure the freedom of so many more, it is fitting to revisit the address made to the nation on 6 June 1944 by Britain’s monarch, King George VI.

His speech, from which both the Queen and Prince William quoted during their addresses this week, did not shy from acknowledging the help and providence of God, and the importance of humble, nation-wide prayer. It illuminates something of the faith that suffused Britain at that time, and reveals something of what we have lost in the years since.

King George VI’s address to the nation

6 June, 1944

“Four years ago, our Nation and Empire stood alone against an overwhelming enemy, with our backs to the wall. Tested as never before in our history, in God's providence we survived that test; the spirit of the people, resolute, dedicated, burned like a bright flame, lit surely from those unseen fires which nothing can quench.

Now once more a supreme test has to be faced. This time, the challenge is not to fight to survive but to fight to win the final victory for the good cause. Once again what is demanded from us all is something more than courage and endurance; we need a revival of spirit, a new unconquerable resolve. After nearly five years of toil and suffering, we must renew that crusading impulse on which we entered the war and met its darkest hour. We and our Allies are sure that our fight is against evil and for a world in which goodness and honour may be the foundation of the life of men in every land.

That we may be worthily matched with this new summons of destiny, I desire solemnly to call my people to prayer and dedication. We are not unmindful of our own shortcomings, past and present. We shall ask not that God may do our will, but that we may be enabled to do the will of God: and we dare to believe that God has used our Nation and Empire as an instrument for fulfilling his high purpose.

I hope that throughout the present crisis of the liberation of Europe there may be offered up earnest, continuous and widespread prayer. We who remain in this land can most effectively enter into the sufferings of subjugated Europe by prayer, whereby we can fortify the determination of our sailors, soldiers and airmen who go forth to set the captives free.

The Queen joins with me in sending you this message. She well understands the anxieties and cares of our womenfolk at this time and she knows that many of them will find, as she does herself, fresh strength and comfort in such waiting upon God. She feels that many women will be glad in this way to keep vigil with their menfolk as they man the ships, storm the beaches and fill the skies.

At this historic moment surely not one of us is too busy, too young or too old to play a part in a nationwide, perchance a worldwide, vigil of prayer as the great crusade sets forth. If from every place of worship, from home and factory, from men and women of all ages and many races and occupations, our intercessions rise, then, please God, both now and in a future not remote, the predictions of an ancient Psalm may be fulfilled: "The Lord will give strength unto his people: the Lord will give his people the blessing of peace."”

Paul Luckraft reviews ‘God Behaving Badly’ by David T Lamb (2011, IVP)

This is an excellently-conceived and well-written book on an important theme, outlined in the subtitle: Is the God of the Old Testament angry, sexist and racist?

For Christians as well as non-Christians, this is a problem that has to be addressed. Certain parts of what we now call the ‘Old Testament’ seem to portray God in these terms, so how are we to settle this in our own minds and how should we respond to those who use this to attack our faith?

Combating Misconceptions

Lamb’s opening sentence is intriguing: “How does one reconcile the loving God of the Old Testament with the harsh God of the New Testament?” (p9). Read this too quickly and you’ll miss the point! The author often asks this question of his students and once they’ve realised he hasn’t misspoken a lively discussion usually ensues.

In the book, Lamb makes his initial point well. We are so fixated on the New Testament portraying a God of love that we forget how often the Old Testament shows him to be merciful, compassionate and slow to anger. We also forget how God’s angry side is still apparent once we cross the divide into the New.

Perhaps Lamb’s title should end with a question mark, just so that we are clear on the author’s intent. But we soon realise that he is very much wanting to clear God’s ‘bad reputation’ and set the record straight by examining as many biblical texts as possible across the diverse genres of Old Testament literature. His aims are to discuss many of the problematic passages in which God appears to ‘behave badly’ and combat the negative perceptions that arise from these.

Lamb sets out to clear God’s ‘bad reputation’, discussing many of the problematic passages in which God appears to ‘behave badly’ and combating the negative perceptions that arise from these.

Tackling Difficult Issues and Passages

Lamb tackles these issues one at a time, chapter by chapter. After three initial chapters on the topics of ‘angry’, ‘sexist’ and ‘racist’, he goes on to ask if God is violent or peaceful, legalistic or gracious, rigid or flexible, distant or near?

He places all of his discussions within historical context, for instance with reference to ancient Near Eastern texts, and also ends each chapter “looking at a relevant incident from the Gospels, showing how the particular characteristic of Yahweh is also manifested in the behaviour of Jesus” (p24).

As he goes, Lamb does not shy away from tackling difficult and controversial passages, such as the smiting of Uzzah dead simply for touching the Ark as the oxen pulling its cart stumbled. His explanation here is excellent – but you’ll have to read the book to discover it!

Safe Hands

The author writes in a way that convinces us that he has thought through every point he makes. Indeed, he has taught this often to his classes so the reader feels in safe hands. He employs occasional touches of humour where appropriate to lighten what could otherwise be a heavy and disheartening read.

Lamb mentions those who get round the ‘problem’ of God’s apparent bad behaviour by saying that those passages can be regarded as fictitious. Some today, like Marcion of old, say we can simply cut out those passages from our Bibles. Lamb’s counter-response is this:

While I find this conclusion attractive in one sense (the problem does disappear), I am unwilling to reject large sections of the Old Testament because the God it portrays doesn’t fit my perception of what he should be like. I continue to be troubled by Old Testament images of God, but I will work to understand them better by continuing to study the text on its own, within its biblical context and within its ancient Near Eastern context. (p102)

The author writes in a way that convinces us that he has thought through every point he makes.

Yesterday, Today and Forever

He ends the book with an epilogue summarising each of the eight chapters that have gone before. While all our questions may never fully be answered, he demonstrates that God is loving and gracious across the whole Bible, both as Yahweh in the Old and Jesus in the New. There is no discrepancy of character. Our God is fundamentally good, whichever part of the Bible we are reading.

After the epilogue comes a section of discussion questions, several for each chapter, making the book an excellent resource for study groups. There are also good endnotes, a sufficient bibliography to encourage further reading, and a very extensive Scripture index making it easy to look up any passage you might come across later in your Bible reading.

The author has tackled a difficult topic extremely well and his book is highly commended.

‘God Behaving Badly’ (205pp, paperback) is available from Amazon for £11.99 (paperback). Also in e-book form.

Jeremiah's insight into the Father's heart.

“I myself said, ‘How gladly would I treat you like sons and give you a desirable land, the most beautiful inheritance of any nation’. I thought you would call me ‘Father’ and not turn away from following me. But like a woman unfaithful to her husband, so you have been unfaithful to me, O house of Israel,” declares the Lord. (Jeremiah 3:19-20)

This is another lament expressing the grief in God’s heart as he reflects on the history of the people of Israel, from the time he made a covenant with Moses, drawing together the tribes of Israel into a special relationship with himself.

That special relationship was, “I will be your God and you will be my people”, and from that time they became a family created by God, with a beautiful land in which to live together with a rich inheritance. Every true family has a father to whom they look for love, protection and provision. In the same way, God expected the people of Israel, his family, to regard him as their Father, so that he could treat them like sons.

Sadly, they had turned away from the truth that he had presented to Moses for their health and security, and to enable them to follow him so that he could work out his purposes for the world through them. Israel had never been faithful: they had never fully put their trust in God and, like an adulterous marriage partner, they had been unfaithful to him, causing untold grief in God’s heart.

Idolatrous, Unfaithful Israel

This is what Jeremiah discerned in his times of entering into the council of the Lord and he broke entirely new theological ground in daring to put words into God’s mouth, “I thought you would call me ‘Father’” (v19).

None of Jeremiah’s forebears – the 8^th-Century-BC writing prophets such as Amos, Hosea, Micah, and Nahum – would have dared to make such a statement. Priests and prophets alike in pre-exilic Israel/Judah all avoided the word ‘Father’ in relation to God, because of their fear of idolatry. The Canaanites had introduced Israel to the Baals (local gods who supposedly owned the land) as the fathers of the people, who had to be worshipped in order to produce the fruits of the soil upon which the people depended for their sustenance.

Jeremiah broke new theological ground in daring to put words into God’s mouth, “I thought you would call me ‘Father’”.

Many of the local shrines, under groups of trees or on high places in the countryside, were occupied by altars to Baal. For the sake of peace and harmony, many of the priests of Israel and Judah practised at these shrines, offering thanksgiving to the God of Israel but also paying respect to the local Baal. It was against this practice that Amos was sent to protest at Bethel, where Amaziah ordered him to leave:

Get out, you seer! Go back to the land of Judah. Earn your bread there and do your prophesying there. Don’t prophesy any more at Bethel, because this is the King’s sanctuary and the temple of the kingdom. (Amos 7:12-13)

Jeremiah saw exactly the same thing happening in the countryside of Judah that had been denounced by Amos: the mixing of Baal worship with the worship of the God of Israel. He spelt out his complaint in one of his earliest statements: “As a thief is disgraced when he is caught, so the house of Israel is disgraced – they, their kings and their officials, their priests and their prophets. They say to wood, ‘You are my father’, and to stone, ‘you gave me birth'” (Jer 2:27).

The Abomination of Syncretism

Jeremiah continued this theme when explaining why there was a drought covering the land of Judah in the late 7^th Century BC (this has enabled us to date this pronouncement to early in Jeremiah’s ministry): “You have defiled the land with your prostitution and wickedness. Therefore the showers have been withheld, and no spring rains have fallen” (Jer 3:3).

In the next verse he spelled out the theological error that was being encouraged by priests and prophets: “Have you not just called me: ‘My Father, my friend from my youth, will you always be angry? Will your wrath continue for ever?’ This is how you talk, but you do all the evil you can”.

In these words, you can feel the horror that Jeremiah was experiencing, perhaps reflecting his own suffering at the hands of his father, brothers and sisters, who had publicly denounced him and were even threatening his life. He saw the people, and probably some priests from his own family, officiating at the shrines on the high places where they were actually offering sacrifices to the God of Abraham, Isaac and Jacob, on an altar dedicated to Baal.

Jeremiah’s horror at what God was experiencing was reflected in his own suffering at the hands of his family.

It was the abomination of people publicly acknowledging a pagan god as the father of the nation that Jeremiah found almost beyond description. It caused him so much grief because he himself had come into such an intimate relationship with God, the Creator of the universe, who was the true Father of the nation of Israel and his own precious Heavenly Father.

Our Father in Heaven

Jeremiah was the first in the history of Israel to recognise the Fatherhood of God. None of the pre-exilic writings in the history of Israel mention it; the other references are all post-exilic, such as Isaiah 63:16 and 64:7, and Malachi 2:10.

This is why Jeremiah was such a theological giant. Not only was he the first to recognise the Fatherhood of God, he was also the first to hear God’s plan to create a new covenant relationship with the houses of Israel and Judah (Jer 31:31) that would one day be extended to people of all nations through Messiah Jesus.

This is why there is such affinity between the ministry of Jeremiah and the ministry of Jesus, who sometimes quoted Jeremiah word for word, such as when he said, “Take my yoke upon you and learn from me, for I am gentle and humble in heart and you will find rest your souls” (Matthew 11:29, from Jeremiah 6:16). Much of John’s Gospel is about the Fatherhood of God, first revealed to Jeremiah, especially Jesus’ teaching at the Last Supper (John 13-17), which centres around his statement, “Anyone who has seen me has seen the Father” (John 14:9).

Jeremiah’s Personal Anguish

It may have been because of Jeremiah’s own experience of rejection by his own family, and the intense sorrow that this brought to him, that he was able to perceive the depth of suffering in God’s heart at his own ‘covenant people’ being so unfaithful to him. Jeremiah’s personal anguish came tumbling out of his mouth a number of times when, in mid-flow, he was describing the terrible consequences to the people of Israel of deliberately turning away from God and forfeiting his covering of protection.

Not only was Jeremiah the first to recognise the Fatherhood of God, he was also the first to hear God’s plan to create a new covenant with Israel, and with all nations.

A good example of this is Jeremiah 15:10 where, in the midst of describing what was going to happen to Jerusalem, he suddenly broke off and proclaimed, “Alas, my mother, that you gave me birth, a man with whom the whole land strives and contends! I have neither lent nor borrowed yet everyone curses me.” In the very next verse, Jeremiah returned to the theme of declaring God’s willingness to protect his people from disaster and drive out their enemies, if they would only repent and return to him.

It is Jeremiah’s own close relationship with God, reflected in his affliction even more than in his bold and fearless declarations of the word of God, which makes his teaching of such value for us today. He reflects to us the grief in God’s heart at those who have his truth but deliberately reject his word, thereby forfeiting the wonderful benefits of God’s loving intention to treat us as precious sons and daughters in his own special family.

This article is part of a series. Click here to read other instalments.

Paul Luckraft reviews ‘Plan A’ by Paul Parkhouse (ICEJ, 2017).

Subtitled ‘What modern Israel reveals about the original and unchanging purposes of God’, this short book aims to unpack the reasons behind “an event unparalleled in human history” when “one of the world’s most famous ancient nations suddenly reappeared on the map” (p6, 7). This was not just any nation, but God’s original covenant nation – which makes this event well worth exploring.

Parkhouse’s key concern is to unpack why God’s salvation plan for the world still needs Israel (this may be baffling to some, but for others it is equally puzzling that the common Christian understanding of God’s plans includes no present or future need for Israel).

The author sets out to refute those theologians such as Karl Barth who claim that “The first Israel, constituted on the basis of physical descent from Abraham, has fulfilled its mission now that the Saviour of the world has sprung from it and its Messiah has appeared…Its mission as a natural community has now run its course and cannot be continued or repeated” (p21, quoting Barth’s Church Dogmatics).

This common view is based on a misunderstanding of the nature of covenant, which Parkhouse explores. Jesus initiated the New Covenant in his own body and blood, but not in isolation from the other covenant promises which God had previously made.¹ It is also important to realise that the New Covenant was originally promised to the Jewish people (see Jeremiah 31 and Ezekiel 36). God has to be faithful to all he has covenanted to do if his plan is to reach fulfilment.

‘Divine Delay’

Using the biblical Feasts as a roadmap to guide us through the details of God’s overarching salvation plan, Parkhouse points out that it was always God’s intention that there should be “a long pause between the new covenant being established in Israel and Israel being established in the new covenant” (p68). This ‘divine delay’ comes with a certain amount of irony. Its primary purpose is to allow the Gentiles to come in fully – but it has become one of the main reasons Gentile Christians use to demonstrate that God must have replaced Israel with the Church.

It was always God’s intention that there should be “a long pause between the new covenant being established in Israel and Israel being established in the new covenant.”

Parkhouse makes it very clear that there is no alternative to ‘Plan A’ and that Satan has never been able to derail it, nor will he be able to stop its future fulfilment. It is secure within the purposes of God and we can remain confident that God will see it through.

Invitation to Investigate

The re-emergence of Israel is a sign for our times, and one that must be investigated just as Moses needed to take a closer look at the bush that burned but was not consumed. When he did examine the phenomenon in more detail, Moses discovered that at the centre of the bush was God himself. We are invited to make a similar discovery concerning Israel today.

Overall, the author provides plenty of scriptures and uses them well to bolster his arguments. The book is well written and is of a size and style that makes it useful to give away.

‘Plan A: What Modern Israel Reveals about the Original and Unchanging Purposes of God’ (94pp, paperback) is available on Amazon for £4.99 or from ICEJ. Also on Amazon Kindle for £1.99.

Notes

1 Only one of these (the Mosaic covenant) was superseded by the New Covenant – for further reading on this see for example ‘By God, I will: The Biblical Covenants’ by David Pawson (Anchor, 2013).

The Son of God is coming soon, along with fiery judgment

Amidst the chaos and uncertainty of Britain’s Brexit prospects, doom-and-gloom merchants have assembled in Poland for a Global Warming summit expected to paint an apocalyptic picture of a world choking to death on carbon emissions.

Indeed, Sir David Attenborough predicts the collapse of civilisation if suitable action is not taken.¹

Admittedly it’s a touch warmer than usual for the time of year, no doubt aided by the amount of hot air generated from the 200 nations represented at the symposium, but the heat that should really concern us is the fire of God’s judgment soon likely to be unleashed on our planet.

I like the poster I saw outside our local parish church not so long ago: ‘Global warning – the Son of God is coming’.

Signs of His Coming

It is appropriate at this time of year – known as Advent in the Church – to focus, not only on Christ’s birth but also on his promised return in power and great glory. And prophecies of end time chaos as a prelude to his Second Coming abound in the scriptures.

I mentioned a significant one last week, indicating signs of a 2,600-year-old prophecy of Ezekiel being fulfilled with the Dead Sea coming to life as fresh water and fish flow back into an area choked with salt for thousands of years.

Jesus too, a fulfilment himself of hundreds of Old Testament scriptures pointing to the coming Messiah, outlined a number of specific signs he said would indicate the imminence of his return.

And one of those would indeed be climatic chaos! Listen to what Jesus describes, especially bearing in mind the frightening tsunamis we have seen in recent years:

There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. People will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken. At that time, they will see the Son of Man coming in a cloud with power and great glory. (Luke 21:25-27)

Signs of Jesus’ return include environmental chaos – not primarily due to our mismanagement of the earth, but as a wake-up call sent by God that judgment is inevitable.

In addition, wars, famines and earthquakes would occur with increasing severity, as with labour pains for a pregnant woman (Matt 24:7f).

But all this would not primarily be due to mismanagement of the earth, though it is no doubt partly to blame as, out of our selfishness, we do not take care of our God-given environment as we should.

No, it is chiefly a wake-up call to flag up inevitable judgment on a wicked world along with the Second Coming of our Saviour, Jesus. The earth is experiencing the pains of childbirth (see also Romans 8:22) that will ultimately usher in the rule of Christ.

Yes, the Bible is clear that he is coming back to reign from Jerusalem for a thousand years of perfect peace. But his coming will be preceded by terrible times of violence, immorality and rebellion against the Creator.

The Mount of Olives, where Jesus will return, according to the Scriptures (Zech 14:4; Acts 1:11). Photo: Charles GardnerJesus will finally place his feet on the Mt of Olives overlooking Jerusalem (Zech 14:4) and put an end to war. Those who love him will welcome him with great joy, but those who have rejected him will mourn over what they have done to him (Matt 24:30).

Not Yet Fulfilled

Ezekiel also predicted a terrible war in the last days that would see a group of nations coming against Israel, but great numbers would perish in the conflict as God ‘sends fire’ on the aggressors (Ezek 39:6).

50 years ago an elderly woman in Norway shared a frightening vision of the time leading up to Christ’s coming and the onset of a ‘Third World War’ that would be ended, she said, with a ‘nuclear atom bomb’.

In view of the fact that much of her vision has come true – a long peace between the super-powers, a falling away from the Christian faith, a huge increase in violence and immorality and unprecedented immigration to Europe – it should at least be taken seriously.

Meanwhile a new book, Floodgates by David Parsons (Whitaker House), supports the biblical premise that while God’s judgment of flood on the ancient world at the time of Noah will not be repeated, judgment on the modern age is just as inevitable – except that it will be by fire, not water.

The Apostle Peter predicted that in the last days there would be much scoffing about such talk (of the Second Coming) by godless people suggesting life would continue as it always has done.

“But they deliberately forget”, he writes, “that long ago by God’s word the heavens came into being and the earth was formed out of water and by water. By these waters also the world of that time was deluged and destroyed. By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of the ungodly” (2 Pet 3:5-7).

In fact, if there is any delay in his coming, it is because he doesn’t want anyone to perish.

But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth…will be laid bare. (2 Peter 3:10)

If there is any delay in his coming, it is because he doesn’t want anyone to perish.

Peace in Christ

One person who has already experienced apocalyptic horror of this kind is Kim Phuc Phan Thi, the nine-year-old girl pictured running in terror from the effects of a napalm bomb during the Vietnam War – a photo that shocked the world. Though scarred for life, she found peace after committing her life to Christ on Christmas Eve 1982.

The pastor spoke of how Christmas is not about the gifts we give to each other, so much as it is about one gift in particular: the gift of Jesus Christ…How desperately I needed peace. How ready I was for love and joy. I had so much hatred in my heart – so much bitterness…My faith in Jesus has enabled me to forgive those who have hurt and scarred me.²

Hers is a true peace following a particularly bloody war. And you too can experience such transformation through Jesus, who loved you so much that he died in your place to give you eternal life!

References

1 Live Science, 3 December 2018.

2 New Life, December 2018 – www.newlife.co.uk

Advice for petitioning Heaven at this dark time in our nation.

We need to be honest about the root causes of our national problems.

In last week’s Editorial we said that successive Governments have undermined the central importance of marriage and family, thereby damaging the social stability of the nation. This is a major reason why we are now seeing so many children and young people who have no understanding of right and wrong and whose behaviour is uncontrollable. And this is why so many young people are dying on our city streets in a wave of knife crime, drugs and gang warfare.

20 years ago, I was working with Home Secretary Jack Straw MP, compiling a report to Members of Parliament on the health of the family in Britain. It was presented in July 1998 at a meeting in the Moses Room (appropriately) - with its great wall murals depicting Moses receiving the 10 Commandments.

Mr Straw promised a White Paper stressing the importance of measures to strengthen family and marriage in Britain. In a Green Paper, Supporting Families, he had correctly stated that marriage was the most reliable framework for raising children: but this caused dissension from LGBT members in the Cabinet which prevented him from issuing the White Paper or taking any concrete measure to support and strengthen married families.

The rallying cry of the secular humanists driving Government policy was “the family is not deteriorating, it is only changing”. They said that all kinds of family are of equal value. This was the beginning of Government policy focusing upon ‘equality’. Hence the value of the married couple family could not be taught in school in case a child from a single-parent family was made to feel inferior.

The rallying cry of the secular humanists driving Government policy was “the family is not deteriorating, it is only changing”. They said that all kinds of family are of equal value.

In defiance of all the evidence, children were taught what is now known as ‘alternative facts’ (laying the groundwork for ‘fake news’!). This was a milestone in the reshaping of Britain in accordance with secular humanist objectives.

Church and State Collude

At that time, the Lords and Commons Family and Child Protection Group recognised that child poverty, ill health, drug abuse, mental health problems and youth crime all stem from marriage failure and family breakdown. The evidence was said to be conclusive and incontrovertible, but ‘political correctness’ prevented the Government dealing with these root issues. In the Foreword to the Report The Cost of Family Breakdown it was stated:

Different sexual and child rearing lifestyles are decisively not ‘equal’ in the sense of ‘equality’ that is applied in all other areas of legislation; that is, ‘equal’ in their average results for good or harm on the present population and on generations to come.

Although the Report was received warmly by MPs on both sides of the House and in the Upper House, there was no change in Government policy. It was as though a veil was drawn over the eyes of politicians of all parties shielding them from the truth.

Worse was to come: at the time this report was published in July 2000, an Education Bill dealing with what pupils should be taught in school about sex and child-rearing was going through Parliament. A peer attempted to include Jack Straw’s statement in Supporting Families saying that “marriage is the most reliable framework for raising children”.

The Government fiercely opposed teaching children the truth that married families are the most reliable unit for raising children. There were extraordinary scenes in the Lords with the largest turnout of the session. No fewer than 234 peers voted against the Amendment, including nine bishops! It was a very tight vote and if the nine bishops had voted the other way it would have been carried. So, the Church of England’s representatives in Parliament voted against holy matrimony being taught to children in the schools of Great Britain!

In 2000, Church and State colluded to destroy family and marriage on one of the saddest days in our Parliamentary history.

Church and State colluded to destroy family and marriage on one of the saddest days in our Parliamentary history. Therefore, surely, in the sight of God, the Church of England must be held responsible for what we are now seeing on our city streets!

Veil of Deception

The veil of deception is still over the eyes of senior Church leaders today. I have seen evidence showing that the Bishop of Liverpool, a strong LGBTQ+ supporter, is using his power to prevent evangelical clerics from being appointed to Liverpool churches.

The Methodist Church has appointed a homosexual man as their National Director of Evangelism with the specific intention of creating more LGBTQ-friendly inclusivity; and the Methodist Central Hall in Westminster has banned evangelist David Hathaway from hiring it. He held a prayer meeting there last month but evidently said some things that were unpopular with some of the staff.

As I said in my recent book, The Reshaping of Britain,

The intensity of the great shaking of the nations is increasing rapidly. We may all soon be engulfed in a modern ‘Babylon’ of unbelievable intensity. But God is offering to Christians the most incredible opportunity, because only those who have put their trust in him will be able to stand and be overcomers.

Spiritual, Not Political

What we need to recognise is the hand of God in the deepening national crisis! Truth being upturned in the public square, confusion over Brexit, violence on the streets, soaring mental health problems, public institutions on the verge of collapse: all speak of a nation under judgment – both Church and State.

We have turned the word of God upside-down and he is saying, “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter. Woe to those who are wise in their own eyes and clever in their own sight” (Isa 5:20-21).

We need to recognise the hand of God in our deepening national crisis!

As the Brexit crisis deepens and the confusion among politicians increases, we have to recognise that there are no political solutions to our problems, because they are primarily spiritual.

The cleverest politicians in the land will not solve the present crises! The only solution – the only way forward for the nation – is repentance and turning to the word of God. If we do this, whether we have a deal OR no deal, God will reach out and restore peace and prosperity to Britain. But if we simply continue as we are today, the result can only be catastrophe.

The People’s Vote

The people of Britain are being offered a choice at this astonishing juncture in our national history. This is the true ‘people’s vote’!! Joshua presented the same choice to the people of Israel: “choose for yourselves this day whom you will serve” (Josh 24:15). To the people of Britain, the choice is whether we will serve ourselves, and the pagan gods of the European Union, or the God of the Bible who has preserved us and so richly blessed our forefathers in times past.

To Christians in Britain, the choice is whether we will stand up and declare the truth, or stay silent. The good news is that it is always in times when God shakes the nations that the greatest opportunities for evangelism are presented.

Israel is both God’s ‘treasured possession’ and the church’s richest resource

Brexit’s woes in spiritual perspective.

I knew I had to write about Brexit in this week’s editorial, so this morning I listened to the news more carefully – a depressing experience. I turned to my Bible for a word of comfort.

It fell open to the fall of Jerusalem and the Lamentations of Jeremiah. The word of the Lord came to me strongly, “This is the nation that has not obeyed the Lord its God or responded to correction. Truth has perished; it has vanished from their lips…The Lord has rejected and abandoned this generation that is under his wrath” (Jer 7:28-29).

Of course, that was written to Israel, a nation in a covenant relationship with God, but Jeremiah was also given a promise for all nations: “If at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned” (Jer 18:7).

With these scriptures in mind we can turn to Brexit and ask what God is saying to us and to the people of Europe. What is God doing to work out his purposes today?

Rebellion Leads to Destruction

We cannot deny that Britain and the nations of the European Union have all turned away from the word of God. Though they have had the Gospel for more than a thousand years, each of these nations has been invaded by secular humanist philosophies that have devoured their good Judeo-Christian heritages. Europe has adopted an atheistic culture and God-denying policies that have, in large measure, brought us to the disastrous situation we face today.

The European Union is imploding under the weight of multiple crises. Its leaders are terrified of seeing Hungary, Poland, Italy and other key nations breaking away from the union as populist movements gain momentum across the continent.

The European Union is imploding under the weight of multiple crises.

In desperation, the Brussels gravy train, frightened that it is going to lose power and wealth, is trying to close ranks, punishing Britain in order to frighten off rebel elements in other nations. Of course, British politicians should know that they will never get a good deal from Brussels! The EU’s tactic now is to delay and delay – always holding out the hope of a deal but never actually concluding one, so that Britain continues to pay vast sums into EU coffers, but never actually walks away free.

The EU elites are exploiting the confusion they know surrounds British politicians of all persuasions in Westminster. But Christians should not be surprised at this confusion - because it is a classic sign of the judgment of God promised upon those who deliberately turn away from his truth: “The Lord will inflict you with madness, blindness and confusion of mind…You will be unsuccessful in everything you do” (Deut 28:28-29).

The Shaking of the Nations

For those who are familiar with the whole word of God in the Bible, it is obvious that we are going through a period which was revealed to the great Prophets of Israel more than 2,500 years ago. God said that there would come a time when he would bring judgment upon all the nations by shaking everything – the world of nature, politics and every structure of society: which is precisely what we are seeing today (see Haggai 2:6-7, cf. Hebrews 12:26-27).

As well as economic and political turbulence and societal breakdown, we are also seeing incredible storms, hurricanes and tsunamis hitting many parts of the world – as well as earthquakes and famines. The terrible wars and bloodshed in Syria and much of the Middle East, the upheavals taking place in Venezuela, Brazil and many other parts of the world, are all evidence of the great shaking of the nations.

Jeremiah’s Revelation

The great revelation that was given to the Prophet Jeremiah is one that we ought to be studying today. Jeremiah was facing the destruction of his country and the demolition of his city, Jerusalem, by the Babylonian army. His prayer (Jer 32) enabled him to see beyond the immediate tragedy and understand what God was doing: how, through it all, he was working out his purposes.

It is obvious that we are going through a period of worldwide shaking, revealed to the great Prophets of Israel more than 2,500 years ago.

The prayer began with the words, “Ah, Sovereign Lord, you have made the heavens and the earth by your great power and outstretched arm. Nothing is too hard for you!” Then Jeremiah came to his central conundrum: although he knew that Jerusalem was going to be destroyed, he had been told by the Lord to buy a field at Anathoth - already enemy-occupied.

In his prayer Jeremiah said to God, “Though the city will be handed over to the Babylonians, you, O Sovereign Lord, say to me, buy the field with silver and have the transaction witnessed” (Jer 32:25). God’s response revealed to Jeremiah the significance of this symbolic act: “As I have brought all this great calamity on this people, so I will give them all the prosperity I have promised them. Once more fields will be bought in this land…because I will restore their fortunes, declares the Lord” (Jer 32:42-44).

Jeremiah realised that God had to allow a whole generation to suffer judgment before they would repent and be open to the truth. This is the way that God has always dealt with nation-wide rebellion – starting with Israel’s grumbling in the wilderness. And it enables us to understand what he is doing today in allowing the turmoil that is enveloping the nations.

God’s ultimate purpose, of course, is to see as many as possible come to a knowledge of salvation in Jesus – restored to right relationship with God and able to enjoy all the blessings he has to bestow upon his children. But persistent rebellion only brings more destruction.

If we are truly to understand the ‘Brexit Battle’, we have to see it in the context of the purposes of God revealed to us in the Bible. This is not just a little political wrangle. We are at a major crossroads in the history of the world and the unfolding and working out of the purposes of God.

Being Careful in Prayer

This is why Christians need to be very careful how they pray. We have said many times before on Prophecy Today that if we pray “Peace, Peace” when the Lord is saying “There is no peace!” we will actually put ourselves against God. We have to understand God’s nature and purposes and ensure that our prayers are aligned with what he is doing today.

Jeremiah’s prayer enabled him to see beyond the immediate tragedy and understand what God was doing: how, through it all, he was working out his purposes.

If we do this, declaring God’s truth and his good purposes to our godless generation so that people can understand what has gone wrong, and if this leads to a spirit of repentance and turning away from the ways of darkness, Britain will undoubtedly see days of revival come through this time of great shaking. This is the other message we have been emphasising recently on Prophecy Today.

Bible-believing Christians will undoubtedly ask, where does the Second Coming of Christ fit into this scenario? The answer is that it is not for us to know the times the Lord has set in his own timetable: but we may be nearer to that event than any of us knows. We have to obey the command of Jesus to “Watch and pray”.

Trump vs Macron and the battle for all our futures.

These days, I am routinely and necessarily suspicious of the BBC. So when Auntie reports a major international speech given by the most powerful man in the world by poking fun at him, it makes me want to listen to the speech in full and see what I’ve missed!

The speech was given by President Donald Trump to the annual UN General Assembly meeting in New York. The UNGA brings together in one room world leaders of vastly different political backgrounds, from 153 nations. Since a lot of politicking is done off-camera, the podium is the tip of the iceberg; a nonetheless vital indicator of a more extensive reality just below the surface.

Podium Wars

It is fascinating to watch Trump’s speeches and the reactions of other world leaders. Ever since his arrival on the world scene, things seem to have become more threatening and unstable – or more exciting and hopeful, depending on your perspective. He has certainly succeeded in exposing to the air an ideological war that has been raging in the West for decades.

As with ‘populist’ movements like Brexit, such an open challenge to the left-wing secular humanist orthodoxy is usually decried (by left-wing secular humanists) as divisive. But what else should be expected of any attempt to stand against the prevailing direction of Western politics?

And if Trump embodies one side of the ideological war, the other is embodied by French President Emmanuel Macron, whose UNGA speech was essentially a point-for-point rebuttal of Trump’s. This article looks at some of the key issues over which they tussle, putting them both into biblical perspective.

Polar Opposite Views

President Trump dedicated much of his speech to a solidly conservative defence of nationhood, vowing to “never surrender America’s sovereignty to an unelected, unaccountable global bureaucracy” and to reject “the ideology of globalism.”

His argument was that whilst supra-national organisations like the UN have “unlimited potential”, they cannot and should not replace the “beautiful constellation of nations”, since “Sovereign and independent nations are the only vehicle where freedom has ever survived, democracy has ever endured, or peace has ever prospered.”

If Trump embodies one side of the ideological war for the West, the other is embodied by French President Emmanuel Macron.

Meanwhile, President Macron took the podium to exalt the virtues of global government as the only way to solve mounting international crises and ensure prosperity for all. He argued that “nationalism always leads to defeat”, blaming it for two world wars, genocides and countless worsening global emergencies.

He then claimed that we are witnessing a “crisis of the Westphalian world order" (i.e. a world of individual sovereign states) and “this is a turning point” where we need “a new world order” based on “new rules” and “a re-forging of the global collective system”.

Trump addresses the 73rd session of the Assembly, 25 September 2018.While Macron waxed lyrical about international co-operation, Trump criticised the dangerous lack of accountability of global institutions (e.g. the ICC, the WTO). Declaring that they have “no jurisdiction, no legitimacy and no authority”, he then proclaimed:

America is governed by Americans…we believe in the majesty of freedom and the dignity of the individual. We believe in self-government and the rule of law. And we prize the culture that sustains our liberty - a culture built on strong families, deep faith, and fierce independence.

Macron denounced this thinking as ‘isolationism’. He argued that populist movements championing democracy are mere expressions of frustration from groups ‘left behind’ by the modern world. To combat this, he argued, what is needed is not insular nationalism, but more and better globalism.

These are just a few examples; I recommend comparing the full texts of both speeches (links below).

More Than Different Opinions

Importantly, Trump and Macron do not simply represent different opinions about how government should be done: they embody two diametrically opposed worldviews.

Underlying Trump’s defence of national sovereignty is a biblical valuation of individual dignity and freedom, as given by God. From this starting point, the role of government is to protect and encourage individuals, not least by investing in the structures (also God-given) that enable them to flourish, such as the family, the rule of law and the nation itself.

Underneath Macron’s ‘new world order’ is precisely the opposite: a firm belief in the pre-eminence of the universal rather than the individual. The role of government is then to impose freedom from the top down, not by protecting units like the family and the nation, but by subordinating them to a ‘universal’ moral and political system:

I believe in universal values…I think there should be unconditional protection of our values…Let us address the crises, let us work together…mindful of the principles guided by our history and the principle of universality and universalism.

Under Trump’s defence of national sovereignty is a biblical valuation of individual dignity and freedom, as given by God. Underneath Macron’s ‘new world order’ is precisely the opposite.

Digging even further down, underneath these different claims lie very different visions for humanity’s future, and very different beliefs about human nature and God.

Macron’s vision is the realisation of a world where poverty, disease and conflict are gone, climate change is reversed and prosperity is enjoyed by all. Appealing though all this sounds, it is grounded in a utopian fantasy: the creation of heaven on earth, without God, humanity dictating its own morals and working out its own salvation.¹ Both history and Bible prophecy testify to the terrible ends of such millennial dreams.

Trump’s world-view is not nearly so grandiose. He does not assume that a universal utopian vision is necessary, possible or desirable, but instead concerns himself with unleashing individual potential: enabling people to make the best of a fallen world, responsible for their own lives before God.

This does not preclude impulses to international co-operation; it just does not prescribe them as the way to humanity’s ultimate self-realisation.

The Spiritual Dimension

These two men and their two speeches remind me that ultimately there are really only two worldviews, or two directions in which to move: to pay respect to the God of the Bible and his created order, or to write God out of the picture, revising the world accordingly.² Whichever side wins out will change the lives of millions, even billions of people.

The biblical context of all this, of course, is the spiritual battle spoken of in Ephesians 6:10-19. This invisible battle is for the hearts, minds and eternal destinations of all mankind. It is therefore fundamentally a battle for the freedom of the Gospel to be proclaimed, heard and accepted. Satan’s strategy is to deceive with counterfeit offers of salvation and freedom, working meanwhile to close down opportunities for the truth to be heard.

One day, Macron’s vision of a ‘new world order’ will be realised, temporarily (Rev 13), though Satan’s attempts to achieve this through history have so far been allayed. By God’s grace, until the appointed time the Holy Spirit is acting as a restraint, safe-guarding our freedom to proclaim the Good News:

For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendour of his coming. (2 Thess 2:7; also 2 Pet 3:9)

In these two men, and in these two speeches, we are reminded that ultimately there really are only two worldviews.

For Believers

Why is it important to understand the battle raging between our political masters, especially if God ultimately scoffs at their posturing and plotting (Ps 2)? It’s important because it should jolt us out of complacency and galvanise us:

• To make bold use of our Gospel freedoms while we still have them,
  
• To take care that we are not deceived into aligning ourselves with ideologies behind which lie the ‘powers of this world’s darkness’,
  
• To be deliberate in applying God’s truth to our political thinking and acting, and
  
• To pray with understanding, listening to the heart of God and (if so called) yielding ourselves to the vital ministry of intercession.
  

It is a mistake to poke fun at Trump instead of listening to what he has to say. This is a debate – nay, a war – about human nature and purpose, and ultimately about God. Ephesians 6 makes no provision for Christians sitting on the side-lines: it is a call to arms.

Listen to/read the full speeches:

• President Trump: text / video

• President Macron: text / video (quotes taken from the latter)

Notes

1 In this schema, the major evil is not sin, but the freedom which has allowed inequalities to flourish and resources to be abused. The only solution, therefore, is the submission of freedom to the ‘greater’ goals of equality and unity. The biggest potential threats to this are sovereign nation-states or movements of people that might use their independence to deviate from this agenda.

2 Nowhere do these worldviews clash more voraciously than on Israel, although I have not included this example here. Israel will always be at the crux of the global battle for truth and freedom, because she stands for the inevitable fulfilment of God’s covenant purposes and the soon return of Messiah.