Can Israel learn this lesson about not capitulating to intimidation?

The victory of National Trust volunteers who objected to wearing badges showing support for gay pride was as welcome as it was unexpected – given the current politically correct climate.

For those outside the UK, the National Trust is charged with looking after many of the nation’s great estates, particularly in cases where their upkeep is no longer economically viable for the original owners. Now, following an outcry to a new directive barring volunteers from public-facing duties at a Norfolk stately home if they refuse to wear the gay ‘rainbow’ symbol, over which dozens have quit, the Trust has backed down.

Unpaid staff at Felbrigg Hall had been offered behind-the-scenes roles after saying they were “uncomfortable” with the idea – part of a six-week ‘Prejudice and Pride’ event marking 50 years since the de-criminalisation of homosexuality.¹

As Trust members, my wife and I were already concerned about the trend shown in their magazine to promote the homosexual legacy linked with some of their country houses, so I suppose this ‘badge of honour’ was the next inevitable step. But the Trust has tripped up, fulfilling a biblical promise that “whoever leads the upright along an evil path will fall into their own trap, but the blameless will receive a good inheritance” (Prov 28:10).

The Beginning of a Fight Back?

The BBC and other media are milking the ‘golden’ anniversary for all its worth, plaguing us with a veritable flood of gay propaganda - so much so that it seems hardly possible to find alternative viewing. Their clear agenda is to heap this new morality on millions of people, forced to pay for the ‘privilege’ with a hefty license fee.

That is bad enough, but when the national body entrusted with the immense privilege of looking after vast swathes of our magnificent cultural and historical heritage takes up the same baton, for which they have absolutely no mandate (neither does the BBC, for that matter), things have gone too far.

When the National Trust picks up the same baton as the BBC, for which neither have a mandate, things have gone too far.

The courage of the National Trust workers is to be applauded. It shows there is still a remnant of decent folk – whether Christians or not - who have decided against having their hard-fought freedoms, principles and consciences dictated to any longer. The shame is that our spineless church leaders failed to lead the way in what could be the beginning of a fight-back for a recovery of Christian standards.

Violence Closes Down Justice

Of course, it’s too early to say if a backlash has truly begun – and things could yet get worse. After all – riots, terror and intimidation seem to have successfully shut down justice in Israel, where murder and mayhem followed the killing by terrorists of two Israeli border policemen on the Temple Mount in July. These riots were not incited by Jews, whom you might have thought would have been justified in doing so, but by Palestinians.

Because of the slaying of the policemen, the Israeli Government installed metal detectors at several Temple Mount entries as an obvious safety measure – and this is what sparked the riots (said to have been inflamed by Israel’s arch-enemy Iran). To their shame, however, the Israeli authorities eventually backed off as tensions threatened to get out of control.

Bizarrely, Jews visiting the Mount – where their first and second Temples stood 2,000-plus years ago and which Muslims now claim as their own² – are not even permitted to pray on what is their holiest site! And they do not object to metal detectors, as they have no intention of harming anyone.

The Word of God is Clear

Let’s hope it doesn’t come to caving in to mob-rule in the ongoing battle between gay rights and God’s laws in Britain.

In Hull, Yorkshire – once renowned from its predominance of evangelicals including the legendary William Wilberforce – a Church of England minister has held a special service to mark the city’s homosexual pride celebrations. The event was addressed by a transsexual activist who was born male but lives as a woman and describes himself as a lesbian.³

There is still a remnant of decent folk who have decided against having their hard-fought freedoms, principles and consciences dictated to any longer.

Meanwhile, the Emmaus Group⁴ have launched a series of articles highlighting what they refer to as increasing acts of sedition⁵ against our most holy God. “One of the biggest challenges hitting the church right now is the storm of secularism and humanism with its LGBT and transgender movements,” they said, adding: “The word of God is clear, concise and unambiguous: no sexually immoral person will have a place in the kingdom of heaven.”

Also among those denied entry to God’s eternal dwelling, they point out, are “all liars” – and they will be cast into the lake of fire (Rev 21:8). Such people “willfully pursue what is in opposition to God’s will and practice it with pride. So it should be no surprise the LGBT movements hold what they call ‘pride’ festivals…celebrating all that is abominable before God. And church leaders who advocate in favour of such iniquity will be judged more harshly.”

For the Joy Set Before Us

I nevertheless hope and pray that we have turned a corner. Ordinary, decent folk also have rights – especially to a quiet life devoid of manipulation, intimidation and interference from busybodies determined to force their agenda onto an unsuspecting world.

The words of King Solomon are so true of today – and they also give us hope: “When the wicked thrive, so does sin, but the righteous will see their downfall” (Prov 29:16).

Christians, meanwhile, need to shed their flabby compromise and start “training in righteousness” under the word of God (2 Tim 3:16). Like the first century Galatians, too many have been led astray by false teaching, earning the fiery rebuke of St Paul: “You were running a good race. Who cut in on you to keep you from obeying the truth?” (Gal 5:7).

The writer to the Hebrews urges us to “run with perseverance the race marked out for us” – not to throw in the towel at the first sign of muscle strain or breathlessness, but focusing on Jesus who endured opposition, pain and suffering “for the joy set before him” (Heb 12:1-3).

Notes

1 BBC Radio 4 and Daily Telegraph online, 5 August 2017; Mail on Sunday, 6 August 2017.

2 Though temporarily handed over to the charge of the Jordanian-based Waqf (Muslim authority) in order to reduce tensions following the 1967 Six-Day War when Israel took back territory illegally annexed in 1948, the Mount is actually under Israeli sovereignty and has been linked to the Jews for thousands of years.

3 Hull CofE minister criticised for homosexual pride service. Christian Institute, 1 August 2017.

4 A forum seeking to reconcile the Church with her Hebraic roots while also highlighting the plight of Christians and Jews in the Middle East and challenging the body of Christ over obedience to God’s commands.

5 Dictionary definition: an offence that tends to undermine the authority of a state; an incitement to public disorder.

Lessons from the life of Moses.

In the eighth part of our series, Fred Wright considers the lessons we can learn from the life of Moses.

Although in Christianity Moses is generally considered as a non-writing prophet, in some Judaic circles he is credited, under the guidance of the Holy Spirit, with the reception and transmission of the Torah. This includes the pre-historical sections, which he received by divine revelation. Both the external and internal evidence of the texts illustrate that Moses was accredited with these writings from the earliest of times.

Moses is considered to be the greatest of the prophets and a model for those who came later. He also pre-figured the Messiah. In Second Temple Judaism, the messianic hope was in one who would be the true prophet that Moses had spoken of (see Deut 18:18, cf. Acts 10:43). Paul often referred to the whole of the Torah as 'Moses’ (2 Cor 3:15).

The Call of Moses

Moses presents a clear picture of the prophet as an intercessor. He illustrates an intimacy with the Lord which is second only to that of Jesus.

Moses was a Levite who could trace his lineage back to Levi through Amram (Ex 6:16f). After fleeing the Egyptian court (Ex 2:15f), he dwelt in the land of the Kenites, marrying into the family of the priest Reuel/Jethro. The Kenites were a people who could also trace their descent back to Abraham (Gen 25:1-6). One can therefore assume that their religion was a continuation of pre-Egyptian Yahwism.

Moses is considered to be the greatest of the prophets and a model for those who came later.

It was during this period, while tending his father-in-law's flocks in the vast wilderness of Midian, that Moses began to develop an intimacy with God. God appeared to him in a burning bush (Ex 3:6) and revealed that he was the God of the Patriarchs and not simply the God of the Kenites.

Furthermore, he had not forgotten his people despite their slavery and wanted Moses to be the instrument of their deliverance. Moses’ initial reaction to this was one of awe quickly followed by procrastination — no doubt due to the enormity of the task that had been placed before him.

Although the Lord gave him miraculous signs to perform, Moses was concerned about not being properly equipped to present his case before the ruler of Egypt. So God commissioned his brother, Aaron the Levite, to speak on his behalf. This reminds us that although an intercessor may be called to be an instrument in one area, the Lord may use another to augment, enhance or present the fruit of their intercessory labours.

The Honour of the Name

Having received his commission, Moses was sent forth in the authority of the Holy Name which had been declared to him (Ex 3:14f). The commissioning of Moses clearly illustrates that his mission was to be undertaken in the name and power of the Lord. In the ancient Near East, possession of a holy name was believed to be a token of power. It was thought that the utterance of that name would bring forth the spirit known by that name. This spirit could then be manipulated or worked alongside. This explains the Lord's enigmatic reply to Moses.

Moses illustrates an intimacy with the Lord which is second only to that of Jesus.

Today, it is sad to observe that the names of the Lord and, particularly, the name of the Messiah — Jesus — are often regarded as words of power. They are recited as a mantra, rather than the objects of devotion and as the expression of a relationship (Ps 9:10).

The degree to which Moses understood the honour of the Name was clearly illustrated whenever Israel lapsed into idolatry. Moses' intercession, at those times, was that God would refrain from destroying his people for the sake of the honour of his Name (for example, see Num 14:5-19, cf. Ezek 36).

An interesting aside is that on one occasion the Lord stated that he knew Moses' name. Today that may seem a little trite and obvious, but at the time names were more than a simple label of identification. They were either titles of honour or descriptions of character. The comment about the Lord knowing Moses’ name simply means that God knew Moses' character. We might well ask the question today: as well as knowing God personally, are we prepared for God to know us?

A Model Intercessor

Faith was the driving force in Moses’ life (see Heb 11:23-29). It was through his faith that Moses gained the increasing certainty and confidence he needed to build his relationship with the Lord.

Moses was familiar with apparent failure. His initial approach to his people fell upon deaf ears, due to their broken spirit and cruel slavery (Ex 6:9). Meanwhile, his words were treated with disdain by Pharaoh.

Moses’ family were not the strength he could have hoped for. The people’s apostasy to the golden calf involved Aaron (Ex 32:1), while both Aaron and Miriam rebelled against Moses’ authority because of his marriage to an Ethiopian (Num 12:1). In the midst of all his tribulations Moses received wonderful strengthening from the Lord. The challenges and setbacks were all attended by reassurances from the Lord of his person and character, together with assurances about the future.

In the midst of all his tribulations Moses received wonderful strengthening from the Lord.

Throughout the wilderness wanderings Moses was the only one qualified to intercede for Israel because he was the only one who was not involved in the sin of idolatry. Moses’ concern for his people was so great that he put all thoughts of personal glory aside (Ex 32:32, cf. Phil 2). In particular, he was willing to forfeit his life (cf. Paul in Romans 9:3) and did not consider personal gratification above the good of the nation (Deut 9:14).

Knowing God’s Character

Moses showed his skills of advocacy (Ex 32:11-15) by praying God’s promises back to him. Whenever he faced rebellion against either his spiritual leadership (Num 14:3) or his secular authority (Num 16:41-50), he appealed to the Lord’s honour (Name).

In response to the calamity brought about by a later revolt, the people began to realise that the one who had a personal relationship with God and kept their faith intact was the one who had authority to enter into the presence of the Lord to intercede on their behalf. This is a penetrating truth for the leadership of today who get discouraged in their standing for truth. He who prevails will overcome.

Such prayer requires an intimate knowledge of the character of God. For Moses, this knowledge came from both regular and extended times spent in his presence (Ex 33:7-11). On one occasion, Moses spent 40 days and 40 nights alone with the Lord on top of a mountain. It was during this time that he received the tablets of the Law (Ten Commandments) and the instructions for building the Tabernacle (Ex 24:12-18).

Moses knew God personally and had the distinction of being referred to as God’s friend. He was a person with whom God communicated ‘face to face’ (Ex 33:11), whereas others only knew of him (his acts).

If you know God’s character, then you should not fear for the future. Fear is a manifestation of unbelief which implies no knowledge of the character of God. God keeps his promises and never lies (Num 23:19). Irrational fear is an idol, since the fear has more influence than God’s ability to deliver.

Moses knew God personally and had the distinction of being referred to as God’s friend.

The intercessor needs to develop a personal relationship with God. Moses knew God’s character - therefore he could pray back to the Lord his own promises. A further example of this type of intercession is found in Isaiah, where the Prophet calls upon the reader to remind the Lord of his promises concerning Jerusalem (Isa 62:6-7).

Anyone who aspires to be an intercessor should attempt to develop such a relationship with God. God’s character will be discovered as one studies the Bible and spends time in his presence.

A Warning from the Life of Moses

The record of Moses’ ministry ends on a sad but apposite note. Intimacy, if one is not careful, can lead to a degree of unacceptable familiarity. When the people were camped at Rephidim, they complained about their condition because of their lack of water. They were even ready to stone Moses. Moses called out to the Lord and was commanded to strike a rock in the presence of the elders. He was to use the rod that had parted the Red Sea. This action would bring forth water (Ex 17:1-7).

Later, at Kadesh Barnea, when the people were again complaining that there was no water (Num 20:3), Moses appealed to the Lord. On this occasion, he was instructed to speak to the rock. While it is not our place to judge Moses, it seems that he committed two cardinal errors in the way that he dealt with this problem.

First, along with Aaron, he took the place of God by declaring: “Listen, you rebels, must we bring you water out of this rock?” (emphasis added). Secondly, he recalled the former incident and relied on his previous experience by choosing to strike the rock, rather than speak to it. The result was that neither he nor Aaron was allowed to enter the Promised Land (Num 20:9-13). This is a salutary lesson for us to take God’s instructions seriously!

The heart of God: Dr John Garvey considers the prophetic psalms of David.

King David does not often appear on the list of Israel’s prophets. But Peter certainly regarded him as a prophet (see Acts 2:30). In fact, there are more quotations in the New Testament from the psalms which are attributed to David than from any of the other prophets, with the exception of Isaiah.

Not only was David a prophet – he was the head of a school of prophets. In 1 Chronicles 25:1 we see that David set aside “some of the sons of Asaph, Heman and Jeduthun for the ministry of prophesying, accompanied by harps, lyres and cymbals.” All the men of this hereditary guild of prophets were under the supervision of their fathers, and the fathers were under the supervision of the king himself. “The spirits of prophets are subject to the control of prophets” (1 Cor 14:32) indicates that it was not only as their king, but as their senior prophet, that David was overseer of their ministry.

We can read the work of some of these men in the Book of Psalms, and this is also the place where we find David’s prophecy. The style and content of his words are very different from the other prophets. This is because the psalms were written as songs for temple worship, and not mainly for teaching or exhortation. What we know of David’s gifting agrees with this – he was a poet, not a preacher.

A Prophet and a King

But how did David become a prophet? We are used to prophets who confront kings, not kings who preside over prophets! We are not told directly of his call, but it seems likely that the start of his ministry coincided with his anointing by Samuel as king, when “the Spirit of the Lord came upon David in power” (1 Sam 16:13).

The cosy idea we sometimes have of the shepherd-boy David writing psalms whilst tending his sheep is unlikely. In the NIV, there are a few psalm headings which may suggest that they were written before David began his reign (for example Ps 34), but he had already been anointed as king. He may have been a poet and musician from his youth, but it took the anointing of the Spirit to make him a mouthpiece for God.

Not only was David a prophet, he was the head of a school of prophets.

However, anointed kingship alone did not make him a prophet either. Of the kings who were descended from him, only his son Solomon was a prophet, and though Solomon wrote many proverbs he only wrote one psalm. What was so special about David? To answer that, we must look at the content of his prophecy.

It could be argued that every psalm is prophetic, because all were inspired by the Spirit and included in the canon of Scripture. But it will be more useful here to distinguish ‘prayer’ from ‘prophecy’ and look at those parts of David’s psalms which specifically declare God’s will and foretell his future acts. If we do this, we find that David’s prophecy has two particular emphases.

Prophetic Themes

His first theme is the righteous and the wicked, viewed as a king would view them; as the righteous who need to be encouraged, and the wicked who need to be disclosed and weeded out of the kingdom if the king is to rule well. Examples of this are Psalm 5:9-10 (quoted in Rom 3:13), where David calls on God to banish the wicked; and Psalm 12:5 – God’s own oracle to a discouraged king declaring that he himself will protect the weak and needy from those who malign them.

His second theme is the king himself, and in particular the descendant whom God promised would inherit his throne forever. God had made this promise to David by the Prophet Nathan: “I will raise up your offspring to succeed you, who will come from your own body, and I will establish the throne of his kingdom for ever” (2 Sam 7:12-13). This is the promise, or covenant, on which depends the whole concept of Jesus as the Messiah, or Anointed One.

David may have been a poet and musician from his youth, but it took the anointing of the Spirit to make him a mouthpiece for God.

In Acts 2:30-31, Peter said that David was a prophet and “knew that God had promised him on oath that he would place one of his descendants on his throne. Seeing what was ahead, he spoke of the resurrection of the Christ, that he was not abandoned to the grave, nor did his body see decay.” This refers to Psalm 16:8-11, which Peter had already quoted to the Pentecost crowd.

The apostle presents a picture of David as trusting fully in God's promise and being enabled by the Spirit to see something of how it would be fulfilled in Jesus. How far he understood what he was seeing, and how far it was unconscious, we perhaps cannot know.

King of Kings

Some psalms, like Psalm 110, seem to have been written for use on royal ceremonial occasions, such as a coronation. That is, they concern David himself and the later kings as well. And yet, they include things which could never apply personally to any human king, as Jesus himself pointed out (Matt 22:41-46). In Psalm 110 David calls the king “my Lord” (v1) and “a priest for ever” (v4).

Other psalms, like Psalm 22, were personal prayers which, in the light of the events of Jesus’ life, astound us with their accurate prediction of his sufferings. It is almost as if David himself, half consciously and half unconsciously, were living out the life of the coming messianic king.

This is perhaps the best way to look at David's prophetic gift. Unlike the other prophets, he was not just a chosen watchman, but himself a central figure in God's salvation plan. He was the first of the royal line that would lead to Jesus. He was a ’type’ of Christ, just as the Passover was a ‘type’ of his Passion and the temple a ‘type’ of his Church.

Like King Jesus, King David rescued his people from their enemies, ruled them with justice and compassion, and led them in their worship of God. His victories foreshadowed Christ’s victory. His sufferings exemplified those of the one who was to come. Israel looked back at the golden age of David as a model of the eternal reign of ‘David’s greater Son’.

David was not just a chosen watchman, but himself a central figure in God’s salvation plan.

Understanding the Heart of Christ

No man before David ever understood better the mind and heart of Jesus. The very nature of his role as Israel's archetypal king, a “man after God's own heart”, led to so many comparisons with the life of his promised successor. Then again, God's providence created more parallels, such as his persecution by evil men and his betrayal by close friends. We see these reflected in David's prayers, prayers from the depths of a godly heart. If we add to that a spirit guided by prophetic insight to see what his descendant’s reign would bring, then we can see that David’s prophecy gives us a unique view of our Lord.

We might almost say that if you want to know what Jesus has done, you must read the Gospels; but if you want to understand his heart, you must read the Psalms. This, above all, is David's prophetic word to the people of God today.

Trust and obey: life lessons from the ministry of Samuel.

 In the sixth part of our series on the relevance of the message and ministry of the non-writing prophets for today, Pete Dye looks at Samuel.

The significance of Samuel as one of the great men of God is often unrecognised. In some ways he was second only to Moses as a leader of God’s people - Israel. Samuel was also the last of the judges, and the measure of his worth as leader is seen in the kingdom that emerged under Saul and then David.

After settling in their land, the 12 tribes had quickly become disgruntled and divided. The structure of their nation was falling apart. The judges, whom God raised up, were often only recognised by one tribe or group of tribes, and only briefly did they unite the people. It was a time which the writer of the Book of Judges summarised as: “In those days Israel had no king; everyone did as he saw fit” (Jud 21:25).

Samuel's Early Years

Samuel's father, Elkanah, had been married to his mother, Hannah, for several years. They had no children, so Elkanah took another wife who was fruitful and bore him children. Although this provided Elkanah with what he desired it also brought division into his household.

Hannah, a godly woman, took her burden to the Lord and vowed that if he gave her a son, she would give him back to the Lord. The Lord answered her prayer and Samuel was born. Hannah fulfilled her vow and brought Samuel to the Lord. He lived in the house of the Lord under the tutelage of Eli, without his mother's closeness. Eli, his substitute parent, was ineffective as a father - as was demonstrated by the behaviour of his sons Hophni and Phinehas, who were wicked men.

In some ways Samuel was second only to Moses as a leader of God’s people.

Although, at first, Samuel did not recognise the Lord speaking to him, once he did he responded immediately and gladly. This marked out his life; he was a man who heard God clearly and was obedient to what he heard. One of the great needs of today is for men and women to do just this. God has provided us with his written word as a benchmark, but he also speaks clearly through the prophetic word, which must always be tested.

Intimacy with God

In many ways, Samuel was a shadow of our model, the Lord Jesus Christ. The Psalmist describes the Messiah as the one who says, “I desire to do your will, O my God” (Ps 40:8). Jesus had an open ear to his Father. Is this not the secret of any ministry that God blesses? It begins with this kind of intimate relationship with God.

The Lord was with Samuel and his early experiences set the tone for his life. As God spoke to him so Samuel was able to speak the word of the Lord clearly to the nation. It was more than just the word of the Lord, however! Samuel had an intimacy with the Lord as the Lord revealed himself through his word (1 Sam 3:19-21). The Lord showed Samuel in incredible detail what would happen, and then confirmed his word by its fulfilment. In that way, God let ‘none of his words fall to the ground.’ Should we be expecting that kind of prophetic word today?

As a young man, Samuel knew intimacy with God through prayer. Like Moses, he was a man who talked with God. His public praying was a reflection of the private relationship he had with God. Jeremiah 15:1 links Samuel and Moses in this respect: “Then the LORD said to me: ‘Even if Moses and Samuel were to stand before me, my heart would not go out to this people. Send them away from my presence! Let them go!’”

The people of Israel had reached a situation of utter disgrace before God. They had been under Philistine oppression and had lost the Ark of God in battle. They had never had authority from God to use the Ark in the way that they did, and it was only a sovereign act of God that made the Philistines return it.

Samuel was a man who heard God clearly and was obedient to what he heard.

Repentance

20 years were to elapse before the people turned to the Lord in repentance: “It was a long time, twenty years in all, that the ark remained at Kiriath Jearim, and all the people of Israel mourned and sought after the Lord” (1 Sam 7:2). During this time Samuel was able to speak to the nation clearly about God’s terms.

If there was a seeking after God from the heart, then there were things to do to express that repentance. He called the nation to cleanse itself from the false gods that had been tolerated and they responded to his call. They put away all their false gods and determined to serve the Lord alone (1 Sam 7:4). On this basis, Samuel could call the nation to come together.

The implication of Scripture is that this repentance was in part the result of Samuel's ministry. Although his words had come to Israel, his words had also come to God in prayer. At the right time, in this national gathering, he could pray publicly for the people of God. Scripture records that the Lord both heard and answered his prayer (1 Sam 7:9).

Is this not relevant to God’s people today? Are there not false gods worshipped by God’s people in modem Britain? There are gods of materialism that are avidly worshipped in the modern church. They may be more sophisticated than the Roth of Samuel's day, but just as insidious and destructive to the people of God. Samuel was straight with God's people. They had to serve God alone and his preaching had great effect.

Man of Integrity

Another feature of Samuel’s ministry was that he was a man whose judgment could be trusted. He never judged to please men of importance. He could be trusted and did not accept bribes. He was scrupulously fair. Sometimes good men can make bad judges, and some bad men can make good judges. Samuel was both a good man and a good judge. Even while Saul was king, Samuel was the supportive elder statesman who did not get in Saul's way. Samuel made a circuit of Israel; from Bethel to Gilgal and Mizpah and then back to his administrative seat in Ramah, Samuel would travel the land.

Samuel was straight with God's people - they had to serve God alone, not idols.

Our modern world, despite its sophistication, is full of dishonesty. This even affects the Church. The Christian in business and work a few decades ago would be known for his integrity. I believe that Christian standards are slipping. We have become too much like our culture in its dishonesty. Maybe God is calling us afresh through Samuel to live lives of transparent honesty and integrity before the world and in the Church. People respect that and feel safe with it, even if it makes them feel uncomfortable. We need Christian leaders with that same characteristic.

Sacrifice and Cost

There was also a cost involved in Samuel’s life and ministry. His mother had promised him to God as a Nazirite (1 Sam 1:11). And so he was, his life was totally consecrated to God from his days in the sanctuary at Shiloh under Eli until his death.

But it was never easy. He went through experiences that the modern psychologist would use to excuse unrighteous behaviour. He left home at an early age and may have felt rejected. He lost the sanctuary that had been his home at Shiloh when it was destroyed by the Philistines. He could so easily have become bitter because of this. Then his sons disappointed him. He had great expectations of them and made them judges, but they accepted bribes and did not follow his ways.

He was the leader of Israel, but was told by God to first anoint Saul, and later David, to be king. Samuel felt deeply rejected by this, and God had to point out to him that it was the Lord who was being rejected. Samuel was only rejected because he was God’s anointed representative. What an example to us as we excuse our behaviour because of our circumstances!

Samuel's home was at Ramah. He administered justice and built an altar to the Lord there. His home, his work and his worship were all in harmony. Some Christians manage to compartmentalise their lives. They can be keen Christians as far as church is concerned, and yet at work no-one knows that they are Christians. Sometimes they are different at home to how they are in church. Samuel was consistent and presents a tremendous challenge to us. His godly life and example were the means which God used to bring together 12 ungodly tribes into a nation that was one under the leadership of David.

Paul Luckraft reviews resources from Maoz, a Messianic charity that supports Jewish and Arab believers in Israel.

Here are two very informative and worthwhile booklets, written by Ari and Shira Sorko-Ram, Messianic Jews who have been pioneers in Israel’s Messianic Jewish movement for over 40 years. Ari and Shira founded Maoz, a non-profit charitable organisation supporting both Jewish and Arab believers in Israel.

Please see the base of the article for full ordering details.

To the Jew First

To the Jew First is written by Ari and explains the principle found in Scripture that God has assigned a specific order to the way he works out his purposes. Without this God-designed order or prioritising, things often don’t line up or bear fruit. But following this divine ordering can produce much blessing.

Chapter two is particularly valuable as Ari uses the biblical calendar and harvest cycle to explain how each of us can increase our individual fruitfulness by observing the period between Passover and Pentecost, the time in the Jewish calendar known as ‘counting the omer’.

Even those familiar with the Feasts and how to observe them may have missed this important concept. At Passover we celebrate our liberation and consequent freedom; at Pentecost we want to dedicate ourselves afresh to God for a new infilling and greater service. But between these two events are 50 days in which we can identify any new seed God has planted in our lives, some new first-fruits to be offered back to him as the beginning of a new harvest and period of fruitfulness. As we count through these 50 days we are to take special care of these gifts - nurturing and watering them, and pulling out the weeds that might choke them. Due attention at this time can lead to a greater harvest later.

Following God’s divine ordering and priorities can produce much blessing.

But the main point of the booklet is that Israel has been chosen first in God’s plans and if we don’t recognise this then our ministry will not be as blessed as we would wish. Here is the bigger picture in which we all operate. Israel is God’s first-born and his first-fruits among the nations. What we do to these fruit-fruits affects our harvest. Whatever our particular calling and wherever God might want us to serve, we need to recognise this fact.

The author quotes the example of Reinhard Bonnke. He was called to Africa but told by the Lord to pray for Israel. This puzzled him until the Lord responded with “If you pray for Israel, I will give you Africa.” Serve elsewhere, but pray for Israel!

It is pleasing to note that the author provides a more accurate translation of Romans 1:16 using the Complete Jewish Bible, namely “…to the Jew especially, but equally to the Gentile.” It is easy to dismiss ‘to the Jew first’ as merely being a chronological fact when instead we should see God’s prioritising principle at work regarding the Gospel. Salvation came to the Jews for the sake of all nations, and salvation came to the nations to bring Israel back to her Messiah and bring God’s purposes to complete fulfilment. Blessings all round!

Israel’s Call

Israel’s Call is written by Shira and is subtitled ‘How you can help her fulfil it’. The intention is to create a better understanding between Jews and Christians and to break down the barriers of communication between them. In particular, the aim is to help Christians who love Israel to become more effective in sharing the Gospel with Jewish people. This is the special focus of the first section, entitled ‘A guide to sharing the good news with the Jewish people.’

There are many helpful comments and suggestions here, such as which words to avoid (e.g. convert, mission), as well as some crucial points to be aware of, for instance that Jew’s conception of a Christian is a person without God – that is, the true God of Israel. The author is quite clear that in evangelising Jewish people the key ideas of repentance and faith in Jesus cannot be avoided.

Shira intends to create a better understanding between Jews and Christians and break down barriers of communication between them.

The longer second section deals with questions that often arise in discussions with Jewish people. Such topics include the Trinity, the nature of atonement, why so-called Christians are often anti-Semitic, and the role of Paul as the ‘creator of Christianity.’

One interesting section considers Jewish expectation of their Messiah when he comes if he is not Yeshua. Without his prior sacrifice for sins, how will he deal with evil and set up the Kingdom of God?

There are also helpful sections on the Holocaust and how the Jewish people regard being the chosen people. Perhaps most surprising is the length of the section on kashrut (the dietary laws) but this becomes apparent when it is realised that many Jews believe Jesus and the New Testament cancelled these laws and taught (or at least encouraged) the eating of pork!
It should be noted that this booklet was formerly entitled ‘I became as a Jew’ just in case you already have it under that name. If you don’t have a copy, then here is a highly recommended resource for those engaged in these sorts of conversations with Jewish friends.

‘Israel’s Call’ and ‘To the Jew First’ are available from Maoz for £3 each, or £5 for both, including P&P.

Novels from Maoz

Also available from Maoz are two novels in a projected trilogy by Ron Cantor. The first, Identity Theft, sets the tone in which David, a young Jewish man seeking after truth, is granted supernatural experiences to show him how Christianity in general and Jesus in particular were separated early on from their Jewish roots. Hence the title – Jesus’ true identity was stolen from him as the Church developed along non-Hebraic lines.

The author’s approach is to have David flying off with an angel into a celestial classroom and be supernaturally transported to various ancient historical locations where he meets biblical characters who correct his mistaken views on Christianity gained through his Jewish, anti-Christian upbringing. David is eventually convinced that Jesus is the Jewish Messiah and it would seem that he is being prepared for a big evangelistic role among the Jewish people which will become the main theme of the third book.

Meanwhile, the second book, Jerusalem Secret, continues in much the same way. In one section David spends a lot of time with the Apostle Paul who explains and expounds his own letter to the Romans in order to correct the misunderstandings and errors frequently made by theologians and preachers! At points like this the book is more sermon than story. The novel is merely a vehicle to convey information. David is simply told things rather than led to discover them, which is a main weakness of both books.

However, he does have a family and the tensions he experiences when back on earth among them certainly adds to the narrative content, especially the times with his sceptical wife, the discussions with his rabbi, and his relationship with his father in the second book (which is likely to become important in the third).

Cantor’s two novels follow a young Jewish man seeking after truth.

Overall, it must be stressed that these are teaching novels and so perhaps it is not surprising that they are rather thin on plot and characterisation. However, the theology and historical facts are accurate and well-presented within the overall framework of the storyline, even if the style becomes rather tedious at times.

The books might work for those who need their eyes opening as to how the Church has become so detached from its Jewish roots but for those who already have a firm grasp of this and are looking to enjoy a good read in novel form then these books might prove disappointing.

‘Identity Theft’ and ‘Jerusalem Secret’ available from Maoz for £10 each (including P&P), or from Amazon.

Ordering Information

Order from Maoz UK by contacting the office: call 02037 405794, This email address is being protected from spambots. You need JavaScript enabled to view it. or fill out the contact form on the Maoz website.

Labour’s revival deserves close attention.

The re-emergence of the British Labour Party as a serious contender for power – following a period when they seemed unelectable under a new leader from the hard Left – is extremely worrying.

Although I recognise a clear resurrection of Marxism here, it is also worryingly comparable to the nightmare scenario of the rise of Nazism in the early 1930s when Hitler was swept to power by an electorate desperate for a restoration of pride and plenty. With the rise of socialist agendas in Britain and in other countries, the subtle agenda of anti-Semitism is once more being carried along by an increasingly angry undercurrent for change.

I am not suggesting Jeremy Corbyn is a new Hitler, but it is difficult not to be reminded of the Nazi era. After all, swathes of young people came out in support of Corbyn – the no-hoper turned celebrity almost overnight – in spite of much negative press coverage, including his evident anti-Semitic sympathies. But as someone has said, “the lesson we learn from history is that we never learn the lesson from history!”

Failure to Tackle Anti-Semitism

The latest victim of the menacing – some would say thuggish – behaviour of those surrounding Mr Corbyn is one of his own MPs, Luciana Berger, a 36-year-old Jewish mum representing a Liverpool constituency.

According to the Daily Mail,¹ she faces the threat of de-selection from party activists unless she apologises for previously criticising her leader. A former member of the Shadow Cabinet who quit her post in protest at Mr Corbyn’s stance, Miss Berger has received vile anti-Semitic abuse including 2,500 hate-filled messages in just three days from internet trolls. These included threats to rape or kill her, while some featured the yellow star used by the Nazis to identify Jews.

Corbyn is a no-hoper turned celebrity almost overnight - despite his evident anti-Semitic sympathies.

Mr Corbyn has faced repeated criticism that he has failed to tackle anti-Semitism in his party. He has personally referred to terror groups Hamas and Hezbollah as ‘friends’ and, in October 2014, travelled to Tunisia to visit the grave of a PLO terrorist linked with the massacre of Jewish athletes at the 1972 Munich Olympics.²

But none of this seems to move the rising mass of ‘Corbynistas’, who instead turn out to cheer their man as if he were some kind of pop star. Meanwhile, Labour takes an eight-point lead over the Conservatives – 46 per cent to 38 – according to a YouGov poll for The Times.³

Red Line for Jews

Grassroots group Momentum, evidently responsible for Mr Corbyn’s meteoric rise to prominence, has clearly recruited a sea of red political soldiers waving flags of intolerance at anyone daring to oppose their ideologies.

Isi Leibler, a highly respected Jewish leader and commentator, advises Britain’s Jews to cross this ‘Red Sea’ by packing their bags for Israel. The threat to their well-being and safety may be worse than at any time since 1656, when Jews were invited back to Britain under Cromwell following their expulsion in 1290.

“It is a horrifying prospect that a man who publicly praises Hamas and Hezbollah as his ‘friends’, who attended a ceremony in Tunis commemorating the murderer of Israeli Olympic athletes, was employed by the state-controlled Iranian TV to present programs, and tolerated the proliferation of overt anti-Semitism in his party was so close to being elected Prime Minister,” he wrote.⁴

Jewish leader Isi Leibler is advising British Jews to pack their bags for Israel.

Such huge support “for a primitive Trotskyite whose friends include terrorists…is simply mind-boggling”.

The ‘red line’ has now been crossed for British Jews who are considered pariahs by a substantial proportion of the nation, he added. Anti-Israel rhetoric has reached unprecedented levels both in street demonstrations and at universities, while armed guards are now required at schools, synagogues and other Jewish centres.

By contrast to the 1930s, he said, today’s Jews have a state willing to embrace them where they can enjoy the fruits of the Jewish national renaissance and leave behind the humiliation of anti-Semitism.

Anything Goes

1930s Germany might seem a world away from 21^st Century Britain, but what makes us think we are insured against totalitarianism, dictatorship, chaos and confusion, riots in the streets and even civil war?

We can insure our houses against a variety of risks, but there is no such insurance policy for our nation at this time. We have turned our backs on the Lord of glory – and he has left us to our own devices and dilemmas. We are now paying heavily for not taking out (everlasting) life insurance as we reap the consequences of worshipping the hedonistic idols of atheism, with society breaking down, terror stalking our streets and what we used to regard as ‘sin’ being celebrated and promoted.

In 1930s Germany, few dreamed that this apparently charismatic figure who talked of restoring German pride and was gaining in popularity by the day would, within a dozen years, have sent 50 million people to their deaths in a war that would see the destruction of the nation’s economy along with many of its great cities, and the most appalling crime in history – the murder of six million Jews.

Many believe the Holocaust could never happen again – and some actually believe it never took place at all – because it was wicked beyond belief. But in Britain’s brave new world where anything goes, a party whose leader has obvious anti-Semitic sympathies is now more popular than the newly re-elected Conservative Government of Theresa May, which has had to agree to work with Northern Ireland’s Democratic Unionist Party to carry out legislation.

1930s Germany might seem a world away from 21^st Century Britain, but what makes us think we are insured against totalitarianism?

Temporary Troubles

It’s worth recalling that homosexuals were also sent to Nazi death camps. But now, perversely, their lifestyle is held up as something for which we must all be proud – and those who disagree are, like the Jews, also pariahs. Of course both these scenarios are horribly wrong. God loves gay people as much as any of us, but not their lifestyle.

An estimated one million people joined the ‘Gay Pride’ march through London, seen by the BBC as something to lift our spirits in these difficult times blighted by terror and confusion. But the ‘happy’ scene is in fact a tragedy, underscored for me as I watched the TV cameras pan across the parade down Regent Street with the distinctive features of All Souls, Langham Place, in the background.

For many across the world, this church is seen as the very heart and soul of Christian evangelicalism – representing those who believe the Bible is the unchanging word of God for all time; and that it means what it says, and says what it means. But the contrast picked up by the cameras also reminds us that the current state of the union is only temporary, whereas our God is eternal. Comparing people to grass, the Prophet Isaiah wrote: “The grass withers and the flowers fall, but the word of our God endures forever” (Isa 40:8).

And remember: “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Heb 4:13).

Notes

1 Ferguson, K. Labour MP is threatened with deselection by hard-left activists. Daily Mail, 6 July 2017.

2 Jerusalem News Network, 2 June 2017, quoting Jerusalem Post.

3 Joseph, A. Labour take shock poll lead over Conservatives. Daily Mail, 6 July 2017.

4 British Jews: A wake-up call. Jerusalem Post, 13 June 2017.

The story of Micaiah.

In the fourth part of a series which examines the relevance of the message and ministry of the non-writing prophets for today, Campbell McAlpine looks at Micaiah.

The writer to the Hebrews begins his letter with the memorable words – “God who at various times and in different ways spoke in times past to the fathers by the prophets” (AV). How wonderful of God to leave a record of what he said for our learning and encouragement!

Micaiah’s ministry was during the reigns of Ahab, king of Israel, and Jehoshaphat, king of Judah. The setting was the meeting of the two kings with much pomp and ceremony. Their characters were completely different. It is written of Ahab, “There was never a man like Ahab, who sold himself to do evil in the eyes of the Lord, urged on by Jezebel and his wife” (1 Kings 21:25). In contrast, it is said of Jehoshaphat that “he sought the God of his father, and followed his commands” (2 Chron 17:4). The two kings were linked through marriage, Jehoshaphat’s son having married Ahab’s daughter.

During this reunion, Ahab asked Jehoshaphat if he would join with him in war with the king of Syria to recover a city, Ramoth Gilead, which rightly belonged to Israel. He agreed, putting his army at Ahab’s disposal. Then he asked Ahab if they could enquire if there was any word from the Lord. It would have been better if he had asked that before he made his decision!

Jehoshaphat made an agreement with Ahab before seeking God’s approval.

Searching for True Prophecy

Ahab immediately sent for his prophets - four hundred of them. They all brought the same message: “Go…for the Lord will give it into the king’s hand”. To reinforce this message, one of them, Zedekiah, confirmed it with a sign. He had made horns of iron and declared: “This is what the Lord says: ‘With these you will gore the Arameans [Syrians] until they are destroyed.’”

This probably brought great applause, with many shouts of ‘praise the Lord’. However, Jehoshaphat had a lack of peace in his heart (which should never be ignored) and asked, “Is there not a prophet of the Lord here whom we can enquire of?" Ahab said there was another one, but he hated him for he never prophesied anything good about him!

It is generally believed that Micaiah was the unnamed prophet who met Ahab returning from a victory over Ben-Hadad, king of Damascus. After the battle, Ahab spared the life of the king of Syria in exchange for certain cities. The prophet said to Ahab, “This is what the Lord says: ‘You have set free a man I had determined should die. Therefore it is your life for his life, your people for his people.’” This was not good news! (1 Kings 20:42).

The king sent for Micaiah, and asked him if he should go to war against Ramoth Gilead, or refrain. Sarcastically Micaiah replied, “Attack and be victorious…” In other words, isn't that what you want to hear? The king turned on him, and said, “How many times must I make you swear to tell me nothing but the truth in the name of the Lord?”

Then Micaiah said: “I saw all Israel scattered on the hills like sheep without a shepherd, and the Lord said, ‘These people have no master. Let each one go home in peace.'” Ahab turned to Jehoshaphat and said, “Didn't I tell you that he never prophesies anything good about me”.

Jehoshaphat had a lack of peace in his heart, which should never be ignored.

“I Saw the Lord”

What made one prophet stand alone, against four hundred? What drained from him the fear of man, in preference for the fear of God? “I saw the Lord.” What were two earthly kings to Micaiah when he had seen the King? Who were four hundred prophets when he had seen the mighty hosts of Heaven standing on the right-hand and the left, around the throne of God?

He had not only seen the Lord; he had heard him discuss Ahab. The Lord had asked the question from his throne: “Who will entice Ahab into attacking Ramoth Gilead and going to his death there?” Suggestions were made, but the one accepted was from an evil spirit who offered to be a lying spirit in the mouths of Ahab’s four hundred prophets. He could not do that without Sovereign God’s permission, which was given: “You will succeed in enticing him. Go and do it.”

There was no applause for Micaiah when he gave this revelation, rather the reverse. Then, as now, if you don’t like the message, attack the messenger. Zedekiah, who had taken such trouble to make the horns of iron, rushed up to Micaiah, struck him on the face, and said, “Which way did the spirit from the Lord go when he went from me to speak to you?”

Micaiah told Zedekiah that he would find out which had been the true message, when he was running for his life, and trying desperately to find somewhere to hide.

Into the Valley of Death Rode the Four Hundred

Ahab’s response was not only rejection of the message, but also the messenger. He gave orders to put Micaiah in prison, and put him on bread and water rations until his return. “If you ever return safely, the Lord has not spoken through me” responded Micaiah. Then, turning to the people, he shouted “Mark my words, all you people!”

In spite of his bravado, Ahab decided to go into battle disguised, but asked Jehoshaphat to go dressed in his kingly robes. The Syrian king had given orders to his army to concentrate on killing Ahab. During the battle Jehoshaphat became the target, but he shouted out, and they realised that he was not the king of Israel, so left him alone. Ahab could disguise himself from men, but not from God. During the battle “someone drew his bow at random and hit the king of Israel between the sections of his armour. The king told his chariot driver, ‘Wheel round and get me out of the fighting. I’ve been wounded.’”

What made one prophet stand alone, against four hundred? What drained from him the fear of man, in preference for the fear of God? “I saw the Lord”.

The battle went on and increased. Ahab was propped up in his chariot mortally wounded, and that night he died. His army returned to their homes like ‘sheep without a shepherd’, all according to the word of the Lord.

The Relevance of this Message for Today

The inspired scriptures are useful for “teaching, rebuking, correcting and training in righteousness” (1 Tim 3:16). What can we learn from Micaiah’s witness? I would suggest: the importance of judging prophecies.

Today there seems to be a proliferation of prophecies. Unfortunately, many are not ‘judged’ or weighed, sometimes resulting in confusion, disillusionment, frustration and a questioning of the real. What happened to the prophesied revival which was going to take place in May of 1997? As we saw in this story, the oft repetition of the same prophecy doesn’t necessarily make it true. Remember the question Jesus asked Pilate: “Is that your own idea or did others talk to you about me?” (John 18:34).

Many optimistic statements are made which can bring applause from the congregation. I haven’t heard too many cheers when you quote Isaiah 26:9: “When your judgments come upon the earth, the people of the world learn righteousness.” We are not called upon to make people happy, but to help them to be holy, then the two go together.

I remember in the early days of what was called ’renewal', when a prophecy was given, the people were called to silence. The prophecy was considered by the leadership, who encouraged the application of the word - or to correct, if it was not a true word, but just something out of a person's own spirit. That was never for condemnation but for learning.

The oft repetition of the same prophecy does not make it true.

Revelation of and from the Lord

“I saw the Lord.” When Micaiah had revelation of the Lord, then he had revelation from the Lord. One of our greatest needs today is the knowledge of God which is supplied to us mainly through the Bible.

There is the danger of seeking quick guidance, instant revelation, rather than being like Jehoshaphat who ‘sought the Lord’. The danger is following the signs, rather than letting the signs follow. When Micaiah ’saw the Lord’ his desire was to obey God, rather than please men.

When Isaiah ’saw the Lord’ his desire was to be holy, and call others to holiness (Isa 6). When Ezekiel ’saw the Lord’ he was enabled to fulfil his ministry in the most difficult of circumstances (Ezek 1 and 2). When Paul saw the Lord, he was homesick, for Heaven “is far better”. When John ’saw the Lord’ he fell at his feet as though dead and was faithful in receiving and delivering the messages given to him — whether of judgment or of blessing.

Getting Things in the Right Order

As we saw in this story, Jehoshaphat agreed to ally himself with Ahab before enquiring of the Lord. How many times have we sought confirmation from the Lord on what we had already decided to do?

When Jehoshaphat returned to Jerusalem from the battle he was met by a prophet who brought him this question from God: “Should you help the wicked and love those who hate the Lord? Because of this, the wrath of the Lord is upon you” (2 Chron 19:2). Scary isn't it? Multi-faith, beware!

There is danger in following the signs, rather than letting the signs follow.

Conclusion

Let's thank God for all true prophecy, and all true prophets. Let's pray for people of courage, free from the fear of men. Let's pray for discernment, to know the false from the true. Let's pray for leadership to rightly judge prophecy. Let's pray for hunger and thirst to know God through his word, so that we might ‘see the Lord’.

The full story of Micaiah can be found in 1 Kings 22, and 2 Chronicles 18.

Originally published in Prophecy Today, Vol 14(1), 1998. Revised July 2017.

Disaster awaits if we don’t stand with the Jewish nation.

The moral backbone of the UK Government is once more being tested – this time on the crucial issue of whether or not we will stand with Israel in her time of need.

Stalked by terror and threats on every side, the Jewish state is potentially in as great a peril now as its people were under the Nazis, with an estimated 120,000 missiles pointed at Israeli cities by the Iran-sponsored, Lebanese-based terror group Hezbollah.¹

And supporters of this vile enemy of democracy have been allowed to march through the streets of London waving an intimidating flag featuring an assault rifle, and calling for the destruction of Israel!

De Ja Vu in Parliament

In the wake of a petition signed by over 10,000 people calling upon the UK Government to ban Hezbollah which Home Secretary Amber Rudd has promised to consider, a House of Commons debate on the Israeli-Palestinian conflict was called on Wednesday.

It was perhaps aptly summed up by the sense of de ja vu expressed by one participant as ‘two-state solution’ mantra once more echoed through the chamber.

But Israel clearly still has friends in the UK who understand their predicament. Conservative member John Howell made the point that no lasting peace was possible if Palestinians continue to be indoctrinated to hate Jews and Scottish Conservative Ross Thomson called for a full ban on Hezbollah, adding that Israel was “truly a beacon of democracy in a troubled region”.

Israel clearly still has friends in the UK who understand their predicament.

Fellow Conservative Theresa Villiers added that glorifying terrorists was part of the problem, mentioning how 25 Palestinian schools had been named after them, and quoting PA leader Mahmoud Abbas as saying, “We welcome every drop of blood spilled in Jerusalem.”

Foreign Office Minister Alistair Burt commended Labour’s new MP for Peterborough, Fiona Onasanya, for blaming man’s frailties rather than religion for causing these problems after she had referred to the UK Parliament’s motto, “Unless the Lord builds the house, the builders labour in vain” (Ps 127:1) – inscribed into the stone floor of the central lobby and written in Latin.

Unfortunately, the general misunderstanding of Israel being the ‘occupying power’ skews the narrative in favour of the Palestinians, whereas in truth the Jews are entitled to every square inch of Judea and Samaria – and much more – according to the terms of the international treaty signed at San Remo in Italy in 1920.²

Need to Ban Hezbollah

The aforesaid petition, launched by Christians United for Israel (CUFI), follows the 18 June Al-Quds march through central London during which anti-Israel protestors carried Hezbollah flags.

The terror organisation is banned throughout the world – including by the Arab League – but only its military wing is proscribed in the UK. This provided the legal loophole allowing marchers to show their support for its political wing. Yet, by its own admission, Hezbollah does not differentiate between its political and military wings.

The general misunderstanding of Israel being the ‘occupying power’ skews the narrative in favour of the Palestinians.

“If Britain is to genuinely say ‘no to terror’ then all terrorist organizations must be banned without compromise,” says CUFI UK executive director Des Starritt. “Following the Arab League and the United States in proscribing Hezbollah is one simple step that the UK Government can take in ensuring that extremism will not be tolerated in this country.”

Indeed, what is so complicated about that?

The organisation shamelessly calls for the destruction of Israel and now has “more missiles below ground in Lebanon than the European NATO allies have above ground,” according to Israel’s Ambassador to the UN Danny Danon.³ “Hezbollah has placed these positions next to schools and other public institutions, putting innocent civilians in great danger,” he said.

In fact, Israeli Defense Forces Chief of Staff Gadi Eisenkot says “every third or fourth house” of southern Lebanon’s civilian population is being used as a human shield for terror activities.⁴

Meanwhile mortar shells have been fired across the Israeli border from the Tehran-backed Syrian army, increasing the prospect of global conflict, possibly also involving Russia.⁵ And Iran’s long-held aim of wiping Israel off the map was graphically demonstrated at the UN where a photo was shared showing their use of a Jewish ‘Star of David’ symbol as a target for a ballistic missile test.⁶

Our Fates Are Intertwined

It’s time our politicians faced up to the fact that the terror tactics we have recently witnessed in Manchester and London were first used on the streets of Israel. Now even Muslim London Mayor Sadiq Khan has reportedly sought help from Israel on security matters.⁷

The Bible says very clearly that if you bless the seed of Abraham, you will be blessed; but that cursing will bring judgment (Gen 12:3). In the days leading up to the Balfour Declaration of 1917, Britain ruled the waves and it was said that the sun never set on our empire. But in the last 100 years, during which we have repeatedly betrayed Israel, we have not only lost our empire, but have fallen into decadence and confusion.

Surely we are not suggesting that Israel deserves terror, but we don’t?

The terror tactics we have recently witnessed in Manchester and London were first used on the streets of Israel.

Speaking of the future glory of Zion, the Prophet Isaiah wrote: “For the nation or kingdom that will not serve you will perish; it will be utterly ruined” (Isa 60:12).

And it’s also worth noting that former Spanish Prime Minister Jose Maria Aznar has urged support for Israel on the basis that “if it goes down, we all go down”.

He argues that the Jewish state is at the cutting edge in the battle between militant Islam and the West and, in a Times article, concludes: “Israel is a fundamental part of the West which is what it is thanks to its Judeo-Christian roots. If the Jewish element of those roots is upturned and Israel lost, then we are lost too. Whether we like it or not our fate is inextricably intertwined.”⁸

Notes

1 IDF: Hezbollah has forces in ‘every 3rd or 4th house’ in Lebanon. World Israel News, 22 June 2017.

2 See elsewhere on this site for details.

3 See note 1.

4 Ibid.

5 Avni, B. Why Iran and Israel may be on the verge of conflict – in Syria. New York Post, 27 June 2017.

6 Halon, E. The target for Iran’s recent missile test? A Star of David. Jerusalem Post, 28 June 2017.

7 E.g. See here and here.

8 Aznar, JM. Support Israel: if it goes down, we all go down. The Times, 17 June 2010.

Christine Burden reviews ‘Rose-Tinted Memory: Holocaust Truths that Can’t Be Erased’ by Michael S Fryer (Perissos Group, 2016).

Michael Fryer draws on his experience as a police officer in the National Crime Squad, as a pastor of Father’s House Sabbath Congregation, in North Wales and as a graduate of Yad Vashem (the Holocaust Memorial in Israel), to investigate the Church’s involvement and complicity in the Holocaust.

For those who believe that the Gentile Church and the general public in Nazi- occupied Europe were all rescuers of Jewish people, this book will be a startling revelation. For sure, there were 25,685 aptly named ‘Righteous Among the Nations’ that are recognised by Yad Vashem and the author does not ignore this fact. However, the thrust of the book is to examine to what extent Christendom was aware of what happened to the Jewish people in Europe during World War II and what its response was.

How the Church Paved the Way

Fryer documents how Christendom in Germany and Europe helped to create the climate of hate which allowed Hitler and his accomplices to introduce their terrible programme of genocide.

“95% of Germans had church affiliation” (p19). The author asks: why did these people allow God’s chosen people to die in their towns and villages?

Fryer documents how Christendom in Europe helped to create the climate of hate that allowed Hitler to introduce genocide.

Even before the rise of Nazism in Germany, the teaching that came from the pulpits began the process of “de-humanising” the Jewish people. Consequently, it was not long before members of the public seemed to have no problem in “voluntarily shooting Jews- men, women and children - at point-blank range” (p50).

On the Protestant side there was the German Christian Movement (GCM). The aim of this group was to integrate the Protestant Church with nationalistic fervour for German culture and ethnicity. “By the mid-thirties this movement had more than 500,000 members who fully endorsed the Nazi ideology” (p49).

Chapter 11, entitled ‘German Christians’, gives numerous examples of anti-Semitic teachings circulated at this time. For me this is one of the most important chapters in the book. Examples include, “removing any idea that Christianity was in any way connected to Judaism” (p51). Hymn books and Scripture were revised to erase all ‘Jewishness’.

Practical Complicity of the Church

The author describes the national census in Germany, in which Christendom played a major role. Churches provided baptismal and marriage certificates plus other documents to establish whether a person was a Jew or Aryan. This information was used to provide lists of Jews, which then enabled officers to round up the Jewish population.

It is also well-documented that the Vatican knew of the existence of the concentration camps and did nothing to help the Jews. Without guidance from the Pope, the clergy did not know what to say, and often remained silent. Even today, the Vatican has papers concerning the Holocaust, which it refuses to release.

German Hymn books and Scripture were revised to erase all ‘Jewishness’.

The Involvement of the Public in the Genocide

Another powerful chapter poses the question, ‘Just a few Nazis?’ Again, our thinking is challenged as to how many people were complicit in Jewish persecution.

“German perpetrators numbered well in excess of 100,000. There were 10,005 camps which included satellite camps situated on the edges of towns and villages” (p43). In addition to this there were other staff and members of the general public who would have known what was happening.

“In Poland, local people were used to exterminate 3 million people. Local people then buried the dead” (p56). Many people, including professing Christians, must have been aware of the atrocities.

Justice and Accountability After the War

The author highlights some startling facts - some of which are well-known, others less so. For instance, there were 13 Nuremburg Trials held between 1945 and 1949, but they did not call many people to account.

Hitler and others committed suicide and therefore escaped earthly justice. Only 24 senior Nazi officers appeared in court and not everyone was found guilty. Meanwhile, many escaped down so-called ‘rat lines’, often with the help of the Church. Before 1949, 10,000 ex-SS officers were allowed into the UK, while only 2,000 displaced Jews were allowed entry into Britain.

Many ordinary people who had committed racially-motivated murders in their communities, or who had been involved with the camps, were never called to account. People returned home and kept quiet or remained in denial.

Modern-Day Considerations

In the concluding chapter, the author shares his concerns about Christendom allowing the Jewish people to be harmed today. He questions whether this will come in a different guise, that of Anti-Zionism, where teaching “that Israel is an occupying force is promulgated by large sections of Christendom” (p73).

Many ordinary people who had committed racially-motivated murders were never called to account.

Before and during the Holocaust, Christian leaders preached messages of hate. Sadly there are many examples of church leaders saying hateful things against Israel today. In the city of Liverpool, Hope University, the only ecumenical Christian university in Europe, staged an exhibition vilifying Israel. A Jewish lady wrote to Mr Fryer sharing her deep concern about the university, and expressing the fear that she feels at times, living as a Jew in Liverpool.

Conclusion

This book serves as a warning to all believers and hopefully will provoke us to study the biblical plans God has for the Jewish people. It documents uncomfortable truths, but truths that I strongly believe every Bible-believing Christian needs to be informed about.

I have no hesitation in highly recommending this well-documented book. Let us thank God for watchmen like Mr Fryer who attempt to highlight the lesser-known realities of the Shoah.

‘Rose-Tinted Memory’ (95 pages) is available from Amazon for £2.12.

A call to radical discipleship.

In part two of a series examining the relevance of the message and ministry of the non-writing prophets for today, Wilfred Wong looks at the lessons which can be learned from the life of Elisha.

The ministry of Elisha was complementary to that of Elijah. Elijah's name means ‘God is Yahweh’ while the name Elisha means ‘God is Salvation’. Elisha was an evangelist whereas Elijah, like Moses, had to restore and vindicate the dignity of the law which was, at the time, neglected and despised. Elisha led back to God those who had been aroused from their complacency by the ministry of Elijah.

The role of both Elijah and Elisha are crucial for today's church to encompass, in presenting to the world the message of who God is (Elijah) and that God saves (Elisha).

They both prophesied to Israel at a time of widespread religious confusion and disobedience to God. This was fuelled by relativism and syncretism, a mix of false teaching and divine revelation, similar to the times that we now live in. At that time in Israel, remnants of God's teachings existed side by side with the idols Baal and Asherah of the Canaanite religion. The king of Israel and the people were confused as to who the true God was.

Similarly, today, this nation has been flooded with more religions and occultic belief systems than at any other time in its history. Under the guise of 'tolerance’ and 'progressiveness’, even church leaders have professed their own subjective and unsubstantiated opinions about God rather than what he has revealed in Scripture.

Today in the West, many people have adopted a consumerist attitude towards religion, including Christians. Some Christians like to pick and choose those aspects of God's character which they are happy to accept. God's love is emphasised and his anger ignored. Many convince themselves that surely God will not mind if they continue to be disobedient. God has been neatly packaged for our convenience and placed in our back pockets. These mistakes are nothing new; they were committed as long ago as the time of Elisha. For all our ’modernity’ and 'progressiveness’, we appear to have come full circle and are no more spiritually enlightened than the people of old.

Elijah and Elisha both prophesied to Israel at a time of widespread religious confusion and disobedience to God.

This spiritual depravity is also reflected in the senseless violence that is on the rise in British society, where even little children are brutally murdered for sexual gratification and about eight million unborn children have been killed since the introduction of the 1967 Abortion Act.¹ The latter is perhaps comparable to the human sacrifices conducted in the Canaanite religion.

God’s Righteous Anger

God's anger is clearly demonstrated after Elisha is mocked (2 Kings 2:23-25). This passage is often cited as a major moral problem in the Old Testament. However, the mocking of Elisha, as God's representative, was tantamount to mocking God himself and such blasphemy was punished according to the Deuteronomic doctrine of retributive justice (Deut 7:10, 18:19).

Furthermore, Elisha himself could not have brought about the punishment of the youths. There is no need for Christians to try and make excuses for God's anger in these verses, for though God is love, he is also a God of righteous anger and he has no need to justify his acts to those whom he has created. This anger is demonstrated at many points in Scripture, for instance in the punishment of Ananias and Sapphira for lying to God (Acts 5:1-11).

Although God is merciful and forgiving, he wants us both to love and fear him - the reason for the latter being that fear of God will help to keep us from sinning (Ex 20:18-20, Luke 12:45). Many people, including Christians, lack an awareness of sin and its consequences because much of the Church has shied away from teaching about God's righteous anger. Sin is an unpopular subject nowadays. Perhaps it may only be a matter of time before God's anger results in a terrible chastisement upon this nation and on the whole world, for its blatant disregard for his laws.

For Those Who Will Obey

Though Elisha is to proclaim that God saves, this salvation is only for those who humble themselves and are obedient to God. As is demonstrated above, those who dare to mock God are made to account for their actions (see also Gal 6:7). There are numerous miracles performed by Elisha, which demonstrate God’s saving power for those who are obedient to him: in 2 Kings 4:1-7, Elisha saves a widow in debt from having her two boys taken away as slaves. 2 Kings 4:38-41 describes God’s power to make safe that which is harmful, when Elisha makes a deadly stew edible.

Although God is merciful and forgiving, he wants us both to love and fear him – for the fear of God will help to keep us from sinning.

God also shows his care and provision for those who follow him. In 2 Kings 4:42-44 Elisha feeds a multitude of people with only a small number of loaves demonstrating, yet again, the Lord's care for the needs of his people. In the healing of Naaman, in 2 Kings 5:1-27, Elisha demonstrates God's mercy on those who are willing to humble themselves before him, seek God’s will and faithfully obey him (here we have a story of the conversion and healing of a non-Israelite leper).

We also see God’s severe punishment upon those who are unfaithful in their service to him. Naaman, in gratitude for his healing, offers Elisha a gift, which he refuses (vs 15, 16). However, Elisha’s servant, Gehazi, deceives Naaman into giving him the gifts and he and his descendants are struck down with leprosy.

Storing Up Treasures in Heaven

Gehazi was supposed to be serving God through his service to God’s chosen prophet, Elisha, yet he failed miserably when tempted by riches. This is a lesson for all of us who are engaged in Christian service. It is very common today to hear reports of Christians whose ministries are corrupted by sex, pride or money or any combination of these factors. All of us who serve God need regularly to examine our motives and attitudes and ask ourselves whether we are storing up treasures in heaven or on earth (Matt 6:19-21).

Will we follow the way of Elisha or Gehazi? Until the day we leave this world, we can never be too sure. This is a humbling thought and we need always to seek God’s help in remaining faithful. Although life may sometimes be very difficult, it is only temporary and God will reward believers according to how faithfully and obediently they have served him (Rom 14:12, Rev 22:12, 1 Cor 2:9).

It is quite awesome to realise that the nature of God's eternal reward awaiting us in Heaven will be determined by whatever we do during our temporary stay on earth. If all Christians truly internalised this truth, we would fling aside all those distractions which side-track us from effective Christian service, and focus single-mindedly on serving and pleasing God.

Uncompromising Discipleship

Such is the manner in which Elisha served God. He not only was obedient and faithful, but was willing to give up his livelihood, humble himself and be a servant to Elijah in order to be prepared for his prophetic ministry (1 Kings 19:19-21).

All of us who serve God need regularly to examine our motives and attitudes and ask ourselves whether we are storing up treasures in heaven or on earth.

By the standards which Jesus set, Elisha was a true disciple. When called to serve God, he left everything and did not look back (Luke 9:57-62) and he was not afraid to sacrifice and suffer and even to risk his life, as his ministry was likely to incur the wrath of the authorities (Luke 14:20-27).

True discipleship is always radical, yet we often water down the quality of our service to God, justifying this in the interests of our convenience and comfort. Elisha in his ministry was not only proclaiming God’s salvation but also encouraging the people to obey God. Some parallels can be seen with the Great Commission which Jesus gave to his disciples as recorded in Matthew 28:18-20. They were instructed not only to ‘make disciples’ but stress was also placed on ‘teaching them (i.e. the nations) to obey everything I have commanded you.’

What prophetic role is the Church in this country performing to teach the nation to obey God's commands? Unfortunately, some Christians seem more concerned with their image and not upsetting others than with uncompromisingly proclaiming God’s laws. The wavering stance within parts of the Church on the sinfulness of homosexual practices is just one example of this continuing process of compromise.

Sadly, many parts of the Church are failing to teach God’s commands by word or example. In the West, rather than influencing society, society is influencing the Church. Even sincere and devout Christians often fall into the trap of professing beliefs which are based more on the cultural influences of the day than on God's teachings as found in the Bible.

It is quite awesome to realise that the nature of God's eternal reward awaiting us in Heaven will be determined by what we do during our temporary stay on earth.

More Than We Can Imagine

We are all called to radical discipleship. It is not an easy road and we need God’s assistance and guidance along every step of the way. Like Elisha, we should have lives of deep prayer and seek God's will, in prayer, with an attitude of humility and obedience and through the study of God's word.

When we are humble and obedient instruments of God, he is able to achieve great things through us, perhaps more than we can imagine, as he did through his servant Elisha.

First published in Prophecy Today, Vol 13(5), 1997. Part of a series - click here for back issues.

Notes

1 2015 statistics.