A lesson for Britain on what education is all about.

Whatever else you may say about Israel – though the cradle of Judeo-Christian civilisation, they are clearly now as secular as the rest of us in the West – they are currently being blessed by a leader who believes in the importance and authority of the Bible.

Whereas former British Prime Minister Tony Blair trumped education as the all-important issue of his tenure, Israeli PM Binyamin 'Bibi' Netanyahu has been more specific.

At the start of the school year, he announced to his cabinet that "excellence and Zionism", with an emphasis on Bible study, were at the root of an education "revolution" his government wanted to bring about. "First of all the study of the Bible," he said. "We must make a major effort; this is the basis for why we are here, why we have returned here, why we stay here."¹

What a contrast to the way things are run in Westminster, seat of the British Parliament. Of course there's much talk about raising educational standards, but we have cast the Holy Scriptures to the margins of our schools, and there are even efforts by humanists to wipe out their influence altogether. Yet without the Bible, our knowledge is incomplete. "The fear of the Lord is the beginning of knowledge..." (Prov 1:7)

We have cast the Holy scriptures to the margins of our schools.

The Apostle Paul wrote: "Love never fails... But where there is knowledge, it will pass away" (1 Cor 13:8). And he is not talking about gushy love, but the 'agape' (Greek) love that is unique to those who have experienced a personal encounter with Jesus.

Britain's Greatness Built on the Bible

It was in holding to the authority of the Bible and proclaiming its truth that Britain became a great nation whose influence covered the globe, and it was because we believed in its literal veracity that we were privileged to help pave the way for Jewish restoration – both to their ancient land and to their Lord.

Our spiritual forefathers such as William Wilberforce, John Wesley, Charles Spurgeon, Charles Simeon and Bishop JC Ryle saw from the scriptures that Christians should pray for and facilitate Israel's return. And they played a crucial role in the modern-day re-birth of the Jewish state.

But our Jewish brethren also need the "new heart" Ezekiel prophesied (Ezek 36:26) if they are to fulfil their God-given role as "a light for the Gentiles" (Isa 49:6). Mercifully, Mr Netanyahu is paving the way for this spiritually with his declaration of intent.

Tragically, however, neither Church nor state in Britain is following this kind of lead, as they once did, caving in on all sides to politically correct pressure undermining the Bible's authority. The result is increasing breakdown in society, with all too few children growing up under the love and discipline of a mother and father.

Current Disunity Over Scripture

Key to Israel's restoration was an Anglican society called CMJ (the Church's Ministry among Jewish people) who are still doing a great work among God's ancient people today. But the Church of England, with which they are linked, is literally at the point of breaking up. And the issue is...the Bible's authority!

A dozen evangelical² parishes in the South-East – including representation from the Diocese of Canterbury, the ancient heart of Anglicanism – are currently in discussions toward what could lead to a formal split over the 'watering down' of biblical teaching on issues of marriage amid talk of 'blessing' services for same-sex couples. They are setting up 'embryonic' structures that could be used were a split to take place.

The Church of England is literally at the point of breaking up.

The Rev Dr Peter Sanlon, Vicar of St Mark's Church in Tunbridge Wells, said: "If senior leaders of the Church of England water down the [church's] teaching on key issues like homosexuality, then this synod could easily evolve into a new Anglican jurisdiction."³

Threat of Schism

This development coincides with news that Bishop of Grantham Nicholas Chamberlain has become the first Church of England bishop to publicly declare he is gay and in a relationship, albeit celibate.⁴ And it has emerged that Archbishop of Canterbury Justin Welby was aware of this at the time of his consecration last November.

Bishop Chamberlain said he adhered to church guidelines under which gay clergy must be celibate and are not permitted to marry, and Archbishop Welby has stated that "his sexuality is completely irrelevant to his office".⁵

Yet an increasing number of priests have married or plan to marry same-sex partners in defiance of the ban and Archbishop Welby told a recent Christian festival that he was "constantly consumed with horror" at the Church's treatment of lesbians and gay men.⁶

Disagreements over sexual issues have already caused schisms within the wider Anglican body – in Canada and the United States, for example. But it was on the Bible's authority that a Judeo-Christian civilisation was built that became the envy of the world. Israel's future – their protection from enemies and hope of a Messiah – is bound up in the authority of the Bible. Pray for Mr Netanyahu.

Notes

1 Jerusalem Post, 30 August 2016. Also quoted by Jerusalem News Network on 1 September 2016.

2 A term signifying belief in the absolute authority of the Bible on all matters of faith.

3 Church of England parishes prepare for a possible schism. Christian Concern, 31 August 2016.

4 Sherwood, H. Bishop of Grantham first C of E bishop to declare he is in gay relationship. The Guardian, 2 September 2016.

5 Ibid.

6 Ibid.

This week, Paul Luckraft reviews three more short booklets from Christian Friends of Israel.

Patterns and Principles of Jewish Prayer (Dr Dwight Pryor, 16 pages, available from CFI for £2)

This brief booklet is adapted from a lecture given by Dr Pryor in 1993. Its aim is spiritual, namely to encourage us to pray more frequently and with greater focus, rather than academic, to provide us with interesting information.

Some time is spent discussing our Hebrew heritage and what constitutes a Hebraic perspective before Pryor settles to his main theme, asserting that "perhaps no greater treasure has been bestowed on us than the prayer life of Israel" (p4). He encourages us to see how our Christian worship can draw deeply from the ancient patterns and principles of Jewish prayer and worship in the synagogue.

Pryor goes on to examine the Siddur, the Jewish Prayer Book and common guide to prayer in the time of Jesus, which contained many beautiful prayers and blessings covering all elements of life, individual and communal. We are reminded that Jesus would have known and used these ancient prayers. Pryor suggests that the charm of the Siddur is that it "allows us to 'feel' Judaism, including the Jewish spirituality that so much a part of Jesus' world" (p8).

Finally, the principles of Jewish prayer are outlined, including that prayer is essentially an outpouring of the soul and that its main focus is the Kingdom of God. Jewish prayer was a daily duty but it had to go beyond mere ritual; it had to have a sense of devotion or direction (kavannah) which would create an intensity and undivided attention upon the One being prayed to. The use of the prayer shawl and the physical activity of repeated bowing or swaying are explained within this context.

Overall, this short account achieves its aim and may encourage those who want to know more to seek out other books on this theme.

Jesus the Rabbi, Was He Orthodox? (David Bivin, 13 pages, available from CFI for £2)

This booklet is also based on a talk, one given in Jerusalem in 1987. The title is deliberately framed as a question but it seems to be used as a vehicle to discuss more whether Jesus was observant or orthodox as a Jew, rather than just as a rabbi. In fact, information about being a rabbi is rather sparse. It is soon shown that Jesus was recognised as a rabbi by many different people but that this was often purely a courtesy title based upon the Hebrew 'rav' meaning 'great'.

As for Jesus' teaching methods, Bivin correctly asserts that "the most convincing proof that Jesus was a practising rabbi was his style of teaching" and that "he used the same method of instruction that was characteristic of the other rabbis of his day" (p4), However, further discussion is restricted to his use of parables, and only a few lines at that.

Anyone wanting more on the theme of rabbi will have to look elsewhere, but this booklet does provide interesting information on the Jewishness of Jesus, and could be a useful introduction for those yet to begin to explore the Jewish background of Christianity.

The Synagogue in the Time of Jesus (Derek White, 34 pages, available from CFI for £3)

This is an excellent study booklet full of fascinating details that every Christian would benefit from knowing. Once again, it was originally given as a talk (in 2004), but this time it was either a very long session or it was extended later when put into written form, being twice as long as similar booklets in this series, including four pages of black-and-white pictures and eight pages of endnotes and sources.

After a brief account of the development of the synagogue and its function in the time of Jesus, seven topics are covered starting with the origin of the synagogue and a discussion of where a synagogue would be built. We then learn about its nature and function, and the role of women in the 1st Century synagogue, as well as the roles of its various officers.

Then follows a lengthy section on its liturgy, which includes more on Jewish prayers (see above), and finally an intriguing brief account of 'the Christian synagogue'. For those not aware of how the early Church followed the synagogue pattern, here are important insights into how Christian worship meetings had some strong parallels with the existing Jewish liturgy.

This very thorough and well-written booklet makes an important contribution to showing how much the roots of Christianity are firmly embedded in its Hebraic heritage. Highly commended.

CFI has a large range of booklets on a variety of subjects – click here to browse their selection.

Paul Luckraft reviews three of CFI's handy teaching booklets, each approaching this important topic with a slightly different emphasis.

Praying for Israel: Practical Guidelines (various contributors, 18 pages, available from CFI for £2.50)

This short booklet has been compiled from a selection of articles by various contributors including Lance Lambert and Derek White. As the title suggests, it is mainly a series of tips and hints for those who already see the need to pray for Israel and who are committed to this.

The first section gives a series of bullet points to enable stronger praying regarding the Church and Israel. The aim is to uplift those in the Church who support Israel and teach Hebraic roots, and to pray for a change of heart for those who do not. Each point is backed up with a verse from Scripture.

The second section recognises that praying for Israel is a spiritual battle which requires intervention in the heavenly places. Some 'prayer weapons' are listed, as are some scriptures (mainly verses from the Psalms) to enable the prayer warrior to cry to God from the heart.

The third section concerns praying for Israel in the modern world today. We are encouraged to pray for truth, for those in authority and for the salvation of both Jews and Arabs. Reconciliation and protection are also key issues. We should also not forget those in Israel who are already believers in Jesus.

The final section provides guidelines for corporate prayer. This is the longest section and gives practical advice for leaders of prayer groups as well as for those who are new to intercessory prayer. These final few pages are full of wisdom and good sense, and round off the whole booklet in an excellent way.

For Zion's Sake: Praying for the Restoration of Israel (Carl Kinbar, 12 pages, available from CFI for £2)

This is the shortest of the three booklets but overflows with excellent information and advice. It is a basic prayer guide for those who have a heart for the Jewish people and who desire to see the complete fulfilment of God's purposes for them.

It opens with an outline of God's basic plan for Israel based on passages from Ezekiel, highlighting the three main aspects of the prophetic promise; namely their return to the land, their restoration to God and then the reign of Messiah. These serve as the foundation for intercessory prayer on their behalf. Kinbar is clear that Jews are "restored to relationship with God in exactly the same way non-Jews are saved, by the grace of God through faith" (pp 3-4). The barrier of sin must be removed and a spiritual cleansing take place. Only then can they walk in God's ways and fulfil their destiny as a nation.

The rest of the booklet contains seven specific areas of prayer that arise from the prophetic pattern and which are shaped by God's promises. One area is to pray for believers and congregations already in the land. Another is to pray for the attitude of the Church and that it would fulfil its God-given role of making Israel jealous. Praying for the peace of Jerusalem is explained in two ways, external and internal, covering both protection against enemies outside the land and reconciliation between factions inside the land.

The overall conclusion is that one day "God will capture the heart of Israel and possess her as a people who worship and serve him fully" (p13). Those who pray "For Zion's sake" have a part in that restoration.

Intercession: Called to be Watchmen (Lance Lambert, 28 pages, available from CFI for £2)

This longer booklet is obviously a transcript of a talk given by Lance back in 1987. Nevertheless, the principles it contains remain the same even though the final section on certain specifics of the time is now outdated.

Lance's first point is that interest in Israel must lead to intercession for them, rather than obsession with them. He asserts that 'watch and pray' should be a key instruction for all who love Israel.

He warns that intercession is the deepest form of prayer. It is not a light or easy thing. He gives details from the biblical examples of Moses, Samuel and Daniel to back up this point. Anyone wanting to be a watchman needs to feel called to this. He or she doesn't need special education but does need vision, someone who sees the Lord and what he is doing, not so much with physical eyes but with the eyes of the heart. Lance explains that the "function of a watchman is to guard the interests of the king and of the city" (p9).

He must see not only what is coming from outside, but also what is happening inside the city. His job is not only to see enemies coming from afar but also look for betrayers within.

Lance goes on to explore the mystery of intercession, including why God requires it at all. He also helpfully outlines common misconceptions regarding intercession. With the help of real life stories that are both amusing and alarming, he explains the errors and pitfalls that he has come across in practice, and warns of the dangers of entering into this ministry without the leading of the Spirit.

He ends with the costs and rewards of being an intercessor. Intercession requires "your whole being, spirit, soul and body for twenty-four hours of every day of every week of every year" (p20). This might seem rather daunting, even off-putting, but it is as well to be aware that intercession is a constant burden and not for Christians of 'minimal maturity'.

Taken together these three booklets provide a comprehensive set of teaching on this important topic of praying for Israel.

There are many more teaching booklets available through CFI (Christian Friends of Israel) – just click here.

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

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

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

Seeing Evil from God's Perspective

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

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

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

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

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

Solutions for an Unhappy Family

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

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

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

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

Gomer's Children

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

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

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

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

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

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

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

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

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

1. The Day of the Lord

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

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

2. Repentance Must Be Deep and Lasting

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

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

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

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

3. The Fatherhood of God

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

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

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

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

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

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

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

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

For back issues of this series, click here.

Whilst violent chaos is let loose, most continue to live in unreality.

The recent fatal knife attack in London's Russell Square was, for me, not only a reminder of what Israel has been facing on an almost daily basis over much of the past year, but also a flashback to the 7/7 bombings that struck the city's transport system.

On that July day in 2005, Islamic fanatics murdered over 50 commuters and injured hundreds more, including my younger brother David. The first I knew of last week's attack was the all-too-familiar image on my internet news feed of Russell Square where, 11 years ago, a blown-up double-decker bus came to represent the awful carnage of London's nightmare.

Despite sitting only three feet from the man behind the plot as the Edgware Road tube blast was detonated, David miraculously survived (minus a leg) thanks to prayers, paramedics and doctors. But I am still left wondering what it will take for people in general to wake up and realise that all hell is being let loose, and that they need to do something about it, or they will become part of the problem.

All hell is being let loose – if people don't wake up, they will become part of the problem.

Living in Unreality

The disturbing result of a new survey only confirmed my fears – that 59% of Brits admit to being 'hooked' on the internet.¹ They are almost constantly attached to their phone, tablet or computer; one adult explained that, for him, it amounted to a fear of 'missing out'.²

The good news is that, as a result of the far-reaching impacts technology is having on our lives, many are now committing to 'digital detoxing'. But most continue to live in such an unreal world that it seems even terror is not enough to rouse them from their soulless slumber.

This unreality has even infiltrated the world's apparent powerbase – Washington's White House – where President Obama told a summit on global development that "we are living in the most peaceful" era in human history and that "the world has never been less violent"³ – rhetoric no doubt designed to contrast with that of the Republican Presidential nominee's camp.

Most people live in such an unreal world that even terror is not enough to rouse them from their soulless slumber.

His Secretary of State John Kerry, meanwhile, has said that air conditioners and refrigerators are as much of a threat to life as terror groups like ISIS.⁴

But in radical Islam we are facing the most serious threat to civilisation since the murky shadow of Nazism lengthened over Europe. As I write, Israel is preparing for a worst-case scenario as a peace deal looks possible in the Syrian civil war along its northern border. It's a widely understood reality in the region that, when the jihadists have ironed out their differences and stop fighting each other, they will turn their fire on their common enemy – Israel.

Our Fate Intertwined with Israel's

And Christians must continue to pray for Israel's protection. Not only are they in dire need of Divine covering, but it's a biblical command to pray for the peace of Jerusalem (Ps 122:6). It's also in our interests to do so because, as former Spanish Prime Minister Jose Maria Aznar points out, "if it [Israel] goes down, we all go down."⁵

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."⁶

When the jihadists in the Middle East stop fighting each other, they will turn on their common enemy – Israel.

Jihad On Our Doorstep

We can no longer ignore Middle Eastern terrorism because we are now forced to contend with it on our own doorstep. And for UK residents there's another reason: Palestinians are threatening to take Britain to court for helping the Jews to re-settle their ancient land! Yes, a lawsuit is being prepared against the British Government for issuing the so-called Balfour Declaration of 1917 through which it committed itself to this goal.⁷

And though Britain subsequently reneged on some of its promises, there is no doubt that she played a major role in Jewish restoration. This is something for which we should all be proud, of course, but our brave new politically-correct world is more likely to see it as shameful colonial practice.

It's worth noting, however, that those committing jihad against Israel are not holding back on bringing the same terror to our streets too. And if Palestinian Authority terror is politically correct, what's so different about the terror we have witnessed in London, New York, Paris, Brussels, Madrid, Munich and Nice? Jihadists everywhere are using the same tactics, and the same excuses (the god of Islam).

It's time to come off the fence and take sides – and all the more so in light of the shock news of a leading Christian charity being accused of siphoning off millions of dollars in support of terror group Hamas. The big question is: are you on the Lord's side?

References

1 Wakefield, J. Net overload 'sparks digital detox for millions of Britons'. BBC News, 4 August 2016.

2 Ibid.

3 Chasmar, J. Obama: We're living in 'most peaceful' era in human history. Washington Times, 26 April 2016.

4 Kerry was in Vienna on 22 July 2016 to amend the 1987 Montreal Protocol that would phase out hydrofluorocarbons (HFCs) from basic household and commercial appliances like air conditioners, refrigerators and inhalers.

5 Aznar, JM. Support Israel: if it goes down, we all go down. The Times, 17 June 2010. Quoted in Gardner, C, Peace in Jerusalem. Olivepresspublisher.com.

6 Ibid.

7 Posselt, I. Palestinians Threaten to Sue UK over Century-Old Balfour Declaration. Bridges for Peace, 26 July 2016.

Over the next few weeks, we will be re-publishing a series from the original Prophecy Today magazine, looking at the Old Testament prophets and the relevance of their message today.

Prophecy Then and Now

Before we seek to learn from the examples of the prophets, it must be understood that there are significant differences between the prophetic ministry in the Old Testament and the prophetic ministry today.

For one thing, the biblical prophets (speaking and writing under the influence of the Holy Spirit) were used by God to create part of the canon of Scripture. Today the canon is complete. Modern prophetic speech and writing should be assessed by it and subject to its authority – it should not add to it.

Secondly, the Old Testament prophets were often lone voices, whereas today prophecy has been shared out among believers as a whole-Body ministry. Whilst individuals are still called and gifted prophetically, they now function within the Body of Messiah and are accountable to it. 'Lone voice' prophets are raised up only when the leadership structures within the Body have gone so badly astray that true accountability is no longer possible.

With this context established, we turn first to the ministry and message of Amos, who in the eighth century BC was the earliest of the writing prophets in the Bible.

WITH FRIENDS LIKE THESE, WHO NEEDS ENEMIES?

John Fieldsend looks at the Prophet Amos.

Owing to the way in which our Bibles are laid out we could easily miss the impact that Amos must have had on his listeners and readers, because he was almost certainly the first of a new line of prophets who were now to confront Israel and Judah with their sins for several centuries to come.

Not only did he represent the appearance of a new type of ministry, but he arrived out of the blue, uninvited, unauthorised and without any credentials - in his own words, "neither a prophet nor a prophet's son, but I was a shepherd, and I also took care of sycamore-fig trees" (Amos 7:14).

A Southerner from the tribe of Judah, Amos crossed the border into Israel to preach a dynamic, immediately challenging and socially and politically uncompromising message. But it was more than a just a challenge to social and moral corruption and the need for reformation. The prophet was captivated by his vision of the holiness of God - a holiness which demanded judgment upon all the nations of the world - but particularly one that would befall the people whom God had called into a special covenant relationship with him. Because his message was immediately relevant it remains permanently so, for men's hearts have not changed, and similar situations recur in different guises in every generation.

A New Style of Ministry

We cannot be sure of the exact date when Amos began his ministry but most biblical scholars think that Amos preceded Hosea by about 15 years and Isaiah by about 20 years. It could be that there was a period of overlap between these three men's ministries (for Hosea and Isaiah there clearly was an overlap).

As we begin to look at Amos, we need to understand that God was here bringing a new style of ministry into the life of Israel and Judah. It is not that prophets were unknown before; from Samuel onwards the prophetic ministry was part of Israel's heritage. But from the time of Amos we have prophets who not only spoke to particular situations, but who also wrote prophetically to the wider social order in which they lived.

From Amos onwards, we see prophets emerging who not only spoke into specific situations, but also wrote prophetically about the wider social order.

Implicit in Israel's mono-theism was the belief that God was Lord of all the nations of the world, but Amos brought out the fuller implications of that truth. His opening words were thundering denunciations of the injustice and conduct of the nations surrounding Israel. Through these he must have received the applause of those in Israel who heard him preach: one nation after another was denounced in God's name for the cruelty of their campaigns of military expansion under which Israel, as well as other nations, had suffered so much.

Now, however, Israel was experiencing something of a political and economic revival. Its people felt that the Lord was once again smiling upon them, and they were savouring the promise of divine retribution on their enemies.

But even as they applauded these sentiments, Amos thrust home not only the logic of God's total sovereignty and unquestionable justice, but also the full implications of what it meant for Israel to be the covenant people of the living God, "You only have I chosen of all the families of the earth; therefore I will punish you for all your sins" (Amos 3:2).

Not only did these threats strike at the root of what they understood as being the 'chosen' people; they hit especially hard because they were spoken at a time when - as we have just seen - Israel's political and economic fortunes were on the up and up. In one sentence Amos demolished two of the people's false foundations: a wrong understanding of what it meant to be 'chosen', and the view that prosperity was in itself a sign of God's favour.

Amos demolished the people's false assumptions about what it meant to be God's 'chosen' nation.

Amos did not, of course, deny the fact of God's covenant and of Israel's unique relationship with the Lord. Rather, he highlighted its significance, "Do two walk together unless they have agreed?...Does a lion roar...when he has no prey?...Does a bird fall into a trap where no snare has been set?" (Amos 3:3-5).

With a series of rhetorical questions Amos presses home his authority, "Surely the Sovereign Lord does nothing without revealing his plan to his servants the prophets. The lion has roared - who will not fear? The Sovereign Lord has spoken - who can but prophesy?" (Amos 3:7-8).

Learning to Sift 'Prophecy'

There is so much that is socially, morally and politically relevant to the situation in which we ourselves live. It stares us in the face if we read the book of Amos with honest and open hearts. But it is the element of prophecy that I want to concentrate on, because there are so many voices that would speak to us in the Lord's name, and so much that is offered to us as being his word. How can we test such voices? By what principles can we sift that which is pressed upon us? How do we discern the wheat from the chaff?

Factual Fulfilment is Not Enough

The test of a prophet (according to Deuteronomy 18:22) is whether the things he/she prophesies actually come to pass. That test surely demands that prophecies are of a clear and distinct nature.

The test of a prophet is whether the things he or she prophesies actually come to pass.

Important though this is, however, it is not enough for 'prophecies' (and, in a similar vein, 'words of knowledge') to be factual in content. They can be factual and still not of the Lord. An obvious example is the girl possessed of a demonic spirit in Acts 16:16-18. Deuteronomy 13:1-5 gives us other vital principles regarding the testing of prophecy:

• Is it scriptural?
• Is it honouring to God?
• Does it draw the recipients of the prophecy nearer to God, or does it lead them away from him into error?
• Is the person giving the prophecy seeking God's honour or promoting his or her own status?

The same principles apply to other spiritual gifts, for example Acts 8:18-19; 19:13-16.

Spiritual Power is Dynamite

It is an awesome thought that in this matter of prophecy, indeed in the whole area of life in the Spirit, we are handling dynamite (literally, 'dunamis'). It would be convenient if, when its power was abused, God saw to it that the fuse somehow did not ignite.

However, that would be too artificial, and would negate our real humanity. Yet this has all too frequently been the teaching of the church, and in so doing it has trivialised the reality and objectivity of the life of God's Spirit in his church.

When the gifts of God are deliberately prostituted or just carelessly trivialised, they are not merely nullified - that would be too easy and convenient. They become the vehicle of God's judgment and - more distressingly - can become the vehicle of Satan's deception. It is therefore incumbent upon the Church, and especially its leadership, to discern where this is happening and to exercise its discipline with love, and yet with firmness. That is why, especially in the area of spiritual gifts, we need structures in which there is real accountability.

Spiritual power is dynamite - when the gifts of God are deliberately prostituted they become vehicles of his judgment.

We are not to create witch-hunts or seek to create the 'perfect church', but where we see people in positions of leadership and influence abusing spiritual power, we must not remain silent.

Speaking the Truth in Love

The parable of the wheat and tares recounted in Matthew 13:24-30 is sometimes wrongly put forward as an excuse to eschew this difficult task. The true interpretation of this parable is given an eschatological context by Jesus himself in verses 36-43. The teaching does not absolve the church from the responsibility of discerning the origin and nature of its spiritual life, nor its leadership from taking appropriate action.

Where error is seen to persist outside the area of our own leadership responsibility, and where such error is causing havoc among God's people, we cannot simply ignore it by remaining silent.

The pronouncement of God's judgment by Amos was specific, although having worldwide relevance. As a citizen of the Southern Kingdom he did not hesitate to speak against the specific sin of its Northern neighbour (Amos 7:10-17). Apparent interference in the life of a community other than our own is, of course, a serious matter, but we have to speak the truth to one another in love.

When error persists and causes havoc among God's people, we cannot simply ignore it by remaining silent.

Christians are all members of One Body, and we are responsible for one another and to one another, even across the divisions in the Church. We need one another. We need to encourage one another. We need to give and receive from one another all the riches of God's bounty. But, where necessary, we need to speak words of warning and godly discipline, even where we may be accused of it being 'none of our business'. That was part of the prophetic ministry of Amos that is still relevant for us today.

Originally published in Prophecy Today, Vol 11 No 4, July/Aug 1995.

For other articles in this series, click here.

Charles Gardner looks for security in a world of turmoil.

At a time of great turbulence, when all around is sinking sand, there is a rock of perfect security on which to stand. His name is Jesus. And those who fail to honour Him will stumble (Isa 8:14; Rom 9:33). In the world of politics, too, there is an "immovable rock" that will injure those nations wishing to move it (Zech 12:3). Could this mean that all who attack Jerusalem – "the city of the Great King" (Matt 5:35) – will themselves be terrorised?

Islamic Attacks

Best-selling novelist Jack Engelhard seems to think so, saying that the dreadful terror attacks enacted by Islamic fanatics in Paris, Brussels, Istanbul and Nice¹ all began in Israel. He said the nations kept telling Israel not to answer with force, but to make peace with them. Yet every such gesture was met with more demands and more terror; and the world refused to figure it out – that it had nothing to do with Israel.

The Jewish state was merely a laboratory for radical Islam who have murdered thousands of Israeli civilians with guns, knives, suicide belts, and now the automobile – reminding us that cars have been used to ram innocent pedestrians to death in Israel on a regular basis since last autumn. And referring to the summit called by French President Hollande to impose peace in Israel, Engelhard asks: "Is he calling for a peace summit with whoever came to Nice to mow down hundreds of celebrants?"²

The grim spectre of violence stalks the earth like a big black cloud

Also asking questions is evangelist Franklin Graham, son of Billy, who says terrorists continue to attack because the U.S.Government refuses to recognize the danger of Islam.³

Even in England, Muslim converts to Christianity require special protection in the face of threats and persecution from their own families.

Yes, the grim spectre of violence stalks the earth like a big black cloud. All this is surely a sign of the imminent return of our Messiah, Yeshua (Luke 17:26f, Matt 24:29f). But it's a time to fasten our seatbelts...I believe the Lord was speaking of these days when he said: "In a little while I will once more shake the heavens and the earth, the sea and the dry land. I will shake all nations, and the desired of all nations will come, and I will fill this house with glory" (Hag 2:6f).

And this theme is repeated in the New Testament when, in warning against godlessness and sexual immorality (Heb 12:16) – an apt summary of today's Britain – the writer to the Hebrews reminds us of what happened at the giving of the Law on Mt Sinai when the mountain shook in a terrifying spectacle accompanied by fire. This would happen again, though on a bigger scale, at the end of the age so that what cannot be shaken would remain.

Staying Strong

Hold on tight, for we are receiving a kingdom that cannot be shaken. Let's not buckle under the pressure of worldly wisdom, but press on as we look to Jesus, "the author and perfecter of our faith". (Heb 12:2) May I encourage you to "strengthen your feeble arms and weak knees" (Heb 12:12), a verse I have taken literally, as a result of which it has become a constant source of testimony to the power of God. If I had listened to worldly wisdom, I would have given up running when my knees got painful but instead, inspired by this scripture, I trusted God to heal them. It's interesting that the very next verse says: "Make level paths for your feet, so that the lame may not be disabled, but rather healed."

Let's not buckle under pressure

Now I am able to continue running with perseverance the race marked out for me (Heb 12:1), both physically as well as spiritually.

Jesus said: "Heaven and earth will pass away, but my words will never pass away" (Matt 2435). He also said that "everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock" (Matt 7:24).

Notes

1 At the risk of being accused of bad taste, it is worth mentioning that the Nice massacre took place on Bastille Day when the French celebrate 'freedom' wrought through a revolution in which their royal family were mercilessly executed by guillotine. I am not suggesting that divine vengeance was being visited on the victims in Nice. But there is a sense in which the ruthless, merciless spirit that brought 'freedom' to France is still present in the land. I'm not so sure that celebrations are apt for the storming of the Bastille (prison); perhaps France needs to repent for taking the law into their own hands.

2 Engelhard J, Nice Terror: First they came for the Jews, Arutz Sheva, 15 July 2016.

3 Justice, J. Franklin Graham: This Is Why Terrorists Continue to Attack. Charisma News, 5 July 2016.

Friend of Israel's hell-fire preaching lights up tranquil scene

Tucked away in a beautifully tranquil part of Suffolk, noted among art enthusiasts everywhere as Constable country, is an ancient stone church dating back 700 years.

There's nothing particularly unusual about that in England, where the sight of a glorious steeple piercing a canopy of trees and sky is the focus of nearly every village. But I was particularly drawn to this one, on the edge of the magnificent Helmingham Hall estate belonging to Lord and Lady Tollemache, whose fabulous gardens we had just visited.

It turns out that this aristocratic family has had strong connections with the church over the centuries and had been responsible for the mass of illuminated Bible verses inscribed on virtually every spare space inside the building.

Anyone who comes to church without a Bible has much of it 'printed in large type' on the walls, while the pulpit is graphically backed up by the text "Woe to me if I do not preach the gospel!"

Intrigued to find out more of its history, I soon discovered that none other than John Charles Ryle (later to become the first Bishop of Liverpool) was Rector there for nearly 20 years in the mid-19^th Century (1844-1861).

But JC Ryle (as he was generally known) would in no way have been intimidated by such evangelical fervour. He would literally have basked in it, like a sun-seeker soaking up the warmth of its rays.

Pithy and Engaging

Gospel Sentinel: The parish church at Helmingham, Suffolk, where J C Ryle preached for 20 years.During his time at Helmingham, Ryle wrote over 80 tracts which were delivered to every door in the parish. He challenged the complacency of many who seemed disinterested in their spiritual state with prose that – unusually for the day – was both pithy and engaging. He mocked the notion that you should be thought very uncharitable if you dared to question whether a man was a Christian, thus:

The man's practice may be no better than that of a heathen: many a respectable Hindu might put him to shame – but what of that? He is an Englishman. He has been baptized. He goes to church, and behaves decently when there. What more would you have?

He reminded his readers that "sacraments, services and sermons may produce outward formality, and clothe us with a skin of religion, but there will be no life." Only the Holy Spirit could wake us from our spiritual slumber and save us from the "deep corruption" of our human nature.

He was particularly mindful of those who profess Christianity without backing it up by a transformed life: "Sin is plainly not considered their worst enemy, nor the Lord Jesus their best friend, nor the will of God their rule of life, nor salvation the great end of their existence." Urging us to receive the Spirit, he concludes: "You may not like the tidings. You may call it enthusiasm, or fanaticism, or extravagance. I take my stand on the plain teaching of the Bible."

Unlike some today, he emphasised that Christ is the "only way" to heaven and mocked those who treat the Bible as "a heathen idol" only to be brought out at christenings, or upon the arrival of sickness, the doctor and death.

Ryle's pulpit was backed up by the fervent text: "Woe to me if I do not preach the gospel!"

Urgent and Uncompromising

His messages are urgent, passionate, blunt and uncompromising – and what a legacy he has left, for he still speaks, even though dead. He continues to be widely read, and there are many internet websites devoted to him.

Oh that today's bishops would speak with such directness and authority! With some notable exceptions, they seem to have had what many have dubbed 'the operation' to remove their spine.

But Ryle's passion for the gospel echoes down the ages, still addressing those lost in a sea of despair, confusion and hopelessness: "I fear lest you should live without Christ, die without pardon, rise again without hope, receive judgment without mercy, and sink into hell without remedy."

He was unequivocal in stating that "the Bible is all true, and must be fulfilled". For example, he firmly believed that the Jews scattered around the world for 18 centuries would soon return to their ancient homeland in fulfillment of many scriptures. And he encouraged Christians to work and pray toward that end.

Ryle's passion for the gospel echoes down the ages.

He said: "I believe that the Jews shall ultimately be gathered again as a separate nation, restored to their own land and turned to the faith of Christ (Messiah)."

And so it was, less than 50 years after he died in 1900, that the modern state of Israel was born! And a growing number have since acknowledged Jesus as their Messiah. Judge for yourself whether you think a man with such foresight was off the mark in diagnosing the spiritual health of his parishioners.

Fire from Heaven

He did not escape suffering himself – he was twice widowed while at Helmingham – but was not afraid to preach what many today would deem 'hell-fire and damnation' as he left his readers with this fiery challenge: "Where is the man that can hold his finger for a minute in the flame of a candle? Who shall dwell with everlasting burnings?"

That there was a heaven to be gained and a hell to be shunned was a fairly orthodox line taken by preachers of the day, but few even then had the courage to put it quite as bluntly as JC Ryle.

Thus galvanised by the gospel, Ryle lit a flame that time would not extinguish. My prayer is that readers will continue to have their hearts similarly warmed by fire from heaven.

Is there a connection to France's Israel policy?

Although news of the devastation caused by flooding in France and Germany has rightly elicited both shock and sympathy, I couldn't help connecting it with the new 'peace' efforts Europe is trying to foist on Israel.¹

And it now looks like President Obama will be supporting the French plan to impose Palestinian demands upon Israel.

As I've outlined in my book Peace in Jerusalem² in a chapter headed 'God's political storms' – sparked off by controversy over the floods that beset Britain two years ago – natural disasters have accompanied virtually every attempt by the US Government to impose a 'two-state solution' on the Jewish state which would divide the land in direct contravention of God's word.

For God has made clear that he will judge those who scatter his people among the nations and divide up his land (Joel 3:2). And Psalm 83 paints an accurate picture of the policy and intentions of Israel's enemies, such as Hamas, Hezbollah and Iran, who say, "Come, let us destroy them as a nation, that the name of Israel be remembered no more" (Ps 83:4). And the same psalm calls on the God of Israel to pursue the plotters "with your tempest and terrify them with your storm" (Ps 83:15).

Psalm 83 in Action

George Bush Snr's 'land for peace' Oslo Accord of 31 October 1991 was followed the very next day by 'The Perfect Storm', as it was dubbed, which ended up demolishing his own home. A year later, on the very day he presided over further moves to push this agreement, Hurricane Andrew – the worst natural disaster ever to hit America at that time – destroyed over 180,000 homes in Florida, causing over $30 billion in damage.

There have been a string of similar such incidents including, perhaps most notably, the terrible floods that struck New Orleans in the wake of Hurricane Katrina in August 2005, just as Jews were being evicted from their homes in Gaza as part of a 'peace' plan Israel was pressured into accepting by America and the international community.³ But Gaza subsequently became the launch-pad for constant rocket fire aimed at the destruction of Israel, which is the ultimate aim of the Palestinian Authority and its allies.

The politicians may mock, but the Almighty is watching over his own special piece of property, and Western leaders are invoking disasters on their people, costing many lives and billions of dollars. Yet few apparently see the link with their foolish stubbornness in defying the God of Israel.

Call to Repentance

What is God saying in all this? We have various biblical parallels. When the Tower of Siloam fell (Luke 13:1-5), it was not a punishment for the 18 who died but a general warning sign and call to repentance to the nation and, in particular, its leaders. The prophet Amos (see Amos 4) interpreted signs in Israel, progressive in intensity and affecting both the natural world and the lives of the Israelites, as signs that God was sending as a call to repentance.

In a similar way, the signs today are a call to repentance. The painful experiences of floods, and whatever else may befall a nation at the hand of God, can be understood as both the anger and love of God, calling the nations to repent (in this case specifically concerning their treatment of Israel).

Oh that we too – and our leaders – would seek more than anything to obey the Lord of the universe!

References

1 Others have also made this connection, including the Jerusalem News Network and Breaking Israel News.

2 2013, available from www.olivepresspublisher.com.

3 Ibid.

Ian Farley reviews 'The World Turned Upside Down: The Global Battle over God, Truth and Power' by Melanie Phillips (2010, Encounter Books, 408 pages)

This book presents a systematic analysis of Britain's decline of national consciousness. Phillips, an incisive journalist who describes herself as a liberal who "has been mugged by reality",¹ explains that the book arose from a personal sense of "perplexity and cultural disorientation" (p.ix).

This emerged as she recognised that public discourse on certain matters has departed sharply from reality, with fantasy recalibrated as facts and evident truths dismissed. Her book is wide-ranging and full of fascinating analysis with illustrations from recent history and insights drawn from more distant events.

Phillips' argument is that a widespread rejection of the only basis of reason - which she concludes to be Judeo-Christianity (more specifically the Hebrew scriptures) - has led British society on a descent into a kind of mass derangement in which truth and lies, right and wrong, victim and aggressor, are all turned upside-down: "Concepts such as truth and justice have been stood on their heads, with the result that irrationality and perversity are now conspicuous in public life" (p288).

Wholesale Departure from Logic

Phillips, who is of Jewish descent but is non-practising, does not try to persuade people to agree with her. Rather, she aims to explain to herself how we have arrived at this situation, making the case that the departure from logic and reason is because "objectivity has been replaced in large measure by ideology" (p.xi).

Phillips argues that in British public life, "objectivity has been replaced in large measure by ideology".

The reader is forced to make some decisions of principle in reading this book: is Islam in its very nature violent? Is science (contemporary science that is) actually uprooted from reason? Has the British educational system degenerated so much that it can only turn out young adults incapable of objective thought? Is the press simply utterly biased? Has the whole church establishment in England sold out completely to defending Palestinian aggression, violence and implacable hostility to Israel?

These are tricky questions but they are of fundamental importance. Phillips wants to make you think about them and not swallow what may be the predominant narrative in the public domain. She has a host of fascinating quotations from public figures in all areas of life which are then analysed critically and exposed. Animal rights, climate change, environmental concerns and feminism are each put under the spotlight and found wanting. Much of the book is about the loss of objective truth and the emergence of a world that is now simply focussed on 'me'.

The heart of this stimulating and challenging text lies in these two sentences: "The Middle East impasse is the defining issue of our time. It is not an exaggeration to say that the position an individual takes on the conflict between Israel and the Arabs is a near infallible guide to their general view of the world" (p265). Phillips' chapter on the misrepresentation of Israel is especially good – in fact, it is worth purchasing the book for this chapter alone.

Much Food for Thought 

If you are looking for a book on how to vote in the Referendum on Europe, this is probably not it, though there are some trenchant observations on the EU's systematic dismantling of its Christian heritage - as well as the complete failure of the UN to be an impartial force in diplomacy.

Phillips comments: "Moral and cultural relativism and an explicit rejection of Christian ethics...are embedded in the European Union and its transnational institutions such as the European Court of Human Rights" (p340). More broadly, however, the general substance of the book may well prove a relevant contribution to your vote thinking.

Phillips also explores why Britain is at the forefront in the West's irrationality and dislocation of reason from religion. This specific focus is very illuminating, exposing our loss of national identity and the crumbling of the religious beliefs which previously underpinned our moral codes.

Phillips explores why Britain is at the forefront in the West's irrationality and dislocation of reason from religion.

If you have a concern about the state of the nation and the British Church, there is much in this hard-hitting book to give you food for thought. Answers, however, are left to the reader to find.

'The World Turned Upside-Down' is available to purchase from a variety of online retailers, including Amazon for £6.74.

References

1 Beckett, A. The changing face of Melanie Phillips. The Guardian, 7 March 2003.