As we draw our series on Christianity's relationship with Israel and the Jews to a close, here is a roundup of the sources which have been featured in its articles.

All the books listed here come recommended as resources for study - whether for reference or for reading in full. Sources that have been used more extensively in the series are highlighted in bold.

To help consolidate the series, we have also compiled a select timeline of historic events and trends which, in one way or another, affected relationships between Christians and Jews. Please feel free to use this as a resource for personal or group study.

Bibliography

Bacchiocchi, S, 1977. From Sabbath to Sunday, Pontifical Gregorian University Press Rome.
Berkhof, L, 1984. Systematic Theology, Banner of Truth.
Berman, J, 1985. Popular Halachah: A Guide to Jewish Living, World Conference on Jewish Origins.
Booker, R, 2002. No Longer Strangers, Sound of the Trumpet.
Bullinger, E W, 1968. Figures of Speech Used in the Bible, Baker.
Carroll, J, 1993. Humanism: The Wreck of Western Culture, Fontana.
Comfort, P W (Ed), 1992. The Origin of the Bible, Tyndale House.
Danby, H, 1933. Mishnah, Oxford.
Davies, W D, 1980. Paul and Rabbinic Judaism, Fortress.
Davies, W D, 1984. Jewish and Pauline Studies, Augsburg.
Dodd, C H, 1936. Apostolic Preaching, Harper.
Dowley, T, 1999. Life in Bible Times, Candle Books.
Eban, A, 1984. Heritage: Civilisation of the Jews, Wedenfeld & Nicolson.
Edersheim, A, 1994. Sketches of Jewish Social Life, Hendrickson.
Encyclopedia Judaica, (17 volumes plus yearbooks. Also available on DVD), Keter.
Feinberg, M, undated. Daily Life in the Time of Jesus, Palphot.
Flannery, E H, 1985. The Anguish of the Jews, Paulist Press.
Flusser, D, 1988. Judaism and the Origins of Christianity, Magnes Press.
Flusser, D, 1989. Jewish Sources in Early Christianity, MOD Books.
Garr, J D, 1989. Restoring Our Lost Legacy, Golden Key Books.
Gower, R, 1987. New Manners and Customs of Bible Times, Moody.
Holtz, B W, 1984. Back to the Sources: Reading the Classic Jewish Texts, Simon & Schuster.
Jagersma, H, 1985. History of Israel to Bar Kochba, SCM.
Jocz, J, 1979. The Jewish People and Jesus Christ, Baker.
Kjer-Hansen, K, 1996. Jewish Identity and Faith in Jesus, Caspari Center.
Kopciowski, E, 1988. Praying With the Jewish Tradition, Eeerdmans.
Lull, F (Ed), 1989. Luther's Basic Theological Writings, Fortress.
Mansoor, M, 1984. Biblical Hebrew Volume 1, Baker.
Martin, V, 1995. A House Divided: The Parting of the Ways between Synagogue and Church, Paulist Press.
Martyr, Dialogue with Trypho, The Ante-Nicene Fathers Vol 1, Eerdmans, 1993.
Origen, Against Celsus, The Anti-Nicene Fathers Vol 4, Eerdmans 1993.
Stern, D, 1988. Restoring the Jewishness of the Gospel, Jewish New Testament Publications.
Stern, D, 1991. Messianic Jewish Manifesto, Jewish New Testament Publications.
Suetonias, Lives of the Twelve Caesars, Wordsworth Classic, 1997.
Tacitus, Annals of Imperial Rome, Penguin, 1956.
Warfield, B B, 1956. Calvin and Augustine, Presbyterian and Reformed Publishing Company.
Whiston, W, undated. Josephus: Wars of the Jews, Nimmo, Haig and Mitchell.
Wilson, M R, 1991. Our Father Abraham, Eerdmans.

See also www.tishrei.org for articles from various authors.

Clifford Denton begins to draw his series to a close, looking at the fruit that is born when our heritage in relation to Israel and the Jews is properly understood, and our relationship with them repaired.

Since April, through this series on Christianity, Israel and the Jews we have surveyed extensively the many factors that have led to the Christian Church distancing itself from its heritage in relation to Israel and the Jewish people. By studying these issues, we begin to understand how to repair what has been lost. It is like digging the weeds and stones from around the roots of a plant, so that the roots will go down deeper, feed on the nourishing soil and thereby produce better fruit. This is one metaphor.

Another, and the most appropriate, is the Olive Tree of Romans 11. It could be that some branches of Christianity were never grafted into the Olive Tree. As such they will produce a form of religion that lacks life. Other branches that were grafted in bear better fruit through drawing on what Paul calls "the nourishing sap".

In summary:

• God made a Covenant with Abraham.
• Israel, the physical descendants of Abraham, Isaac and Jacob were chosen as the heirs of the Covenant.
• The Covenant is fulfilled in and through faith in Yeshua HaMashiach - Jesus the Messiah.
• All who have faith in him, and live in fellowship with the Father through this faith, are members of the one covenant family.
• Even though some of the physical descendants of Abraham, Isaac and Jacob were cut off through unbelief, many have been (and will still be) grafted into the Olive Tree.
• Believers from the Gentile world were also grafted into this existing family of faith, coming to share in its heritage and history.
• By understanding the Covenant and how to use the Bible as one united Book, we can draw deeper into spiritual wells of salvation.
• By understanding who we are as the Covenant People of God we can develop a biblical, balanced understanding of Israel – past, present and future.

Together with those from the Nation of Israel who live by faith in the One True God and his Son, Yeshua HaMashiach, we learn how to live a fruitful life in an increasingly alien world, emphasising those things that strengthen our faith, our families and our communities. These include:

• Bible study from foundations to fulfilment, using all appropriate tools of language, history, geography, culture and personal testimony
• Prayer
• Care of the poor and isolated
• Strengthening the home and thereby our community of faith, through the principles of community life passed on through our entire biblical heritage
• Demonstrating to the world around us, through our living testimony, how the Covenant given to Abraham is manifested in the life of faith in Yeshua, Jesus our Messiah
• A balanced understanding of God's purposes in Israel
• An understanding of the prophetic purposes of God - past, present and future

Renewing Our Minds

This series has argued that the major key to the future fruit of our lives and ministries lies in renewing of our mind-sets, or ways of thinking, towards Israel and our covenant and biblical history.

We need not compromise with forms of Judaism that do not recognise Jesus as Messiah and are thereby lacking the full life of our New Covenant faith. But we can still maintain a healthy and respectful relationship with Jewish communities - indeed, our scriptural injunction is to pray for Israel.

This series has argued that the major key to the future fruit of our lives and ministries lies in renewing our mindsets towards Israel and our covenant history.

What we will gain, through right and balanced relationships, is a fresh perspective on the Church's heritage from Israel and the Jewish people, helping us to walk out biblical truth into biblical lifestyle, not according to ritual but according to the life of the Holy Spirit. Some of these areas where the life and heritage of Israel can help are:

• Hebrew thought
• Love and marriage
• Principles of prayer and worship
• The place of the home
• Sabbath
• Feasts including the centrality of Passover, as fulfilled in the communion celebration
• Generational harmony and stages of life
• Blessings
• Teaching our children
• Discipleship including baptism
• Social action
• Ethics

As we explore our heritage in these areas, we will enter into the fulfilled covenant family in a new and living way. This is more important than ever as the world goes forward into its last phases of history.

For Reflection and Comment

Would it be an exaggeration to suggest that the Christian Church could be both renewed and revived by putting right what has been lost over the centuries because of unfortunate rifts between Jews and Christians? How does this relate to the one new man of Ephesians 2:15?

Next time - series penultimate: Note on the Hebrew Basis of Scripture

This study is part of a series on Christianity, Israel and the Jews.

Paul Luckraft interviews author Mark Dunman, whose two books 'Has God Really Finished With Israel' and 'The Return of Jesus Christ' were reviewed in Prophecy Today last year.

One of the delights of reviewing books for Prophecy Today is encountering new authors that immediately impress through the quality of their writing and display a depth of thinking that makes even familiar topics come alive. For me, one of the highlights of 2015 was discovering the two books by Mark Dunman.

Consequently, I decided to meet the author and find out more about his background and what had influenced him. In particular I wanted to learn from him about the way God leads us into new ventures.

Discovering God

All I knew about Mark before I met him was that he was now retired after a career as a science teacher in Further Education. As such, he was not a minister, or a professional theologian, or a writer. So how was it that, in later life, he had turned his hand to writing and to tackling such challenging topics as Israel and the end times? What I discovered was both fascinating and encouraging.

Mark came from a home that did not believe in God, but by his twenties he was agnostic: "By my mid-twenties I wasn't anti-God, but as a scientist I felt I needed evidence that God was real and what the Bible said about Jesus was true." God subsequently provided this evidence in the form of Biblical prophecy and the supernatural gifts of the Holy Spirit, especially the remarkable gift of praying in a language that had not been learnt.

By early 1974 he was ready to put faith into action and pray the sinner's prayer of repentance and accept Jesus into his life. The baptism in the Holy Spirit followed two weeks later. He says: "I was bowled over by the fact that I could pray fluently in a language I had not learnt, especially when I thought of the years I had taken to reach a reasonable fluency in French!"

Reading the scriptures convinced Mark there was a divine mind behind everything he already knew and experienced. Here was a God who made and kept covenants, who made plans and knew the future. Prophecy was a normal way for God to speak, and once he had spoken it would be fulfilled.

Reading the scriptures convinced Mark there was a divine mind behind everything he knew. Here was a God who made and kept covenants, who made plans and who knew the future.

All this would eventually shape Mark's views and inform his understanding, especially on the vital topics he would one day write about. The role of the Jewish people and the land of Israel in God's purposes today could not be ignored. Nor could the key doctrine of Christ's return and the trickier aspects of end time theology be relegated to secondary importance. God had made certain things clear and we needed to accept his whole word into our Christian faith.

Growing in Truth

Mark learnt quickly, thanks mainly to Bible teachers such as Derek Prince and good teaching in his church. He was realising the importance of truth and how it shapes our Christian lives. As he grew in the knowledge of God he developed a level of discernment that would prove useful later. Not everything he would read would strike him as true. Not all authors would impress him! But at this point it never occurred to him to join their ranks.

Although he was used to writing reports and papers within his teaching community, God had not yet called him to be a writer. For Mark, life at this time was what most people would regard as standard, revolving mainly around a family and a career. But God was waiting, biding his time and preparing his man.

A New Direction

All changed in the 1990s when Government plans for modernisation within Further Education brought innovations and the inevitable redundancies. Mark accepted, reluctantly at first, that this meant him, but he soon came to terms with it. God was calling him to something new. Looking back, it was a God-given chance to serve, to embrace fresh opportunities and to activate his faith in new areas.

Mark came to terms with redundancy as God calling him into something new. Looking back, it was a God-given chance to serve, embrace fresh opportunities and activate his faith in new areas.

At this time Mark started to delve more into the Old Testament and to think increasingly about Israel. As a result, a new realisation dawned. Previously he admits to believing that although Israel was important to God's purposes it was too important to entrust to the Church. As such, he thought the Jews constituted a separate work of God. He had simply not seen the link between the Church and Israel.

He now sought out an Israel prayer group and in 2003 he joined Watchmen for Israel, led by members of his Church. From this point Mark discovered a new heart for Israel as he began interceding for them. He describes one emotional prayer time which profoundly affected him. He now knew this was where part of his calling would lie.

Journey into Writing

His first attempt at writing in a Christian context was a pamphlet written on behalf of this prayer group, entitled Why pray for Israel and the Jewish people?. This gave him confidence that he could write as he done some years before as a professional teacher.

In 2007, Mark began to draft a fuller book to counter replacement theology. He had become more aware of this teaching and how it was widespread in the Church at large. The impetus was the publication of the Reverend Stephen Sizer's book Zion's Christian Soldiers with its embrace of replacement theology and its negative attitude towards Israel.

Mark discovered a new heart for Israel and knew that this was where part of his calling would lie – his first full book was drafted to counter replacement theology in the church.

So he started to write, producing a first draft, but then stopped. As he says, "I felt confident about the theology – I knew that replacement theology was wrong – but I realised that I was up against experienced writers and theologians and that I needed to learn more about the recent history of Israel. I needed to do more research."

Gaining Balanced Insight

It was some time before Mark returned to the book, but in May 2011 he started writing again, now better informed and qualified. By the end of the year the book was basically finished, but something was missing. Mark reminisces, "I needed a brief recent history of Israel without the opposing side simply dismissing it as partisan. The solution came with an unexpected trip to Israel. I returned with my opening chapter where I contrasted the opposing attitudes to Israel, before going on to make my theological case."

Mark had visited Israel for the first time in 2009 with a CFI group, but a second visit in 2012 provided some extra important experience and information. He spent 12 days there and met Palestinian Christians who lived in the West Bank. From this he began to gain a Palestinian perspective of life in Israel and the hardships they face. This is especially true of the small group of evangelical Christians in Gaza and the West Bank.

New Book, New Topic

In June 2013, the book was published. Was this the start of a writing career? Mark wasn't looking for this but a second book did soon follow. The trigger for this was a conference where 'end time' teaching was on the agenda. Overhearing conversations, while Mark and his wife were promoting his Israel book at the stalls, he realised that there was much uncertainty about the end times, especially on subjects such as the Millennium, the Tribulation and the Rapture. He felt he needed to clarify his own ideas and perhaps help other people to do so as well. A second book would be the answer!

Now experienced, he knew what he needed to do first – thorough research! From November 2013 to June 2015 Mark did just that, the result being a book which provided a comprehensive overview where different views are not condemned but held in tension, while certain aspects are strongly advocated as being more biblically justified. Mark knew what he needed to say, and how to say it.

Letting God Lead

Will he write more? At this stage he doesn't know. He has learnt that as an author, two books are better than one. You find it easier to publicise and sell. You are more likely to be noticed. However, he will only write a third book if God clearly leads.

His advice for anyone wanting to write is: do your research, and make it as good as you can. If you have just one (or two) books in you then make them special. Make each page worthwhile and each word telling. Be prepared to take time, and to stop when necessary to wait for God's special revelation and timing.

Do you have a book or two in you? Mark's advice is to make them as good as you can – make each page worthwhile and every word telling. Be prepared to take time and let God lead.

What does Mark feel God is saying through the books he has written and the experiences this has involved? For him, writing is about bringing people back to the word of God: "while the days become spiritually darker it is essential for Christians to stay close to God's word and to trust him in their daily lives. It will be increasingly important for Christians to avoid deception. Belonging to a valid church with good teaching is one of the best insurances and one doesn't have to be in agreement with them on every doctrinal issue!"

He also believes that we can all expect God to use us. Even in later life, he will open new doors - though our previous experiences and skills are never wasted. On our part, we need to be wholehearted and willing to seek help from others. He would also recommend getting involved in praying for something, such as Israel, where God can touch your heart. This can easily provide the catalyst for new ventures.

We hope you've found Mark's story inspiring and encouraging. What new surprises has God in store for you?

Prophecy given by David Noakes at the Intercessors for Israel Conference, Jerusalem, January 2003. It was specifically addressed to the nation of Israel and was accepted by the ministers and leaders to whom it was given in 2003. We are publishing it having tested it ourselves. However, we also encourage you to weigh it thoroughly yourself too. 

Strengthen my people in the knowledge of their God and of his Word. Bring to them the whole Counsel of God that they may not be taken by surprise or deceived in the days to come.

Do not fear Islam for this principality shall not prevail. It has thrown down the gauntlet of challenge to the God of Israel and I have accepted the challenge.

This power will be put to shame and destroyed for I have taken the battlefield. Stand with me and fight for I am with you to overcome. Islam will fall, but not at once for the cup of iniquity is not yet full to the brim. There will be a lengthy struggle and it will involve many nations.

Do not fear the conflict or the hardships. There will be shaking and upheaval and turmoil but I have warned you in advance in my Word that this will be so. In the battle set your eyes on Me and remember that this is not your lasting home. Your destination and your inheritance is in the Kingdom cut out of the Rock without human hands and in the Eternal City that has unshakeable foundations whose Builder and Maker is God.

Comfort yourselves with the knowledge of this truth and let your encouragement come from Me alone. Do not fear the wars that must yet come but rather fear the peace that will finally result. It will not be My peace but a counterfeit peace inspired by the spirit of Babylon.

Prepare my people for these days with the knowledge of my revealed truth. Teach them the whole Counsel of God and pray that they and many others will not be deceived in the time before the 'lamb of peace' is revealed in its true colours as the 'dragon of destruction'.

The strategy of the adversary is to wear down by continual attrition to the point where in the weariness of conflict that desire for rest will make your people willing to accept a false peace which will prove in its working to be the deadliest weapon of all. Your nation will desire this peace and the world will desire to impose it upon you but do not be deceived. Prepare my people to watch and pray and keep alert: strong in the knowledge of the whole revelation of my Word until I come, for only then will your nation receive true security.

About the author: David Noakes was a solicitor in London until he joined Clifford Hill’s ministry in 1984. He has been part of the Prophetic Word Ministries/Prophecy Today team since that time, although he has also exercised an independent ministry speaking at conferences both in Britain and overseas. He has visited Israel many times and until recently was chairman of Hatikvah Film Trust, working with Hugh Kitson making films about Israel. He is a well-known Bible teacher with an established ministry and remains an official advisor to Issachar Ministries (Prophecy Today UK's parent charity).

Kelvin Crombie asks why there is constant turmoil in and around the nation state of Israel.

If a visitor from outer space visited Planet Earth and glanced through the history books of the last century, I am sure one matter in particular would confuse him (or her or it) – the agitation revolving around the land of Israel. He could quite understandably ask: 'Why all the fuss over such a small bit of real estate?' Indeed, any neutral observer of events in the Middle East over the past 100 years from Planet Earth could ask the very same question.

Ever since the concept of an official restoration of the Jewish people to the land of Israel became tangible, with the vote by the British War Cabinet on 31 October 1917 (thereafter known as the Balfour Declaration), there has been no more contested matter in the world than the legitimacy of the people of Israel to have a political entity in the land of Israel.

But why all the fuss about the Jewish people inhabiting such a small bit of real estate in the Eastern Mediterranean?

Ever since the concept of a Jewish homeland became tangible, there has been no more contested matter in the world than its legitimacy.

The Land Title Deed Bestowed by a Covenant Oath

The fuss is more than just about real estate - strategically important real estate as it might be. The fuss revolves around the very existence of a covenant keeping God. The very fact of God's existence is indelibly linked to the presence of the nation of Israel in the land of Israel. The issue is about God.

In Genesis 12:1-3 God gives various promises to Abram (Abraham) on the condition that he leaves his homeland and goes to the land of Canaan. These promises include becoming a great nation and being a blessing to all the families of the earth. Abram duly obeys the call. Sometime later while in Canaan, however, Abram seeks confirmation from God about these promises, surmising that he should now be birthing a mighty nation which would be a blessing to the entire world. Nothing though was happening as he had no son to whom he could legitimately bestow these promises of God.

There then transpires an amazing dialogue between Abram and God, as found in Genesis 15, where Abram asks for confirmation, initially concerning the need for an heir. God then duly provides a confirmation to this request, and then stating to Abram: "I am the LORD, who brought you out of Ur of the Chaldeans, to give you this land to inherit it."

The fuss is more than about real estate – strategically important real estate though it might be. The fuss revolves around the existence of a covenant-keeping God.

Abram in response asks God: "How shall I know that I will inherit the land?" Now that is hutzpah. After God had just confirmed one of his promises, Abram was now asking for confirmation about another of those promises, the promise of the land. It would be totally understandable if God asked Abram if he was a bit dim minded - BUT he did not.

If the incident occurred today, God may have said to Abram: 'OK, let's go down to the lawyer's office and we will draw up an official contract with the promise of the land, then I will sign it, and in addition I will get a witness to sign it, and it will be officially sealed.'

But lawyers' offices did not exist in those days. Instead God did the equivalent from ancient times – he cut covenant. This is not the place to go into depth about the principles and mechanics of covenant,¹ but we see in the transaction recorded in Genesis 15 many of the attributes of cutting covenant as revealed within the entirety of Scripture, and from the suzerainty treaties of the ancient world. God granted a legal transfer of the land of Canaan (Israel) to Abram, a title deed later conferred to his son Isaac, to Isaac's son Jacob and then on to Jacob's sons, and their descendants the children of Israel.

One important matter in the cutting of covenants in antiquity was the swearing of an oath, which effectively placed the legal 'seal upon the deal.' Genesis 15 does not say in actual words that there was a swearing of an oath, but in antiquity often times the 'walking between the pieces' (Gen 15:10,17) did just this. In addition, there are numerous occasions where Scripture informs us of God stating: "the land which I swore to give to Abraham, Isaac and Jacob" (e.g. Ex 6:8; Num 11:12) while the writer of the book of Hebrews confirms what happened when God swore an oath (Heb 6:13-18).

God's Character at Stake

There are some wonderful references in Scriptures about the inviolability of an oath sworn to seal the cutting of a covenant. The character of the party who swears the oath is at stake if he breaks or violates his own oath. Thus in this case, the character of God is at stake if He were to break His own oath.

God granted a legal transfer of the land of Canaan to Abram and his descendants (through Isaac and Jacob), sealed by an inviolable oath.

An argument could then be mounted that Israel as a nation subsequently disobeyed God, and thus have come under the curses for covenant disobedience. This argument is true – but these curses are actually associated with a different covenant - the covenant cut with the nation through Moses, in the Sinai desert. The covenant cut with Abraham is a different covenant altogether.

According to the principles of covenant, once a covenant is sealed with an oath – IT CANNOT BE CHANGED. Scriptural examples of how in ancient society one could not alter a covenant, or agreement, once it had been sealed (with an oath) include the case of Joshua with the Gibeonites (Josh 9); Darius and Daniel (Dan 6:15), and the Jewish people during the time of Esther (Est 3:12; 8: 8; 9: 1).² God's character, therefore, is at stake if Israel is permanently separated from her land.

God Reminded of His Covenant Responsibilities

In the Sinai God wanted to finish with Israel and begin anew with Moses. But Moses would not agree, and reminded God of his covenant responsibility to unfaithful Israel (Num 14:11ff). Then when Israel languished in Babylon, Daniel reminded God of his covenant responsibility to restore them to their land (Dan 9:1-19).

Collective Israel (Judah, with representatives of the northern tribes) was restored, and about 30 AD God cut a new covenant with Israel, with Jesus of Nazareth being the representative Israelite (Jer 31:31-34ff; Matt 26; 28; Mark 14:24 ; Luke 22:20). But Israel again succumbed to covenant infidelity and was exiled by the Romans in the 1st century AD, this time to the ends of the earth.

Then, from the 1600s onwards, when countless Christians throughout Europe began reading the Scriptures, many recognized the need for the people of Israel to be re-established in the land of Israel. These intercessors reminded God of his covenant responsibility. Is it any wonder therefore that from the 1600s onwards we begin to see moves within the church, within geo-politics and within the Jewish people which ultimately brought about a restoration of the people of Israel to the land of Israel in the modern period?³

Throughout history, intercessors have reminded God of his covenant responsibility towards Israel and he has restored them to their land.

The culmination of much of this aforementioned activity occurred from 1915 with the beginning of the Gallipoli campaign, and especially in 1917 when the combined British, Australian and New Zealand forces captured Beersheba, Jaffa and Jerusalem, with the remainder of the land of Israel being captured from the Turks in 1918. This victory over the Islamic Ottoman Empire provided an opportunity for the Jewish people to return to the land covenanted to them, initially through the issuing of the Balfour Declaration by the British Government.⁴

An Opportunity to Acknowledge God's Faithfulness

In 2017 an opportunity will be availed to us to remember and commemorate these important historical events, and in the process to give glory to God for "remembering His covenant to Abraham, Isaac and Jacob" (Ex 2:24). This time will involve commemorative events in Beersheba, Jerusalem and Semack on the Sea of Galilee, as well as in London, to remember the issuing of the Balfour Declaration.

Balfour portrait and declaration.Every person who professes to be in covenant with Jesus the Messiah should be encouraged to participate in these events, as they are indicators to us that if God can be faithful to a covenant promise sealed with an oath some 4000 years ago – then He will surely remain faithful to His covenant promises to us through Jesus.

2017 marks the anniversary of the Balfour Declaration and provides a tangible opportunity for us to make a fuss as well – professing that he who cuts covenant is faithful to his word and oath.

The fuss made by the 'kingdoms of the world' over the ownership of the land of Israel will continue, as many entities continue to covet the land and many further attempts will be made to separate the people of Israel from the land of Israel. But 2017 will provide us with a tangible opportunity to also make a fuss - and to profess that He who cuts covenant is faithful to His word and to His oath.

References

1 Two books have written by the author on the mechanics of covenant, The Oath of the Covenant and In Covenant with Jesus. Both are available through CFI and CMJ.

2 Jesus also alluded to the seriousness of swearing an oath (Matt 5:33-37).

3 Much of this activity is described in For the Love of Zion, and Anzacs, Empires and Israel's Restoration 1798-1948.

4 This campaign is presented in a DVD, Gallipoli – The Road to Jerusalem, Heritage Resources Pty Ltd 2015. Copies available through CMJ and CFI.

© Kelvin Crombie 2015 (This email address is being protected from spambots. You need JavaScript enabled to view it. and www.heritageresources.com.au). Reproduced with kind permission.

'Almost Midnight' by Richard Thompson (New Wine Press, 2008, 255 pages, available from Amazon for £9.99)

The Times of the Gentiles

The basis of this book is an extensive examination of Luke 21:24 and the "much-misunderstood period which Jesus called 'the times of the Gentiles', and the main issues associated with it" (p9). Its chief message is how this period of punishment for the Jewish people (trampled on by the Gentiles) should be measured and how it is being implemented by God. Its underlying theme is therefore the role of Israel within God's end time scenario. Here is a fascinating study into the relationship between God's ancient people and the events still to come in 'the last days'.

This is not a book for the novice and is best seen as a more detailed analysis for those already well-informed about the basics of end time ideas and who are prepared to look again at Biblical chronology within Old Testament prophecies and the end time portions of the New Testament. It is a fairly complex book, at times rather crowded, with plenty to think about and work through.

However, the author is clear that his aim is not to "unravel these issues for the sake of intellectual argument, but to reveal more clearly how God views Israel, Europe and the Middle East in the run up to the return of Jesus" (p247). Furthermore, he discusses what our response should be - namely to turn to God for greater discernment and plead with him in prayer and petition, as Daniel did in his time (see Dan 9).

This fascinating, complex book is concerned with Israel's role in God's end time scenario.

Three Decades of Study

This is the author's first book and the result of thirty years' study in the scriptures on the subjects of Israel and the end times. Clearly this is his speciality and comes across as such. He also emphasises his own personal calling, explaining how several prophetic words and visions from 1977 onwards have spurred him on to be 'a watchman of His word' on these issues.

Approach

The book falls into three parts. The first examines Israel's place in history and the future, while the second explains how Israel functions as 'God's clock' to world events. His final section takes up the theme of the Roman Empire as an ancient kingdom and its modern equivalent, the EU.

The author provides lots of scriptures, usually quoted in full and often more than once. He repeats them whenever he feels the need to back up his argument. Clearly he is playing safe here but it can make the book a little tedious, even over-crowded; some sections are nothing more than Biblical quotes with little extra to connect them as though the essence of the book is to keep stringing the scriptures together.

Times and Dates

His main objective remains to "calculate the times", with details of how we are to understand the 'years' from the Biblical evidence. Clearly there is something in this, and others have done it before, so perhaps the main value of the book is as a useful comparison. What makes his contribution distinctive, however, is that he comes up with the notion that 2018 will be a significant year; this is where many of the chronological clues in end time prophecies come to a head.

He is keen to stress that this is not a prophetic statement from him, but he believes it is worth considering from the Biblical data whether 2018 will be "marked with a major event" (p133), if not the return of Christ then something else significant. So, for him, it is almost midnight, and for us, we have a couple of years left to investigate and decide for ourselves!

Second Book

Having published this book in 2008, the author clearly felt another on similar lines was needed a few years later, and so produced The Two Israels of God in the Last Days, (New Wine Press, 175 pages, 2012, £9.99). This may be a useful companion volume but there is a huge overlap and some parts are virtual repeats. Again the main purpose is to examine the prophetic timetable found in Biblical chronology and, as before, a lot of work is required by the reader to follow him through all this.

Thompson continues to show up the error of replacement theology but equally warns that being too pro-Israel can also lead to error. However, his main point is that far from abandoning the nation of Israel, God has a special place for her in fulfilling prophecy at the end of this age. Yes, she is in a time of judgement but this will end. It is all part of the preparation for the coming of her Messiah, at which point there will be restoration and a re-grafting into the cultivated olive tree.

Thompson's main point is that far from abandoning the nation of Israel, God has a special place for her in fulfilling prophecy at the end of this age.

Perhaps this book should be subtitled, Are we nearer midnight? It is left to the reader to decide.

Now the blood moons have passed, where are the world-changing events that many thought would accompany these celestial signs?

Blood Moons and the Shemitah Year

On September 28, the final of the tetrad of 'blood moons' was visible across the world. The blood moons were considered significant because they coincided with God's 'appointed times' (moedim), the biblical feasts of Passover and Tabernacles, two years in a row.¹

In addition, 2014-2015 was a Shemitah (meaning 'release') year. Every seventh year Israel's land was to lie fallow and debts were to be released.² Added to that, a Jubilee year is thought to begin (calculations of years are uncertain³) in September 2015 at Rosh HaShanah (Jewish New Year, the biblical Feast of Trumpets).⁴

America or Israel?

Yet the financial collapse leading to global catastrophe that many anticipated has not occurred - at least not yet! It may be that with hindsight we will see how current events from this period set in train future cataclysmic events.

In the meantime, much has been made of signs of judgement for the United States. As a nation founded on biblical principles, "under God", by its Pilgrim Fathers seeking Christian freedom, its rejection of God's word on marriage and the erosion of biblical values in public life are thought to have invited God's judgement. This focus regarding the blood moons themselves may be misplaced since signs in the moon relate to Israel, according to Jewish tradition, not to the Gentiles.

Much has been made of the blood moons as signs of judgment on America, but this focus may be misplaced - since signs in the moon traditionally relate to Israel .

The Talmud (containing the wisdom of the sages of Israel) considers that signs in the sun are for the Gentiles and signs in the moon are for Israel, since the Gentiles reckon their calendar by the sun and Israel's calendar is lunar:

Our Rabbis taught, When the sun is in eclipse it is a bad omen for idolaters; when the moon is in eclipse, it is a bad omen for Israel, since Israel reckons by the moon and idolaters by the sun. If it is in eclipse in the east, it is a bad omen for those who dwell in the east; if in the west, it is a bad omen for those who dwell in the west; if in the midst of heaven it is bad omen for the whole world.

If its face is red as blood, [it is a sign that] the sword is coming to the world; if it is like sack-cloth, the arrows of famine are coming to the world; if it resembles both, the sword and the arrows of famine are coming to the world...Thus saith the Lord, 'Learn not the way of the nations, and be not dismayed at the signs of heaven, for the nations are dismayed at them, the idolaters will be dismayed, but Israel will not be dismayed.' [emphasis added]

The last part is a quote from Jeremiah 10:1, reminding Israel that God is in charge of their future and that they do not need to fear heavenly signs.

The Coming Sword

Accordingly, not everyone sees the blood moons as a sign of trouble. One Messianic leader in Israel, Bob O'Dell, who has studied the blood moons extensively says that the blood moons are "bread crumbs in the sky", left by God to remind the Jewish people that he has not forgotten his covenant to restore them to the land of Israel. Thus, they should be a cause for celebration for the Jews, rather than fear. He has proposed a theory that the chronology of the Exodus from Egypt fell on the dates of a blood moon tetrad.⁵

However, the 'sword' did come to Israel and its diaspora during this lunar tetrad period. In July 2014 the Israel-Gaza conflict took place, leading to an upsurge of anti-Semitic incidents in Europe. The worst incidents took place in France, culminating in January 2015 with the kosher supermarket hostage crisis following in the wake of the Charlie Hebdo attack.

Whilst the blood moons may signify God's faithfulness as well as coming trouble, 'the sword' has come to Israel during the recent tetrad period.

Signs for the Gentiles

The Gentiles are not left out of this picture though. The latest tetrad of blood moons was also accompanied by signs in the sun. In 2014, the Passover and Tabernacles blood moons were followed by a partial solar eclipse and, in 2015, the Passover blood moon was preceded by a total solar eclipse and the Tabernacles blood moon was preceded (just before Rosh HaShanah, the biblical Feast of Trumpets) by a partial solar eclipse.⁶

What do these signs in the sun mean? Certainly, there is plenty to concern us in the Gentile world. The migrant crisis has worsened significantly during this period, presenting a Gentile mass movement of Exodus proportions. In the stock markets, the most significant event has been what a Beijing spokesman called 'Black Monday' on 24 August 2015, causing hundreds of billions to be wiped off global financial markets and a plunge in oil and gold prices.

The recent 'signs in the sun' perhaps signify that Gentiles are not being left out – with events of global concern including the European migrant crisis and economic problems in China.

In our own nation believers are interceding, pleading for God's mercy in prayer groups up and down the land as we slide into further spiritual torpor and decline. At the prophetic gathering in October 2014, at which Prophecy Today online was announced, a lady received a picture of a sword over Britain. Another participant entered into travail and deep sorrow through the Holy Spirit for Britain's state. Our Editor-in-Chief, Dr Clifford Hill, linked this to the great shaking prophecies received at Mount Carmel in Israel in 1986.

'First to the Jew...'

However, it is in Israel that trouble has arisen most swiftly since the final of the tetrad of blood moons at the Feast of Tabernacles – "first to the Jew".⁷ There is talk once again of a third intifada. Terror has struck Israel's streets in an unprecedented form. Random stabbings, shootings and vehicles driven into crowds are the new and terrifying weapons being used by Palestinians. Formerly bustling public spaces have been deserted, children have been kept home from school and extra security guards have been deployed on buses.

It is in Israel that trouble has arisen most swiftly since the final blood moon of the tetrad, with a sharp rise in terror attacks and talk of a third intifada.

On 17 October, Palestinians set fire to the compound containing the tomb of the patriarch Joseph, where Jews go to pray. This was doubly calculated to offend as it was set ablaze on Shabbat (during the early hours of Saturday, the Jewish Sabbath).

The catalyst for the current crisis was in July when Jewish worshippers tried to go up on to the Temple Mount for Tisha B'Av (meaning the 9th of the month Av, which is a day of mourning commemorating the destruction of the First and Second Temples). Muslims worshippers repelled them and soon after Israeli police went up on to the Temple Mount in Jerusalem to remove weapons being stockpiled there. It was thought the intention was to attack thousands of Jewish worshippers at the Western Wall below gathered for Tisha B'Av. Stones, Molotov cocktails and firecrackers were discovered inside the Al Aqsa Mosque. As the police entered the Temple Mount they were met with Muslim rioters.⁸

The Blood Moons and Temple Mount

There is a precedent for violence over the Temple Mount following the occurrence of blood moons.

The last time blood moons coincided with both Passover and the Feast of Tabernacles was in 1996⁹ (also the year that Benjamin Netanyahu first came to power). A new exit was opened from the Western Wall Tunnel on to the Via Dolorosa in the Arab quarter of the Old City of Jerusalem, so that visitors could leave the tunnel without having to retrace their steps from the entrance by the Western Wall.

The Palestinians were incensed, believing this to be a sign of major excavation under the Temple Mount that would destabilise the foundations of the Dome of the Rock and the Al-Aqsa Mosque, both of which stand on the Temple Mount. This led to the worst violence in Israel since 1967 and the Six Day War. Again, Joseph's tomb in Nablus was an easy target for violence, as it falls under the jurisdiction of the Palestinian Authority.

The last time blood moons coincided with Passover and the Feast of Tabernacles was in 1996 – when Israel experienced the worst violence since the Six Day War in 1967.

Each time violence flares, Israel and the Palestinians come under pressure to renew peace talks. The Temple Mount is the eye of that storm, being the touchstone of faith for Jews, as the site of the biblical second Temple and their most important religious heritage site, and for Muslims, who deem it their third holiest site. For Christians, it is thought by many that Jesus was crucified somewhere on Mount Moriah (an area larger than the Temple Mount), where Abraham was willing to offer Isaac as a sacrifice, since it links to Abraham's description as being the place where God provided sacrifice: "On the mountain of the LORD it will be provided" (Gen 22:14).

Jerusalem an Immovable Rock

The United States and the UN have not tried to push for any further progress regarding the status of Jerusalem because it is the hottest religious and political coal of all. The Lord has decreed that Jerusalem will be a cup of reeling or staggering for those who come against it and an immovable rock (Zech 12:2-3): "All who try to move it will injure [lit. rupture] themselves."

He promises to protect all those living in Jerusalem and destroy the nations that attack his city (Zech 12:8-9) because his ultimate purpose must be protected, which is to pour out on his re-gathered people Israel glorious repentance and grace:

And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.

God has promised that Jerusalem will be an immovable rock for all who come against it.

No Need to Fear

We need not fear signs in the heavens because the Lord has decreed Jerusalem's future. As the Talmud reminds us, quoting Jeremiah (10:1):

Learn not the way of the nations, and be not dismayed at the signs of heaven, for the nations are dismayed at them, the idolaters will be dismayed, but Israel will not be dismayed.

Whatever happens, those who have joined with Israel by faith in their Messiah need not fear because the Lord promises: "Though the mountains be shaken and the hills be removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed," says the LORD, who has compassion on you" (Is 54:10).

So as we wait for the Lord's return, let us be faithful in praying for the peace of Jerusalem in the words of Psalm 122:

May those who love you be secure. May there be peace within your walls and security within your citadels. For the sake of my family and friends, I will say, 'Peace be within you.' For the sake of the house of the Lord our God, I will seek your prosperity. (Ps 122:6-9)

References

1 Biblical references to blood (ie red) moons: "The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come" (Joel 2:31), which is quoted by Peter in Acts 2:20 and echoed in Revelation 6:12: "And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood."

2 Lev 25:3–6.

3 Lev 25:8-13. Rabbi Dr Louis Jacobs writes, "...there is considerable doubt whether the present identification of Sabbatical years is correct and whether the count begins again on the jubilee year, the fiftieth, or on the next year, the fifty-first after the previous cycle." Jacobs, 1995 Sabbatical Year (Shemitah) and Jubilee Year (Yovel). My Jewish Learning. Re-printed with permission from The Jewish Religion: A Companion (OUP).

4 The year 5775 in the Jewish calendar is the Shemitah year and 5776 thought to be the Jubilee year.

5 Forman, A. Blood Moons: Everything You Need to Know. Israel Breaking News, 22 September 2015.

6 Stucken, P. Signs of the Times. Operation Exodus website.

7 Rom 1:16 and 2:9.

8 Temple Mount Erupts in Violence. Israel Today, 26 July 2015. See also Clashes erupt at Jerusalem's Al Aqsa on Jewish holiday. Al-Jazeera, 26 July 2015.

9 27 September 1996 - https://en.wikipedia.org/wiki/September_1996_lunar_eclipse.

Clifford Denton discusses the writings of Justin Martyr and Origen, two early Christian theologians who contributed to the development of 'Replacement Theology'.

In the previous study we drew attention to the way Scripture can be misread to support Replacement Theology. In the early centuries after the coming of Jesus the Messiah, so ingrained had this become in the thinking of prominent church theologians that they cemented the idea into the developing church theologies. We will consider this next.

Greek Philosophy and the Early Church

In last week's study on the first part of this topic, it was mentioned briefly that Greek philosophy has impacted Christian theology. Greek philosophy is a major contributor to humanism, the exalting of the human intellect and its patterns of logic. This results in a diversion from a walk with God through the wisdom of the Holy Spirit. Humanism is self-contained and leads to the sort of wisdom that James uncompromisingly described as demonic (James 3:13-18).

Zechariah's insight that God will set the sons of Zion against the sons of Greece (Zech 9:13) is also relevant to consider. Greek philosophy asks for a logical answer to every question, while Hebraic thinking causes us to reach in faith to God to lead us through our journey on this earth - which raises issues that cannot be fully understood through human logic.

However, the 'early Church Fathers' liked the idea that God had prepared the Gentile world for the Gospel through the philosophies of Plato and Aristotle, and so Christian theology became tainted by these Greek philosophies, contributing to the parting of the ways between Christians and Jews, and to Replacement Theology.

Dialogue with Trypho

Because of the importance of finding the root cause of Replacement Theology, we will quote widely from our first source, Justin Martyr. In Our Father Abraham (p83), Marvin Wilson writes:

Although a few Jewish Christians apparently attended synagogue in Jerome's day (ca. A.D. 400), the parting of the way seems to have been largely finalized by around the middle of the second century. By the time of Justin Martyr (ca. A.D. 160) a new attitude prevailed in the Church, evidenced by its appropriating the title "Israel" for itself.

Until this time the Church had defined itself more in terms of continuity with the Jewish people; that is, it was an extension of Israel. There was a growing awareness, however, that the Synagogue was firm in its stance that Jesus was not the Messiah of Israel, and that on this point the Synagogue was not going to change its mind. The realization of this impasse gradually drew the Church to define itself in terms of discontinuity with – indeed, as the replacement of – Israel. [emphases added]

Wilson writes that because of the impasse between Christians and Jews over the Messiahship of Jesus, the Church began to define itself in terms of discontinuity with Israel – even as its replacement.

On p93 of Our Father Abraham we read:

Justin Martyr was a converted gentile philosopher who died a martyr in Rome. Justin's second-century Dialogue with Trypho, A Jew represents "the prototypical contrast of the Christian protagonist triumphant and the nervous Jew on the defensive."

Justin argues his case with Trypho by stating that Jews are separated from other nations and "justly suffer." Justin specifically hammers home the point by focusing on the fact that Jewish cities are "burned with fire" and Jews are "desolate," forbidden to go up to Jerusalem, "for you have slain the Just One and His prophets before Him; and now you reject those who hope in Him."

A useful source of Dialogue with Trypho is The Ante-Nicene Fathers (Vol 1, T&T Clark/Eerdmans 1993). We review here the whole of the dialogue and quote brief sections to give a flavour of how leaders of the Roman Church were thinking even in the Second Century.

In his introduction, Justin recalls his background as a philosopher among the Greeks and then how he met Trypho while walking in Xystus, a suburb of Ephesus:

When I was going about my business one morning in the walks of Xystus a certain man, with others in his company, having met me, and said, "Hail, O philosopher!"..."But who are you, most excellent man?" So I replied to him in jest. [Note: Justin here is quoting from Homer]

Then he replied and told me frankly both his name and his family. "Trypho," says he, "I am called; and I am a Hebrew of the circumcision, and having escaped from the war lately carried on there, I am spending my days in Greece, and chiefly at Corinth.

"And in what," said I, "would you be profited by philosophy so much as by your own lawgiver and the prophets?" "Why not?" he replied. "Do not the philosophers turn every discourse on God? And do not questions continually arise to them about His unity and providence? Is not this truly the duty of philosophy, to investigate the Deity?"

Justin then relates his looking into all Greek philosophies one by one. He says all philosophers draw from one source; for example, regarding Plato he says:

And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected forthwith to look upon God, for this is the end of Plato's philosophy. [emphasis added]

Justin then speaks of his conversion with Trypho. He discusses how philosophers can know an unseen God:

"But, father," said I, "The Deity cannot be seen merely by the eyes, as other living beings can, but is discernible to the mind alone, as Plato says; and I believe him."

Trypho then discusses whether or not the soul is immortal and whether God can give it life or not as he pleases - something unknown to Plato. Justin responds to this with interest. His friends mock the idea of Christ and affirm Plato, saying he must take on the forms of Judaism if he will go this way. Justin desires a more middle ground, interpreting the Bible whilst acknowledging his Platonic foundations.

Justin builds a middle ground between Greek philosophy and the Bible, interpreting Scripture whilst acknowledging his Platonic foundations.

On the Law

They continue to dialogue, remembering the recent war in Judaea. Trypho accuses Christians of not obeying the biblical festivals and Sabbaths, circumcision etc. and so causing the war. Justin then gives his ideas on Christianity's relationship with Judaism. He says that the Law has been repealed and that the New Testament replaces the Old.

There will be no other God, O Trypho, nor was there from eternity any other existing, but He who made and disposed of the universe. Nor do we think that there is one God for us, another for you, but that He alone is God who led your fathers out from Egypt with a strong hand and a high arm. Nor have we trusted in any other (for there is no other), but in Him in whom you also have trusted, the God of Abraham, and of Isaac, and of Jacob.

But we do not trust through Moses or through the law; for then we would do the same as yourselves. But now – (for I have read that there shall be a final law, and a covenant, the chiefest of all, which it is now incumbent on all men to observe, as many as are seeking the inheritance of God. For the law promulgated on Horeb is now old, and belongs to yourselves alone; but this is for all universally. Now, law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one; and an eternal and final law – namely, Christ – has been given to us, and the covenant is trustworthy, after which there shall be no law, no commandments, no ordinance... [emphasis added]

Justin refers to Isaiah and Jeremiah 31 to justify this. He accuses Jews of violating this new law now revealed, and not accepting atonement in the blood of Christ. He interprets the true fasting of Isaiah 58 as a replacement of the old forms of fasting, and says that outward circumcision of the Jews is so that they will be recognised in the world as those who killed Christ:

For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be separated from other nations, and from us; and that you alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire; and that strangers may eat your fruit in your presence, and not one of you may go up to Jerusalem. For you are not recognized among the rest of men by any other mark than your fleshly circumcision.

For none of you, I suppose, will venture to say that God neither did nor does foresee the events, which are future, nor foreordained his deserts for each one. Accordingly, these things have happened to you in fairness and justice, for you have slain the Just One, and His prophets before Him; and now you reject those who hope in Him, and in Him who sent Him – God the Almighty and Maker of all things – cursing in your synagogues those who believe in Christ. [emphasis added]

Justin then takes aspects of the Torah, Feasts, Sabbaths, Circumcision etc. and says that Jews were prescribed these things on account of their sin. He contrasts this with the fulfilment of these things in Christians through the circumcision of the heart. Speaking of the eighth day, which has replaced the seventh day Sabbath, says there is no salvation outside of Christ and that the works of the Law are useless. Now, he says, it is Christians who possess the true righteousness.

Justin argues that Christ repeals and replaces the Law, and that Christians fulfil the signs and symbols previously given to the Jews – such as the feasts, Sabbaths and circumcision.

Trypho says that the prophets did not point to Christ, who himself died under a curse out of dishonour. Justin then speaks of the two advents of the Messiah. There follows a discussion of what Jesus fulfilled, then discussion of the Law. Justin says the Law contributes nothing to righteousness. Trypho asks for proof without metaphor in the Messiahship of Jesus. Justin seeks to show this from the prophets.

On Greek Literature

Justin then speaks of the devil's lies in Greek literature and stories of gods like Jupiter, Bacchuus, Mithras. But, nevertheless, he says that Greek literature contains parallels to the truths of God in the lives of the prophets and of Jesus, suggesting that the Greek philosophers have prepared the way for belief in Jesus for the Gentile world.

Justin also says that now the prophetic gift has been taken from the Jews and given to Christians:

For the prophetical gifts remain with us, even to the present time. And hence you ought to understand that the gifts formerly among your nation have been transferred to us.

Justin describes Greek literature and mythology as the lies of the devil, yet also argues that it contains parallels to the truths of God, and that it prepares the way for Gentile belief in Christ.

More discussion follows on types and shadows of the cross and of Jesus, and on Justin's view that the prophecies point to Christians (eg Zech 2:10-13). He says that Malachi 1:10-12 is rejection of Jewish sacrifices to point to acceptance of Christian sacrifice. Christians are now the Holy People promised to Abraham, Isaac, Jacob and Judah. Christians are the true Israel:

"What, then?" Says Trypho; "are you Israel? And speaks He such things of you?"...[Justin] "As therefore from the one man Jacob, who was surnamed Israel, all your nation has been called Jacob and Israel; so we from Christ, who begat us to God, like Jacob, and Israel and Judah, and Joseph, and David, are called and are the true sons of God, and keep the commandments of Christ."

Justin says that Christians are now the sons of God and Gentiles converted to Christ are more faithful to God than the Jews. Christ is the King of Israel, and Christians are the Israelitic race:

And when the Scripture says, "I am the Lord God, the Holy one of Israel your King," will you not understand that truly Christ is the everlasting King? For you are aware that Jacob the son of Isaac was never a king. And therefore Scripture again, explaining to us, says what king is meant by Jacob and Israel: "Jacob is my Servant, I will uphold Him; and Israel is mine Elect, my soul shall receive Him. I have given Him my Spirit; and He shall bring forth judgment to the Gentiles..."

Justin concludes that the Jews rejected Christ and so must now be converted.

Justin's dialogue with Trypho contains many arguments that are typical of those that go on even today. They have come to be known as 'Replacement Theology', and represent a continuation of interpreting the Scriptures through Greek philosophical eyes.

Justin Martyr's Dialogue with Trypho contains many arguments that have become central to Replacement Theology, and which continue to be used today.

Against Celsus

We now turn briefly to a second source: Origen, a 3rd Century theologian from Alexandria. Origen is regarded as a 'Church Father', and the father of Greek monasticism, but has been traditionally rejected as a saint due to his many controversial teachings. Marvin Wilson writes (Our Father Abraham, p93):

In the third century Origen wrote similarly, "And these calamities they (the Jews) have suffered, because they were a most wicked nation, which, although guilty of many sins, yet has been punished so severely for none, as for those that were committed against our Jesus". Again, in clear terms, the suffering of the Jewish people is directly related to their "sin" of rejecting Jesus. [emphasis added]

We will quote more fully from Origen's Against Celsus:

Let this Jew of Celsus then show us, not many persons, nor even a few, but a single individual, such as Jesus was, introducing among the human race, with the power that was manifested in Him, a system of doctrine and opinions beneficial to human life, and which converts men from the practice of wickedness...

Therefore we may see, that after the advent of Jesus the Jews were altogether abandoned, and possess now none of what they considered their ancient glories, so that there is no indication of any Divinity abiding amongst them. For they have no longer prophets nor miracles, traces of which to a considerable extent are still found among Christians, and some of them more remarkable than any that existed among the Jews; and these we ourselves have witnessed, if our testimony may be received.

But the Jew of Celsus exclaims: "Why did we treat him, whom we announced beforehand, with dishonour? Was it that we might be chastised by others?" To which we have to answer, that on account of their unbelief, and the other insults which they heaped upon Jesus, the Jews will not only suffer more than others in that judgment which is believed to impend over the world, but have even already endured such sufferings.

For what nation is in exile from their own metropolis, and from the place sacred to the worship of their fathers, save the Jews alone? And these calamities they have suffered, because they were a most wicked nation, which, although guilty of many other sins, yet has been punished so severely for none, as for those that were committed against our Jesus. [emphases added] Section 2.8, Vol 4 of Anti-Nicene Fathers.

By quoting from Justin Martyr and Origen, both among the founders of much Christian thought and both from the early centuries after Jesus, we see that the phenomenon of Replacement Theology had early beginnings. Through their influence, it began to become accepted that God abandoned his plan for Israel to continue as the heirs of his covenant after the crucifixion of Jesus, and that there is now a new body, the Church, who have inherited the promises once given to Israel.

Summary

We know that the Gospel did go out to the Gentile world and that Gentile believers became the majority in the Church for many centuries. But this is not a reason to misunderstand God's continuing purpose for Israel, or for the separation of the Church from its Jewish/Hebraic roots.

The continuity of the covenant God made with Abraham and fulfilled in Jesus is a subtle one that deserves to be considered with maturity and balance, and without compromise. Replacement Theology not only enhances the division between Church and Synagogue but also leaves the Church's theology shallow and unbalanced, creating a great vulnerability to many forms of deception in this present age and also encouraging a misunderstanding of the covenant purposes of God.

Replacement Theology not only encourages division between Christians and Jews, but also leaves the Church's theology shallow and unbalanced.

By twists and turns and often strange interpretations, Scripture can be re-interpreted to accommodate a mindset that the Christian Church became 'Spiritual Israel'. As a result, Wilson suggests, "the Church argued that Jews were a people eternally cursed by God. The Church now designated itself all blessings in Scripture earlier ascribed to Israel. All curses, however, it left for the Jews" (Our Father Abraham, p94, emphasis added).

For Reflection and Comment

Pause and assess the gradual process of Christianity distancing itself from Israel, beginning with the emergence of what would have been seen as a branch of the Jewish community and ending with a community completely re-defined.

Next time: The Early Fathers of the Christian Church.

'Has God Really Finished With Israel?' by Mark Dunman (New Wine Press, 2013, 187 pages, available from the publisher for £9.99, or from the author's website for £9. Save £2 when you buy with 'The Return of Jesus Christ').

Mark Dunman's first book is intended for Christians who want to know more about Israel and what the scriptures have to say on the subject. The spur to write this book was "born of a desire to encourage Christians to recognise God's prophetic return of the Jewish people to the land of Israel and to alert the Church at large to the need to pray for Israel, the Jewish people, the Palestinians and the whole complex situation in the Middle East" (p9).

This call to pray for Israel and the Middle East is the theme of the final chapter and provides a crucial finale to a book packed with information and insight into this vital topic. God is calling us to partner with him in achieving his purposes on earth - something we can do with much more conviction after reading this book. It is no surprise to discover that the author leads such a prayer group.

Industrious Research, Intelligent Reflection

As a first book it is an exceptional effort based upon industrious research and intelligent reflection. The author has spent many years listening and learning, including time spent in Israel and with Palestinian Christians in the West Bank. He displays a great talent to absorb and then share. Here you will find solid facts, common sense and Spirit-led clarity. His writing is detailed yet not crowded or verbose. As a retired science teacher he is gifted communicator, well used to presenting the evidence for his beliefs, which he does brilliantly.

God is calling us to partner with him in achieving his purposes – something we can do with much more conviction after reading this book.

The author has been willing to examine political perspectives from all sides but ultimately believes that God's word overrides all men's ideas and that God's purpose is paramount. For instance, he sets out to show that "the current return of the Jews to the Holy Land is a fulfilment of Old Testament biblical prophecy and furthermore that in doing this God is honouring his Covenant to Abraham, Isaac and Jacob" (p39).

Theological Coverage

Two early chapters are devoted to providing some Old Testament background, namely Israel's two exiles - familiar to those who are Biblically literate but a useful summary nevertheless. The next chapter helpfully explains various ways to understand the Bible, in particular how literal and symbolic interpretations differ. The author also analyses the varied opinions and approaches of other well-known Bible teachers (names are given), distinguishing between those who are Christian Zionists and those who are Covenantalists. This is a helpful critique for those wishing to read more widely about Israel in God's purposes.

The author is very clear that Replacement Theology is fundamentally wrong, calling it "an unwarranted interpretation of what the Old Testament actually says about Israel and the Jews" and declaring that "a principal purpose of this book is to demonstrate this" (p10). This he achieves in a chapter which explores its origins and consequences. The next chapter follows this up with a discussion of Palestinian liberation theology, a topic which may be less familiar to many readers. This balance and integrity is typical of the book as a whole.

Here you will find solid facts, common sense and Spirit-led clarity – Dunman is a gifted communicator whose writing is detailed yet not crowded or verbose.

Supporting Resources

Each chapter has excellent endnotes, indicating the amount of research the author has faithfully undertaken over the years and also providing a useful source for further study by his readers.

As for appendices, bibliography, glossary and indices (both Scripture and general), these do exist but not in the book! Instead they can be found on his website. This is an interesting idea with the intention of keeping the book to a reasonable length and price, but it is inconvenient for the reader - it is noticeable that this experiment was not repeated in the author's second book.

Nevertheless, the website is easy to use and worth looking at to get a feel for the book. As the author explains, the website is intended as a continuation of the book. It also provides a means of buying the book, with a special deal for buying both his books together.

Clifford Denton looks at the growing distinction between Jewish and Christian communities in the first century AD, and the Roman persecution which propelled it.

In the last few studies we have reviewed the initial factors that disturbed the unity of the early Christian Church from its Hebraic heritage. This week we will consider how the parting of the ways was effected by the middle of the second century.

Recap

In Our Father Abraham, Dr Marvin Wilson summarises the factors that led to the early separation of the Christian Church from its Jewish roots:

• There was inevitable tension over the proclamation that Jesus was the expected Messiah, both in terms of Messianic expectation and of theological interpretation.
• Though one has to deal carefully with the reaction of the Synagogue, it seems wise to conclude that at first, there was only general resistance to Christians from this quarter, rather than total exclusion.
• The rising alternative Messianic expectations in the Jewish Revolts brought another element to separation. Followers of Jesus did not form an alliance with those in revolt against Rome, and so were further alienated from the general Jewish community.
• Meanwhile, the failure of the revolts brought catastrophe to the Jewish nation, the fall of the Temple and of the city of Jerusalem, the Diaspora, the rise of the Synagogues and the move to codify the Oral traditions and consolidate Judaism. Both Church and Synagogue were contributing to their parting of ways.

Understanding this early divergence and the separation which followed is not just a useful history lesson. It helps us to understand even the current situation relating to Christianity and Judaism - not so much to allocate blame, but to better appreciate what needs to be repaired in their relationship.

1st Century Jews and Christians differed because of their theologies, their Messianic expectations and the fallout from the Jewish revolts.

Growing Diversion

Clues to the degree of separation between the Christian Church and the Synagogue can be pieced together from available historical evidence. For example, a comment is made by the Roman historian Suetonius concerning a dispute between Jews and Jewish Christians in Rome in 49 AD. Claudius expelled both groups as if there were no distinction between them:

He banished from Rome all the Jews, who were continually making disturbances at the instigation of one Christus. (From Lives of the Twelve Caesars, Suetonias. Available as a Wordsworth Classic, 1997)

However, by the time of Nero in 64 AD, there was a distinction between Christians and Jews - and it was the Christians who were blamed by Nero for the burning of Rome. The Emperor NeroRoman historian Tacitus discusses this in his Annals of Imperial Rome. Following a description of a night of debauchery involving Nero we read:

Disaster followed. Whether it was accidental or caused by criminal act on the part of the emperor is uncertain – both versions have supporters. Now started the most terrible and destructive fire which Rome has ever experienced. It began in the Circus, where it adjoins the Palentine and Caelian hills. Breaking out in shops selling inflammable goods, and fanned by the wind, the conflagration instantly grew and swept the whole length of the Circus...First, the fire swept violently over the level spaces. Then it climbed the hills...

Terrified, shrieking women, helpless old and young, people intent on their own safety, people unselfishly supporting invalids or waiting for them, fugitives and lingerers alike – all heightened the confusion. When people looked back, menacing flames sprang up before them or outflanked them. When they escaped to a neighbouring quarter, the fire followed – even districts believed to be remote proved to be involved...

The fire raged for several days and only four of Rome's fourteen districts remained intact. Nero looked for a scapegoat. Tacitus describes this clearly:

...neither human resources, nor imperial munificence, nor appeasement of the gods, eliminated sinister suspicions that the fire had been instigated. To suppress rumour, Nero fabricated scapegoats – and punished with every refinement the notoriously depraved Christians (as they were popularly called). Their originator, Christ, had been executed in Tiberius' reign by the governor of Judaea, Pontius Pilatus. But in spite of this temporary setback the deadly superstition had broken out afresh, not only in Judaea (where the mischief had started) but even in Rome. All degraded and shameful practices collect and flourish in the capital.

First, Nero had self-acknowledged Christians arrested. Then, on their information, large numbers of others were condemned – not so much for incendiarism as for their anti-social tendencies. Their deaths were made farcical. Dressed in wild animals' skins, they were torn to pieces by dogs, or crucified, or made into torches to be ignited after dark as substitutes for daylight. Nero provided his Gardens for the spectacle, and exhibited displays in the Circus, at which he mingled with the crowd – or stood in a chariot, dressed as a charioteer. Despite their guilt as Christians, and the ruthless punishment it deserved, the victims were pitied. For it was felt that they were being sacrificed to one man's brutality rather than to the national interest. [emphases added]

Thus, from descriptions of the flow of history we find that observers have given us evidence as to the timing of the separation between Jewish and Christian communities. Between the middle and end of the first century, this separation was becoming more noticeable – Jews and Christians were treated as two distinct groups. We now turn to another clue which will help us understand their growing divergence.

By the end of the first century AD, Jews and Christians were being treated as two separate communities.

From Sabbath to Sunday

In his extensive analysis, From Sabbath to Sunday (Pontifical Gregorian University Press, Rome, 1977), Samuele Bacchiocchi traces the details of when Christian celebrations of the Sabbath became Sunday meetings. This is a major clue to how far the Church had become separated from the Jewish community. His analysis confirms the view given by Wilson in Our Father Abraham that by the time of Justin Martyr (around 160 AD), "the parting of the way seems to be largely finalized" (p83).

Bacchiocchi notes that early Christians celebrated the Sabbath in the tradition of Judaism:

...analysis of the New Testament sources regarding the Jerusalem Church has firmly established that the primitive Christian community there was composed primarily of and administered by converted Jews who retained a deep attachment to Jewish religious customs such as Sabbath-keeping. It is therefore impossible to assume that a new day of worship was introduced by the Jerusalem Church prior to the destruction of the city in A.D. 70. We might add that in view of the enormous influence exerted on the Church at large by the Jewish Christian leadership and membership, it would have been practically impossible for any Church anywhere to introduce Sunday observance prior to A.D. 70. W.D. Davies, a well-recognized specialist on early Christianity, concisely and sagaciously summarizes the religious situation at the time:

'Everywhere, especially in the East of the Roman Empire, there would be Jewish Christians whose outward way of life would not be markedly different from that of the Jews. They took it for granted that the gospel was continuous with Judaism; for them the new covenant, which Jesus had set up at the Last Supper with his disciples and sealed by his death, did not mean that the covenant made between God and Israel was no longer in force. They still observed the feasts of Passover, Pentecost and Tabernacles; they also continued to be circumcised, to keep the weekly Sabbath and the Mosaic regulations concerning food. According to some scholars, they must have been so strong that right up to the fall of Jerusalem in A.D. 70 they were the dominant element in the Christian movement.' (p151, with a quote from WD Davies, Paul and Jewish Christianity, 1972. Emphases added)

Even up to 135 AD, despite the flight to Pella by Christians after the fall of Jerusalem, there is evidence of continued observance of the Jewish traditions among those in the Jerusalem congregations. Yet, various other factors gradually eroded this adherence to biblical custom. This seems particularly to be the case when Gentiles came to be the majority in the Christian Church and when congregations developed outside of the Land of Israel.

Bacchiocchi identifies trends in this way with the Church in Rome. We have rehearsed some of the historical factors regarding Christians and Jews in both Israel and Rome and the various pressures that were evident on these communities. Bacchiocchi concludes:

The introduction of Sunday worship in place of "Jewish" Sabbath-keeping- the latter being particularly derided by several Roman writers of the time – could well represent a measure taken by the leaders of the Church of Rome to evidence their severance from Judaism and thereby also avoid the payment of a discriminatory tax. (p173)

Christian Anti-Judaism

Bacchiocchi also identifies a broad range of Christian writers who wrote against the Jews in the second century:

...how different at that time was the attitude of many Christian writers towards the Jews! A whole body of anti-Judaic literature was produced in the second century condemning the Jews socially and theologically...

...The following list of significant authors and/or writings which defamed the Jews to a lesser or greater degree may serve to make the reader aware of the existence and intensity of the problem: 'The Preaching of Peter', 'The Epistle of Barnabus', Quadratus' lost 'Apology', Aristides' 'Apology', 'The Disputation between Jason and Papiscus concerning Christ', Justin's 'Dialogue with Trypho', Miltiades' 'Against the Jews' (unfortunately lost), Apollinarius' 'Against the Jews' (also perished), Melito's 'On the Passover', 'The Epistle to Diognetus', 'The Gospel of Peter', Tertullian's 'Against the Jews', Origen's 'Against Celsus'. (p179)

Justin, in particular, is singled out to demonstrate the issue:

The Sabbath to Justin is a temporary ordinance, derived from Moses, which God did not intend to be kept literally, for He Himself "does not stop controlling the movement of the universe on that day." He imposed it solely on the Jews as "a mark to single them out for punishment they so well deserved for their infidelities." The acceptance of this thesis makes God guilty, to say the least, of discriminatory practices, inasmuch as He would have given ordinances for the sole negative purpose of singling out the Jews for punishment.

Thus we can trace the general trend of Church leaders in the Gentile world, particularly in Rome, to react against their Jewish roots and to demonstrate this through ignoring the Sabbath day. This in turn led to Christians distinguishing themselves by meeting on the first day of the week instead. This was very clear by the middle of the second century.

The general trend amongst Church leaders in the Gentile world, and particularly in Rome, was to react against their Jewish roots.

Summary

In the years in which we now live, distant from the beginning of the new movement in the world of Judaism that came to be called Christianity, both Jews and Christians are looking back to discover how their ways parted. David Flusser, an eminent scholar of Judaism and the origins of Christianity, confirms the view that we have considered in this study:

The Jewish origin of Christianity is an historical fact. It is also clear that Christianity constituted a new community, distinct from Judaism. Thus, Christianity is in the peculiar position of being a religion which, because of its Jewish roots, is obliged to be occupied with Judaism, while a Jew can live his Jewish religious life without wrestling with the problems of Christianity.

From its very beginnings, Christianity understood itself more or less as the heir of Judaism and as its true expression, at the same time that it knew itself to have come into existence through the special grace of Christ. As the vast majority of Jews did not agree with their Christian brethren in this claim, Christianity became a religion of Gentiles to whom, from the second century on, it was forbidden to fulfill the commandments of the Law of Moses – a book which was, at the same time, a part of their Holy Scriptures.

Already then the majority of Christians thought that the Jewish way of life was forbidden even to those Jews who had embraced Christianity, an attitude which later became official in the Church. While anti-Semitism existed before Christianity, Christian anti-Judaism was far more virulent and dangerous. The latter rejected most of the motifs of Greco-Roman anti-Semitism, as these were used also against Christians, but invented new arguments. Most of these existed as early as the first century – some of them have their own roots already in the New Testament – and by the second century we can recognize more or less clearly the whole direction of Christian anti-Judaism. (pp617-618, Origins of Christianity, Magnes Press, 1988, emphases added)

The consequences of Christianity's severance from its roots are apparent not just in differences in community lifestyle but also in the bad fruit of anti-Semitism and anti-Judaism. This can be tracked back to the early days of the Christian Church in Jerusalem, gradually strengthening to a parting of the ways by the mid-second century. Wilson puts it this way in Our Father Abraham:

Although a few Jewish Christians apparently still attended synagogue in Jerome's day (ca. A.D. 400), the parting of the way seems to have been finalized by around the middle of the second century. By the time of Justin Martyr (ca. A.D. 160) a new attitude prevailed in the Church, evidenced by it appropriating the title "Israel" for itself. Until that time the Church had defined itself more in terms of continuity with the Jewish people; that is, it was an extension of Israel. (p83)

For Reflection and Comment

What can Christians do, without compromising the Gospel message, to restore the perception that disciples of Jesus are joined to the Israel of God?

Next time: Replacement Theology.