Clifford Denton begins a new teaching series on this controversial topic.

Much is said of the end times, and rightly so. Whether in veiled terms or in clear statements, the theme runs right through the Bible. We must study what the Bible says about the coming days as we seek to obey Jesus' command to watch and pray.

But the other side of this coin is that we must carefully and continually test our understanding. Often pre-emptive judgments about how to interpret some passages lead people to suggest watertight formulae for every step through the last years of Earth's history. The conflicting perspectives, timelines and interpretations have made the topic of the end times very divisive, segmenting Christians according to their views on pre-, post- and mid- tribulation rapture, the place of Israel, and questions about the millennial rule of Jesus. All this when events are rapidly proceeding in the world around us!

Whether in veiled terms or in clear statements, the theme of the 'end times' runs right through the Bible.

Careful Focus Needed

This division often means that the subject is relegated to the background. Instead, emphasis is put on other fundamentals of the faith which unite us all, including the task of evangelism we all must accomplish together.

Yet, as the days move forward and evident signs of the end increase, it is surely time to find a way to walk in unity into that future, not compromising but watching and praying together. Peter's question, asked so long ago, is still relevant today: "Since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God...?" (2 Pet 3:12)

In this new series, we will seek to contribute to the task of establishing a careful focus on this subject. We invite our readers to take this journey with us and join in the discussion, praying afresh for the Lord's own guidance in this important matter.

Before we begin, it is important to establish our prime focus.

The Return of Messiah

With the biblical prophets to study, including the Book of Revelation, we can soon be immersed in discussions about the various signs of the times, their ordering and how they will impact our lives on Earth and beyond. But this is not the central issue.

When Jesus' disciples talked with him on the Mount of Olives prior to completion of his earthly ministry, they asked this question: "What will be the sign of your coming, and of the end of the age?" (Matt 24:3).

The conflicting perspectives, timelines and interpretations have made the topic of the end times very divisive – but no less important to study.

These were the men who had been with the Lord for the years of his earthly ministry and had grown to love him and rely on him. They realised that he was about to leave them and they did not want him to go. We all have this sort of experience when a loved one departs from this world, a bereavement, a deeply emotional time of personal loss, a desire to continue to be with the one we love.

Or we have the experience of a friend going somewhere else in this world, perhaps a family member leaving home or a friend moving away. We desire them to come back to us and renew those activities we love to do together. We hope for special times of coming together in the future, to share holidays or family times together around the meal table.

This helps us to understand what was in the heart of Jesus' disciples when they were soon to be left alone. They did not ask for a theology of the end times - but how they might be helped to prepare for the return of their Lord and Saviour – and personal friend.

This should be our priority too, as we study the end times. There will be enormous disruption both in this world and in the universe as a whole, but the focus is on the wonderful expectation of the Lord's return. The enormity of the signs that will precede the Lord's coming is the way God has chosen to emphasise the event of all events.

Jesus' disciples did not ask for a theology of the end times – their heart was to prepare for the return of their Lord, Saviour and Friend.

Getting Our Priorities in Order

Over the series we will be considering some of those signs and expectations – but before we begin, let us pause and ensure we have this priority in view. It is the same priority that lies at the heart of sharing the bread and wine of the Lord's Supper together – to remember his death until he comes (1 Cor 11:26). Nothing could be more central - and keeping our priorities centred on this will naturally keep us in focus on all other things.

The Lord's return is likened to the coming of a bridegroom. For those of us who are included in this wedding party we have the most wonderful fulfilment of our lives in view. For those who are asleep and not waiting with anticipation, instead of joy there is warning (Matt 25:1-13).

Let us pray about this as we go on to study those Scriptures that talk of his coming. Let us ensure our priorities are in order. Do you sense a prayer welling up?

...Come Lord Jesus! (Rev 22:20)

Next time: How to approach Scripture relating to the end times.

For other articles in this series, click here.

The Feast of Pentecost (or Shavuot) is the perfect time to celebrate the miraculous birth of the Church – and a reminder that all further growth is equally supernatural.

The original outpouring of the Holy Spirit took place on what is also known as the Feast of Weeks – seven weeks or 50 days after Passover, when Jesus was crucified. It's a celebration of the first fruits of the harvest, and it's interesting to note that the number of disciples increased sevenfold on the Day of Pentecost. For 3,000 souls were added to the 500 already following Jesus Messiah (Acts 2:41; 1 Cor 15:6).

Shavuot is also traditionally (as encouraged by the rabbis) the anniversary of the giving of the Law (Ten Commandments) to Moses on Mt Sinai and, on this level, is also fulfilled in Jesus who came, not to abolish the Law and the Prophets, but to fulfil them, as he stated so clearly in the Sermon on the Mount (Matt 5:17).

In fact, he now writes the law on our hearts and minds (Jer 31:33; Ezek 36:26f), not on tablets of stone, to enable us the more easily to follow its precepts. And he spelt it out 'on the Mount', as his Father had done through Moses.

Power from On High

Even though the 'established' congregation of Jesus's first disciples had clearly been born again as, through Divine revelation, they recognised Jesus as their Messiah, they still needed "power from on high" (Luke 24:49) for any significant missionary success. If they wished to get beyond what was humanly possible through persuasion, supernatural help was necessary.

As it happened, Jews from throughout the known world were in Jerusalem to celebrate the feast, the disciples having waited in the city in obedience to Jesus's command to wait until they were endued with heaven-sent boldness.

Even though Jesus's first disciples were born again, they still needed 'power from on high'.

They weren't told how it would be manifested, so they would have been profoundly shocked to witness tongues of fire resting on each one of them. But it was a sign of how their message would be conveyed. For they suddenly found themselves speaking in languages they had never learnt – and thus it was that the gospel spread like wildfire.
It was a reversal of the Tower of Babel, when men failed in their rebellious efforts to reach the heavens as God confused their language. But now, in these last days, the gospel preached in every tongue unites all who follow Christ, creating "one new man" born of his Spirit (Eph 2:15).

'Pentecostal' Outpouring

The Apostle Peter saw it as the fulfilment of Joel's prophecy of when God would pour out his Spirit on all flesh, which surely also speaks of the time approaching Jesus's return – the last of the last days – when another great revival would circle the globe.

There can be little doubt that a 'Pentecostal' outpouring has been gaining pace over the past 100 years. I have studied the worldwide Pentecostal movement myself – and written a book about it, Tongues of Fire (Sable Publishing) – and I implore readers to wholeheartedly embrace the kind of empowering we really cannot do without if we are to maximise our impact on the world (though I am not saying you must necessarily accept everything 'charismatic' as kosher).

We need to get away from doing things 'in the flesh', restricted by our human intuition and emotions, when God wants to fill us with power from on high. One of my favourite stories from Pentecostal history is of Henry Garlock, an American sent as a missionary to West Africa in 1920.

His denomination didn't believe in 'tongue-speaking' but, when he faced the prospect of ending up in the cooking pot of a tribe of cannibals he had inadvertently upset, he suddenly found himself speaking a language he had never learnt and it got him and his colleague out of very hot water! Although he had no idea what he was saying at the time, it turned out that he had been persuading them to kill a rooster in their place! And the incident set the ball rolling for the conversion of the entire tribe.

We need to get away from doing things 'in the flesh', restricted by our human intuition and emotions.

Pentecost Comes with Persecution

Some Pentecostals have gained a reputation for over-the-top methods and much excitement, which may seem out of place. But there's a balance to all this exuberance. For Pentecost comes with persecution, which is what happened to those first believers: Stephen, empowered by the Spirit, was stoned to death! Others were crucified, or thrown into arenas to be torn apart by wild animals.

Today it's happening all over again in Syria and elsewhere, where true Christians are being beheaded for their faith. Even in the UK Christians are losing their jobs and landing up in court for refusing to compromise.

Indeed, Joel prophesied that a latter-day heavenly outpouring would be accompanied by "blood and fire and billows of smoke" on earth (Joel 2:30). Israel's fortunes would be restored, but its enemies judged (Joel 3:1f); and like a wounded snake, evildoers will lash out at those who stand with God.

So although we are witnessing a global revival – with massive church growth in Asia, Africa and South America – the pressure to conform to ungodly ways remains severe. The Bible speaks much of a "remnant" (e.g. Acts 15:17) holding onto God's Word, and Jesus asked: "When the Son of Man comes, will he find faith on the earth?" (Luke 18:8). When things got tough, when his teaching seemed too hard, "many of his disciples turned back and no longer followed him" (John 6:66).

By all means allow yourself to be caught up in the excitement of God's blessings; but at the same time make up your mind that you're going to follow Jesus no matter what. There will be tears, but you will triumph in the end. And Jesus will wipe your tears away (Rev 7:17).

So seek God with all your heart and allow yourself to be baptised¹ in the Holy Spirit.

Pentecost comes with persecution - by all means allow yourself to be caught up in the excitement of God's blessings, but also make up your mind to follow Jesus no matter what.

Revival for Israel?

A very significant revival took place in Pensacola, Florida, in the mid-1990s and I'm sure it was no coincidence that Messianic Jew Dr Michael Brown played a key role there with his profound teaching ministry.

Perhaps we are about to witness a great outpouring in Israel itself. It's 49 years since Jerusalem's Old City was restored to the Jews for the first time in nearly 2,000 years. That year – 1967 – also marked the beginning of the 'Charismatic' wave of the Holy Spirit (a second stage of the modern-day Pentecostal movement) in the old established churches. And it was the very same year that saw the birth of Messianic Jewish congregations in the Land.

Will Israel experience Pentecost in the 50^th year since restoration?

References

1 From the Greek baptizo meaning 'to immerse, plunge or dip'.

'Why is this night different from all other nights?'

This is the question the youngest child in every Jewish home asks in song at Passover, as families gather to celebrate this ancient festival commanded by God in perpetuity: "This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the Lord—a lasting ordinance" (Ex 12:14).

Jewish history and identity are rooted in this unique festival. Remembering God's deliverance of his enslaved people has been the glue holding the Jewish community together for centuries, enabling them to survive exile and persecution (click here for a longer study of Passover).

Yeshua (Jesus) used the setting of Passover (in the synoptic gospels) to announce the new covenant in his blood. Christian identity is therefore also rooted in this festival. Many churches now hold Passover celebrations, but it can be hard for Jewish people to understand why Christians want to celebrate Passover. Most perceive it as a celebration exclusively of Jewish freedom. Some are pleased by Christians' desire to mark this festival, while others are wary.

It is still primarily a festival of Jewish freedom. However, it is foundational to the identity of believers in Jesus, both Jew and Gentile. Exodus tells us that, "There were about six hundred thousand men on foot, besides women and children", but also that "Many other people went up with them" (Ex 12:37-38). These would have been Egyptians. So Gentiles (non-Jews) were part of the Exodus.

Passover is primarily a festival of Jewish freedom – however, it is foundational to the identity of believers in Jesus, both Jew and Gentile.

The story has not changed. Gentiles still join the Jewish Exodus - through faith in Messiah. The blood of lambs is no longer daubed on homes, but the blood of the "Lamb of God who takes away the sins of the world" (John 1:29) is a sign carried in the hearts of believers in Yeshua. It is his blood that sets us free because "Messiah is our Passover Lamb" (2 Cor 5:7).

Gentiles do not replace Israel in the story; they join with Israel because the Messiah "is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility" (Eph 2:14).

Why is This God Different From All Other gods?

Passover reveals the character of the God of Israel. Christians think of God's defining characteristic as being love. In the New Testament, John declares that "God is Love" (1 John 4:8). Yet the word 'love' does not appear often in the Hebrew Bible or Old Testament. That is because another word is being used, which is hesed, meaning loving-kindness or mercy expressed in covenant faithfulness. The nearest New Testament equivalent is charis, meaning grace.

At Passover, the Lord demonstrated his unique redemptive power and faithful character. Miriam celebrates God's goodness in song: "In your unfailing love (hesed) you will lead the people you have redeemed" (Ex 15:13).

In the new (or renewed) covenant announced in Jeremiah, the Lord declared, "I have loved you with an everlasting love; I have drawn you with unfailing kindness" (hesed) (Jer 31:3).

We often talk about an angry God who must be appeased, but a capricious, angry deity is more in keeping with pagan ideas of God. The Lord's defining characteristic is hesed, loving-kindness expressed in covenant faithfulness. When we break his covenant, the Lord is righteously angry at sin, not angry with us, because we are loved, but angry at sin's power in us to hurt, defile and destroy ourselves and others. He must judge sin in us. However, he is not a God of justice one day and a God of love the next. He is both at once: justice and love co-existing without conflict.

Our God is not a God of justice one day and a God of love the next. He is both at once: justice and love co-existing without conflict.

His justifiably righteous anger at sin and his perfect justice are preceded by his love. So his love precedes justice and his justice proceeds from love. In other words, he must judge because he loves. How can he love and not judge on sin and injustice? How can he let those he loves be sinned against and not burn with justifiable anger? So he executes perfect justice in and from hesed, covenantal love and faithfulness. As we remember the events of Passover, let us remember in awestruck wonder the loving-kindness and sacrificial faithfulness that took our Messiah to the Cross to be our Passover Lamb.

Over the next few weeks we are pleased to feature the work of Steve Maltz. This week, Paul Luckraft reviews Maltz's 'How the Church Lost The Way...And How it Can Find it Again' (2009, Saffron Planet)

In this engaging and entertaining book, the author is very clear about his agenda: "to restore the understanding of the Hebraic roots of Christianity that has been lost, since the early days of the Church" (p43). Equally clear is that in this book he has succeeded in making a considerable contribution towards what is an immense but vital task.

Maltz's style is chatty, but not trite. He pulls no punches – he admits he may not just be upsetting the occasional sacred cow but disturbing the whole herd – but his aim is analysis, rather than attack. Certainly at every point he makes you think, and feel, and search for a proper response.

His title is apt in two ways, suggesting a straying from a correct path, but also reminding us that the early Christians were originally called The Way (Acts 9:2, 24:14), rather than the Church. Maltz points out that there has been a process of stripping out every trace of Jewishness from the established Church, starting early in its history and developing over time. The Body of Christ was meant to be One New Man (Eph 2:15) with both Jewish and Gentile elements in balance, and without this it is greatly diminished and largely unfulfilled.

How We Wandered

In Part One, the author tells 'a tale of two summits', taking us to two important councils: Jerusalem in AD 49 and Nicaea in AD 325. In an entertaining fly-on-the-wall (or rather peering-round-the-pillar) account, Maltz contrasts these two occasions, the former advocating the inclusion of Gentiles into the Church, the other the exclusion of Jews.

The most telling quote is from Constantine's letter circulated to churches throughout the Christian world concerning the timing of Easter: "Let us then have nothing in common with the most hostile rabble of the Jews" (p48).

In chapter 2, Maltz provides a fascinating potted history of the main Greek thinkers: Socrates, Plato and Aristotle, highlighting their 'big ideas' and the equally big consequences of those ideas on Church history. He demonstrates how the early Church fathers reconstructed Christianity in Platonic terms, mixing the Bible with Platonic thinking.

Maltz provides a potted history of the main Greek thinkers – Socrates, Plato and Aristotle – and the influence their ideas have had on Christian thinking.

As we are shown the long slide away from our Jewish roots into Greek dualism we are given excellent summaries - neither too long nor too short - of Philo (and allegory), Origen, Augustine, and Aquinas. In each case there is just enough detail to convince us that "the great doctrines of Christianity had become a philosopher's playground" (p42).

This may only be an introduction to a very large topic, but the main point comes across clearly. The Church is "far more Greek in its outlook than people could ever imagine and this is not a side issue, but very much a key battleground for the truth" (p60).

Reclaiming Our Heritage

Part Two is largely comprised of a series of vignettes highlighting different aspects of the Hebraic worldview that we need to reclaim.

Maltz starts by looking at the Bible itself and how it should be interpreted from a Hebraic perspective, and then goes on to examine the Hebrew language, family life and marriage, the Sabbath and especially the Jewish festivals and calendar. This latter section is the longest and most informative. The Jewish biblical festivals are "so instructional, so rich in meaning, so bursting in Jesus, that it can do us nothing but good to be aware of them" (p106).

Part Three revisits the idea, mentioned earlier in the book, that the body of Christ is meant to be One New Man. Here is a fascinating discussion on what this should entail, namely a balance between the two distinctive elements of Jew and Gentile. Not a blurring into one but a partnership, and a preparation for heaven!

Maltz's discussion is fascinating, looking at the balance that should exist between the two distinctive elements – Jew and Gentile.

No Apology Needed

At one point towards the end the author seems to apologise that he has meandered all over the place (though he adds hopefully, not randomly). In fact, there is no sense of meandering as you read through this book. It can be taken as a whole, or in parts. Although there is no index, there is an appendix of recommended further reading, helpfully arranged to coincide with the chapters of this book.

It covers its main themes well, and also ends with a plea for each Christian believer to take personal responsibility to examine the Bible through the eyes and experiences of the early Jewish believers, rather than the contact lens of Greek philosophy.

If we all individually re-evaluate our image of God and attitude to worship and fellowship then, as the subtitle suggests, the Church can find The Way again.

'How the Church Lost The Way' (190 pages, paperback) is the first of three books by Steve Maltz on the state of the Western church. Steve's website, Saltshakers, can be found here. It is available from Saffron Planet Publishing for £10.

Christine Burden reviews 'The Messianic Church Arising' by Dr Robert D Heidler (2006, 224 pages, Glory of Zion International Ministries).

I first read this book in 2008 and was so impressed with it that I bought several copies to give away. In re-reading it more recently I have found it just as refreshing, relevant and challenging for the times in which we are living! It is a book about restoring the Jewish roots of Christianity.

Heidler, senior pastor of Glory of Zion Outreach Centre (USA), is passionate about restoring the Church to its covenant roots. His book is divided into two parts: the first entitled 'Discovering Our Lost Inheritance' and the second dedicated to 'Recovering Our Lost Inheritance'. In addition to this there are three helpful appendices dealing with God's heart for the Jews, the Jewishness of the early Church and the Jewish Feasts.

This book is thoroughly researched and well-presented and I did not find it difficult to read. As an aside, as a Messianic believer myself I appreciated the thoughtful note included that this book was written for Gentiles and for that reason the author uses terms and expressions easily understandable to Gentile Christians (p2).

This book, about restoring the Jewish roots of Christianity, is refreshing, relevant and challenging for the times in which we are living.

Messianic Revival

In the introduction, the author reveals a startling fact: as recently as 1967, there were no known Messianic congregations anywhere in the world! Over the centuries, Jewish people had come to recognise their Messiah, but they had been assimilated into the church and had "forfeited their Jewish identity" (p13).

However, everything began to change after the Six Day War in 1967, when Israel regained the City of Jerusalem. For the first time in nearly 2,000 years, Jerusalem was no longer "trampled underfoot by the Gentiles" (Luke 21:24). Since then, more Jewish people have come to recognise who Jesus is than in all the generations since the 1st Century AD – and many of these believers are retaining their Jewish identity.

Heidler goes on to note that now, there are Messianic congregations worldwide. This has not happened since the days of the early church. God is doing something: "The veil that had been over the eyes of the Jewish people has begun to lift" (p13)! Heidler then examines when and why this began, which is one of the main thrusts of the book.

Since 1967, more Jewish people have come to know Jesus than in all the generations since the first century AD.

Chapters of Interest

In his second chapter, 'The Root and The Branches', Dr Heidler looks at the influence of paganism, which he believes has caused mankind to lose "any understanding of spiritual reality" (p34). He raises many interesting points that could be quite a challenge to believers. For example, he discusses the effects that a pagan mindset has had, and still has, on Gentile understandings of God's relationship with the Jewish people – causing many Gentiles to struggle to see that there is one God, rather than 'one of many gods'.

There is also an excellent chapter entitled 'Living in Covenant', in which the meaning of covenant is unpacked. Heidler refers to Genesis 26:26-28 and states that covenant is "the key to security" in a lawless world (p108). Later, he compares 'cutting' covenant (the correct terminology) with "Jesus our Covenant Partner" (p114). He explains that believers are now in covenant with God and tells of the blessings which come from that.

The book contains useful appendices on the Jewishness of the Early Church and on celebrating the Feasts as God's appointed times. In this the author takes us through each feast in turn, showing how to appropriate them into the Christian life. A special mention goes to Appendix 1, 'God's Heart for the Jews'. I found that this chapter touched my heart, and I could see the compassion Dr Heidler has for the Jewish people. He reminds the reader that God has not forgotten Israel – and that there is an urgent need for the Church to wake up and mature in its understanding of the Bible, which is very much a Jewish book.

This is a book that will show you how to regain your lost inheritance as part of the 'One New Man' with Jewish believers.

Breaking Down the Wall

If you are being called to be part of the 'One New Man' with Jewish believers (which we all are), I would recommend this book to you. It covers the burning issue of Replacement Theology and the diabolical influences of anti-Semitism within the historical 'Church'. It is relevant and thought-provoking to us in these end times and it helps to "break down the middle wall of partition between Jew and Gentile believers" (Eph 2:14).

The purpose of this book is not to make you Jewish, but to help you experience the fullness of Christianity - to know Christianity as God intended. Overall this is a book that will show you how to regain your lost inheritance. You will read and be refreshed and revived, and want to cry out, 'Lord, let me return to my roots and receive your blessing!'

'The Messianic Church Arising' is available from Sozo Books for £10.99 + P&P.

Clifford Denton offers some reflections on Good Friday.

This weekend we will celebrate the most important event of all history, an event only to be equalled by the Lord Jesus' return to bring the Kingdom of God fully in. It is more important than the created universe (Luke 21:33). As deep as was the Flood to drown a sinful world, deeper still is the love of God who sent his own Son into the world to redeem from sin all who would believe.

The sky darkened, the earth shook, the curtain in the Temple was torn from top to bottom and many saintly people rose from their graves as Jesus defeated the power of sin and death on that eventful day (Matt 27:45-56).

What Abraham Looked Forward to!

2,000 years before, Jesus' sacrifice had been foreshadowed when God said to Abraham, "Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you" (Gen 22:2).

God had already, in the most dramatic way of cutting a covenant (Genesis 15), made a promise that depended only on his own faithfulness, that Abraham's offspring would be as numerous as the stars in the sky and dwell in the land promised to them by God. Isaac was the son of promise through whom this line would come in the physical sense, yet God asked Abraham to sacrifice his son on a mountain in the Moriah range.

Just at the point of Abraham's making the sacrifice, an angel intervened and Isaac was spared. A ram was sacrificed instead (Gen 22:13). Under Abraham's knife was not just Isaac but all who would descend from his physical line. The ram was the substitute. The ram died and all the physical descendants of Abraham, Isaac and Jacob were able to live. The principle of substitution began.

Abraham looked forward in faith to see how God would fulfil his covenant responsibility, spending his life living in tents but waiting "for a city which has foundations, whose builder and maker is God" (Heb 11:8-10).

When God provided a ram for sacrifice instead of Abraham's son Isaac, the principle of substitution began.

The Passover Sacrifice

The covenant pathway was never easy for Abraham's descendants, as Joseph found when he was taken captive to Egypt, followed by the entire family of Israel (Gen 37-50). 430 years later, when the nation of Israel had grown whilst in captivity, Moses was chosen to lead Israel out of Egypt.

On the night chosen by God, henceforward to be celebrated annually as Passover, one of the prescribed Feasts of Israel, God judged the sins of Egypt but preserved the Israelites who through faith, family by family, each sacrificed a lamb and painted their door-posts with its blood (Ex 12).

This principle of faith was to be engraved into the consciousness of all Israelites. They were soon to be taught what was right and wrong in God's eyes through the Covenant at Sinai, to know the path of forgiveness through the sacrifices of the Tabernacle and Temple ministries, though still to have no permanent remedy for sin (Heb 9:1-10).

A Temple on Mount Moriah

The City of Jerusalem was founded by King David when, about 1,000 years after Abraham, Israel had settled in their Land (2 Sam 5:6-10). Since then, Jerusalem has been the chief city in the world for God to centre his purposes. David longed for a Temple so that the ministry of the Tabernacle from the wilderness years could have a permanent centre.

He purchased the land on the same mountain range where Abraham had taken his son Isaac. This was the place where the angel of death was commanded by God not to destroy Jerusalem on account of David's sin in taking an unlawful census (2 Sam 24:16-17). David's son Solomon built the Temple on the threshing floor of Ornan (Araunah) on Mount Moriah (2 Chron 3:1). The worship and sacrifice centre of Israel was completed.

1,000 years after Abraham nearly sacrificed Isaac on Mount Moriah, King David purchased land in the same area for the building of God's Temple.

It was destroyed at the Babylonian captivity in 536 BC, rebuilt by Zerubbabel on return from captivity, 70 years later, and modified by Herod into a more ornate structure. Central to the life and hopes of Israel for all these long years was the covenant with Abraham, the Feasts (including Passover) and the substitutional sacrifice for sin through the blood of the lamb.

Jesus the Messiah

Though there was an expectation for a coming Messiah to Israel, it was beyond human intellect to put all the prophecies together to see clearly how God would fulfil his promise to Abraham. A king from the line of David was eagerly awaited, with most Jews expecting a saviour to come in glory and raise an army against the occupying Romans of Jesus' day. Without the revelation such as Peter had at Caesarea Philippi (Matt 16:13), they did not understand that Isaiah pointed clearly to a suffering Saviour (Isa 53), accurately fulfilled by Jesus on the Cross.

He entered this world as God's only Son, echoing the experience of Abraham and Isaac so long ago. He grew up in the Jewish tradition, totally representing the nation, and ministered for three and a half years in fulfilment of all the scriptures pointing to Messiah. Then, riding on a donkey as a man of peace, with a clear climax to his ministry soon to occur, he descended the Mount of Olives and crossed the Kidron Valley to the City of Jerusalem.

With great expectation palm branches paved the way for the coming King of the Jews – as some recognised him to be. Yet only he knew how the rest of the scriptures would be fulfilled. He was, with the crown of thorns, the ram in the thicket that replaced Isaac, the saviour of Israel through substitutionary sacrifice. He came to be the Passover lamb that for all those years had pointed to him.

With the crown of thorns, Jesus was the ram in the thicket that replaced Isaac, the substitutionary sacrifice, the Passover lamb.

Perfect Sacrifice

He shared the traditional evening Passover meal with his disciples ensuring that they would remember that this was now to be shared as a memorial to him. The next day at the time of the Temple Sacrifice - one sacrifice for all the people - he willingly died on the Cross to release all who would accept his sacrifice for their sin – one Lamb for the entire family of faith.

The night before, in all Jewish homes there had been a service of remembrance of the first Passover and the atoning blood of the lamb. All history right up to that night prepared the way for the intercessory prayer from the Cross of the dying Saviour – "Forgive them Father for they know not what they do" (Luke 23:34) and his victorious cry of "it is finished" (John 19:30) that still echoes to us across the centuries. No-one knows the exact spot where it took place but this too was on the range of hills named Moriah.

Today

All over the world the Jews still celebrate Passover in the traditional way, ending the seder with "next year in Jerusalem". There is an ongoing desire for God to complete the promises made to Abraham. Those with eyes opened by the Spirit of God see how all the prophecies and the types and shadows of Israel's history were fulfilled in Jesus. It was far more than a release from the captivity of the Egyptians, the Babylonians or the Romans that he came to accomplish – it was freedom from the chains of sin that ensnare us all.

Those with eyes opened by the Spirit of God see how all the types and shadows of Israel's history are fulfilled in Jesus.

The Gospel went to the Gentile world and the Christian Church increased in numbers, fulfilling the promise to Abraham that his seed would be as countless as the stars in the sky and sand on the seashore. Grafted into believing Israel we too celebrate Passover whenever we take communion. It is unfortunate that Christians renamed Passover as Easter and moved the date slightly so that Easter always falls on a Sunday. Nevertheless, on Good Friday, as it is called, Christians around the world will be celebrating the Lord's death on the Cross once more.

Remember the history of it all as you pass around the bread and the wine reading Paul's injunction:

For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which he was betrayed took bread; and when he had given thanks, he broke it and said, "Take, eat; this is my body which is broken for you; do this in remembrance of me." In the same manner he also took the cup after supper, saying, "This cup is the new covenant in my blood. This do, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink this cup, you proclaim the Lord's death till he comes. (1 Cor 11:23-26)

Edmund Heddle's series on the prophetic ministry comes to a close as we study the greatest prophet of all: Jesus the Messiah.

"Are you the one who was to come or should we expect someone else?" The question which John the Baptist addressed to Jesus from his prison cell is the one that had echoed down the ages of biblical history. "Are you the coming one?" (in Greek ho erkomenos) (Matt 11:3).

Messiah's Threefold Office

The 'coming one', called Messiah because he was anointed by God's Spirit for his ministry (Isa 61:1), had a threefold office to fulfil: prophetic, priestly and kingly. He was to be a prophet to save us from our ignorance, a priest to save us from our guilt and a king to save us from our self-will.

Eusebius, one of the early church fathers, spoke of him as "the only High Priest of all men, the only king of all creation and the Father's only supreme prophet of prophets". In Christ all the prophecies of Old Testament Scripture are fulfilled, as Peter told his hearers in one of his earliest sermons: "Indeed. all the prophets from Samuel on, as many as have spoken, have foretold these days...the promises of God through the prophets are for you, and you share in the covenant which God made with your ancestors" (Acts 3:24-25, Good News Bible).

The promised Messiah was to be a prophet to save us from our ignorance, a priest to save us from our guilt and a king to save us from our self-will.

The Prophet God Will Raise Up

We now turn our attention to the role of prophet and seek to understand how Israel was made to expect the coming of a prophet. In Deuteronomy 18:15, Moses announces: "The Lord your God will raise up for you a prophet like me from among your brothers. You must listen to him".

Fuller details of the raising up of this prophet are given in verses 15-18. First, he will be raised up by God, he will not be appointed by the men of Israel or their leaders. He will be God's choice. Secondly, he will be like Moses and resemble his ideals and outlook. Thirdly, he will be "one of your own people". No foreigner will be appointed to that office. He will speak God's words and God's people are required to obey him in an unquestioning way. There will be serious consequences for those who refuse to obey. God himself will make him answer for any disobedience. This was the kind of prophet Israel was told to expect.

The Circumstances that Demanded a Prophetic Ministry

There are three reasons why it was important to receive the promise of a prophetic ministry at that time in Israel's history:

1. Moses their leader was shortly to be taken from them.

2. The promised land ahead was riddled with occultic and spiritualist practices (Deut 18:14)

3. They were afraid of God's voice and the fiery aura that surrounded him. "For this is what you your¬selves begged of God at Mount Horeb. There at the foot of the mountain you begged that you might not have to listen to the terrifying voice of God again, or see the awesome fire on the mountain, lest you die" (Deut 18:16, Living Bible).

The promise of a prophet who would speak only God's words was of vital importance to the Israelites as they proceeded into Canaan, where horrible practices such as the offering of live babies into Molech's dreadful fire were conducted. How such a practice must have grieved a loving God! The Israelites would find themselves among peoples who practised divination, sorcery, witchcraft, casting spells, practising spiritualism, listening to mediums and calling up the spirits of the dead (Deut 18:10-13). Such customs are still carried out today in so-called Christian countries, bringing down the wrath of God on people who practice things he regards as destestable (Deut 18:12 and 14).

The Lord showed his approval of their reaction to his holiness: "The Lord said to me: What they say is good. I will do as they have requested. I will raise up for them a prophet" (Deut 18:17, 18).

Israel needed the promise of a prophetic ministry. Moses was to be taken from them, they were afraid to hear God directly and the land of promise ahead was riddled with witchcraft.

A Succession of Prophets?

The text of Scripture refers to one single prophet (Deut 18:15 and 18). Moffatt in his translation refers to a succession of prophets in his rendering: "The eternal your God will raise up for you prophet after prophet like myself". It is clear on reflection that both are true.

Moses is requesting a prophet who will go into action as soon as they enter the Promised Land and who will continually stand up against the powers of darkness throughout the coming years of the nation's history. Clearly a succession of prophets would be necessary to accomplish this obligation. The New Testament places the stress on one exceptional prophet, concerning which the question of John the Baptist was asked, "Are you the one who was to come or should we expect someone else?" (Matt 11:3).

Corporate or Individual?

In our understanding of the scriptures we need to realise that certain titles like 'the prophet', 'the servant of the Lord', 'the son of man' and others have both a corporate and an individual significance. To get the fullness of the meaning we need to accept both interpretations.

So to grasp the meaning of the Deuteronomy reference we need to see the ultimate appear-ance of some special person, one preceded by a long line of prophets who were able to speak God's word to their succeeding generations.

Jesus - the Final Fulfilment of Deuteronomy's Prophet

It is evident from the gospels that the believers had become convinced that Jesus was 'the prophet'. He is referred to as Jesus the prophet from Nazareth in Galilee (Matt 21:11). After the people saw the miracles that Jesus did they began to say, "Surely this is the Prophet who is to come into the world" (John 6:14). "On hearing his words, some of the people said surely this man is the Prophet" (John 7:40).

The central revelation conveyed to the people of Israel is that it is Jesus of Nazareth who is the fulfilment of the prophet promised by Moses and recorded in Deuteronomy. Peter in his sermon in Solomon's Porch at the Jerusalem Temple refers to Jesus, the one whom God raised up, as the fulfilment of the Deuteronomic prophecy (Acts 3:22-26).

The Deuteronomy prophecy refers to the ultimate appearance of some special person, preceded by a long line of prophets who spoke God's word to their succeeding generations.

The prophet "powerful in word and deed before God and all the people" is revealed by the Lord himself to the two travellers on the road to Emmaus. It is surely no wonder that, as they listened to his exposition of "Moses and all the prophets", their hearts burned within them (Luke 24:19-32).

Reasons Why People Believed Jesus to be the Prophet

The woman of Samaria cited the evidence that had led her to believe that Jesus was the prophet when she described to her fellow Samaritans how "he told me everything I ever did!" (John 4:29). The widow of Nain received back her dead son when Jesus said, "Young man, I say to you, get up!" When the man subsequently started to talk the people were filled with awe and praised God. The crowd cried out, "A great prophet has appeared among us" (Luke 7:14-16).

On the last and greatest day of the feast, when Jesus was expounding the scriptures to both religious leaders and ordinary people, there was some discussion as to whether or not he was the prophet promised in the Old Testament scriptures. Some at least reached the right conclusion: "Surely this man is the Prophet" (John 7:40). There was, however, no clash of opinion after Jesus had fed the five thousand. "After the people saw the miraculous sign that Jesus did they began to say, 'Surely this is the Prophet who is to come into the world'" (John 6:14}.

Some Had Difficulties in Accepting Jesus as the Prophet

The Jewish leaders refused to accept Jesus because he had come from Galilee. They were saying, "Look into it and you will find a prophet does not come out of Galilee" (John 7:52). But that was not all the scriptures had said about the Messiah's birthplace: "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler in Israel" (Mic 5:2). It was true that Jesus was brought up in Galilee. but it was in Judea that he was born.

After Jesus had opened the eyes of the blind man, the Pharisees were sent to investigate what had happened. The blind man had reached the only sensible conclusion that Jesus was a prophet and that he was operating with God's power. The religious leaders could not accept that conclusion because the man had been healed on the Sabbath (John 9:16, 17, 33).

There are still many people today who do not believe that Jesus is the prophet promised by Moses. Some have drawn inadequate conclusions by refusing, like the Pharisees, to accept parts of Scripture. Others do not acknowledge him because, like the religious leaders of the time of our Lord, they allow their own traditions to stand in the way of accepting the evidence which to ordinary people was so clear and convincing.

At the time, many people did not believe Jesus was the promised Prophet because they failed to accept parts of Scripture, or were blinded by their religious traditions.

God's Greatest Prophet

The answer to the question that has titled this series of Bible studies, What is a Prophet?, cannot be adequately answered simply by studying, as we have done, the prophets of the Bible. We need in the end to come face to face with Jesus, the prophet from Nazareth.

He, like Moses before him, "knew the Lord face to face" (Deut 34:10) but in his case uninterruptedly. Other prophets, like Samuel, were able to communicate God's word to the people (1 Sam 3:21). And what was true of Samuel was supremely true of Jesus in that God let none of his words fall to the ground (1 Sam 3:19).

Jesus is greater than Jonah (Luke 11:42), Solomon (Matt 12:42), Jacob (John 4:12), Abraham (John 8:53) and Moses himself, concerning whom the writer to the Hebrews said, "Jesus has been found worthy of greater honour than Moses" (Hebrews 3:3). To quote again the words of the early father Eusebius, Jesus is "the Father's only supreme prophet of prophets". Listen to him and learn to prophesy by his prophetic spirit.

If we are to understand what a prophet truly is, we must in the end come face to face with Jesus the Messiah.

First published in Prophecy Today, Vol 7 No 6, November/December 1991.

Catch up with the rest of this series by following this link.

Edmund Heddle unpacks Peter's valuable instructions on prophecy.

In his two New Testament letters Peter augments and complements the teaching on prophecy and prophesying found in the letters of Paul. The two writers between them establish a complete answer to the question 'What is a prophet?' Peter's letters contain five paragraphs in which he deals with prophets and prophesying, each full of valuable instruction, and we shall deal with each paragraph in turn.

Prophecies Concerning the Coming Messiah (l Peter 1:10-12)

Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and the circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels desire to look into these things.

The Old Testament prophets who foretold the coming of Messiah referred to him as the gift of God's grace. This they did under the direction of the Holy Spirit, who revealed through them the sufferings of Christ and the subsequent glory that would follow. The prophets were clear about the coming of the Messiah – but who he should be, what he should do, and at what point in history he would appear - all of these things they longed to know but were kept in the dark.

It was revealed to them that the prophecies they uttered were not for the immediate benefit of either themselves or God's people. They had been given for the enlightenment and blessing of a later generation, namely the people of Peter's day.

So the message had remained hidden, though they searched intently and with the greatest care. Prophets on earth and angels in heaven longed to understand the fullness of the prophetic revelation. The Greek word translated 'look into' is the same as the word used in John 20:11 to describe Mary Magdalene's entrance into the grave of Jesus, where she stooped down to look, standing at the side of the tomb so as not to get into her own light. How carefully should we look into the prophetic word, especially where the immediate application appears to be neither easily understandable nor relevant.

Old Testament prophets foretold the coming of the Messiah but were kept in the dark about the meanings of their own prophetic revelations.

The lesson from this paragraph is that no one prophet conveys the whole message. Paul in 1 Corinthians 14:29 suggests that "two or three prophets should speak, and the others should weigh carefully what is said."

Prophecy needs to be taken seriously and is best weighed in the company of the Lord's people. We need the Holy Spirit as much in understanding prophecy as in its
proclamation. The prophetic word about the Messiah remained hidden until Peter himself - the Spirit-filled preacher on the day of Pentecost - brought the explanation of their age-long bewilderment.

Using God's Grace-Gifts for His Glory (1 Peter 4:10-11)

Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides so that in all things God maybe praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen.

God's grace is 'multicoloured' and is revealed in the gifts (charisma) of his Spirit. Peter mentions two gifts here:

1. The ability to speak God's words or, as it is usually termed, the ability to prophesy. "...the very words of God" is an attempt to translate the Greek word logion, which is usually translated by the word 'oracle' and means a divine response or utterance. This word is used in the scriptures of the Mosaic law, God's written utterances through Old Testament writers, the totality of Christian doctrine (Acts 7:38; Rom 3:2; Heb 5:12) and, incredibly, in the Spirit-inspired utterances of ordinary Spirit-filled-believers.

2. The ability to serve the body of Christ by gifts of divine power such as healing, miracles, deliverance from powers of darkness, and others (1 Cor 12:9-10). We are stewards of these gifts. Whatever gift God decides to give us for another individual or group we must pass on. God's gifts are unstinted and unlimited, except by our disobedience and unbelief. As stewards we shall one day be required give an account of our stewardship. God's provision is always lavish, and we are the ones who limit his gifts.

God's grace is multicoloured and his provision is always lavish – we are the ones who limit his gifts.

The Greek word translated as 'provides' is an interesting one; its literal translation is to provide a chorus in the theatre - to defray the cost of putting on a chorus at a public festival. Later on it came to describe the supplying and equipping of an army or a fleet. But in all cases its use conveys the idea of abundance.

Two things are required of us. First, that we are filled with God's Spirit and that we are willing to receive the gifts from the Lord and, secondly, that we obediently use them in the service of those for whom they have been provided. We are to let the spiritual gifts reach a fullness of development through us. Only then will their ultimate objective be achieved, namely that God may be praised. "To him be the glory and the power for ever and ever."

Paying Attention to the Prophetic Word (2 Peter 1:19-21)

And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts. Above all, you must understand that no prophecy of scripture came about by the prophet's own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.

Peter says that the Old Testament prophecies concerning the Messiah had been made more certain by the transfiguration of Jesus on the mountain, at which event he and the others present were eye-witnesses of his majesty. They were there when the voice came from heaven saying, "This is my son, whom I love; with him I am well pleased" (v17). "You will do well to pay attention to the prophetic word which is for you like a light shining in a dark place", is the admonition Peter addresses to his readers.

We cannot live the whole of our lives in the glory of our transcendent Lord. We are in a sin-darkened world which Peter describes with words that translate to mean dirty, squalid and murky. The time will come when a new day dawns, preceded by the morning star. In classical literature the morning star is Venus, which rises in great brilliance before the dawn. But for Peter it must be Jesus (Rev 22:16). The words 'in your hearts' are thought by some scholars to belong to the next verse.

The Greek word for morning star is phosphorus, which means 'light-bringer'. Until the dawning of the day of Christ the prophetic word is like a light shining in a dark place. We should do well to give attention to it as society deteriorates and things become ever more difficult for those who are wholly committed to Christ.

Peter goes on to show that prophetic Scripture can be relied on totally because it originated not in the human mind or will but in the inspiration of the Holy Spirit. No true prophecy was ever produced by mere human effort. Never at any time was it man's initiative that brought into being the scriptures. Man had his part to play; dwelling in God's presence and listening to his voice, he was told to record what he heard but he had to be careful never to add his own thoughts. Peter likened the prophets to sailing boats carried along by the wind.

No true prophecy was ever produced by mere human effort. Man had his part to play, but he had to be careful to never add to what God was revealing.

Scripture could be depended upon as a light-bringer. The initiative in prophesying must always be with the Holy Spirit. As Paul says after listing the nine supernatural gifts, "All these are the work of one and the same Spirit, and he gives them to each one, just as he determines" (1 Cor 12:11).

The corollary to Peter's statement, ie that it was the Spirit who originated Scripture, is that it can be neither understood nor interpreted by mere human ability. The modern practice of prophesying needs to be brought into line with the fact that no true prophecy ever comes from human initiative, also that no prophecy can be understood apart from the enabling of God's Spirit. How blessed are those who, though living in a wicked and dangerous world, nevertheless have the word of the prophets made more sure.

Prophetic Promises Remembered (2 Peter 3:1-4, 8-13)

Dear friends, this is now my second letter to you. I have written both of them as reminders to stimulate you to wholesome thinking. I want you to recall the words spoken in the past by the holy prophets and the command given by our Lord and Saviour through your apostles.

First of all, you must understand that in the last days scoffers will come...they will say, "Where is this 'coming' he promised?...everything goes on as it has since the beginning of creation"...but do not forget this one thing, dear friends: with the Lord a day is like a thousand years, and a thousand years are like a day. The Lord is not slow in keeping his promise...he is patient with you, not wanting anyone to perish, but everyone to come to repentance. But the day of the Lord will come like a thief...since everything will be destroyed...what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God...in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness.

Peter is concerned that the prophet's words concerning the destruction of both earth and heaven prior to the establishment of the new heaven and the new earth were being forgotten and were ceasing to have a challenging effect on the behaviour of God's people. He recalls the words of Jesus, who challenged the people of his day to watch "because you do not know on what day your Lord will come" (Matt 24:36-44).

Peter in his two letters makes three references to Noah and the Noachic flood (1 Pet 3:20; 2 Pet 2:5; 2 Pet 3:5). The promised flood was a long time in coming but finally it arrived and did exactly what God said it would do.

Isaiah had foretold the establishment of a new heaven and a new earth (Isa 65:17-19, 66:22) but the process was to involve the destruction of things as they are. Since their fathers had died things had gone on just the same and people blamed God for being dilatory. But Peter explained that the delay in fulfilling the promise was due to the patience of God and his great desire that none should perish. Peter told them it was not that God had forgotten but that he loved. The delay is no indication of divine forgetfulness but rather of compassion.

Peter warned believers that God's apparent delay in delivering his promised judgment on the world was due not to forgetfulness, but rather to divine compassion and love.

Patience is likewise required of God's people. The promise of the prophets is that the new heaven and the new earth will be preceded by universal destruction. This ought to exercise a profound effect on Christians' life and conduct.

To Sum Up...

Peter reviews the coming of the Messiah; unfolds the resources of the spiritual gifts; confirms the authority of the prophetic word; and reveals the importance of preparing for the day of the Lord.

First published in Prophecy Today, Vol 7 No 4, July/August 1991.

Paul Luckraft reviews 'When a Jew Rules the World' by Joel Richardson (WND Books, 2015)

From its intriguing and somewhat provocative title to its final sentence (in which the author expresses his personal longing for the day when indeed Jesus will rule the world) this is an impressive and wide-ranging book on the topic of the role of Israel in God's plan.

The author demonstrates a powerful theological and historical argument for God's sovereign election of Israel and his eternal purposes for them, guiding the reader through the history of the Jewish people and their all-important role in God's future kingdom, when Messiah Jesus will be in complete charge.

He is thoroughly convinced that if the church "is to ever regain the clarity and prophetic spirit it needs to navigate the dark days ahead" then it must reject the false doctrine of replacement theology and begin the process of cleansing "by acknowledging Israel as the essential thread that runs throughout the Lord's unfolding promise-plan of redemption" (p6). He hopes this book will help to combat the ignorance and arrogance whose consequences have been seen throughout history and which are likely to be repeated in the days ahead.

This is an impressive and wide-ranging book which guides readers through the history of the Jewish people and their role in God's future kingdom.

Surveying History and Theology

The book is in three parts. The first outlines what the Bible says about Israel in the plan of God, including a discussion of each of the main covenants found in the Old Testament and a look ahead to what is promised in the new covenant, including the restoration of the Jewish Kingdom.

As he examines the Biblical covenants with Abraham, Moses and David, he doesn't shirk the issues of land and what this will one day mean when Jesus rules the world. Overall in this section he provides a very helpful analysis of the distinctions between these three covenants - and condemns those who blur them into one 'old' covenant.

The second part is an historical survey of what he calls 'Jew-hatred', a term he prefers to 'anti-Semitism' as it is more specific. He asserts that replacement theology, or 'supersessionism' (again, his preferred terminology), is at the heart of this Jew-hatred, being both its foundational principle and constant driving force. The details here are largely familiar and are found in many other similar works of this kind, but it is an essential part of his overall thesis. He tackles the atrocities in their usual chronological order, from 115 AD and the early Church Fathers, via Constantine and onwards to Luther and the Reformation, the Russian pogroms and finally, of course, the Holocaust.

Richardson examines the distinctions between God's covenants with Abraham, Moses and David, condemning their blurring into one 'old' covenant.

The third section is largely a consideration of Biblical prophetic passages. Richardson's conviction is that we must take the Bible literally wherever possible and that these things will happen. As a consequence of this belief, Jesus will one day rule from Jerusalem. The only way to avoid this conclusion is to spiritualise the promises God gave to Israel, and create a preterist or amillennial theology (these terms are clearly explained!). The author declares that the only way to combat the errors of replacement theology is by advocating a thoroughly restorationist, futurist, pre-millennialist position (again, all is made clear early on, in chapter 2).

The author attacks logically but lovingly those who distort clear biblical truth. He is prepared to name them while recognising that they do hold their beliefs most sincerely. However, he points out that "even the most brilliant mind is at a profound disadvantage when defending something that is not true" (p62). A gifted eloquence is no substitute for truth.

The book analyses what the Bible says about Israel - including its future - and surveys anti-Semitism through the ages.

Islamic 'Replacement Theology'

His book includes an interesting chapter on Islamic supersessionism, showing how Islam has embraced its own form of replacement theology over both Jews and Gentiles. Within this he remarks how the Islamic view of the end-times changes the role of Jesus on his return from that of Jewish King to Muslim preacher and judge - no longer a Jew ruling the world but an advocate of Islam!

There is a very good section on many of the great teachers and preachers who predicted the re-establishment of Israel, such as JC Ryle, Charles Spurgeon and David Baron. He also upholds Dietrich Bonhoeffer and Corrie Ten Boom as two shining examples for our day.

Towards the end he issues a warning to those interested in biblical prophecy and apocalyptic matters that it is so easy to approach all this "in a factual, yet deeply detached and emotional manner" and forget that we "are speaking of real families, real people, real lives. If discussing these things does not fill our hearts with sorrow or drive us to our knees in prayer, then it is clear that we are not seeing them through the eyes of the Father or His Son, Jesus" (p234-5).

Excellent from start to finish - thoroughly recommended to anyone who wants to understand better the relationship of Israel to Bible prophecy.

Thoroughly Recommended

Here is a well-informed approach to the topic - clear and very readable. Richardson knows what needs to be said and how to say it for our benefit and edification. His book has good endnotes and a general index, though not a bibliography or scripture index. Clearly he has thought through in detail what it means to believe in a Jewish kingdom within the Millennium, and he is able to reassure us that the olive tree into which we are grafted is not dead or uprooted.

Excellent from start to finish, this book is thoroughly recommended to anyone who wants to understand better the relationship of Israel to Bible prophecy.

Hardback, 273 pages, available from Awesome Books for £13.43 + P&P, or from Amazon for £18.58.

'The Way of Wisdom: Facing the issues of Life with the Wisdom of the Bible' by Patrick Whitworth (2013, HK Forwards Printing, 240 pages, available from Amazon for £9.99)

'The Way of Wisdom' stands out in Christian literature – not because Patrick Whitworth's writing is controversial, but because through it he sheds light on the lack of teaching currently available on this vital subject.

Whitworth has been Rector of All Saints Weston (Bath) for over 20 years, and for ten years was the rural dean of Bath. He is also canon of Bauchi diocese in Nigeria, a Prebend of Wells Cathedral and Chair of SOMA UK, an Anglican mission agency. He has written several books including the trilogy of 'Becoming Fully Human', 'Becoming a Spiritual Leader' and 'Becoming a Citizen of Heaven', as well as books about the challenges facing the Western Church ('The Word from the Throne', 'Prepare for Exile'). Many of these are used for study guides and courses.

Extensive Survey of Scripture

The Way of Wisdom works through less familiar portions of Scripture like Ecclesiastes, Song of Songs and Job, as well as the better-known territory of the Psalms and Proverbs. It also surveys the lives of individual Bible characters, drawing lessons from their examples.

A section is devoted to wise leadership, looking at the lives of David, Solomon, Joseph, Daniel, Esther and Nehemiah. Difficult questions about how wisdom works in times of suffering and apparent injustice are dealt with through the story of Job and the poor counsel provided him by his friends. Another delightful chapter is given to the connections between wisdom and love, particularly in the context of intimate love and the family, focusing on Song of Songs and Ruth. The author also devotes some space to a wider survey of Church history.

The Example of Jesus

Of course, no book on biblical wisdom would be complete without a study of the person of Jesus. Whitworth devotes the final 60 pages of 'The Way of Wisdom' to Jesus' life and teaching, discussing the wisdom found in the Parables and the Beatitudes, as well as Jesus' wise responses to characters like Nicodemus, Lazarus and the rich young ruler. Importantly, Whitworth demonstrates that Jesus' wisdom consisted in his understanding of his identity as God, his calling as Messiah and his role as suffering servant.

Though not always an easy read, grounding it as he does in real examples of fallible people and the perfect example of our loving Saviour, Whitworth brings an underappreciated and poorly understood topic down-to-earth. For study purposes, the book includes a 30-page study outline which applies the teaching with many searching questions.

Other Whitworth books available from via Amazon, and some from SPCK.