An update from the Mount Moriah Trust, whose work was featured in Prophecy Today UK earlier this year.

Earlier this year, we introduced Tony and Kathy Stewart and the Mount Moriah Trust, which helps needy believers in Israel and its contested territories (click here for the interview). Now we are pleased to bring you an update on the latest developments in their work - including prayer points for Israel at the end.

From Tony and Kathy Stewart

God is good, He is Jehovah Jireh – the God who provides. Under His direction we continue to enlarge the place of our tent by extending financial and prayer support to more Pastors, congregations and organisations in God's Land. As we commit to providing more funding the Lord increases His provision.

Beit El congregation, JerusalemWe recently distributed a prayer request from Ethiopian Messianic Pastor, Tal Shiferaw and the Beit El congregation in Jerusalem, asking people to pray for the resources needed to equip their meeting place and for small mattresses for the children to sleep on whilst their parents attend all-night prayer meetings. The Lord responded by touching hearts and Pastor Tal now has a substantial contribution towards meeting the needs.

During the year MMT has increased help to Pastors who have to work in addition to their ministries. The value of this support is demonstrated in the letter we received from Ps Eduard Bitiev at the Aviv Centre, which helps drug and alcohol addicts in Tel Aviv:

Pastor Bitiev from the Aviva Centre in Tel Aviv.Pastor Tal from Beit El.Our family sincerely thanks God for your caring hearts. Your financial support gives me the opportunity to be more dedicated to serving in Aviv Center because I do not need to think about money matters and can spend more time with the people who need our help. We appreciate your prayers and support and thank our Lord Jesus for you from the bottom of our hearts! (Eduard Bitiev)

Praise the Lord for all that He is doing through The Mount Moriah Trust.

Tony & Kathy Stewart

The Mount Moriah Trust

Prayer Points

Consider these prayer points as springboards into deeper prayer and intercession.

"The effectual fervent prayer of a righteous man availeth much." (James 5:16, KJV)

Israel's Right to Exist

• There was a recent attempt to try to persuade the British Government to apologize for the Balfour Declaration. A meeting in the House of Lords in November to launch the campaign chaired by Baroness Tonge, got off to a chaotic start, leading to the Baroness' resignation from the Liberal Democratic Party. However, the sponsors are unlikely to let this rest.
  • Pray that this campaign will fail and that the events planned to celebrate the famous declaration will be successful.

"For he who touches you [Israel] touches the apple of his eye" (Zechariah 2:8)

Resetting the relationship between Israel and the United States

• An Israeli delegation has already visited the USA to have preliminary talks with President- elect Donald Trump's transition team.
  • Pray that the Israeli Government will establish good working relationships with the new administration.
  • Pray that the new President will make his support for Israel abundantly clear and follow this through with deeds.

"At the end of twenty years, in which Solomon had built the two houses, the house of the Lord and the king's house, and Hiram king of Tyre had supplied Solomon with cedar and cypress timber and gold, as much as he desired." (1 Kings 9:10-11)

Relationship with Russia

• President-elect Trump clearly intends to approach Russia in a different way from his predecessors. The West has not always been sensitive to Russia's feelings about the spread of NATO and the EU into Russia's domain of influence.
  • Pray that President Trump will have the wisdom of God as he seeks to reset the relationship between the two superpowers and that any change in direction will not disadvantage the West and in particular Israel.

"He makes nations great, and destroys them; he enlarges nations, and disperses them." (Job 12:23)

The Threat from Iran

• President-elect Trump has declared his wish to renegotiate the West's deal with Iran over its potential to build nuclear weapons. Prime minister Netanyahu has expressed his intention to speak to Donald Trump about this 'Bad Deal'.
  • Pray that both leaders will approach this subject wisely and pray that they will have the mind of God as they do so.

"I am the Lord, your God, the Holy One of Israel, your SAVIOUR." (Isaiah 43:3)

The Threat from Hezbollah

• Israel has revealed a map showing numerous positions including towns and villages where Hezbollah has established operational bases or military equipment. Israel may have revealed this information both to prepare the nation and the world for future military action and also as a warning to Hezbollah of Israel's intelligence capabilities. Hezbollah has been preoccupied with its role supporting President Assad in Syria, but at some point in the future it will be free to focus again on Israel.
  • Pray that Hezbollah will not be able to recover from its involvement in the Syrian Civil War.
  • Pray that they will take note of Israel's intelligence gathering and think twice before entertaining an attack.
  • Pray that the IDF will be ready and equipped to provide a knockout blow should Hezbollah risk an attack.
  • Pray that Israeli citizens, especially in the north, will take seriously all of the nation's civil defence precautions.

"He frustrates the devices of the crafty, so that their hands cannot carry out their plans." (Job 5:8,12)

There is mounting terrorist violence in the Middle East

• Many people were killed and wounded outside Istanbul soccer stadium in Turkey on Saturday 10 December, while many Coptic Christians were killed in a Coptic church in Cairo on Sunday 11 December.
  • Pray for those who have lost family and friends as a result of these brutal attacks.
  • Pray for and for those who have suffered injury to be comforted and healed.
  • Pray also that those who planned and carried out these bombings will be caught and brought to justice.
  • Pray especially for the Christian communities in the Middle East who as we have seen over the last few years are particularly vulnerable.
  • Give thanks to the Lord that a Hamas terrorist cell planning to attack an army base in Jerusalem was prevented from doing so by the security services (9 December). Likewise, the security forces managed to arrest an Arab planning to carry out a stabbing attack in Hebron.

"Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me." (Psalm 23:4)

Israel's growing ties with African Nations

• Foreign ministers and other high-level representatives from 13 Western African nations are attending an Israeli agricultural conference in the first week of December. Israel already has a reputation for helping African countries with agriculture (for example Burkina-Faso.)
  • Pray that these relationships will prosper and that as Israel helps these countries so they too will bless Israel.

"The wilderness and the dry land shall be glad; the desert shall rejoice and blossom like the crocus." (Isaiah 35:1)

Boycott, Divestment and Sanctions (BDS) in retreat?

• A number of states and political parties are beginning to register their dislike of the BDS movement. Canada's state of Ontario voted against BDS, while the Governors of New York and California restricting the ability of companies to comply with BDS. The state of Tennessee also voted against BDS. Germany's Christian Democratic Union party on 7 November 2016, passed a resolution opposing the BDS movement because the anti-Israel action is anti-Semitic.
• However, the UN Human Rights Committee (UNHRC), is expected to vote this week to fund a blacklist of Israeli and international companies operating in Jerusalem, the Golan Heights and Judea & Samaria. The Israeli mission to the UN said the list is expected to be utilized by BDS activists for anti-Israel activities.
  • Give thanks that certain states and political parties are beginning to counter the BDS movement.
  • Pray that the momentum will continue and more organisations will follow suit.
  • Pray for the Lord to overturn the decision of the UN to publish this blacklist of companies.

"I will bless those who bless you, and whoever curses you I will curse." (Genesis 12:3)

Hope rises from the Ashes

• The forest fires which devastated parts of Israel were contained by fire fighters and then finally doused by torrential rain. Now the task of rebuilding people's lives and homes has begun, as well as the environment. Thousands of trees need to be replaced.
  • Give thanks that God has heard the call for rain and that no lives were lost.
  • Give thanks too that so many nations came to the help of Israel, a just response for the many occasions when Israel has gone to the help of nations suffering natural disasters.
  • Although the hot, dry weather started some fires and fanned the combustion, the authorities estimate that half the fires were due to arson. Pray that all the perpetrators will be caught and brought to justice.
  • Israel made many improvements following the devastating fires in the Carmel region some years ago. Pray that they will learn the additional lessons from these recent fires.
  • Israel still desperately needs rain. Pray that God will heed this call.

"For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings." (Romans 15:27)

Acknowledgement: These prayer points have been consolidated from a number of sources including Prayer Letters and Newsletters originating in God's Land.

Believers in Smyrna were poor but faithful, hated but loved. Frances Rabbitts unpacks the letter to this persecuted church.

"To the angel of the church in Smyrna write:

These are the words of him who is the First and the Last, who died and came to life again. I know your afflictions and your poverty – yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life.

He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt at all by the second death." (Rev 2:8-11)

Revelation was received, written and circulated during a time when Christians across Asia Minor faced increasingly heated persecution – hence its reliance on symbolic language that non-believers would not understand.

Whilst an emphasis on persecution and trial runs right through the whole Book of Revelation, the letter written to the church in Smyrna is particularly devoted to encouraging believers to stand firm in the face of a coming onslaught, during which many would have been imprisoned, tortured and killed.

Great Fire of Smyrna, 1922.The words would have spoken incredibly clearly to believers at the time – and they have lost none of their relevance through the years. The last time believers in Smyrna were attacked en masse was actually in the 20th Century – in 1922, when incoming Turkish soldiers slaughtered tens of thousands of Christians (causing 1.5 million more to flee as refugees) - far more than would ever have died under Rome.¹

Today the words have great poignancy for the millions of Christians worldwide suffering for the faith – and are yet relevant to the whole Body, for "if one part [of the Body] suffers, every part suffers with it" (1 Cor 12:26). As we will also see, its exhortations apply in a spiritual way to all believers, whether they are undergoing trials in this life or not.

The last time believers in Smyrna were attacked en masse was actually in 1922, when Turkish soldiers slaughtered far more Christians than would ever have died under Rome.

Ancient SmyrnaThe agora in modern Izmir, Turkey.

Smyrna (modern-day Izmir, named in 1930 – simply the Turkish rendering of the Greek name) was an ancient Greek seaport on the coast of Asia Minor (about 50 miles north of Ephesus) and a leading city in Greek antiquity. Situated in a sheltered valley between the mountains and the sea, like Ephesus, Smyrna was at the mouth of a great Anatolian trade route. Today it is still an industrial transit city - but known more for its urban sprawl than for its historic glory.

The oldest city on the Aegean coast and founded by the Hittites, Smyrna experienced large-scale migration from the Greek mainland c.1200 BC, completely transforming its cultural fabric. It grew in splendour and was 'talent-spotted' by Alexander the Great in the 4^th Century BC, who deliberately rebuilt the city on the opposite side of the bay to take advantage of the view.

This more 'modern' Smyrna had all the advantages of a purpose-built Greek city – gym, stadium, theatre and broad, well-paved streets.² The city's main street extended from the temple of Zeus in the west to that of Cybele in the east. When governance of Smyrna was transferred peacefully to the Roman Empire in 133 BC, Greek buildings and architecture were not destroyed, but adapted and extended.

The Christians Community in Smyrna

By the time the Gospel arrived, Smyrna was a bustling, prosperous, polytheistic city of many magnificent temples and a fusion of cultures. Smyrna had a Christian population from very early on, the seeds of which were planted and watered by Bishop Polycarp, who was instructed and appointed by the early apostles and later martyred. Smyrna's initial group of Jewish converts grew rapidly into a larger community of both Messianics and Gentile believers.

Believers were not necessarily rich (hence the mention in the letter of their apparent 'poverty'), but they were liberated from the shackles of Greco-Roman religion, into which the Gospel spoke as a breath of fresh air. By the time Revelation was written, there were at least 500 churches in the region; the Gospel was having great success.

By the time the Gospel arrived, Smyrna was a bustling, prosperous, polytheistic city of many magnificent temples and a fusion of cultures.

Spread of Persecution

As the faith flourished, however, so Christianity began to be perceived as a threat, both to the traditional pagan religions of Rome and to orthodox Judaism.

Christians in the Roman Empire were initially tolerated as a Jewish sect, but as the faith spread amongst Gentiles and the differences between Christians and Jews who had not accepted Jesus as Messiah became increasingly observable to outsiders, civic authorities turned against the believing community. Christians were painted as trouble-makers and subversives, refusing to acknowledge the supremacy of Caesar, worshipping in private (rumours abounded) and declining participation in pagan festivals.

Persecution under Nero in the 60s AD (during which Peter and Paul likely were both martyred) was mercifully brief, but took a more serious and widespread turn under Domitian, who enforced the practice of 'Lord's Day' - when all citizens had to declare 'Caesar is Lord' or face terrible persecution – and when John, banished to Patmos by Roman officials, received the Revelation from Jesus.

The Letter to the Church in Smyrna

The letter to the church in Smyrna would have been received during a time of great persecution, likely under Domitian. It is unsurprising, then, that its central aim is to strengthen and encourage believers, whilst being frank about the coming trials. The Lord Jesus does not mince words, deny facts or try to paint a rosier picture to quell the fears of his beloved ones – he clearly states that trouble is coming, and will be tough, but that the crown of life to be won will be worth the fight.

Christians, increasingly isolated and targeted by both Rome and some more militant groups of orthodox Jews (hence Jesus's mention of the 'synagogue of Satan'), lived in daily fear of false accusations and even infiltration of their churches by those who would betray them to officials. The letter gives a prophetic warning of "ten days" of trial, not unlike Daniel and his companions in Babylonian captivity, who publicly put themselves to the test for ten days to prove that God could sustain them on a diet of vegetables and water.³

The ten days mentioned for Smyrna may have been literal, or symbolic, or both – but the principles behind the Lord Jesus's encouragement echo down through the ages to all believers undergoing suffering: this is an opportunity to let the fire of testing prove the capacity of God to sustain his beloved children; for them to learn that though they may have nothing in the eyes of the world, in the eyes of Heaven they have everything (see Gal 4:6-7). Though they should expect to be hated by those who still belong to the evil one, they should also know that they are enduringly loved by the One who is victorious above all.

The Lord Jesus does not paint a rosier picture to quell the fears of his beloved ones – he clearly states that trouble is coming, but that it will be worth the fight.

Do Not Be Afraid - Be Faithful

Unlike the other letters, the one addressed to those in Smyrna has no rebuke or call to repentance. These were beloved children undergoing – and about to undergo further - immense difficulty. There is a sense here of the Lord Jesus coming alongside his brothers and sisters in solidarity, reassuring them that he knew of their circumstances and encouraging them to endure, faithfully (also John 14:18). How often do we cry out to the Lord to relieve us of our trials, instead of humbly recognising that he might require us to walk with him through the valley, rather than around it – even though he knows our suffering and cares deeply about our pain?

As the Father did not relieve the Son of the cup of suffering, so often we too must drink from it, for the eternal joy set before us. In fact, the letter itself puts everything in perspective, beginning as it does by addressing the Lord Jesus as "him who is the first and the last [the Alpha and Omega], who died and came to life again": the same words Jesus also used to reassure John when he was afraid at the beginning of the Revelation vision (Rev 1:17-18).

The perspective here is clear: the Lord Jesus IS LORD OF ALL and had already gone ahead of us, through death, emerging victorious. Like the other letters, this one also refers to those who 'overcome' the trials at hand – those who follow Jesus into his victory - who are "more than conquerors" according to Romans 8:37.⁴

Persecution Today

Today our brothers and sisters around the world need our prayers and aid more than ever, as Sunday's terrible slaughter of worshippers in Cairo demonstrates. The number of Christians killed in the last year almost doubled on 2015 figures, exceeding 7,000 according to Open Doors' conservative figures - and this is without counting atrocities in Syria, Iraq and North Korea, where accurate records are not kept.⁵

The number of churches attacked and destroyed has also more than doubled in the last year, and millions of Christians are on the move around the world as refugees fleeing religious violence. The greatest source of persecution continues to be religious extremism – not just Islamic, but also Hindu and Buddhist.⁶

Meanwhile, the Western Church is just beginning to feel the pinch of an intolerant secular humanist culture, and many discern the Lord at work sifting too-comfortable church-goers by allowing various deceptions to proliferate, including liberalism and new age occult. But for the most part, we in the West in this generation do not know what it is to suffer the fires of persecution. That road may lie ahead for us, as yet untrodden. Furthermore, we are also largely ignorant of the suffering of other parts of the Body around the world.

As the Father did not relieve the Son of the cup of suffering, so often we too must drink from it, for the eternal joy set before us.

Life Through Death

Yet, the message to Smyrna is actually relevant to all believers everywhere – not just those undergoing dreadful persecution. There is a process that God wants every Christian to undergo, regardless of where they are in the world, how materially blessed they are or what difficulties they face: it is that costly process of refining that feels very much like trial on the inside (whether or not it looks like it on the outside), and is with eternal and Divine purpose. For our God disciplines those He loves, desiring that they be purified by holy fire, even though this process might be painful.

In this sense, every believer is called to a life of suffering, as our flesh-life is put to death that the new, eternal life in the spirit might grow and flourish. We are therefore to expect 'trouble' in this life (John 16:33), both within and without. God's desire is to purify us to such an extent that when he has finished, no earthly trial can stand against us or stop our light from shining.

David Wilkerson unpacks another facet of this: he talks about God wanting to share his heart of grief with those who are willing and hungry to walk closely with the Lord Jesus.⁷ This is the road less travelled, which includes sharing in the Lord's own heart for this broken world and allowing ourselves to be brought low by it, counting it all as heavenly privilege that we get to somehow participate in what Jesus himself went (and still goes) through.

This is the honoured road along which I believe God shepherds all believers who diligently and wholeheartedly seek him. As missionary Helen Roseveare, who died last week, said: "God never uses a person greatly until He has wounded him deeply."

Today our brothers and sisters around the world need our prayers and aid more than ever.

'The Privilege is Greater than the Price'

The world is approaching a critical point – so many things are on the verge of complete collapse – even unbelievers sense the severity of the age. The Lord is looking for those who love him enough to give up their worldly desires and aspirations, to the point of laying down their very lives, submitting themselves to his process of refining and saying always "Thy will be done", even when it hurts.

But let us take heart, as those in Smyrna hopefully also did: for those who overcome will not be hurt at all by the second death, but will be given the crown of life by "him who is the First and the Last, who died and came to life again". Ultimately, to quote Helen Roseveare again, "The privilege He offers you is greater than the price you have to pay. The privilege is greater than the price."

References

1 See Hill, C & Hill, M, 2005. Ephesus to Laodicea. Handsel Press. This is a fantastic biblical guide to the Revelation churches written particularly for those visiting the region. It is highly recommended as accompanying reading for this series.

2 See Wikipedia's page on Smyrna for a brief history.

3 Lehman, R. "And ye shall have tribulation ten days". 17 October 2008.

4 See note 1.

5 Persecution: The Key Facts. Open Doors.

6 Ibid.

7 Wilkerson, D, 1992. Hungry for More of Jesus, chapter 3. One Pound Classics.

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Clifford Hill looks at the letter in Revelation 2 addressed to the Ephesian Church.

"To the angel of the church in Ephesus write:

These are the words of him who holds the seven stars in his right hand and walks among the seven golden lampstands. I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked people, that you have tested those who claim to be apostles but are not, and have found them false. You have persevered and have endured hardships for my name, and have not grown weary.

Yet I hold this against you: You have forsaken the love you had at first. Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place. But you have this in your favour: You hate the practices of the Nicolaitans, which I also hate.
Whoever has ears, let them hear what the Spirit says to the churches. To the one who is victorious, I will give the right to eat from the tree of life, which is in the paradise of God." (Rev 2:1-7)

Ephesus was one of the three great cities of the eastern Mediterranean in the Greco-Roman period – the other two being Antioch of Syria and Alexandria of Egypt. Paul spent three years of his ministry there and John is thought to have settled there sometime after Paul – probably taking with him Mary the Mother of Jesus. John was evidently banished to the island of Patmos during the reign of Domitian (81-96 AD), who was the first Emperor to initiate serious and widespread persecution against Christians.

John was 'in the Spirit' on 1 August (the day named after the Emperor who was the first to be deified) known as 'Lord's day' when many Christians would be refusing to do homage to Caesar at the local shrine by saying "Caesar is Lord!".

As was said in the introductory article last week, the personal messages sent to the Seven Churches were intended to be read aloud in each of them together with the following chapters. The whole message was intended:

...to embolden the timid, to strengthen the weak, to warn the complacent, to give reassurance to the faithful and to give understanding of the purposes of God during this period of hardship and persecution before the second coming of our Lord.¹

Ephesus Then and Now

Ephesus was a busy seaport as well as a centre of commerce and communications. At the time of Paul's ministry its population was somewhere between 300,000 and 400,000. It was also a centre of culture with large numbers of visitors coming to its famous library, much of which Mark Anthony gave to Cleopatra - although many of the scrolls and tablets would probably have been replaced by the time Paul arrived some 20 years later.

Today, Ephesus is the best preserved ancient city in the Mediterranean world because, although it suffered some earthquake damage, it was never conquered and never destroyed by hostile armies. It was simply abandoned when the river silted up making the port unusable and mosquitoes and other insects made it uninhabitable.

Visitors today can walk down the well-preserved main street called Marble Way, with restored buildings on either side. It is usually crowded with visitors which gives the feel of a busy city as it was in Paul's and John's day. A great attraction is the beautiful architecture of the library with its infamous tunnel under the street to the brothel. The library itself was adjacent to the Hall of Tyrannus which Paul rented for his daily teaching.

John was 'in the Spirit' on 1 August, or 'Lord's day', when many Christians would be refusing to do homage to Caesar at the local shrine by saying "Caesar is Lord!".

Rules for VisitorsTheatre in Ephesus.

Visitors to Ephesus would normally enter the main gates at the upper level and would no doubt have been impressed by the efficient organisation of the city with its strict immigration procedures. All caravans and chariots had to be left outside the city gates just as coaches and taxis are today.

The first building inside the gates was the baths and all visitors were required to wash their bodies on entering the city. Next, they had to go into the City Hall where the rules of the city were displayed. Visitors then went into a small theatre where they were addressed by the city elders who elaborated the regulations ensuring that everyone was familiar with the rules and norms of behaviour required.

Christian visitors can see the spiritual significance of this in terms of entering the Kingdom of Heaven. New converts first have to leave behind the baggage of the world. They are then washed of the sins of the world through baptism after which they receive the word of God which is expounded by the elders. Finally, they are free to enjoy living in the city of God.

Success of the Gospel

In addition to the well-preserved Main Street with its numerous buildings, Ephesus also has a magnificent theatre with 24,000 seats. It was this theatre that was filled by the riotous mob led by Demetrius (Acts 19), the leader of the silversmiths' trade union, shouting "Great is Artemis of the Ephesians!". They were protesting that Paul's ministry was threatening their trade in making images of the fertility goddess Artemis.

Ephesus was renowned as a city of vice and idolatry attracting sailors and traders from around the world, but Paul had enormous success in converting large numbers with the Gospel, resulting in many of them publicly burning their scrolls and images (Acts 19:19).

Turkish guides are often not aware of the most significant part of Ephesus for Christians. After leaving the great theatre, the guides usually lead their parties to the exit gate where the coaches wait. But Christians should look for a small track on the left-hand side that leads to the ruins of the church of St Mary the Virgin with its well-preserved chancel – a beautiful place to sit and pray.

The building was originally built by the Romans as the Financial Exchange, before becoming a church. At the end of the nave on the right-hand side there is a transept with the oldest remaining baptistery in the world. This church is where the Council of Ephesus took place in 431 AD, which fixed the Canon of the Bible and settled many questions of doctrine.

Like those entering the Kingdom of Heaven, visitors to Ephesus would have had to leave behind their baggage, go through a cleansing process and then receive new instruction on how to live.

Paul's Message

In the personal message to the Christians in Ephesus sent by John there was praise for their "deeds, hard work and perseverance". The message continued "I know that you cannot tolerate wicked men, that you have tested those who claim to be apostles but are not, and have found them false. You have persevered and endured hardships for my name, and have not grown weary" (Rev 2:3).

This was followed by the rebuke: "But you have forsaken your first love. Remember the height from which you have fallen!" They had been diligent in upholding the true faith of the Gospel. They themselves had discovered the true God of the universe and they wanted everyone to know him and to share their faith. They had overflowed with love for each other in the fellowship of believers and their love was so great that it overflowed to their pagan neighbours – but that was the early days, probably back in the heady days when Paul was around and everything was new and exciting.

Having to sort out false teachers who had come among them made them suspicious. Testing false doctrine had put a strain on personal relationships and even made them critical of each other in the fellowship, resulting in false accusations. They were however perfectly right in opposing the Nicolaitans for their false teaching. It was right to expel false teachers; but there was a cost – the cost was their love.

Believers in Ephesus had diligently upheld the true faith – but in doing so had lost their initial love for God.

The fellowship of believers in Ephesus could be summed up in a few words: they were 'vigilant but loveless'. The message of Jesus to his beloved ones in Ephesus was to return to their first love.

This is such a relevant message for us today. The Church has been assailed by many false teachings in recent decades that have brought division and conflict within fellowships and between one church and another. The struggle to hold fast to the faith has been costly for many believers and has often resulted in the loss of personal relationships of love. We all need to hear this call to return to our first love for the Lord Jesus and for his Gospel.

References

1 Hill, C & M, 2005. Ephesus to Laodicea, Handsel Press, Edinburgh, p106.

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Catharine Pakington reviews 'Too Many to Jail – The Story of Iran's New Christians' By Mark Bradley (2014, Monarch Books)

I had heard of the rapid growth of the Iranian Church, so was pleased to come across this book about a house church movement that now has too many members to be confined to jail. Growing in the face of great opposition it can have lessons for us in a changing political climate.

Mark Bradley works as a researcher for a mission agency focussed on the Middle East having been involved with the Iranian Church for over 20 years. His earlier books 'Iran: Open hearts in a Closed Land' (2007) and 'Iran and Christianity' (2008) explored reasons for openness to the Gospel in this inaccessible nation. Too Many to Jail brings the story up-to-date, looking at the impact of disputed elections, tension with the West over nuclear capability and increasing official persecution of Christians. Why have these events encouraged rather than hindered the Church?

Iranian Revival: Hype or Reality?

The author outlines former president Ahmadinejad's objections to Christianity before presenting evidence that the reported Church growth is not mere Christian hype. Three chapters explore reasons for Iran's new Christians turning from Shia Islam. I was intrigued to see how the promotion of Islamic revolution by Khomenei and, later, Ahmadinejad resulted in many looking for answers elsewhere.

But then, what is it about Iran's culture and history that makes Iranians particularly attracted to Jesus? It is interesting to see how different aspects of Iranian culture are fitting together at this time: positive images of Jesus in Muslim writing as well as revered poetry combining with a surprising attraction for Western ideas and attitudes. The full account is worth reading.

House Churches Vital

What are the house churches? Examples are given and common themes identified before considering why they have been reaching the majority Muslim population in a way that "building churches" seldom did. These churches share an expectation that God will work supernaturally; family plays an important part and all groups have experienced persecution and suffering. Unlike 'building churches', these meetings are ones that Iranians feel comfortable joining. It can still be risky, but so much less so than entering a closely monitored church building with an alien culture. When persecuted, it is easier for house churches to regroup.

There is also the important role of technology providing the means for the Iranian Church in the diaspora to support, teach and set a standard of orthodoxy protecting a new movement from heresy. Others in the worldwide Church contribute through prayer and resources, some interceding fervently from their own experiences of persecution.

Suffering Part of the Story

Suffering is still very much part of the story and there is a substantial chapter in this book describing the pattern of persecution with some detailed testimonies. This part is not easy reading but necessary to understand what continues today. It should challenge us as we read that most come through the fire stronger in their walk with the Lord and with greater zeal to bring others to know Him.

We are left with a sense of awe at God's sovereignty as He builds His Church in Iran through suffering linked with His working through Iranian believers in other lands and the worldwide Church. That means we can all be involved and see God equipping us to stand for Him, wherever we might be, whatever changes we may face.

A Gripping Read

I came to this book with limited prior knowledge and found it gripping to read and deeply challenging. There are many testimonies from those involved with the Iranian Church, supporting the sense that the book has been thoroughly researched and carefully presented to give an accurate view.

The format and style make it accessible with a summary of the history of Christianity in Iran before 1979 given in an appendix, as are a list of aggressive acts towards Christians in Iran and the Final Testament of Mehdi Dibaj, murdered shortly after his release from prison.

Too Many to Jail (Lion Books, 303 pages) is available to purchase for £8.99 from Amazon.

Fred Wright turns to the Prophet Zephaniah and his message against those who 'leap over the threshold'.

Zephaniah, the ninth of the minor prophets, focuses upon the Day of the Lord. In spirit, Zephaniah was akin to Isaiah (Isa 2:11, 17, 20) and Amos (5:18, 8:9), prophesying judgment upon Judea first and then the nations, climaxing with a hope for the future restoration of Judea. His warning to those who 'leap ever the threshold' has a particular relevance today.

Background: A Godly Influence on Josiah

Zephaniah may be assumed to have been of the royal house (Zeph 1:1) and probably included an Ethiopian in his ancestors ('Cushi' is a generic term for Ethiopian rather than a proper name). In the rabbinic writings he is on occasion referred to as an Ethiopian. Zephaniah was prophesying during the reign of Josiah and it may be assumed that, along with Hilkiah the high priest, he had a profound influence of godliness in the life of the young king.

After the death of Hezekiah, religion in Judea had rapidly deteriorated. The reign of Hezekiah's son Manassah was marked by the re-establishment of pagan worship abolished by his father. Zephaniah's name (literally YHWH has hidden) may indicate that he was born during the turbulent reign of Manasseh, who is credited with committing atrocities against the faithful including the sawing asunder of the Prophet Isaiah.¹

Zephaniah's presentation of the Day of the Lord illustrates the beginning of the genre that would develop into the apocalyptic writings of the inter-testament period.

Zephaniah probably had Ethiopian ancestry and was a Godly influence in the royal court.

Zephaniah's Cry

The key passage speaking to the modern Church is found in the address to the offenders in Zephaniah 3:1-7, where they are described as rebellious and defiled. They obey no-one and will receive no correction (Zeph 3:2); the officials are 'evening wolves' who leave nothing for the morning, the prophets are arrogant, and the priests profane the sanctuary and do violence to the law.

We may observe the following comparisons today, in the hope that the prophet's cry may be heard, lest the Church be considered among the rebellious and defiled upon the Day of the Lord. The rebellious and the defiled are they who have leapt over the threshold (Zeph 1:9a) or gladly served their own idols of self-interest - attempting to conform the faith to their own perceptions (leaping over the threshold refers to the practice of mounting the steps of a platform upon which an idol was enthroned).

Leaping Over the Threshold 1: Rebellion in the Church

The first manifestation of leaping over the threshold is the rebellious lack of proper submission and authority within the Church. Whereas there is a wonderful unity that may be found in diversity, and whilst often practice has more to do with taste than theology, there is a responsibility within the body to be in submission to each other. By submission we may offer the following definition: preferring one another in honour (Rom 12:10) and seeking fraternal dialogue with mutual reference that will lead to biblical consensus concerning the theology of the Church. If Church leaderships are to exercise their function of protecting the flock, there must of necessity be a consensus of opinion, based upon the scriptures as to what the minimum standards are that may be taken to represent the faith.

The Anglican Church's recent acceptance of its first openly gay bishop is a prime example of the rebellious (people) and defiled (sanctuary and law). It is no longer just the gay and lesbian Christian movement that will not accept the biblical teaching upon this important matter – it is the entire established Church. Needless to say that, once a compromise is reached upon any one particular issue, there inevitably commences a downward spiral into a form of pragmatism that ultimately leads to an unbiblical, post-Christian religion.

In the modern era of mass communication, deviant ideas and theologies may be promulgated at an amazing speed. There has been a sad lack of responsibility to protect the flock; leaders have 'leapt over the threshold' and followed fashionable, often unbiblical practices.

Zephaniah's strong words against those who 'leapt over the threshold' – those who worship idols – are highly relevant to today's Church.

Whereas there was a damaging trend toward theological intellectualism from the period of the Enlightenment, the reverse trend which started within parts of the Charismatic movement, has led to a departure from study and a move away from the scriptures. Consequently, the elevation of the experiential, along with the creation of private canons, pave the way to heresy and apostasy.

Unbiblical Worship and Preaching

The practice of elevating worship in music to the extent that on occasion it is the sole content of a weekly meeting can have adverse effects, particularly if the content of the music does not major on the Lord but upon the individual; the worship itself can become an idol.

Worship in music and dance are beautiful expressions of one's devotion to the Lord and as such should be highly valued - not brought down to the level of light entertainment. Let us not confuse worship with other forms of Christian music, which have inestimable value in the edification of the believer. Whereas both meet each other at various points, worship focuses upon the Lord only.

The practice of unbiblical preaching, and by this is meant the littering of unbiblical teaching with a few texts (although some now no longer even find this necessary), creates a situation where there can be little possibility of effecting any meaningful operation of Church discipline - as there is little or no common ground. Church discipline should be understood as the practice of approaching one in error in a loving manner to enable them to be restored to a right position with God. Discipline is not a punitive, or vengeful action, it is the act of discipling.

There is a rebellious lack of proper submission to authority in the modern Church.

If the body is united, the exercise should be easily transferrable and capable of being effective in most situations. Church discipline by its nature as well as having a beginning, needs an end. The circumstances surrounding the event(s) that lead to the instance, may by their nature be incapable of being processed in one church, or the subject better served in another church location.

The rebellious stance of some Christian leaders and the elevation of personal opinion over the scriptures has caused a raft of difficulties, not in the least that the process becomes non-transferable. Those who have found themselves in a situation that has needed correction often prefer to remain in their error and simply shop around for a fellowship where either there is no communication with other parts of the body or their particular error is either tolerated or tacitly approved.

Leaping Over the Threshold 2: Alien Practices

Secondly 'threshold leaping' has allowed alien practices to insinuate their way into both the practice and the theology of some parts of the Church. We are called to look to the Rock from which we were hewn (Isa 51:1); a clear call to build our faith upon that which has been entrusted once and for all to the saints (Jude v3). This faith was that which we refer to as the Old Testament, along with the teachings of Jesus and the apostles, which at the time Jude was writing were not contained in a single volume.

Since the formation of the state of Israel in 1948 there has been an unprecedented opportunity to learn more about the Jewish roots of the Christian faith. A generation of both Jewish and Christian scholars have worked tirelessly to formulate a renewed understanding of the message of Jesus and attempt to find what that message meant the first hearers of that message.

Unbiblical preaching prevents the meaningful operation of Church discipline - as believers begin to drift apart.

There is nothing wrong with cultural distinctives in Christian worship - but these cultural distinctives must not replace or compromise the biblical basis of the faith. We have as a role model the Jerusalem Council of Acts 15. James the Just, when faced with a presentation of Paul's work, simply required that the Gentiles observed the Noachide laws which were seen as being incumbent upon all mankind as they preceded the laws given to Moses: namely to abstain from the worship of idols, to maintain sexual morality and not to commit murder (or more correctly, not to shed blood unrighteously).

Many leaders have become like the 'evening wolves' promoting their personal canons; they are in danger of leaving the followers with absolutely nothing left to live by that has its foundation in the scriptures. Prophecy in similar manner must conform to biblical standards and not simply be a spiritualised 'quick fix' where one leader or other dispenses wisdom. The believer is called to study the scriptures and seek the Lord - not visit an oracle!

Leaping Over the Threshold 3: No Fear of the Lord

The third problem caused by 'threshold leaping' is that there is little or no fear of the Lord (Prov 1:7, 2:5 and many others). Absence of the fear of the Lord leads to a state of deception and, often, an inappropriate attitude of over-familiarity with God, expressed in both lifestyle and worship. In consequence the Day of the Lord is seen a naive and rosy way. Amos declares clearly that the day of the Lord is a day of darkness and not of light (Amos 5:18).

Zephaniah's graphic descriptions of the Lord sweeping away everything from the face of the earth and the cutting off of mankind should fill the reader with a healthy fear of this particular event (see also Joel 2:30-32 and many passages in the Book of Revelation).

The Lord says he will search out with lamps and punish those who are complacent. Judgment of course starts with the household of faith (1 Pet 4:17) and with the elders at the threshold (Ezek 9:6). The Lord, because of his impartiality, judges all of mankind - believer and unbeliever (Heb 9:27).

Today there is little or no fear of the Lord, which breeds deception.

Leaping Over the Threshold 4: Works and Faith

The final judgment will be founded upon two issues: works and faith in Messiah (Rev 20:13-15). The disturbing element in the picture of judgment is that it will be in accord with light. Those who did not receive the light of the Law of Moses will be judged outside the Law of Moses (Rom 2:12); their judgment will be on general revelation as instanced by Paul (Rom 1:20) and that which is written in the heart (Rom 2:15).

Believers who have little regard for the biblical precepts and have leapt over the threshold to worship extra-biblically are in the position of those who are self-seeking and who reject the truth. For them there will be wrath and anger (Rom 2:8).

In the tradition of Israel's great prophets, Zephaniah's pronouncement of judgment carries with it the remedy (Zeph 3:9). Using the figure of Jerusalem, which in biblical terms (often in addition to a primary application) stands as a figure of God's dealings in salvation, the prophet declares that the Lord will purify the lips of those that call out his name (in repentance). The reconciliation between the Lord and his people brings the prophecies to their close, with a great festal gathering where the Lord and his people rejoice together.

In conclusion, the Church will not attain the dynamic needed to be an effective tool in the Lord's hand until there is a unity of the Psalm 133 type. The early Church was empowered by their being of 'one accord' (Acts 1:14, 2:1, 2:43, 5:12). This accord may only be brought about by a return to biblical faith and mutual accountabilities.

First published in Prophecy Today, Vol 13 No 2, March/April 1997.

Notes

1 Martyrdom of Isaiah 5, cf. Heb 11:37. See here.

Art Katz looks at the Prophet Ezekiel and the significance of his vision of the valley of dry bones.

The 'dry bones' of Ezekiel 37 represent not only a spiritually dead Israel but a similarly lifeless Church. But in this prophetic scenario, Art Katz, a Messianic believer with a love and burden for Israel, argues that each will be the agent of the other's resurrection.

Ezekiel's vision of the valley of dry bones, set out in chapter 37 of his book, symbolises the Jewish community of exiles in Babylon. The NIV footnote expands the phrase 'very dry' in verse 2 to mean 'long dead, far beyond the reach of resuscitation'. As with the prophetic 'son of man' who figures so prominently in this chapter, so are we, the prophetic people of God, also set down in a valley full of dry bones - the Church in our day.

In such a desperate situation we must be realists, avoid wishful thinking, and consider circumstances as they are, i.e. as God sees them. If we are unable to see this reality, then we cannot expect to prophesy in order that the 'bones' might be brought to life again. Any prophecy over the situation requires an identification with the mind of God that overcomes any reluctance to face the awesome fact of Israel's death.

We, the prophetic people of God, are set down in a valley full of dry bones – the Church in our day.

Israel and the Church Related

From the first verses of chapter 37 one suspects that the object of God's intention is not Israel alone, however glorious her restoration will be (Rom 11:15), but also that of the 'son of man'. Could this person be a figure of the remnant, the end times Church come to its full prophetic shape and stature? Could it be that the Church is to be brought alive again through its response to Israel in a time of urgent crisis affecting that country?

Such a situation, involving a reciprocal relationship between Israel and the Church, by which the one is made complete through the action of the other, is surely the heart of Paul's discourse in Romans 11. Is it not such a relationship that explains the ecstatic paean of praise with which the chapter concludes (Rom 11:33-36)? For the mystery of which Paul speaks is not only Israel's restoration, but is also the transfiguration of a last-days Church that has been appointed by God to be the very agent of Israel's restoration!

If this interpretation is correct, the Church will surely need to change from its present fragmented and divisive state to become a people of God speaking with a single voice. Such authentic unity does not come through any contrived ecumenical arrangement but through apostolic authenticity.

Israel a Means of Bringing God Glory

In the present-day Church we find a variety of extremes of attitude towards Israel - from indifference (if not outright hostility), to a celebration that borders on idolatry. If the Church is to be the agent of Israel's resurrection, drastic changes will be needed. Much of the Church does have an intuitive knowledge of Israel's 'death', and a desire that she should rise again. Has our perception of Israel not been the projection of our own self-satisfaction and acceptance as 'the Church'?

Could it be that the Church is to be brought alive again through its response to Israel in a time of urgent crisis affecting that country?

Have we not missed the significance of Israel as a means of bringing glory to God? Is there not an issue greater than Israel's success as a nation? Indeed, can Israel fulfil its covenant destiny to 'bless all the families of the earth', except as a nation transformed through resurrection? What we may be celebrating prematurely as the final prophetic fulfilment may only be a necessary preliminary. In other words, 'what is raised in glory' must first be 'sown in dishonour' (1 Cor 15).

We do not need to defend or justify Israel's increasingly desperate situation, if we can only see her travails as the means by which God is bringing the nation to an end of its false hope in itself. Unless we are able to do so, what alternative is there but to reject Israel, or to join in with those who censure her for the very moral failings which she must experience in order that she might be brought to the end of a reliance upon her own ability and moral authority?

If Israel does not perceive God to be the One by whose word the dead are raised, then how can she know God as he really is? And, if she does not, then how can she reveal him to the nations?

Apostasy and Undeservedness

Surely, the sad national acknowledgment of Ezekiel 37:11 is yet to come. For us Jews, our bones are indeed dry and our hope is lost, a situation contrary to the historic optimism and indomitable self-sufficiency which we have so often demonstrated to the world.

Is it on that basis that we are to fulfil our Abrahamic calling that "in you shall all the families of the earth be blessed" (Gen 12:3)? Israel's increasing failure to establish herself as a righteous example to the Gentile nations is an eloquent testimony to this fact.

How wrong it is to condemn her for the very thing she is prophetically required to demonstrate! That even the Holocaust did not suffice to elicit the cry of Ezekiel 37:11, her present defiant condition testifies.

Israel's travails are the means by which God is bringing the nation to an end of its false hope in itself.

On the contrary, the oft-reiterated boast 'never again', itself suggests an attitude derived from military self-confidence, thus inviting a continuation of Israel's sorry situation.
Ironically, Israel, in her apostasy and undeservedness, is a greater testimony to God's love than if she were walking in righteousness. It is as a God of power, faithfulness and mercy, that a redeemed Israel must make him known, her ultimate restoration coming about through the word spoken by the very Church with which Israel has been so long in enmity!

The issue then, is not the glorification of Israel, but of God. His own goodness prompts him to act as he does. It is as a recipient of his undeserved grace and mercy that Israel must bear him witness, as a nation brought to such depths of repentance and change as never before witnessed by the world (Ezek 36:31; Zech 12:10-14; Zeph 3:11-13; Isa 60:15). It is through this that Jerusalem will be made 'a praise in the earth'.

The Painful Truth

Such a perception of Israel's future is painful. How much greater, though, would be the disappointment in an Israel that fails our every expectation and even brings into question the veracity of Scripture (as some have perhaps naively understood it).

Will there be those who will lose faith in a God who appeared unable to secure his people from calamity - and will this be a factor in that great end times apostasy of which Paul warned?

It is better for believers to be "brought out by the Spirit of the Lord" (Ezek 37:1) and put "down in the midst of the valley" (i.e. in a place of depressing truth) than to find themselves in opposition to, or exempted from, God's purposes for Israel, however well-meaning their intentions.

How much of our own 20^th Century 'Christianity' is a desperate 'keeping alive' of what God would make desolate? Are there not many who present Israel as a projection of their own vain hopes?

To pray for the removal of the situations that vex and threaten Israel, however much one may desire it, could well be against God's plans, for it is surely his intention to bring to an end those Zionist or charismatic false hopes which need to perish in order that God's eternal and prophetic purposes might come about.

To pray for the removal of the situations that vex and threaten Israel, however much one may desire it, could well be against God's plans.

Truth at the Right Time

Such was the obedience of Jesus that, despite his own human desire, he "stayed two more days where he was" (John 11:6), after hearing about the sickness of his friend Lazarus. Had he acted prematurely out of human compassion and hastened to the bedside of his friend, he would have nullified the purposes of the Father, for the sickness was not to end in death, but was to reveal God's glory.

The prophetic mouth disqualifies itself when it speaks a false word of comfort, however well-meaning. The same is true when it speaks a true word prematurely. May we keep ourselves in prophetic obedience, despite being censured and misunderstood by others for our apparent 'lovelessness'. Otherwise, when the Father calls us, the agent of Israel's resurrection, to proclaim to her, 'Come forth', our word may fail.

However much our non-intervening silence will be misconstrued, only a faith that works by love will suffice in that critical moment.

The love I am referring to is not a 'love' which is no more than a mere sentiment or fascination for Israel's mystique, but is one which represents the unconditional love of God; a love manifested in the same hour in which Israel will be hated by the nations.

If Jesus, as an utterly devastated Son, cut off from the land of the living, was able as the resurrected and glorified Son to enlist God's power in order to bring his Church to birth, how should we expect less for Israel, whose glorious restoration is the theocratic key to the nations?

The prophetic mouth disqualifies itself when it speaks a false word of comfort – and also when it speaks a true word prematurely.

Total Obedience Required

But how is this to be effected? The prophet is no mere spectator, but an agent. It is his fidelity alone that releases the power which brings about new life. His vision is critical to the redemption of Israel, the more so because he is able to see the situation as it is. Total obedience is required, an obedience that represents death to those inveterate prejudices, envies and insecurities that would just as soon leave Israel in its grave than bring the prodigal back from the dead to bask in the Father's favour!

Only through such obedience to the prophetic calling can the 'sticks' be joined together so that "one king shall be king over them all and David, their prince forever" (Ezek 37:22, 28).

It is the issue of Israel alone - though she does not realise it - that compels the Church to that ultimate faith, obedience and stature by which it is itself fitted for eternity! Is not this the heart of that mystery whose understanding alone saves us from the deadly 'conceit' referred to in Romans 11:25? For there are many who have a misconception of the Church, viewing her as being apart from, or a substitute for, Israel.

What shall be found more to redound to the eternal honour of God, than this triumph over sin and death in both Israel and the Church?

Only a faith that works by love will suffice – the unconditional love of God, manifested in the same hour in which Israel will be hated by the nations.

God's Sovereign Purposes Will Triumph

The same powers of hell and darkness that rushed in their characteristic fury to bring about the death of Jesus will, at the end of the age, seek to destroy the nation whose restoration is bound up with the coming of its King and with the triumphant establishment over the nations of his theocratic rule!

At present the principalities and powers which control the various nations are doing all they can to stir up hatred towards Israel. In doing so they are, ironically, fulfilling the purposes of him who is sovereign over all - the One whose certain triumph will be made plain to all the nations, including the chosen nation itself, Israel (Ezek 36).

It is in this way that Israel will fulfil the role which it has spurned or so sorely misunderstood. Such a fulfilment will, paradoxically, be brought about more by Israel's vices than its virtues, and by her failings rather than her successes. It is in this way that God, and God alone, will be glorified.

First published in Prophecy Today, Vol 10 No 1, January 1994.

Paul Luckraft reviews 'Hebraic Church' by Steve Maltz (2016, Saffron Planet Publishing).

This is the latest book from Steve Maltz, and the culmination of many years of thinking and writing about where the Church is today and where it should be. He contends that it is not possible for the Church to change significantly unless it is prepared to think differently. Attempts in the past to reform its practices have all run into the same persistent problem – the mindset has remained Greek. The original Church was Hebraic in its thinking and approach, and a recovery of this is needed if today's Church is to regain its strength and purpose.

The term 'Hebraic Church' is in many ways a strange one, and needs careful explanation, which Maltz provides early in the book. It is not, of course, about becoming Jewish or reverting to Judaism, but it does involve shedding the Greek-based Western influences which have robbed the Church of its Way, Truth and Life.

Contrasting Greek and Hebraic Thinking

The book is in three parts, covering the 'why', 'what' and 'how' of Hebraic Church. The first section includes a brief survey of the journey the Church has made over the centuries and where it has ended up today. Part of this is a review of Alice Bailey's 10 point plan to "wrench society away from its Christian roots" (p27), which over the past 70 years has been so successful in achieving its aim that it is not only a description of society now but also "a huge indictment of the modern Church" (p27) for allowing this to happen.

The Church must be prepared to think differently – with a Hebraic rather than a Greek mindset.

The rest of this section starts us off on the path of 'thinking differently' by comparing how Hebraic thinking contrasts with Greek Western thinking in two key areas: time and space. These vital concepts dominate the way we live.

Time seems to have us in its grip and has become a driving force, instead of a backcloth for remembering the wonderful moments in which God has acted in our world and in our lives. As for 'space' (meaning the objects that occupy space) the key is to think 'function, not form'. We need to change our perspective, understanding and appreciating things (and people!) not primarily for what they look like or how they're put together but for their God-ordained purpose and design. Maltz give details here of how to make the transition in our thinking - as a result, we sense there's a real adventure to go on.

Grappling with God Himself

The second section is the longest and covers five major themes: God, Jesus, the Bible, Israel, the Church. The aim of Hebraic Church is to enable everyone to engage directly with God and to create a people of extraordinary faith and vitality who can reveal God to the world. A man-centred approach to Church has to be abandoned. Instead the desire must be to grapple with God himself, rather than just adhere to the creeds or doctrine. God will always remain mysterious and paradoxical to some extent, and our 'put everything in its box' thinking does not serve us well when it comes to the Almighty.

Our desire must be to grapple with God himself, rather than just adhere to creeds or doctrine.

The chapter on Jesus is a summary of an earlier book, Jesus, Man of Many Names, and is a "whistle-stop tour of the Life and Times of Yeshua HaMashiach (Jesus Christ), from Creation to New Creation" (p82). Two parts especially stand out: Jesus as the Word and Jesus as Messiah.

In discussing the Bible, Maltz explains that in Hebraic terms study is considered a high form of worship and that the aim of learning is that we might revere God more. The purpose of Bible study is not to engage in an intellectual pursuit but to be able to participate more in its story. Too often the 'form' of the Bible is put ahead of its function - namely the primary means by which God communicates to his people.

In terms of how we study, the Hebraic model is the yeshiva or Beth Midrash, a communal affair involving dialogue, and often noisy! Studying in pairs is a good way of teasing out the truth; challenges and disagreements form part of the learning process.

Changing Church Attitudes

Attitudes towards Israel inevitably form part of the contrast between those who think Hebraically and those who do not. Here is a brief reminder of the differences between those who see Israel as still having a key role in God's purposes and those who have laid aside such considerations in favour of a Church that has replaced Israel.

The chapter includes a fascinating account of the meeting in 2002 between prominent Jews and Christians which was reported by Melanie Phillips in The Spectator under the title 'Christians who hate the Jews'. This is an eye-opener to those not previously aware of this meeting. Maltz points out that Hebraic Church would be remiss if it didn't provide "an active reminder of the history of "Christian" anti-Semitism...and truly work towards the mysterious entity of One New Man" (p120).

Too often the 'form' of the Bible is put ahead of its function - namely the primary means by which God communicates to his people.

The chapter on the Church is not surprisingly the longest. Many aspects come under the microscope including worship, good deeds as an expression of faith, and the use of storytelling (haggadah) as a means of passing on truth and wisdom. Also emphasised are prayer, discipleship, sin and repentance, and the importance of the festivals as God's calendar (his 'appointed times'). Perhaps Hebraic Church is best summed up as "a place where like-minded believers grow together, worship together, and exercise their gifts" (p160).

Working It Out Together

The final part of the book contains quite a bit of repetition of what has been said earlier but it is a useful review, as this section is essentially about putting the previous ideas into practice, best summed up as 'now let's do it!'. There are many practical suggestions all based upon the 'big thoughts' Maltz has been outlining in previous chapters.

Maltz is aware that such a transition into Hebraic thinking is not necessarily easy. For many it will be nothing less than a total transformation and can only occur if there is a practical context. To this end there are 'Hebraic Church' days at his Foundations conferences which are proving increasingly popular and productive. These conferences have become opportunities for testing the ideas in this book.

The author is clear that Hebraic Church is not a bid for a new denomination, nor should it be confused with one! Rather it is just a name, a convenient way of expressing the restoration of the Jewish roots of Christianity and the emerging One New Man movement. He is also aware that 'balance' has to be a key watchword. The Church has limped along in a lopsided unbalanced way for most of its life.

Maltz hosts Hebraic Church days to test out and apply the ideas in the book practically.

He concludes with a useful 'mission statement'. Hebraic Church provides "an environment where we can all meet God individually, discover and exercise all of our gifts (not just spiritual gifts) and callings and to worship the living God, with the correct application of His Word and an acknowledgement of the debt the Church has to the Jewish people, including a desire to bless them" (p202).

But no formal statement can adequately summarise what it is really about. Perhaps better is the thought that this is a dynamic way to rediscover that church can be exciting! In short, it is an adventure to set out on, with others, and with God.

You can buy Hebraic Church (222 pages, £10) by clicking this link.

*EVENT NOTICE: FOUNDATIONS CONFERENCES*

Steve Maltz's next Foundations conferences are in Suffolk (Bungay) from 30 September to 2 October 2016, and in Devon (Torquay), 2-4 December. Click here for more information and to book – places are still available but going quickly!

In the next of our series on the relevance of the message of the prophets for today, Fred Wright looks at Isaiah and his call for a return to the Word of God.

Isaiah ben Amoz, according to the superscription of the prophecies bearing his name, lived during the turbulent rule of three kings - four if we include the apostate Manasseh (whom in Rabbinic tradition had Isaiah put to death by being sawn asunder). His messages of warning, impending judgment, salvation and restoration are as relevant today as they were in the late 7^th Century BC.

Time of Skewed Priorities

Uzziah's death around 742 BC seems to have had a remarkable effect on Isaiah and opened the way for his commissioning (Is 6:1). The death of Uzziah marked the end of a period of wealth, strength and glory, as the shadow of Assyrian aggression fell over the land. Materialism and self-interest had overshadowed spiritual considerations; the wealthy had dispossessed the poor and the venal nature of the courts meant that there was no redress (Is 5:8-10, 10:1-4, cf Micah 2:1f, 3:1-3).

The national religious leaders and the believing community had become so involved with themselves that they raised little or no protest, centring their thoughts only upon lavish ritual and a misguided belief that their assumed special position with God protected them from all external matters (Is 1:10-20, cf Micah 3:9-11).

Isaiah was commissioned at a time when materialism and self-interest had overshadowed spiritual considerations.

This mirrors the situation today within the believing Christian community; little is said about the plight of the poor within the nation and minimal attention is paid to the suffering church in real and concrete terms. What concern is being shown for the remnant in the Middle East, Libya and other persecuted areas today?

Modern Rebellions

At the present time there has been a dangerous shift of emphasis, especially among charismatics, to focus attention on personal 'felt needs' and pragmatism, rather than on the scriptures and on seeking the Lord in prayer and intercession.

Isaiah's initial complaint was that Israel did not know their own Lord (Is 1:2-3). Even two of the dumbest animals, the ox and the ass, are in a better position than the people. The ox rejoices in the knowledge of his master and even the donkey knows his place of security, comfort and nourishment.

The people, on the other hand, are in rebellion. Though they have received nourishment and been made great by the Lord (Heb = gadal has several applications, 'make great' being an appropriate use here), they have turned away. This begs the question, what in our modern context is rebellion?

There has been in a shift in the Church, especially among charismatics, towards personal 'felt needs' rather than the scriptures and seeking the Lord.

Departure from Scripture

One important manifestation of rebellion is a move away from the scriptures and their authority.

Similarly, today there is a departure from the scriptures, as seen in the ministry of some charismatic leaders, both in the UK and USA. The Old Testament is regarded by some as a record of divine revelation to Israel and therefore ipso facto located in time and space; likewise, the New Testament is regarded as revelation to the early Church. The scriptures are seen simply as a record of events that involved an interaction between God and man at a specific time. The consequences of such a viewpoint inevitably lead to deviant teaching.

When looking at any written sources one should always look for internal testimony. The scriptures quite clearly express their own divinely given authority. Two passages of special application are Luke 4:4, where Jesus refers to the Old Testament writings with the preamble "it is written", and in John 10:35, where he states bluntly that the scriptures cannot be broken, that is to say they have an eternal application.

Paul claimed divine authority for his own writings (1 Cor 2: 4, Rom 1:11) which was endorsed by Peter (2 Pet 3:15). As there was no canon of New Testament writing for the first believers, they drew their understanding from the Hebrew scriptures. It is interesting that the early Jerusalem church also continued in their Judaic practices.

One important manifestation of rebellion in the Church is the move away from Scripture and its authority.

Pathway to Error

The trend of departure from the scriptures was noted in the mid-1970s by the one-time vice-president of Fuller Theological Seminary, Harold Lindsell. Lindsell's two books, The Battle for the Bible (Zondervan, 1976) and The Bible in Balance (1979), sounded an early warning that some evangelicals and Pentecostals were departing from their traditional stance on the scriptures.

In Isaiah's time the drift away from the Lord and his instructions on worship and devotion, which were given by divine revelation through the law and the prophets, was typified by reliance on self, elaborate rituals and occult practice (Is 2:6, 8:17f). A move away from the scriptures today may lead believers into the same errors.

History and Experience

Christianity is both an historical and experiential faith. Historicity (or historical truth) enables our faith to be objective, in that it has sources that may be studied, researched, analysed, and tested. Without historicity we are left with subjectivity which centres around emotions, bias and experiences that may only be compared with similar experiences that have little or nothing to draw upon outside of the events themselves.

Wolfhart Pannenberg suggests that the history of Israel (and this may include the early church) consists of a series of special events "that communicate something special which could not be got out of other events. This special aspect is the event itself, not the attitude with which one confronts the event" (Revelation in History, p132, London, 1969). Following Pannenberg, we can suggest that, as the events of salvation fall into this category, and the scriptures are a record of these events, the casual attitude towards the scriptures exhibited in some charismatic circles can only lead to a lack of knowledge of God (Is 1:2).

There is little doubt that the church needs the prophetic revelation of the quality of Isaiah today and the full operation of the gifts of the Holy Spirit.

The Austrian philosopher Freidrich Heer, writing in the late 1960s under the shadow of nuclear conflict, suggested that the Christian church had withdrawn from the historical process (God's First Love, London 1970). By this, Heer meant that the Church had chosen to concentrate upon its inner self rather than real and concrete events. In turn, this irresponsibility towards the Jew, the other person, and even the Christian was the ultimate cause of past catastrophes in human behaviour and might well be the cause of a final catastrophe in the future. By the historical process we mean events involving mankind, including current affairs.

The failure of the Church to stand for righteousness and justice, which establish the throne of God in a nation (Ps 97:2; Prov 16:12), is a direct cause of its ineffectiveness in missions both at home and overseas.

Lack of Theological Training

The inherent danger of a move away from the Bible is exacerbated by a lack of proper theological training of leaders and Bible study in some new independent churches. The move towards the pragmatic notion that 'if it works then it's OK', accompanied by practices that have no biblical foundation, inevitably leads to a man-created security and dependency upon experience rather than on God. The fact that something works does not mean that it is an initiative of the Lord.

At a recent Christian gathering it was suggested by an international speaker that there was now no real need for a full-time ministry as it was virtually redundant; the Holy Spirit was doing it all. The notion that teaching and intercession are of less importance than experiential gatherings leaves believers in a vulnerable position as they have no means of testing the spirit, neither will they be able to reach maturity.

Meaningless Worship

Isaiah lamented that the people were about to depart into exile because of their lack of knowledge (of the Lord) (Is 5:13 cf). In a similar way, the prophet brings the painful rebuke of the Lord (Is 1:10-20) that the people were involved in religious activity (worship) that was meaningless. The lives of the worshippers were making their offerings unacceptable. We may well ask ourselves today if our worship – regarded as a sacrifice of praise – is acceptable to God? What, in reality is being worshipped - God or an idea about God?

The failure of the Church to stand for righteousness and justice, which establish the throne of God in a nation, is a direct cause of its ineffectiveness in mission.

There is a lack of respect for God (in opposition to Ps 5:7; Prov 1:7, 8:13, 9:10, 14:27) which is so vividly illustrated in some worship meetings. It is alarming to realise that some leaders feel that they are in a position to elevate their opinions over those who wrote the scriptures under the guidance of the Holy Spirit (2 Tim 3:16), especially those who were personally acquainted with Jesus!

With them, we find ourselves in a position where not only is our activity of worship unacceptable, it is despised by the Lord (Is 1:11). A convergent tension is that the worship service often centres around the event rather than the reason for the event; the worship and adoration of the Lord. Isaiah pleads with the people to walk by the light of the Lord as they have forsaken the ways of their own people. By the expression 'your people' is meant the people living under God's rule.

This call to return to the ways of the Lord rings powerfully in our ears today as we may observe all manner of alien practices finding their ways into Christian activities in similar manner to the tensions faced by Isaiah (2:6).

Leaders as Babes

Isaiah laments that the leaders were as babes (Is 3:12) which reflects the leadership situation in some circles today. The lack of theological training which we have already noted among charismatic leaders has caused a double tension.

First, there has been a move to pragmatism instead of working from a biblical base. Secondly, many leaders have expended their energies on management of resources and programmes that owe more to secular management studies and psychology than to theology and pastoral practice.

Professor Carson, in Hermeneutics, Authority and Canon, remarks that the diminishing authority of the scriptures reflects the 'anti-authoritarian' position generally taken in the Western world. The other side of the coin is that, within the circles of those who have departed from the scriptures whilst giving lip service to them, there has been a strong line taken on the authority of the leader and his opinions.

In much modern worship there is a lack of respect for God, and services often centre around the event itself, not the worship and adoration of the Lord.

Ways Out Offered

For every proclamation of impending disaster, the Lord spoke through the prophet to offer a way out, and continually points to repentance, restoration and redemption. Throughout the writings of the prophet the reiteration of the Lord's promises to David may be found. "Come now let us reason together" (NIV), or "reach an understanding" (JPS) declares the Lord (Is 1:18).

The loving call of the Lord echoes through the centuries to the believing community today. How can one enter into a meaningful dialogue with the Lord unless one has something more than an existential knowledge of what is assumed to be his power? A part of the current battle for the Bible is knowing the character of God.

Hope for Refining

When Isaiah received his commission (Is 6:1f) it was with the knowledge that he would need to be faithful as his message would be ignored (Is 6:9ff). The people were blind and deaf, suffering a wholesale deception that they were in some way inviolable.

Isaiah, throughout his long ministry, nourished a hope – often frustrated, that the calamities would be as refiner's fire from which a purified remnant would emerge who would put their trust in the Lord (Is 1:24-26, 10:20f). The unswerving dedication of Isaiah and the other prophets was due to their knowledge of the character of God. The question for the intercessor is what will God do at this time to refine his Church?

There is little doubt that the Church needs prophetic revelation of the quality of Isaiah today and the full operation of the gifts of the Holy Spirit. The painful lesson to be gained from the prophecies of Isaiah is that there needs to be reliance on the revealed character of God, which can only be found through the scriptures and in prayer. Worshipping an idea about God can only lead to disaster.

Judah ignored the warnings and were taken into exile by the Babylonians in 587 BC, from whence came the lament "How can we sing the Lord's song in a strange land" (Ps 137). Christians who leave the scriptures might well find themselves in a strange land, albeit the land in which they dwell.

First published in Prophecy Today, Vol 12 No 5, September 1996. Revised July 2016.

In our continuing series on the relevance of the message of the prophets for today, Jock Stein looks at the Prophet Micah.

Micah was a seer (Mic 1:1), looking from God's perspective at cities, leaders and the events of three reigns that spanned some 50 years, from 740 to 690 BC. It is the lot of a prophet to see things and people as they really are before God, and that can be painful (Mic 1:8).

Judgment on Samaria and Jerusalem

The book of Micah begins with a word addressed to all the world but concerning two small parts of it, Samaria and Jerusalem. What God does in one location is to become a sign to many, just as Micah's weeping and wailing is to be a sign to all people (Mic 1:8). His actions are a prelude to judgment, for Samaria and Jerusalem are to be destroyed (Mic 1:6; 3:12).

It is a long time since a British city faced destruction – but the Lockerbie disaster and, more recently, the 2005 terror attacks in London are just tiny hints of what could so easily occur to our major cities. For decades the ultimate threat has been that of nuclear war, but many have chosen to ignore such dangers. In God's providence, nuclear catastrophe has so far been kept at bay.

The threat of global disaster is still there, however, as nuclear know-how proliferates, environmental pollution grows, and information systems become ever more vulnerable to 'knock-out'.

But Micah warns us that the reality of judgment is not some vague and distant threat, but comes at specific times to specific cities. It is unexpected, although not unheralded, and will come at a time when people are eating, drinking and getting married (Matt 24:38). It occurs as a result of the sins of a nation's leaders (Mic 2:1-2).

It is the lot of a prophet to see things and people as they really are before God.

Calling Leaders to Account

The prophet looks the leaders of Israel squarely in the eye, calling them to account (Mic 3). Many different elements go to make up the life of a nation, each one the responsibility of leaders whose job it is to know what is right, to love that which is righteous, and to do the right thing (Mic 3:1-2; 6:8). Those with responsibility could be categorised as follows:

• Those with political power (princes, elders and military officials)
• Those with economic power (landowners, accumulators of wealth and merchants)
• Those with judicial power (judges and elders)
• Those with religious power (prophets and priests)

But who would fit into such categories today?

The 'Movers and Shakers'

These are the people who make things happen: the cabinet ministers, captains of industry and so on. Others are less well known, but make up what used to be thought of as the 'Establishment'.

However, the scene has changed in Britain, not least with the incursion of 'European' directives, the Thatcherite revolution, the decline in power of the Trade Unions, the royal family's loss of credibility, and the demise of 'consensus government'.¹

For years, Britain has relied for its ethical stability on a moral consensus among 'the good and the great'. This would no longer appear to hold - indeed, sadly, today's 'movers and shakers' are more likely to reflect the interests of the rich and powerful than the poor.

It may well be that Christians within politics and the media, like the Jews in exile, have few options. But those in leadership - whatever their religious beliefs - are called to know, love and follow that which is good.

For years, Britain's ethical stability has relied on a moral consensus among 'the good and the great' – but this no longer appears to hold.

Police, Legislators and the Courts

Britain once had an excellent reputation for its legal system, judges and police, a reputation now tarnished through allegations of corruption and cover-ups. Many who work in the inner city, or on marginalised council estates, are quick to point out similar instances of injustice.

Our assessment of the situation may partly be coloured by the unreasonable expectations we have of the police to contain problems that in fact stem from decades of neglecting the moral and social fabric of society. It is clear that Britain's laws tend to favour the rich rather than the poor, though we have not yet reached the cruelty of 19^th Century France as portrayed by Victor Hugo in the novel Les Miserables. Micah reminds us that true justice is a matter of practice as well as of theory - that even good laws will fail to provide blessing unless those who carry them out act justly. In Micah 6:8 we read, "The Lord has told you mortals what is good, and what it is that the Lord requires of you: only to act justly, to love loyalty, to walk humbly with your God" (Revised English Version).

Church Leaders

Micah's word in 3:11 is most obviously addressed to those who preach a gospel of 'health and wealth', claiming the authority of Scripture for promises of blessing, when in reality judgment is about to fall.

And yet, when judgment occurs, the people "must go to Babylon", into the place of exile, in order that they might be saved. There is no easy road to blessing. So it is today, the rich Christians in Britain who "spin words" (Mic 2:6) may be saved, yet only just (1 Cor 3:15).

Micah's word is addressed to all leaders, not just the religious ones. Government can never be morally neutral, with politicians simply acting as referees, holding the ring for different sectors of society to have a 'fair fight'. Instead, those in authority are to look after the poor, restrain evil and promote what is good. It is this which creates conditions for prosperity and peace.

Christians Have a Special Responsibility

Yet no government can change the heart of a nation. Only the Lord can "lead the way" (Mic 2:13). That is why Christians, and Christian leaders in particular, have a special responsibility for the life of the nation. They should intercede, speak out and be a prophetic people, living out the word of God in such a way that unbelievers who see their lifestyles are challenged.

The book of Micah is not a weapon with which Christians can self-righteously knock the Government - is a call for us to repent.

The book of Micah is not a weapon with which Christians can knock the Government in self-righteous fashion, but is a call for us to repent. We need to see clearly that the result of disobedience is the withdrawal of God's hand. We need to embrace the promise of God (Mic 4), that beyond the days of exile lies a blessing for the world, a peace and prosperity born of loyalty to the Lord.

The word of God comes from Jerusalem (Mic 4:2). It is anchored in the specifics of God's revelation through Israel. What light still has to come from the book of Micah may not yet be clear to us - but we need to "watch for the Lord" (Mic 7:7), and intercede with him, for it is written, "You do not stay angry for ever, but delight to show mercy" (Mic 7:18).

First published in Prophecy Today, Vol 10 No 2, March 1994. Revised July 2016.

Notes

1 These examples date from when the article was first published. Time has now moved on – more recent trends include the move to globalism, centralising world government and creating notable weaknesses in national leadership across the world. Even though the UK is withdrawing from Europe, we are still experiencing weakened leadership through division in our political parties and across the nation, accompanied by a rise in 'people power' fuelled in part by rapid communication through social media.

Paul Luckraft reviews 'God's Tapestry' by Steve Maltz (2015, 224 pages, Saffron Planet)

God's Tapestry completes Steve Maltz's trilogy on the Old Testament and asks the key question: what do we do with the Hebrew Scriptures?

The task he has undertaken is to explore if the Old Testament is still valid (a big 'Yes!') and then whether it is still applicable (an intriguing 'not all of it').

Undaunted by the enormity and complexities of the task, Steve shines his usual bright light into areas of confusion. The result is another shrewd and witty contribution towards helping the Church recover its identity and discover its destiny.

Feasts, Sabbaths and Covenants

All the expected big topics are tackled: Sabbath, Law, Festivals, Covenants. But he is clear that Gentiles within the Church can appropriate all these without becoming Jewish. These are our roots - but we remain wild branches grafted in. For instance, we can appreciate Yom Kippur and see its fulfilment in Jesus, and then share this in love as an outreach to Jewish brothers and sisters.

The chapter on the festivals ('Times of Remembering') is very helpful as Maltz discusses whether these are 'for all time' and 'for Gentile Christians as well as Jews'. He explains how a Passover demonstration can be adapted from a purely Jewish haggadah into a Messianic one. And he quotes at length from the International Christian Embassy Jerusalem's website on why Christians are visiting Israel to celebrate the Feast of Tabernacles.

In another shrewd and witty contribution, Maltz undertakes to explore how the Old Testament applies to Christians today.

Maltz's consideration of the Sabbath is very enlightening as he distinguishes between a day of rest and day of worship; one is for the home, the other is for the church. Confusion has arisen by not recognising the difference between these two: a day free from work and dedicated to relaxation, and a day when the Church meets together as a congregation.

The chapters on covenants are especially instructive as Maltz carefully and thoughtfully explains their differences, especially between those made with Abraham and Moses, and what God intended through them. Above all Steve makes it clear that "the covenant with Jesus, established on better promises, is superior to the conditional covenant with Moses, not the everlasting one with Abraham (Hebrews 8:6)" (p91). Anyone who seeks to teach the Bible will benefit from the vital understanding these chapters provide.

Understanding the Torah

But the main heart of the book concerns Torah, which Steve asserts should be thought of as primarily "instructions for life given by God to man to be able to live and worship in the environment in which they lived" (p94). As such, Torah existed before Moses, before it was enshrined in 613 commandments for the Israelites specifically to turn former slaves into a nation fit for purpose - God's purpose. And it certainly exists still, now a Torah of the heart, written there for the same purpose of guiding us along our walk of faith. Being Torah-observant is still valid, even though some practices as given to Israel are no longer appropriate for Gentile Christians.

Maltz unpacks aspects of Jewish living that, as wild branches grafted in to the olive tree, we can appropriate.

If you work through Maltz's thinking on this you will be greatly rewarded and hopefully released from confusion on this important topic. To help us along, he does something that has rarely been done before. In the Appendix he lists the 613 commandments of the Torah of Moses (in biblical order), reproduced by permission of John J Parsons from the Hebrew4Christians website. Taking these as the raw material he explains how we can strike off many of these today, starting with the 200 or so which are specifically concerned with the sacrificial system, priests, tabernacle and Temple.

He continues to reduce the list until we are left with the New Torah of Jesus, about 160 that are relevant and compulsory, with another 100 that are optional. These are the ones to be written on our hearts, our Torah upgrade whose purpose is not to take the place of faith but to give faith substance and enable us to live our faith out. He then gives pointers to their application, drawing on the gospels and Paul. This overall approach clarifies so much and will repay further detailed study for those with time to do so.

Fully Rewarding

As in all his books, Maltz is adamant about ditching Platonic Greek thinking and emphasises repeatedly the need for a Hebraic mindset. He spends a little time discussing the Hebrew Roots movement as "there's an awful lot of confusion triggered by those three words" (p139). He is keen to dispel the false ideas that can surround such terminology.

Maltz lists all 613 of Moses' commandments and pares them down to those that apply to us today – clarifying the New Torah of Jesus, which is to be written on our hearts.

Overall, here is a book that fully rewards the time invested in it, and can be profitably read again and again. Even if you are already familiar with some of the material and topics covered there is still a benefit to be gained as Maltz's approach will drive it home still further. Each chapter ends with a 'Let's Ponder' - two or three questions to help you reflect on what you have just read. The whole book is fascinating and extremely helpful, a great ending to the trilogy. Highly recommended.

Buy 'God's Tapestry' from Saffron Planet Publishing for £10, or together with the other two books in Maltz's 'God trilogy' for £20.

**CONFERENCE ALERT**

Meet Steve Maltz and Prophecy Today's Paul Luckraft at the up-coming Foundations conference (East Anglia)! A weekend of solid teaching, worship, fellowship and opportunity to explore our Hebraic roots - 30 September – 2 October 2016, Belsey Bridge conference centre, Bungay, Suffolk. For prices and information on how to book, click here!