Israeli backpacker finds Yeshua in far-off New Zealand.

An Israeli backpacker had to travel to the other side of the world before finding the Jewish Messiah no-one had told him about at home.

Born and raised in a secular kibbutz (and knowing almost nothing about Jesus), Omri Jaakobovich was taken aback when the Dutch-born host of his hostel in Paihia, Bay of Islands, New Zealand, kept referring to him as one of God’s ‘chosen people’.

Like most Israelis, he had been horrified by the relatively recent assassination of then Prime Minister Yitzhak Rabin by an Orthodox Jew in the name of God.

So he challenged his host: “What’s so chosen or so much better about us Jews?” adding that for the first time in history a Jew had killed the chosen leader of the Jewish nation.

But he was shocked by her reply: “It’s not the first time that the Jews have killed the chosen leader of the Jewish nation.”

“What are you talking about?” he wondered.

“This is what you did to Yeshua,” was her response.

Realising that Yeshua (Hebrew for Jesus) was a Jew like himself, Omri’s interest was piqued: “Were they trying to hide something from me?” he pondered. “How come they told me absolutely nothing about him in Israel?”

Having wrestled since he was a child with the question, ‘Why was I born if one day I have to die?’ it now seemed logical to him that, ‘if Yeshua has been raised from the dead, maybe I too can be resurrected.’

The Veil Lifted

A chance meeting with another Israeli backpacker who had a Tanach (what Christians call an Old Testament) among his belongings led Omri to start reading its prophecies.

And seeing Yeshua in every one of them, he became convinced beyond any doubt that Yeshua was indeed the promised Messiah – though at this stage he thought he was the only Jewish believer in Jesus as he didn’t know of any others!

A Christian Omri met then read 2 Corinthians 3:14 to him, which says that only when Jews turn to Christ will the veil (of understanding) be lifted from their eyes.

There was no voice from heaven, he recalls, but he realised right then and there that he needed to start telling his people about it. So he began sharing his faith with every Israeli who came to the hostel. And within just four months, the man who gave him the Bible also came to faith.

HIT’s Impact

Omri subsequently founded a unique travel programme aimed at offering cheap accommodation for young Israeli backpackers and at the same time giving an opportunity for Christians to express their indebtedness to Israel for the Bible, salvation and, above all, their Saviour.

Host Israeli Travellers (HIT) has since provided inexpensive rooms in a friendly home environment to more than 15,000 youngsters touring the world after their demanding stints in the Israeli Defence Forces.

Beginning in New Zealand, which has become a favourite destination for young Israelis, it has now also spread to Australia, Fiji, Hong Kong and the UK.

HIT membership cards are available for a nominal fee and most hosts make only a small charge of up to £5 a night to cover overheads, though many still prefer to offer rooms free.

“One of the most significant developments over the years has been the ever-increasing openness of these young people to spiritual matters,” a spokeswoman said.

And Omri is now encouraging the Church to take up its calling to provoke the Jews to jealousy by sharing the Gospel with them (Rom 11:11, 14; also Rom 10:14).

To learn more, or to sign up, visit www.hitinternational.net.

Clifford Hill discusses the demise of secular humanism – and the power of prayer to change a nation.

Discerning Christians began to see a turning tide in Britain more than two years ago when the Scottish Referendum upheld the unity of the United Kingdom. The result was seen as the outcome of a huge wave of prayer that had swept the UK in the lead up to the vote.

That movement to prayer increased throughout the stormy months of divisive argument that preceded the EU Referendum on 25 June this year, which marked a fundamental change in the history of Britain that has reverberated around the world and has even been influential in the election of an American President.

The Beginning of the End for Secular Humanism?

Both Brexit and the Trump election have been highly divisive in the UK and the USA, but both are profoundly world-shaking events in which discerning Christians can see the guiding hand of God.

Already in Britain we are beginning to see the fruit of the Brexit vote in turning the tide against the demonic campaign of the secular humanist liberal elite, who have driven the country to the very edge of moral and spiritual bankruptcy during the past 40 years (since we joined the EU) climaxing in the parliamentary vote to re-define marriage, which is part of God's act of Creation.

Both Brexit and the Trump election, though highly divisive, are events in which discerning Christians can see the guiding hand of God.

PM Defends Christian Rights

That vote sealed the fate of Prime Minister David Cameron and his Government and paved the way for a new Prime Minister who is prepared to stand up in Parliament and declare her Christian faith. On Wednesday of this week she said,

...we are now into the season of Advent, and we have a very strong tradition in this country of religious tolerance and freedom of speech and our Christian heritage is something we can all be proud of.¹

She said:

I'm sure we would all want to ensure that people at work do feel able to speak about their faith, and also feel able to speak quite freely about Christmas.²

Theresa May's statement was in response to a question from Fiona Bruce MP, who reported to the House that many Christians are worried and fearful of speaking about their faith. She referred to a report from the Lawyers' Christian Fellowship, which confirms that the "legal rights of freedom of religion and freedom of speech to speak about one's faith responsibly, respectfully and without fear, are as strong today as ever".³

A major report is also forthcoming from the Equalities watchdog criticising employers who intimidate Christians who dare to make a stand for their faith. This is a major turnaround for the Equalities and Human Rights Commission, which has traditionally upheld LGBT rights and discriminated against Christians.

The Commission report, due to be published in full next week, criticises organisations that have been dumbing down Christmas by using secular phrases such as 'Seasons Greetings' and 'Winterval'. It also highlights employers who have victimised Christians, such as British Airways, who suspended an employee for refusing to remove a tiny cross she was wearing.⁴

From School to the Workplace

In yet another sign of the turning tide against anti-Christian secular humanism, it was reported this week that a Christian Teaching Assistant, suspended for answering a question from a pupil about her faith and stating that she believed marriage was only between a man and a woman, had been re-instated and the school had apologised to her.⁵

Other schools have stopped producing nativity plays in case they upset their Muslim pupils – disregarding our centuries of Christian heritage.

A major report is also forthcoming from the Equalities watchdog criticising employers who intimidate Christians who dare to make a stand for their faith.

The Prime Minister's statement in the run-up to Christmas is timely, when many organisations and workplaces organise carol concerts. It is particularly important that Christians should feel free to speak openly about their faith on these occasions, which draw many people who have little or no knowledge of Christianity. The report from the Lawyers' Christian Fellowship (LCF) encourages Christians to share their faith at every opportunity – "in the workplace or at the bus stop".

Pressure for Change

The two reports, from the LCF and the Equalities Commission, reinforced by the PM's statement, reflect a sociological turning of the tide in Britain. There is widespread disillusionment and discontent with the general trends in the life of the nation. This fuels anti-establishment ideologies – a rejection of mainstream politics and a movement towards the far right or far left extremes of the political spectrum – towards anyone who will offer an alternative to the present holders of power.

People don't necessarily know what they're looking for; but they're looking for 'change' – something different from the present status quo that has led to increasing social, economic and cultural oppression. This atmosphere of discontent has been particularly palpable since the banking crisis of 2008 and the ensuing package of austerity measures that politicians have levied on various unsuspecting sectors of public life. There has been national outcry at the injustice of ordinary people having to pay the price for the reckless gambling of a small number of greedy bankers, who created economic chaos in a bid to secure their own fortunes.

The Brexit vote in Britain was heavily influenced by this discontent and so too was the election of Donald Trump in the USA. The same spirit of discontent is spreading right across Europe and will manifest itself in national elections across the EU, many of which are forthcoming in the next couple of years.

People are disillusioned with the secular humanist status quo in Britain - there is great opportunity here for Christians.

Is Samson's Hair Still Growing?

This social turning of the tide has spiritual implications that Christians need to note. Christians, of course, are part of the general population and are also influenced by social pressures. Many have been sensing the changes in society for a long time and have increasingly turned to prayer and studying the word of God to try to understand what's going on in the world around us.

As far back as September 2004 I said in Prophecy Today (the printed magazine) that there were signs in the churches that "Samson's hair was growing" – that spiritual strength was increasing as increasing numbers of Christians were gathering in small house groups for prayer.

Discerning Christians could see this as the beginning of a momentous change in the spiritual life of the Western nations. I said then that when the tide turns, it happens far out in the main, long before the waves begin to run up the beach where everyone can see the incoming tide. Praying Christians today can see the signs and recognise the new opportunities for sharing their faith in an age of disillusionment with the secular humanist policies that have been driving Western nations for the past 40 years.

Let's Take the Opportunity!

We do not yet know whether this turning of the tide will result in widespread revival of the Christian faith or whether it is simply a short 'window of opportunity'. But clearly the opportunity is there to be grasped. The Christmas Carol Love came down at Christmas expresses the heart of the unique opportunity being offered to Christians at this time of discontent. Now is the time to tell our friends and neighbours about why God sent Jesus – "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life" (John 3:16).

If Christians rightly use this Advent season and it is followed up in the New Year by a call to prayer, this window of opportunity could become a time when we see the advancement of the Kingdom of God on earth – and in our nation.

References

1 Watch the video of Theresa May's statement during Prime Minister's Questions (30 November 2016) by clicking here.

2 Ibid.

3 Ms Bruce's own words, Prime Ministers' Questions, 30 November 2016. In reference to the LCF/Evangelical Alliance report entitled Speak Up: The Law and Your Gospel Freedoms, published August 2016. Click here for information on how to obtain copies of the report, which is also available online.

4 Petre, J. Hallelujah! Equalities watchdog says persecution of Christians must end - and blasts Lord's Prayer film ban. Daily Mail, 26 November 2016.

5 School backs down after disciplining worker for Christian views. The Christian Institute, 1 December 2016.

Acid attack victim challenges UK church over Christian persecution.

A Ugandan pastor severely injured by Islamic opponents of his faith has made a stirring appeal for British Christians to help their persecuted brothers in other parts of the world.

Umar Mulinde, who was badly burned by an acid attack outside his church five years ago, was speaking to a congregation in Doncaster, South Yorkshire, during a brief tour of the UK – organised by Methodist Friends of Israel – following treatment by Israeli doctors.

His challenge coincides with reports of an assassination attempt in Nigeria on Baroness Caroline Cox by Fulani Islamic militants¹ and Wednesday's illumination in red of Westminster Abbey and the Houses of Parliament in memory of faith martyrs, an initiative conceived by the Catholic charity Aid to the Church in Need.

No Country is Safe

Umar's plea also comes amid ongoing reports of violence against Christians in his country, despite the fact that Muslims are in a minority there. Even in the UK, former Muslims who have converted to Christianity are not safe, as indicated by the case of Nissar Hussain whose family had to be moved from their Bradford home under police protection following years of harassment.

Umar, now 40, suffered the "nightmare" of being "excommunicated" from his large Muslim family after deciding to follow Jesus. And having been taught to hate Jews, his heart melted when he understood from the scriptures how much God loved them.

"I have survived a dozen attempts on my life through guns, bombs and poison. On Christmas Eve 2011, as I was coming out of church, I was followed by extremists who, just as I was about to enter the car, poured acid on my face. Any metal other than gold will immediately dissolve in such a concoction, so you can imagine what happened to my skin."

A skin transplant and specialist hospital treatment only available in Israel has done much to repair his face, but it is clearly a serious handicap, requiring constant dabbing of his injured mouth while speaking. Recounting the attack, he said: "I screamed, 'Jesus!' But they shouted 'Allahu Akbar' [God is great!] They were praising God while hurting me. What kind of God is that? But for you to see me standing here is a miracle. Jesus has spared my life."

He then turned his focus to the suffering of Christians the world over and warned: "No country can say they are safe. It's a matter of time. This is not prophecy; it's a reality. Even in the UK you are sitting on a time-bomb."

Mulinde has said that no Christians are safe from persecution - even in the UK believers are "sitting on a time-bomb".

Parts of the Body Suffering

The persecution of Christians was a matter the Church in the West needed to address with the utmost urgency, he said, pointing out that, though the Ugandan constitution guarantees religious freedom and more than 80 per cent of the population is Christian, converts from Islam there are still persecuted.

"If one part of the body is hurting, the whole body suffers," he said, quoting St Paul's letter to the Corinthians on the subject of unity in the body of Christ (1 Cor 12:26). "I have buried people who have been strangled or poisoned just because of converting from Islam to Christianity."

He suggested that it wasn't 'Islamophobia' we should be concerned about, but 'Christophobia'. Efforts by media and politicians to defend Islam as a "peaceful religion" were deceptive. "Victims of persecution feel their Christian brothers have betrayed them," he said, adding that he was in touch with friends in Aleppo, Syria, who had witnessed the beheading of dozens of believers. He had a video to prove it, but did not recommend watching it in view of its gruesome scenes.

First the Jews...

Having expelled Jews from Arab lands, Islamic fundamentalists are now driving away Christians, he said. Whatever injustice is visited on Jews will sooner or later be visited on others, unless they do something to help. After the world was largely silent as violent attacks were committed on innocent bystanders in Jerusalem, bloodthirsty terrorists struck London, Paris, Brussels and Berlin as part of an ongoing attempt to bring the whole world under Islamic rule.

"Israel's war is our war if you are a Christian. I'm not a preacher of hate. I love Muslims and pray for them every day, even those who attacked me with acid. In fact, the first thing I did at the time was to ask God to forgive them!

Like it or not, the invasion is on. The Muslim extremists are trying their best to use intimidation and violence in order to establish an Islamic world empire under Sharia Law. There are even some places in the UK where the British police can't go."

Quoting a number of Quran verses calling for violence against 'infidels' (non-believers), he said: "Every non-Muslim is a candidate for death," adding: "If a church prays and does nothing, it will be defeated."

Whatever injustice is visited on Jews will sooner or later be visited on others, unless they do something to help.

Notes

1 Matthews, A. British baroness, 79, tells of her terror after she narrowly escaped an ambush by Islamist gunmen who targeted her delegation on a trip to Nigeria. Mail Online, 18 November 2016. Islamic militants have wreaked havoc among Christian communities in the area. Baroness Cox, a committed Christian, is a religious freedom campaigner and cross-bench member of the House of Lords.

Rachel Tingle reviews 'The Mission of God: A Manifesto of Hope for Society' by Dr Joe Boot (Wilberforce Publications, 2016)

Since the 1960s Britain has seen a remarkable change in its culture and laws (as have many other countries in the West). Where once abortion and homosexual practice were outlawed, divorce was difficult, and sex outside marriage was frowned upon, we now kill the unborn child when convenient, create human embryos at will, and sex or marriage with whom and whenever is simply a matter of lifestyle choice. It is those Christians who protest that any of this is 'wrong' who may find themselves outside the law.

How did this extraordinary shift come about? Where is it likely to lead? And is there any hope for an alternative, more Godly, future? These are amongst the questions that British apologist, evangelist and theologian, Dr Joe Boot, sets out to discuss.

New Puritanism?

It has to be admitted at the outset that this book will not appeal to everyone. In the first place, at more than 600 pages, it is a long and complex work that requires a real commitment of time and intellectual energy.

Second, some readers (like myself) will disagree with its theological underpinnings, which are explicitly Calvinistic, including the view that Jesus' return will not be until after the establishment of his Kingdom on earth ('post-millennialism'). Indeed, this is Boot's cause for hope and his definition of the 'mission of God' - the establishment of "the kingdom and reign of God in the earth by his Spirit, through law and gospel" (p26).

This, he says, was the vision and motivating force of the Puritans of the English Commonwealth under Cromwell. For this reason, Joe Boot calls himself a 'new Puritan' and draws on the history of that period, as well as that of the similarly-motivated early settlers in America and Canada (where he now lives). He also draws on the extensive work of the 20^th Century American theologian, the late Rousas Rushdoony, who insisted that biblical law should be taken far more seriously than it is today, and that it has abiding validity in every sphere of life — the individual, family, church and wider society (referred to as 'theonomy').

Britain has seen a remarkable change in its culture and laws, but how did this extraordinary shift come about – where does it lead – and is there any hope for the future?

The Western Abandonment of God's Law

The first part of this book discusses God's law in detail, and attempts to explain why, in recent years, we have moved away from it. Boot gives a number of reasons, the primary one of which is the failure of the Church to integrate faith into every aspect of life and thought. He accuses the Church of 'dualism', separating life into the sacred and secular, personal and public - one part for ourselves and the other for God. Confused believers, he says, have sought retreat and escape from the world, rather than seeking to redeem it.

He blames this partly (and in my opinion, unfairly) on pre-millennialism: pessimistic believers expect no transformation of society before the Second Coming and so take no action to change it. Secondly, he blames it on 'spiritual amnesia'. In a fascinating discussion, drawing on the work of legal experts in Britain and America, Boot argues that the church has forgotten the degree to which the legal systems of the West were rooted in biblical law, the influence growing stronger after the Protestant Reformation. Legal principles were drawn not just from the Ten Commandments, but also the body of case law to be found in the Old Testament.

Thirdly, Boot argues, the Church has become 'antinomian' — by concentrating on grace it has overlooked the importance of biblical law. Boot argues that the work of salvation through Jesus' death on the cross did not replace the relevance for our lives of Old Testament case law, only the ceremonial law connected with Temple worship. We might sum up this relevant law as God's eternal moral law, referred to by Boot as God's 'justice'.

Boot draws on the work of American theologian Rousas Rushdoony, who insisted that biblical law has abiding validity in every sphere of life.

Even those evangelicals who do make an appeal to God's justice, he says, misunderstand it and tend to concentrate on the unbiblical concept of 'social' or 'distributive' justice - essentially a redistribution of goods by a coercive state to create equality. So some of them misuse the concept of the 'Kingdom of God' to argue for an essentially Marxist vision of society.

He argues, instead, that to the Puritans God's justice meant "receiving what one was due under God, not absolute equality where everyone gets the same as everyone else". Although he recognises the demands in the Old Testament to show love and care to one's needy neighbour, he argues these needs would be minimised if everyone were living a Godly life, and that, in any case, such needs should be met through the tithe, not coercive taxation and an over-extended welfare state.

Building a Theocracy?

Many will criticise these views on the grounds that they would involve establishing a theocracy, which might impose biblical law upon an unbelieving society. Boot insists that is a misunderstanding: that the adoption of biblical law must only be in response to a society which wants it, and that can only come about once there has been prior successful evangelisation.

In any case, Boot argues, the application of God's law must start first in the life of the individual, then the family (the building block of society), and only later in wider society.

Part 2 of this book looks at the implications of this in the life of the Church, the family and for education. He argues that the institutional Church should not be inward-looking but, rather, should be a "servant institution that equips, empowers and sends out every Christian in term of God's glorious kingdom purposes". Education in the whole of God's word, he says, is crucial and for that reason (again like Rushdoony who has been very influential in America in this respect) he is a strong proponent of Christian schools and home schooling.

Boot accuses the Church of 'dualism', separating life into the sacred and secular, personal and public - one part for ourselves and the other for God.

Is it Realistic?

All of this, of course, runs so counter to our prevailing culture that it will seem outrageous to many, including some Christians. Nevertheless, I learnt much from this book that made me think, and think hard, about the continued need to fight for God's moral law in all of society. Even though I doubt we will establish the Kingdom, we should continue to work as if we can.

You can buy 'The Mission of God' (682 pages, £36.99 HB; £15.99 PB) by clicking this link.

In the next part of our series on the message of the Old Testament prophets, Gary Clayton looks at the Prophet Jonah.

Jonah (the name means 'dove') son of Amittai, the prophet from Gath Hepher (2 Kings 14:25), was a native of Galilee. He lived, it is thought, around the time of Jeroboam II, during the seventh or mid-eighth century BC.

The Historical Background

Under Jeroboam II (793-753 BC) Israel and its capital, Samaria, flourished. The king "restored the boundaries of Israel from Lebo Hamath to the Sea of the Arabah" (2 Kings 14:25), recovering Israel's northern borders. Lucrative trade pacts were signed with the Phoenicians of Tyre and wealth flooded into the now prosperous kingdom.
The people, it was no doubt said, had never had it so good - though discrimination and injustice were rife. It was into this situation that the prophets Amos and Hosea were to speak.

Jonah, however, was given a different message. He was told to "go to the great city of Nineveh and preach against it" (Jon 1:2). Founded by Nimrod the hunter (Gen 10:8-12), Nineveh became one of the richest and most powerful cities in the world.

From the eighth century BC to its destruction in 612 BC, it was the capital of the Assyrian empire, and was situated on the left bank of the River Tigris, just 280 miles north of Babylon.

Nineveh was a rich and powerful city – the stronghold of a warlike people who massacred and mutilated those they defeated.

Mosul, Iraq, is modern-day Nineveh.Protected by a wall seven and a half miles long and 100 feet high, Nineveh was defended by 1,500 towers, each of them 200 feet high. It was the stronghold of a warlike people who massacred and mutilated those they defeated, believing themselves to be engaged in a cosmic battle on behalf of Ashur, their god.

Already, by the time of Jonah, the Assyrians represented a formidable threat to Israel's security. Indeed, in 721 BC Sargon II occupied Samaria, deporting 27,210 Israelites to Assyria for slave-labour.

Jonah: A Good Example?

Despite God's commission, Jonah fled to Joppa (modern day Jaffa) instead. Whether he did so in a fit of pique or from fear, we do not know.

In many ways, however, one could regard Jonah as an example that many believers might do well to follow. He not only believed in God, but was willing to testify to his existence (Jon 1:9), regardless of the consequences (Jon 1:11,12). He also took time to listen to his Maker and obviously heard his voice clearly (Jon 1:1; 3:1; 4:4; 4:9-11).

Another point in Jonah's favour was his willingness to address God in prayer and communicate his concerns (Jon 2:1-9; 4:2-3; 4:8-9), as it says in 1 Peter 5:7, "Cast all your anxiety on him because he cares for you." Like Nathanael in John 1:47, Jonah was a man without guile, "in whom there is nothing false". He 'tells it like it is.' Whether in anger, discomfort, frustration or distress, he brought his hurts before the Lord, just as Elijah and Moses had done centuries earlier.

Jonah was brave too, in his way (Jon 1:12), as well as honest (Jon 1:10). Indeed, he would make an almost entirely admirable character if, having received his instructions from God, he had responded by setting off in the right direction.

God Will Always Triumph

As it is, oblivious to the truth of Psalm 139:8-10, "If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast", he set sail for Tarshish (in what is now southern Spain) thinking that he could escape God. It was as far from Nineveh as one could possible get in the ancient world.

In many ways, Jonah was an example we would do well to follow.

God, however, had other ideas. Jonah may have been the right man for the right time, but he was certainly in the wrong place, thus prompting some Divine intervention in the form of adverse weather conditions.

Everyone (it would seem) was afraid - except Jonah (Jon 1:5-6) who, asleep and apparently oblivious to the sea raging around him, knew how best the storm might be stilled, albeit by somewhat dramatic means (Jon 1:15). At fault though he was, Jonah was willing to be thrown overboard, rather than allow those on the ship to perish (Jon 1:12).

Although Jonah refused to go to Nineveh, no doubt hoping that the Assyrians would die in their sins rather than repent and live (Jon 3:10), God had other ideas. Romans 8:28 tells us, "In all things God works for the good of those who love him, who have been called according to his purpose."

As with Joseph's brothers in Genesis 50:20, what Jonah intended for 'harm', God planned for good, with Jonah's attempt at escaping from God resulting in the salvation of those heading for Tarshish (Jon 1:15,16). The book teaches us that we can run from God, but we cannot hide. Ultimately he will have his way, whether we co-operate or not.

A Light to the Gentiles

Jonah, however, had yet to learn that not only could merchants and seafarers turn to the Lord, but so could the violent and rapacious Assyrians (Jon 3:5-9). So it was that, having had his life miraculously preserved by the fish, Jonah ended up vomited onto dry land (Jon 2:10), though nowhere near Nineveh (Assyria is not on the coast).

What Jonah intended for harm, God planned for good, resulting in the salvation of those on board Jonah's ship.

The miraculous events of Jonah's ministry foreshadowed the death, resurrection and preaching of the Lord Jesus centuries later (Matt 12:39-41; 16:4; Luke 11:29-32). However reluctant, Jonah represents one of Scripture's earliest recorded instances of the Jews acting as a light to the Gentiles, bringing salvation and blessing.

A Second Chance

Once on dry land, the word of the Lord again came to Jonah. Not surprisingly, he obeyed. The calling and gifting may have been there from the start, but the initial motivation was clearly lacking. A storm at sea and a three-day sojourn in the belly of the fish, however, must have concentrated his mind wonderfully! So Jonah set off to land-locked Assyria, preaching repentance to a city of over 120,000 souls.

It has often been said that 'there is no such thing as an atheist in a foxhole'. Whether in time of flood, famine, earthquake or calamity, when disaster threatens, people cry to the Lord. In Psalm 107 we read, "Then they cried out to the Lord in their trouble, and he delivered them from their distress," while "those who cling to worthless idols forfeit the grace that could be theirs" (Jon 2:8).

The Ninevites, however, took God at his word, accepting Jonah's message and acting upon it (Jon 3:7-9). The result: repentance and revival.

A Fishy Tale – or Historical Fact?

Although it is not so unusual for fishermen to tell tall tales about 'the one that got away', in the book of Jonah we learn of a prophet and evangelist - a fisher of men, if you will - who got away, having been swallowed by a fish.

There are those, however, who dispute whether, shaken and possibly stirred, he actually physically emerged from a large fish, maintaining that the account is an elaborate allegory or fairy tale. Accounts of similar occurrences do, however, exist:

1. Apparently swallowed by a harpooned sperm whale in the vicinity of the Falkland Islands in 1891, James Bartley was said to have been found in the whale's stomach, unconscious, some three days after the creature had been caught, killed and cut open. The man, it is alleged, was successfully revived, though his skin had been bleached white by the whale's gastric juices. The case was recorded in the Princeton Theological Review of 1941, though some have questioned the story's veracity, their criticisms of that particular account themselves conflicting.
2. In The Harmony of Science and Scripture, Dr Harry Rimmer (DD, ScD) tells of personally meeting a sailor who was swallowed by a gigantic Rhincodon whale shark and was subsequently revived, though suffering from shock. Exhibited in a London museum at a shilling admission, the sailor was billed as 'The Jonah of the Twentieth Century'.
3. It is a fairly common experience today for fishermen, on cutting open a whale, to discover that it has swallowed a shark or large fish the size of a man.

According to The International Standard Bible Encyclopedia (Paternoster Press), "It is possible to identify the revival at Nineveh with the religious reforms brought about by Adadnirari III circa 800 BC," noting that if Jonah had arrived in Nineveh during the reign of Assur-dan III, "he would have found the city psychologically prepared for a total catastrophe, since a plague had swept the city in 765, an eclipse of the sun had occurred in 763, and a second plague had followed in 759 BC."

God's timing is, of course, perfect. Whatever the historical circumstances, God knew that, were Jonah to preach to the Ninevites, they would fast, repent and be spared. As 2 Peter 3:9 reminds us, "The Lord...is patient with you, not wanting anyone to perish, but everyone to come to repentance," for he is "a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity" (Jon 4:2).

Jonah is one of Scripture's earliest examples of the Jews acting as a light to the Gentiles.

The Message of Jonah

In a perverse and sinful generation, however, there is a tendency for God's followers, like Jonah, to be more concerned with their own safety, comfort and reputation (Jon 1:3; 2:2; 4:1-3; 4:8-9) than with the salvation of those around them (Jon 4:10-11). Philippians 2:21 notes, "For everyone looks out for his own interests, not those of Jesus Christ."

The lesson Jonah needed to learn, having experienced God's loving care for him through the incident with the fish (Jon 1:17) and with the vine which sheltered him from the heat (Jon 4:6), was his need to forgive the Assyrians, as the Lord forgave him (Col 3:13). This is the message that lies at the heart of the gospel, the good news, for if we forgive people when they sin against us, our heavenly Father will also forgive us (Matt 6:14,15).

Moreover, in accepting God's forgiveness, we are to offer that forgiveness to others through the preaching of the word, in season and out of season, whether - like Jonah - we feel like it or not.

First published in Prophecy Today, Vol 11 No 5, September 1995. Revised October 2016.

It is vital that those in Britain who know the Lord declare the Gospel with their words and lives.

In last week's editorial, I wrote about the signs of God's blessing upon Britain in the aftermath of the vote to leave the European Union. All the forecasts of doom from those who wished Britain to remain within the EU have not been fulfilled.

The economy has not suffered dire consequences, the housing market has not collapsed, unemployment is down and retail sales are up, giving a general feeling of buoyancy and hope for the future. But will it last? That is the big question.

One of our readers posted a comment last week pointing out that God's blessings are conditional. He is absolutely right in this and if God's blessings upon the nation are to continue, there is a huge responsibility upon those who know the Bible and have some understanding of the nature and purposes of God.

Passing on the Message

Last week we reminded readers that only 44% of the nation now claim to be Christians and 48% say that they have no religion at all. In many churches in Britain today the congregation consists mainly of elderly worshippers which means that they have a huge responsibility for evangelism if these churches are to survive beyond the present generation.

If older Christians are to be successful in passing on the faith to the next generations, they not only need to know the Gospel but also need to understand what's going on in the world today. This was the great strength of the prophets of Israel, who were able to declare the word of the Lord with conviction and authority because they were keen observers of the contemporary world as well is being in communication with God.

If God's blessings upon the nation are to continue, there is a huge responsibility upon those who know the Bible and the purposes of God.

Jeremiah's great frustration was that nobody was aware of the great dangers facing the nation. He said:

I thought, these are only the poor; they are foolish, for they do not know the way of the Lord, the requirements of their God. So I will go to the leaders and speak to them; surely they know the way of the Lord, the requirements of their God. But with one accord they too had broken off the yoke and torn off the bonds. (Jer 5:4-5)

Jeremiah continued, "A horrible and shocking thing has happened in the land: the prophets prophesy lies, the priests rule by their own authority, and my people love it this way. But what will you do in the end?" (Jer 5:31). The whole nation was living with a false sense of security when there was a tremendous storm brewing on the international scene and the moral and spiritual life of the nation was in a mess (see also the article on Jeremiah by Tony Pearce which we are publishing today).

Seismic map showing the impact of North Korea's recent nuclear test. See Photo Credits.

Very Present Dangers

There are many similarities with today. On the international scene the threats to world peace are growing daily, with North Korea now claiming the ability to launch a nuclear warhead on international ballistic missiles. Tensions between Russia and the USA are increasing in the highly unstable situation in the Middle East. The unspeakable horrors of the civil war in Syria show no signs of ending and Turkey's intervention has added further complication.

Poverty and deprivation in Africa are combining with the tragedy of the Middle East to force vast numbers of migrants to seek refuge in Europe. They are not only changing the face of our continent but also bringing with them militant Muslims who pose a threat to the communities where they settle. Their presence is having an unsettling effect throughout the European Union, where right-wing protest parties are gaining support and popular demand is rising to follow Britain's lead and leave the EU. All these things are increasing uncertainty for the future.

If ever there were a time for steady and firm international leadership it is surely today; but America is paralysed in the run-up to their November presidential election, the outcome of which could be even more disastrous. The choice facing the American electorate between the corrupt Clinton and the loudmouth bully Trump is unenviable. Voters will have to decide between the lesser of two evils: but either way the future for world peace looks ominous.

Jeremiah's day was like our own - the whole nation was living with a false sense of security while there was a tremendous storm brewing.

Times of Turmoil: How to Respond

So what does the Bible have to say that helps us to understand the world situation today and what Christians should be doing? Jesus warned that days of great turmoil would happen when nation would rise against nation and there would be famines and earthquakes and persecution of those who believe in God (Matt 24). The Apostle Paul warned of what he called "the man of lawlessness" being released into the world in a time of great rebellion among the nations (2 Thess 2).

None of us knows whether we are in those days. But we should all be aware of what is prophesied in the Bible so that we can communicate the Gospel effectively to our friends and neighbours, who are bewildered by what is happening and who do not know the word of the Lord, or his love and promises to those who are faithful to him.

We especially need to be praying young people into the Kingdom. The powers of darkness that they face have never been greater, especially with all the pressures of the internet and social media shaping their lives ever-more invasively. Young people are also vulnerable to the deliberate attempts of secular humanists and satanists to rob them of their innocence and thirst for the truth. Parents and grandparents should be aware of the intention of satanists to establish after-school clubs to counteract Christian teaching – it's already happening in the USA.¹

We especially need to be praying young people into the Kingdom at this time.

Faith in Word and Deed

We should all be rejoicing in the sense of hope that there is in the nation today while also being on the alert to the enemies of God and their evil intentions. God is clearly giving us a window of opportunity to communicate his love and his purposes to more than half of the population who have no faith at all and who are at risk.

We need to remember that we communicate our faith as much through our daily lives as through our words. The Apostle John reminds us of the power of love. He says, "We know that we have passed from death to life, because we love our brothers. Anyone who does not love remains in death" (1 John 3:14).

References

1 Horton, H. Satanic Temple tries to open after-school clubs in 9 US districts. The Telegraph, 5 August 2016.

What is the best way to study Bible passages on the end times?

There are many reasons for reading the entire Bible over and over again. One reason is to ensure that we find all its references to whichever theme we are studying, including the end times. More important, however, is that we cultivate a biblical worldview.

Instead of reading and interpreting the Bible through the lens of our worldly experiences and what others have told us, we look out on the world and judge what we see through the lens of Scripture, ingrained into our hearts by the Holy Spirit as we study carefully and prayerfully.

Today, particularly in the West, we live busy lives and have access to a wealth of information on all subjects, including Bible themes. Such information is no longer contained in Christian bookshops but also proliferates online. Without realising it, we can end up taking shortcuts in our Bible studies, gleaning from others rather than studying for ourselves. In so doing, we are in danger of imbibing the mindsets of others, rather than working out our own through a personal walk with God.

Instead of reading the Bible through the lens of our worldly experiences, we should look out on the world and judge what we see through the lens of Scripture.

This surely is a major reason for many of the conflicting views on the end times. Would it be different if our attitude was like that of the Bereans (Acts 17:11), who searched the scriptures for themselves to see if what they heard was true?

Biased Perspectives and Their Consequences

For example, perhaps even without realising it, we may still retain an element of Replacement Theology in our thinking, leading us to concentrate overmuch on God's plan for the Church in the Gentile world. In turn, we easily lose a balanced perspective on his designs for Israel and therefore his overall covenant plan.

We might also cultivate a habit of seeking to select verses of Scripture – often out of context - as 'proof texts' for our hopes for the future of the Church. Surely this is why there is so much contemporary emphasis on an expectation of the 'rapture', when the Church will be taken out of the difficult circumstances of the world, and when this will occur. 'Proof texts' used in support for this are Matthew 24:37-41 and 1 Thessalonians 4:13-17.

If we focus too much on this hoped-for event, out of context with the rest of Scripture, we begin to read every other aspect of end times Scripture through this lens. We become more and more concerned to find the best estimate of where to place the 'rapture' – and others do the same, with different conclusions, resulting in conflicting views of 'pre-', 'mid-' and 'post-tribulation' rapture.

Though Paul told the Thessalonians to comfort one another with an expectation of the Lord's return (1 Thess 4:18), I do not think he would have had them take his dramatic description of the way it will happen so out of context, as many today seem to have done.

If we lose a balanced perspective on God's overall plan, we can end up taking Scripture out of context.

The Background of the Covenant

The context of the end times (and all the events leading up to the return of the Lord) is the overall covenant plan of God. 'Covenant' and 'end times' are two intersecting themes that weave through Scripture, overlapping to become totally dependent on one another. If we read the entire Bible with this in mind, we cannot also fail to see that there is another theme bound up with these two – namely, God's purpose for Israel. A biblical mindset holds all this in balance. We find these overlapping themes behind the writings of all the Prophets, e.g.:

• The promised New Covenant proclaimed to Israel and Judah (Jer 31) is within the context of God's end times plan for Israel.
• The end time passages in Ezekiel 38 and 39 are in the context of the re-birth of Israel in Ezekiel 37.
• The great end time deliverance of Israel shown to Daniel (Dan 12) is in harmony with the other Prophets and with the Book of Revelation.
• Jesus, in speaking of his return (Matt 24; Mark 13; Luke 21), was talking to his disciples in the Land of Israel, to where he will return.

Harmony of Scripture

In reading the scriptures as a whole, we find that there is balance and harmony in all the major Bible themes. But without realising it, we often read one set of scriptures and put it in one compartment of our mind and another set and put it in another compartment, as if there are parallel worlds to which they apply.

This applies to reading the New Testament and Old Testament in isolation from each other, as much as to reading certain passages and Books in isolation. All the scriptures build together to emphasise one period of end time history. Ezekiel and Daniel, for example, both speak of the same time and circumstances, as do Jesus in the Gospels and John in the Book of Revelation.

The context of the end times is the overall covenant plan of God, including his purposes for Israel.

If we study the scriptures in a balanced way, we will find themes echoing across the whole of the Bible that will help us prepare, understand the signs of the times and have a sense of God's timing. For example:

• The 'sacrificial meal' and its context in Ezekiel 39:17-20 is echoed in Revelation 19:17-21. These surely are descriptions of the same event.
• Could we consider before God whether the sealed scroll of Daniel 12:4 was the same one opened by Jesus in Revelation 5:9-10? It is reasonable to assume this, since the last things on this earth could only be released after the Sacrifice of Jesus opened the way for the Gospel to go out to the entire earth, prior to the final judgments.
• Also, surely, the events so clearly revealed in Matthew 24, Mark 13 and Luke 21 are precisely the same events proclaimed more mysteriously in the Book of Revelation. All these things line up in harmony.

Haggai Speaks of the End Times

Many of us believe that, over recent years, God has spoken to us concerning the fulfilment in our day of the great shaking of Haggai 2:21-22, repeated in Hebrews 12:25-29. This is not independent of all else that is prophesied for the end times but fits into the overall picture, helping us to understand where we are on the final run-up to the return of Jesus.

This also focuses our attention on the covenant priorities of our age - completion of God's purposes for Israel and the strengthening of believers across the world.

All the scriptures on the end times build together in harmony.

Our Purpose

This short series on the end times is not intended to bring yet another formula, but to encourage the reading of the entire Bible afresh, with prayerful desire to understand the times. At four chapters a day this would take about a year, by which time world affairs will have moved on and it will be wise to consider it all again. There is no substitute for this prayerful study on our own and in our local prayer and study groups.

When the disciples asked about the signs of the Lord's coming, they were told to watch and pray. That command has been passed down to us. In so doing, we will be drawn closer to the Lord and to one another as the events unfold before us. We will achieve a stronger biblical worldview and we will learn to find harmony in all the scriptures.

Next time: An overview of Matthew 24.

For other articles in this series, click here.

If anyone thought that Christianity was dying in the traditional churches of Britain – what happened in Winchester Cathedral last week would have shattered their illusions!

Winchester Cathedral has seen many historic events in its near thousand years of history, but it will certainly never have witnessed anything like the Pentecost celebrations over the weekend of 14-15 May 2016.

Of course it's always inspiring to worship in a large crowd, but this was different for several reasons. It was not just a large crowd – it was massive! The Cathedral was packed with more than 2,000 people sitting on the floor or standing shoulder to shoulder. The only chairs were against the side walls, reminiscent of mediaeval times when the weak went to the wall. Outside was another thousand-strong crowd on the green, for whom there was no room inside the cathedral.

Like 'Murray's Mound' at Wimbledon where the action is relayed onto a giant screen, the crowd outside the cathedral were able to see all that was happening; but unlike Wimbledon they were also able to participate, along with those inside.

Baptisms by Full Immersion!

Worship was led by Matt Redman, whose rock band certainly filled the Cathedral with sound greatly appreciated by the many young people present. It wasn't my style of music but I was delighted to see so many young people lost in worship, for which I could genuinely praise God. Towards the end of the two-hour service, 14 people were baptised by immersion in a portable plastic tank in the middle of the nave (I wondered if this was a first for the Cathedral?).

The tank was near the main door, which was open so that people on the green could see. Then a number of young people, including my granddaughter, were confirmed. It was a unique experience to see David Williams, the Bishop of Basingstoke, standing in the water like John the Baptist and baptising by full immersion – in an Anglican cathedral!

It was a delight to see so many young people lost in worship - and many baptised by full immersion, in an Anglican cathedral!

The Sunday evening celebration was the culmination of nine days of prayer events leading up to Pentecost, when Christians across the country were invited by the Archbishops of Canterbury and York to pray for the evangelisation of Britain. The weekend culminated in six 'Beacon events' with video links to Canterbury Cathedral where Archbishop Justin Welby gave a message based upon the Lord's prayer which he said was "reassuring enough to be on the lips of the dying and yet dangerous enough to be banned in cinemas".¹

He said, "The Lord's Prayer is simple enough to be memorised by small children and yet profound enough to sustain a whole lifetime of prayer. When we pray it with sincerity and with joy, there is no imagining the new ways in which God can use us to his glory."²

A Turning Point?

The Pentecost events in Winchester and other cathedrals celebrated the birthday of the Church when the power of the Holy Spirit came upon the first disciples. It may be a turning point in the spiritual life of the nation with the established Church leading the way in praying for the re-evangelisation of Britain and a new generation of young people leading worship and prayer in a style appropriate to their peer group.

When the music in the Cathedral reached maximum decibels, severely testing the ancient pillars and arches, I thought of Ezekiel in the Valley prophesying to the dry bones when there was "a thunderous noise and the bones came together, bone to bone" (Ezek 37:7). Most English translations say "a rattling sound" but the Hebrew actually says "a thunderous noise" which is certainly what happened in Winchester Cathedral!

Was this a sign that something special is beginning to happen in the old denominational churches? Will the spiritual life of the nation be transformed by a new generation embracing the gospel in their own culture as the Holy Spirit breathes new life into the unchanging message of salvation and "Jesus is Lord!" is once again heard on the lips of children and young people?

References

1 See thykingdom.co.uk.

2 Ibid.

When Christianity loses its Hebraic foundations, it loses its vital focus on community...

Introduction

Following on from our previous study, we recall that Paul would have seen no new concepts in his apostolic ministry. He used the Tanakh (Old Testament) as his Scriptures. He understood the glorious revelation of what God had in mind in all the years leading up to that time, now fulfilled through Jesus. For example, he would have understood:

• how the covenant with Abraham was to be fulfilled.
• how the New Covenant that Jeremiah foresaw (Jeremiah 31) was fulfilled in Jesus the Messiah.
• that what God promised for Israel came to clarity through Jesus.
• in what manner Israel was to be a light to the Gentiles.
• the basis of the Olive Tree metaphor.
• that sin needed a permanent remedy.
• the types and shadows of the Tabernacle in the wilderness.
• the balance of Law and Grace.
• the heart principles of Torah.
• the balance of justice with mercy and of faith with works.

He would also have reflected on the Feasts and Sabbath and seen the reason for the days of preparation for the coming Messiah. And his mindset would have been the building up of the Covenant family of God.

Revelation of the Word

Paul's revelation of Jesus, a bright shining light from the dim shadows of understanding, would have stood in context because of his rabbinical training. The preparation of his understanding of the Tanakh (Old Testament) makes the revelation of the Gospel not only rooted, but also understood through the contrasts that were made.

Take, for example, the concept of salvation. This was not a new concept with the New Testament. It is a constant theme with over 150 direct references in the Old Testament, of which over 60 are in the Psalms. The Psalms deal with mankind's response to all the travails of life. Their application is first to the trials of this life, developing into a Messianic expectation that looks to a permanent separation of the righteous from the wicked, and to an eternal life free of the pressures in this life.

For Paul, the revelation of Jesus made perfect sense in view of the Old Testament, in which concepts like salvation and the coming Kingdom are constant themes."

Jesus confirmed this when he spoke the parables of the Kingdom, bringing faith and hope to those who were downtrodden with no human means of escape or salvation. There are also glimpses of the future Kingdom in the Tanakh, such as in Job and the Psalms:

For I know that my Redeemer lives, And He shall stand at last on the earth; And after my skin is destroyed, this I know, That in my flesh I shall see God, whom I shall see for myself, And my eyes shall behold, and not another. How my heart yearns within me! (Job 19:1-27)

Yea, 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. You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup runs over. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord Forever. (Psa 23:4-6)

It needed the revelation that Paul had directly from Jesus to understand the greatness of the salvation brought through Jesus. This did not change, but shed fresh light on his earlier training in the Scriptures. The whole world needs this same revelation. This is the Gospel message, echoed by the writer of the Hebrews:

Therefore we must give the more earnest heed to the things we have heard, lest we drift away. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will? (Heb 2:1-4)

Paul would have known that the Hebrew word for salvation- Yeshua -became the name and ministry of the Son of God, whom Christians re-named Jesus.

Without the revelation of the eternal purposes of God, it is only ever possible to interpret the Bible in earthly terms."

Without the revelation of the eternal purposes of God, it was only possible to interpret the shadows of the Gospel message in earthly terms. Even with the scholarship of the Rabbis, there was misunderstanding and disagreement about the future hope for Israel:

For Sadducees say that there is no resurrection -- and no angel or spirit; but the Pharisees confess both. (Acts 23:8)

From the same source material as the Jewish Rabbis of his day (the Tanakh – Old Testament), however, Paul understood its true fulfilment in the life, ministry, sacrifice and resurrection of Jesus. His understanding linked Heaven to earth. There was both a promise for eternal life and an application to this life.

The Man and the Message

Pause, and imagine Paul travelling from place to place through the countries surrounding the Mediterranean. He was both the man and the message. He was a prepared vessel, ready to share the Good News of Salvation from his very inner being, from the foundation of the Gospel to its fulfillment in Jesus.

He traveled from place to place sowing the good seed, pouring himself out, as it were (Phil 2:17). All this was before the Church Councils that re-defined Christianity as a new thing, separate from its Hebraic foundations.

Now let us turn briefly to the application Paul had in mind for building community on this earth.

Community

One of the most important consequences of the Gospel message, understood against its Hebraic background, is that it is linked to community. It was Greek philosophical thinking that turned the message of salvation into an other-worldly theological concept, often overly detached from application to this world. The Gospel of salvation can become the end, not the beginning, preached Sunday after Sunday to those already converted, forgetting the fact that we should be building a mature witnessing community in this world.

Paul and the other apostles had a 'this-world' perspective of the Gospel: it was a beginning, not an end, to be played out in community."

Paul and the early Apostles would have had a 'this-worldly' perspective of the Gospel message, emanating from their Hebraic background of being rooted in the community of Israel. Salvation is personal but the consequence, on this earth, is to strengthen family and community.

Greek Humanism

By way of contrast, consider what Greek philosophy has imposed on the Christian Church. Greek humanist thought would have been unimaginable to Paul on his apostolic journeys, as he sought to invite Gentiles into the ancient family of faith promised to Abraham and fulfilled in Jesus.

Contemporary author and lecturer John Carroll has seen in humanism what many Christians have not seen. In Humanism: The Wreck of Western Culture (Fontana, 1993), he has a telling message relating to the post-Reformation Church. Carroll's main thesis is that the Greek philosophies, on which humanism is founded, fail to answer the deepest questions of mankind – namely those associated with death.

In his book, Carroll also sees elements of failure in the Church as well as in the humanistic world. The humanism of the Renaissance was not completely washed away from the emergent Church of the Reformation. The author makes a brief, but perceptive, analysis of the Protestant Church that emerged at the time. He writes of the great work that was done in many ways to bring the message of personal salvation, but he also notes that this was at the expense of community:

The Puritan's constitutional inability to relax in the world combined with its reliance on his own conscience to undermine the role of both priest and church. Protestantism is in essence, under Calvin's huge shadow, a conglomerate of one-man sects loosely held together by a common metaphysics. Its achievement was to create another powerful individualism with which to counter the new humanistic individualism. The cost was the decline of community. Once there is a faith alone and Calvin's conscience, the vital unifying role of family, village and town has been eclipsed. The Reformation threw out the incense and holy water, the chanting, the bleeding madonnas and most of the sacraments. It burned the relics and smashed the statues; it banned the dancing. It found, however, that the Church it occupied had cold floors and bare walls. The communal warmth had gone. (p62, emphasis added)

Paul's Gospel message emerged from the community of Israel, and was based on a covenant community that expanded to include those saved from the Gentile world. When the Hebraic roots of the Gospel message are neglected, Greek shadows replace them and so the Gospel loses its community setting. This is one of the most important aspects of restoring the Hebraic foundations of the Gospel message.

When the Hebraic roots of the Gospel message are neglected, Greek shadows replace them and the Gospel loses its sense of community."

In the section entitled 'Salvation: Escape or Involvement?' in Our Father Abraham, Marvin Wilson echoes the same thoughts:

The Hebrews boldly affirmed their God-given humanity. Again and again in Scripture we see that their identity was found in society, not in isolation from others. They did not view the earth as an alien place but as a part of creation. It was on earth alone that human beings' highest duty and calling could be performed – namely, that of bringing glory to their Maker through the praise of their lips and the work of their hands. (p179, emphasis added)

For Study and Prayer

If Paul visited a church in the Western world today, would he recognise it as emerging from the Middle Eastern context of his day?

Next time: Our inheritance from Israel and the Jews

Not all are prophets, but all are called to be prophetic witnesses...

It was just before he said goodbye to his disciples and ascended into heaven that Jesus commissioned them, when they had received the Holy Spirit, to be his witnesses (Luke 24:48-49; Acts 1:4-8)

When his promise was fulfilled on the day of Pentecost, Peter explained that what had happened to the disciples was a fulfilment of a prophecy of Joel and stated the result - adding his own four words – "and they shall prophesy" (Joel 2:28¬-29; Acts 2:16-18).

Putting these two statements together the conclusion that we reach is that all Christians are appointed by Jesus and are enabled by the Holy Spirit to be his 'prophetic witnesses' to the whole world in general, and to their own generation and locality in particular.

Not All Are Prophets

Christ's witnesses function as prophets do, but this does not mean that every believer is a prophet in the sense that Paul had in mind when he asked: "Are all prophets?" (1 Cor 12:29); the presumed answer to which is 'No!'. The ministry of the prophet, to which Paul referred, is an important one, second only to that of an apostle; but this is a ministry given only to some persons.

Not all Christians are called to the ministry of the prophet. But all are appointed by Jesus and enabled by the Holy Spirit to be his 'prophetic witnesses' to the outside world."

It is also necessary to distinguish that 'prophetic witness' which Jesus expects his disciples to maintain among a world of unbelievers from the manifestation of the gift of prophecy which Paul sought to encourage in the assembly of the Lord's people in Corinth (1 Cor 14:1, 5).

All God's People Witnesses

God's primary purpose in calling a people to be his own, in both Old Testament and New Testament times, is for them to be his witnesses. Paul told a company of idol worshippers in Lystra that God had not left himself without witness in that he had given them rain and fruitful seasons, but it is evident from the context that these people needed witnesses to show them that such essential blessings are the provision of a loving God (Acts 14:15-18).

In Isaiah's day, the people of God were reminded that they were his witnesses (Isa 43:10; 43:12, 44:8) with the responsibility of bearing witness to the fact that Jehovah is the living and true God as compared with all idols.

The Shema Witness

"Hear, O Israel, the Lord our God is one Lord". These words repeated twice a day by orthodox Jews are called the Shema, from the Hebrew of the first word, meaning 'hear or listen'. In Jewish tradition, the last letter of the first word of the Shema and the last letter of the last word are printed in large type. These two letters are the letters of the Hebrew word 'witness'.

All believers are called to be witnesses: to listen to the living, speaking God and testify to his truth."

This statement which is part command, part creed and part covenant is an excellent summary of the witness Israel and the church today is called to sustain. The command is to listen, for God is a living God who speaks. The creed declares that he is one and besides him there is no other God. The covenant is implicit in his name Jehovah, who is the God who enters into covenant with his people.

New Testament Witness

By the time Jesus sent out his witnesses into all the world there was an additional piece of information to be added to the Old Testament witness: the God of glory had sent his Son to die for the sins of the whole world and had raised him from the dead. The essential aspect of New Testament witness is the fact of the resurrection (Acts 1:22).

Seven times over Luke informs us of this (Acts 2:32; 3:15; 5:32; 10:39; 10:41; 13:31; 17:18). No witness can claim to be truly Christian which denies, explains away or omits this fundamental truth (1 Cor 15:14-17).

Witness Word Study

The Hebrew word translated 'witness' literally means to repeat. It is part of being a witness to repeat what we have seen and experienced. However, the repetition may be that implied by the Old Testament's insistence that there must be at least two witnesses to establish the truth of any matter (Deut 17:6)- a principle which is carried over into New Testament teaching (Matt 18:16).

The New Testament word for witness is martus. This is the Greek root from which we get our English word 'martyr'. As F.F. Bruce has pointed out, by the time we come to the reference in Revelation 2:13 to 'Antipas, my witness', the Greek word 'martus' has begun its transition from 'witness' to 'martyr'. This stresses the cost of being a faithful witness.

The Greek word for 'witness' is also the root of our English word 'martyr'. Being a witness – that is, repeating what we have seen and experienced – comes with a cost."

The English word 'witness' refers to a person who has seen or can give first-hand evidence of some event. This quality of witness is emphasised in Jesus' words to Nicodemus. "We speak of what we know, and bear witness to what we have seen" (John 3:11).

Witnesses Stand Out

The English word for 'witness' is made up of two words: 'wit' (meaning 'to know') occurs in several well-known phrases such as 'to have the wit to', 'to keep one's wits about one' and 'to be at one's wits end'.

The second word 'ness' is of French origin and means 'nose'. It occurs in a number of English place names e.g. Dungeness, Foulness, Shoeburyness, also Walton-on-the¬-Naze - all places which project or stick out.

The English word 'witness' implies someone who sticks out because of what he knows."

It would be hard to beat this definition of a 'witness' that he stands out for what he knows! Before leaving the words used for 'witness' it is important to note that the words 'testify', 'testimony' and 'bear record' are all translations of the Greek word 'martus' and have the same meaning as 'witness'.

Universal Witnessing

Jesus' words make it clear that he expects his disciples to carry out their witnessing to the ends of the earth. "To all nations, beginning from Jerusalem" (Luke 24:47), "in Jerusalem, and in all Judea and Samaria and to the ends of the earth" (Acts 1:8) indicates our marching orders geographically to be to the ends of the earth. But there are other 'worlds' into which we must seek entry for his gospel. The 'worlds' of music, art, drama, sport, society and many others have all to be evangelised.

We have been given our marching orders: to take the good news of Jesus to the ends of the earth and into every sphere of society."

We must regain the commitment of those early Christian witnesses who witnessed to Jewish rulers, to an occult magician, to a Roman jailor, to a Roman centurion, to Athenian intellectuals, to a rioting crowd in Ephesus, to King Agrippa and to a number of Roman governors. They didn't give their witness behind the closed doors of Church buildings in those days, expecting strangers to 'come and get it!'

Power-packed Witness

The secret of their powerful witness was their conscious receiving of the power of the Holy Spirit. Jesus had promised them the dynamic experience which they had appropriated. He had told them that when the Holy Spirit came he would bear witness and they also were witnesses (John 15:26-27).

But the initiative was the Holy Spirit's. He showed them where to witness. He directed Philip away from a revival to a deserted road; persuaded Peter to break out of his religious apartheid and sent Paul sailing to Europe and finally to Rome itself (Acts 8:26; 10:20; 16:10; 27:24).

Witness Confirmed

He enabled them to witness effectively by transcending their merely human wisdom (1 Cor 2:4). He backed up their words with demonstrations of his power. When Ananias and Sapphira lied about their offering they collapsed and died (Acts 5:1-11). When Elymas the magician resisted Paul he ended up with temporary blindness (Acts 13:6-11). As they witnessed he brought conviction to their hearers and multiplied the number of those who were being saved (John 16:8-11; Acts 2:37-41).

The secret of successful witnessing is the conscious receiving of the power of the Holy Spirit, who witnesses through and with us, and backs up our words with demonstrations of his power."

Speaking God's Words

The most simple definition of a prophet is 'one who speaks God's words' and it was Moses who expressed the desire "that all the Lord's people should be prophets" (Num 11:29). That wish was fulfilled when Joel's prophecy was made a reality on the day of Pentecost (Joel 2:28-29). Then Jesus' promise became true: "When they deliver you up, do not be anxious how you are to speak or what you are to say, for what you are to say will be given you in that hour; for it is not you who speak but the Spirit of your Father speaking through you" (Matt 10:19-20). This is what it means to prophesy and all true witnesses are prophets in the sense that Moses had in mind.

This is the only manifestation of prophecy in which all the Lord's people can share. They cannot all receive the ministry of the prophet and it is unlikely that they will all be able to speak a word of prophecy in the worship gathering of the Lord's people; but they can and they must be prophetic witnesses to the world. The one about whom they bear witness is called "the faithful and true witness" (Rev 1:5; 3-14) and they can have no higher ambition than that their witness is also faithful and true.

First published in Prophecy Today, Vol 2, No 5, September/October 1986.