Continuing his study series, Clifford Denton looks at the Apostle Paul's preparation for ministry.

Introduction

In these studies, our central purpose is to trace the origins of Christianity, the continuity from Old Testament to New Testament and the parting of the ways between Jews and Christians. By carefully considering these things we might come to the conclusion that now is our timely opportunity to return to our origins and repair what has been damaged in identity, relationship and witness.

Before the apostles were empowered to share the Gospel with the Gentiles, the Gospel message came first to the "lost sheep of the house of Israel" (Matt 10:6, 15:24). In earlier studies we considered Acts 15 and the Hebraic background of Paul who, at the appointed time, became the Apostle to the Gentiles (Rom 11:13). The Gospel message then began to move out under the power and inspiration of the Holy Spirit.

From the time of Ezekiel, the message to the scattered tribes of Israel and Judah was that individuals were responsible for their own sins (Ezek 18). This was a preparation for the Gospel, first offered to Israel and then to the Gentiles. The Gospel message is to individuals: a call through repentance and faith to accept the free gift of salvation through the shed blood of Jesus the Messiah. Yet, salvation has often been emphasised at the expense of community. It is Hebraic to think in terms of building community. Thus Paul preached the Gospel and also emphasised the community of Jewish and Gentile disciples in Jesus – the One New Man (Eph 2:15).

Paul's Ministry

If we consider the timing of Paul's ministry it helps us to understand the scriptural background to his message. We recall that Paul wrote to Timothy:

All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work. (2 Tim 3:16-17)

What was "all Scripture" in Paul's day? It is thought that he wrote this letter from Rome in about 63 AD- quite late in his ministry. The earliest written Gospel account may have been compiled as late as 60 AD. We are unlikely to find exact dates for the New Testament writings, but these approximate dates help us to understand the context of Paul's ministry.

Paul came from the background of Judaism, where the writings of the Tanakh (Torah, Prophets and Writings of the Old Testament) were the recognised Scriptures. What was later to become the 'New Testament Canon' took some years to emerge. Also, the Church Councils such as Nicea (325 AD) had not yet taken place, which would re-define Christianity heavily biased towards the New Testament and more loosely linked to its Old Testament origins. The earliest Christian references to the various books of the New Testament begin from about 70 AD, so we can assume that Paul's 'Scripture' was the Tanakh, the Old Testament. This formed both the model and mindset for the community of faith to which Gentiles were invited. His teaching saw the Gospel message as the fulfillment of the shadows of all that went before.

We know from historical evidence that Paul's mentions of 'Scripture' were references to the Tanakh- that is the Torah, the Prophets and the Writings of the Old Testament."

The Spread of the Gospel

We can picture Paul on his missionary journeys, writing letters to the new congregations and to his friends between about 49 and 63 AD. He heard about the teaching of Jesus when he was still a zealot for traditional Judaism. Then, after a dramatic and personal meeting with the risen Messiah, he took time aside to reflect on these things, before embarking on his ministry to the Gentile world. He described this when he was in Jerusalem around 57 AD (recorded in Acts 22:3-21).

To get a sense for the timings of Paul's ministry, a broad timeline is useful:

• 33-34 AD: Paul was converted 'on the road to Damascus'.
• 34-43 AD: He then went to Arabia and Damascus for some years, where he had direct revelation concerning the Gospel. This was before any written record of New Testament Scripture.
• 43 AD: Paul visited the elders in Jerusalem and went to Antioch.
• 47-48 AD: Paul's first missionary journey.
• 49 AD: The Apostolic Council (Acts 15) was held in Jerusalem.
• 49-51 AD: Paul's second missionary journey.
• 52-56 AD: Paul's third missionary journey.

A study of the maps of his three missionary journeys is also helpful (along with a study of the New Testament records):

Paul's first missionary journey

Paul's second missionary journey.

Paul's third missionary journey.

Being Prepared for Ministry

Paul wrote about his call and experiences to the Galatians, and the whole picture of Paul's life and ministry within this time-frame is written in the Book of Acts:

I make known to you, brethren that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ. For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it. And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers.

But when it pleased God, who separated me from my mother's womb and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus. Then after three years I went up to Jerusalem to see Peter, and remained with him fifteen days. But I saw none of the other apostles except James, the Lord's brother. (Now concerning the things which I write to you, indeed, before God, I do not lie.)

Afterward I went into the regions of Syria and Cilicia. And I was unknown by face to the churches of Judea which were in Christ. But they were hearing only, "He who formerly persecuted us now preaches the faith which he once tried to destroy." And they glorified God in me. (Gal 1:11-24)

We see that Paul, deeply schooled in the Tanakh, came to a dramatic revelation of the risen Jesus, being taken aside for a time of preparation. Here he considered the revelation of Jesus in the context of his former training in the rabbinical schools, still having the Tanakh (Old Testament) as his reference Scriptures. The way Jesus fulfilled the promises of the Torah, Prophets and Psalms came by personal revelation. The sources, therefore, of Paul's Gospel ('good news') to the Gentiles came out of his personal study and prayer with the Scriptures of the day as his reference point, and through revelation by the Holy Spirit. This was the "all Scripture" of 2 Timothy 3:16-17.

Paul was rooted in the Messianic expectation of the Old Testament, and his personal preparation for ministry was through a revelation of Jesus as the fulfillment of this."

This, then, is the background from which we should consider the Gospel message brought by Paul to the Gentile world and later described to us through his letters and through the Gospel accounts. In a similar way, our foundational source for the Gospel message is the Tanakh (Old Testament). Without this foundation, the New Testament is out of context.

We, like Paul, should be rooted in the Messianic expectation of the Torah, the Prophets and Writings. We learn this from the walk of two disciples on the Road to Emmaus, where we also learn that Jesus confirmed what we have suggested to be Paul's position - the Gospel message emerged from the shadows of the Tanach:

Then He said to them, "O foolish ones, and slow of heart to believe in all that the prophets have spoken!" Ought not the Christ to have suffered these things and to enter into His glory?" And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself. (Luke 24:25-27)

For Study and Prayer

Consider how we might preach the Gospel message by using the Old Testament and the Gospel accounts.

Next time: Paul and the spread of the Gospel Part 2

As we approach the 800th anniversary of the signing of Magna Carta, Lynda Rose asks: how real are its freedoms for us today?

On 15 June 1215, with England on the brink of civil war, King John met with the barons at Runnymede and put his seal to what was in effect a peace treaty: Magna Carta. Today, that Charter has become one of the most celebrated and influential documents in history, rightly seen as the foundation for Democracy worldwide. Lord Denning described it as "...the foundation of the freedom of the individual against the arbitrary authority of the despot."¹

But just how real are those freedoms in 21st century Britain? Does the spirit of Magna Carta live on...or has it been destroyed by secular totalitarianism?

Rights for all?

According to the Universal Declaration of Human Rights, which the United Nations calls 'a Magna Carta for all humanity', human rights are:

rights inherent to all human beings, whatever our nationality, place of residence, sex, national or ethnic origin, colour, religion, language, or any other status.²

Those rights include: freedom of belief and religion, the right to life, the right to be treated equally before the law, the right to freedom without imprisonment for just cause, the right to marry and have a family, and the right to education.

Globally, we talk a lot about 'rights' these days. In fact, "It's my right!" has become almost a mantra, justifying any and every imaginable behavior in the worldwide quest for self-fulfillment. But the reality in present-day secular and multicultural Britain is that 'rights' are extremely selectively applied, and increasingly Christians are finding themselves not just marginalized, but no longer allowed to speak in public about their faith.

Ideological war

What many do not realize is that the situation today is the direct result of an ideological war; between Christians on the one hand, and Secularism on the other. It is a war that will allow no quarter, and that has as its goal the complete annihilation of Christianity.

The ideological war being waged by Secularism will allow no quarter: its goal is the complete annihilation of Christianity."

Moral rebranding in the name of tolerance and diversity is part of a much larger strategy that started at around the beginning of the last century, when the Soviet Institute for Social Research – later rebranded the Frankfurt School - identified the Judeo-Christian legacy (seen as both the foundation and buttress of Western society) as the reason why the revolution had not spread, as expected, across Europe. Based on this analysis, they devised a complex strategy aimed at completely destroying the beliefs and institutions on which Western society rested. As well as religion, in particular they targeted the Family, which they identified as one of the main building blocks.

It was a strategy designed to produce mass hopelessness and alienation, destroying faith in God and any idea of transcendent purpose that might provide some sort of unifying force for the common man. In the words of Muzenburg, one of the founders of the movement, "We will make the West so corrupt that it stinks."

In 1969, following the Stonewall riots, this same strategy was taken over and developed by the Gay rights movement, brought to a peak in 1989 by Kirk and Madsen. In their book 'After the Ball: How America will Conquer Its Hatred and Fear of Gays in the '90s', the pair devised a strategy designed to rebrand morality. Their express aim was to recast gays as victims – where necessary rewriting history – to achieve not just acceptance, but to make homosexuality the norm. So began the demolition of the establishment from within.

Moral rebranding in the name of tolerance and diversity is part of a much larger strategy that has been going on for over a century."

A carefully orchestrated strategy

This is not to say that everyone who embraces secularist, humanist or LGBT ideas today is signed up to the Frankfurt School or is deliberately attacking Christianity, but this actually is the agenda that, consciously or unconsciously, such people have been seduced into following. It is an organised and carefully orchestrated strategy for totalitarianism, which wants at base the complete overthrow of Christianity and Western society. Hardly surprising then that freedom of speech is being re-cast to demonise anything that implies criticism of the new dogma, with anything outside of that – whether personal opinion or a quotation from the Bible - being re-cast as hate speech.

It is important that we understand this, because we too, in the name of 'tolerance' and love, have been subjected to psychological conditioning. And, sad to say, many in the Church have succumbed. This is why the Church is weak – because we have lost our way. But endorsement of behaviours prohibited in the Bible, far from demonstrating Christian love, makes us complicit in sin.

Freedom of speech is being re-cast to demonise anything which criticizes the new dogma, re-positioning it as hate speech."

So, what can we do?

First, and most obviously, we have to start by recovering the truths of our faith. Which means that we need to go back and read the Bible. Carefully. And we need to repent where we've gone astray. Because only then will we have the clarity to understand our spiritual heritage, and what God has done for us uniquely in Christ. Only then will we be able to stand against the lies!

Second, we need to fear God rather than man, and to stand up for our faith. Because if we don't, then not only do we betray the One who died for us, but we condemn our fellow human beings to unimaginable torment that will last forever. This is the truth for which we stand guardian.

We need to recover the truths of our faith, reclaiming what has been stolen from us, and standing up for it!

Third, we need to reclaim the language that has been stolen, and refuse to be cowed into accepting the lies and misinformation put about by those who want to drive Christianity from the public arena. Whatever we tell ourselves, we will not remain 'relevant' or retain influence by adapting our message. No, God did not get it wrong, and times have not 'moved on'! The Bible is expression of eternal and transcendent truth, and only by following its precepts will men and women be free and find true fulfillment.

In the words of Jeremiah (6:16):

Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls.

In the current ideological struggle, there is no such thing as a safe middle ground where we can remain neutral. Let us make no mistake, this is a spiritual war, and we are either on one side or the other. It's as stark as that. We either defend our rights and our faith – which, as seen in Magna Carta, has made Western society what it is – or we lose those rights altogether, and see a different, intolerant and harsh value system come into force: a system that will only allow the expression of views that validate itself, with everything else suppressed!

In this struggle, there is no such thing as a safe, neutral middle ground. Make no mistake, this is a spiritual war- we are either on one side or the other."

On 15 June, to commemorate the 800th anniversary of the actual signing of Magna Carta, VfJUK is organizing a Rally outside Parliament. We are asking a question: How free are YOU today? And, based on Magna Carta, we are saying enough is enough. Please join us in defending the Christian foundation of this country and our Christian freedoms, as we call for 'real' freedom of speech and of belief. Come yourself, and bring along ten friends – and ask them to invite ten more!

It's time to make a stand for our faith. Together we can make a difference.

For details of the rally, visit the Voice for Justice website, or register to come on Facebook.

References

1 Magna Carta and the Law Society and Bar Council

2 The Universal Declaration of Human Rights

Our second installment on 'Changing Britain' looks at how the Gospel message is being passed on to future generations. Following the statistical analysis is a biblical comment from Monica Hill.

Transmission of Faith

Re-printed from Brierley Consultancy's FutureFirst, June 2014 issue, with kind permission.

The transmission of faith from one generation to another is critically important. One person who has studied this in some depth is Prof David Voas, now of Essex University but previously Professor of Population Studies at Manchester University. In one piece of research published in 2012 he and a colleague evaluated the impact of family life on church attendance through three generations using data from the 2001 International Congregational Life Survey, a significant study with over 9,000 respondents.

In general they found the older a person the more likely they were to have or have had churchgoing parents. The graph shows the percentage of churchgoers in England in 2001 who did NOT have regularly attending churchgoing parents.

Percentage of current churchgoers whose parents rarely or never went to church, England, 2001.

• Older people now attending church are more likely to have continued the family tradition of churchgoing. The research compared results with the Australian data which was based on similar questions, and the overall results found:
• Men were about 5% more likely than women to have or had parents who were not churchgoers, except for those aged 85 or over (2% difference).
• Australian churchgoers were less likely than those in England to have or had parents who were not churchgoers, also by about 5%, 18% to 23%.
• The impact of two churchgoing parents is considerably greater than one.
• Grandparental religious activity also has a significant effect.

Approximately a quarter, 23%, of English churchgoers therefore have started going to church when their parents did not, and this might be taken as an estimate of the percentage of "conversion" growth of current congregations. Church congregations grow, of course, because new people join the congregation (having started going to church elsewhere) or newly start coming to that particular church. Other studies have found that new people in a church are relatively few (a 2012 English study found just 24% of those in evangelical churches had been attending less than 20 years), meaning "church growth" is mostly "church transfer". David Voas's research thus underlines the huge importance of transmission in family life.

Some factors in present-day family life make that transmission more difficult. Almost half, 46%, of children today will see their parents divorce before they are 16, and a family split inhibits transmission of faith very severely. Churchgoing parents seem to be as likely to divorce as non-churchgoing ones.

Many church families are middle-class, and many have both parents working. Those aged 30 to 44 are especially likely not to attend as regularly as others simply because of the pressure in their home with a young family, but it is in this age-group where those practices are often most needed to establish the tradition of churchgoing, and encourage transmission.

The very large majority of churchgoers in both England and Australia are married, much more than the percentage of married people in the population. For the large majority of these, both partners attend church together, so they are making joint decisions on this activity and thus encouraging their children in churchgoing.

The finding about grandparental influence confirms other research of young people undertaken in England – one study found some 60% were likely to attend church if their grandparents did.

The importance of family life and the traditions embodied within that, especially of religious activity, is crucial, and this research confirms this. Encouraging family religious life should therefore be a priority in church teaching.

Sources: Article by David Voas and Ingrid Storm in Review of Religious Research, Vol 53, No 4, Jan 2012, Page 377; Living the Christian Life, Brierley Consultancy, April 2013; Newsletter, Marriage Foundation, Spring 2014; Reaching and Keeping Tweenagers, Christian Research, 2002.

Biblical Comment

Monica Hill

Handing on the baton is the responsibility of every believer. Failure to pass it on, to the very best of the ability of all believers, places the continuance of the faith in ANY nation at risk.

We can learn a great deal on the survival of the Jewish faith over the centuries by reading how they passed on their faith to their children. This mainly took place in the family home. Both boys and girls were taught the rudimentary elements of the faith by their mothers in the home up until the age of 11 or 12. It was only then that the boys (after their Bar Mitzvah) went into schools to go more deeply into the faith.

In the home the children learned to recite the Shema, "Hear, O Israel: The Lord our God, the Lord is one" as an assertion of God's Kingship (Deut 6:4-9), which is followed by "Love the Lord your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be on your hearts. Impress them on your children."

Hearts and Minds

Deuteronomy 11:18 adds "Fix these words of mine in your hearts and minds." There are practical ways in which this can be achieved: "talk about them [God's teachings] when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates" (Deut 11:18-20). The reason is one which we should all embrace: "so that your days and the days of your children may be many in the land the Lord swore to give your ancestors, as many as the days that the heavens are above the earth" (v21).

More than Head Knowledge

A 'Christian' country' or specific group claiming to be Christian is only one generation away from extinction unless a full understanding and a personal belief is embraced and passed on to others. In order for it to survive, faith needs to move beyond 'learning by rote' to having personal meaning so that those who try to communicate to others are helping them catch more than just 'head knowledge'.

A 'Christian' country' is only one generation away from extinction unless a full understanding and a personal belief is embraced and passed on to others."

Unfortunately, parents first passed this responsibility on to the Church (who developed all kinds of groups such as Sunday Schools, youth clubs and uniformed organisations) and then to state schools, where all pupils received Christian instruction and each day started with a worship assembly. Parents relaxed and left it to others who they thought were more proficient than themselves.

The churches did a good job in teaching the young of both believers and those on the fringe, until social and family issues saw the demise of afternoon Sunday Schools and uniformed organisations went out of fashion, demanding new methods of outreach and attracting youngsters. In schools, the emphasis changed from knowledge, to education, to theoretical study of comparative religions; teachers no longer needed to be believers and legal changes then led to stagnation. A religious and spiritual understanding is no longer a priority.

Danger of Complacency

Many churches are now trying new methods of reaching out, like 'messy church' and holiday clubs, but the crucial home influence is still waning.

Any nation that settles back into thinking that it will always be a 'Christian nation' and that the next generation will automatically become Christians without any input, witness or prayer from them, is in for a shock. God can, and should, speak directly to each individual, but we are all called to be witnesses - even if we do not have the gift of an evangelist.

Any nation that settles back into thinking that the next generation will automatically become Christians without any input from them, is in for a shock."

Christianity is built upon relationships and although we can highlight moral codes and values, once the close personal link with the Creator is lost, it can become no more than a list of rules and regulations to keep. God has no grandchildren – only children who have a direct relationship with him.

Seize Every Opportunity

However, today there is an amazing challenge to those believers who have grandchildren (or even know other people's grandchildren). It is almost as though they are being given a second chance to reach another generation, even when they have not made a good job of passing their faith onto their own children. Grandparents can be 'cool' when parents can just be an 'embarrassment'. The opportunities are there in an age when older people are living longer and there are an increasing number of grandparents and great-grandparents who have 'known' the Father (1 John 3).

How can we encourage older people to take their responsibilities for our nation seriously? This should be a major objective in every congregation, family and community.

Series background

Over the next few weeks we will be using some recent surveys from the Brierley Consultancy to delve further into what God is saying to Britain. Each instalment will feature statistics on a different set of trends, followed by biblical analysis from Monica Hill.

Hard factual evidence drawn from different kinds of surveys can help Christians to ascertain exactly what, where and how our society is changing, and can equip them both to pray and to take action where necessary.

Christians should be alert to current trends and be prepared to act to bring things into alignment with the ordained will of God. While nothing can take place outside the sovereign will and knowledge of God, not all activities are God-ordained.

Previous weeks: The Rise of Secularism: YES, I have NO religion!

As we continue to seek an answer to the question 'What is a prophet?', Edmund Heddle looks at the truth stated in Revelation 19:10: "The testimony of Jesus is the spirit of prophecy".

First, let us notice the close connection that existed between witness-bearing and prophecy in the early church. Jesus' final words to his disciples before his ascension promised:

You shall receive power when the Holy Spirit has come upon you and you shall be my witnesses (Acts 1:8).

Later on, when the Day of Pentecost arrived, Peter explained the extraordinary happenings as a fulfilment of prophecy. But in quoting Joel 2:28-29, Peter added four of his own words, not found in the original prophecy: 'And they shall prophesy'.

Prophecy and witness

Putting together the two stated results of the Spirit's coming -'you shall be witnesses' and 'shall prophesy', it becomes clear that what the disciples of Jesus were to engage in was 'prophetic witnessing'. This means they would be speaking under the inspiration of the Spirit, with the words he gave them to speak, and the central theme of their speaking would be Jesus. To them this would be a fulfilment of the promise Jesus made in the Upper Room, when he said "The Spirit of truth...will bear witness to me; and you also are witnesses" (John 15:25-27).

Primary witness

Jesus shows here that in the work of spreading the gospel throughout the world, the primary witness was the Holy Spirit and that although the secondary witness of the disciples was essential, without the Holy Spirit their witness would be totally ineffective. This essential relationship in witnessing underlies what Peter said to the Jewish Sanhedrin: "We are witnesses of these things and so is the Holy Spirit" (Acts 5:32).

In the work of the gospel, the primary witness is the Holy Spirit and the secondary witness is us. Both are essential"

Old Testament Prophets

The close link between prophecy and witnessing to Christ is also seen in what the New Testament says about the prophets of the Old Covenant. Peter preaching in the house of Cornelius declared "To him all the prophets bear witness" (Acts 10:43).

The writer to the Hebrews refers to the Holy Spirit bearing witness to Christ's perfect offering for our sins (Heb 10:14-18). Peter makes it clear that prophets were moved to prophesy things that were totally beyond their understanding. He said: They enquired what person or time was indicated by the Spirit of Christ within them when predicting the sufferings of Christ and the subsequent glory. (1 Pet 1:11)

Devoted to prophecy

It is in the Book of Revelation that we see the closest connection between prophecy and witness, or testimony to Jesus. Revelation is the only book in the New Testament devoted entirely to prophecy (Rev 1:3, 10:11 and 22:18). It is a prophetic message from the Lord Jesus through John, to be read at the worship services of the church in Asia Minor. John never refers to himself as a prophet, though he is not the only example of an apostle prophesying (Acts 27:21-26).

In the book of Revelation we see the closest connection between prophecy and witness"

C. M. Kempton Hewitt shows how important the Book of Revelation is to our understanding of New Testament prophecy. He writes:

The Book of the Revelation is necessary to complete the New Testament canon. Without it we would know very little about the form and function of prophecy in the primitive church.¹

Important statement

The most illuminating statement about prophecv in the Book of Revelation (and possibly in the whole New Testament) is the verse we have already referred to in chapter 19:10 – "The testimony of Jesus is the spirit of prophecy." William Barclay in his commentary describes it as "an ambiguous phrase and a very import one."

John had been listening to a breath-taking account of the final salvation God will bring about and the blessedness of those who are invited the marriage supper of the Lamb. Finally, when the angel assures him the absolute certainty of these things, John understandably falls down to worship the angel. The angel immediately warned him against such action, saying, "You must not do that! I am but a servant like yourself and your brothers who hold fast the testimony Jesus. Worship God!" Then follows the statement, "For the testimony of Jesus is the spirit of prophecy", though it is not clear whether it is part of the angel's message or whether it is John's inspired comment.

Difficult phrase

Commenting on this phrase, the Translator's New Testament (produced by the Bible Society to assist those making new translations in the vernacular) states:

This is a difficult phrase, partly because of the two possible interpretations of the first part of the sentence (the testimony of Jesus may mean 'the testimony which Jesus bore' or it may mean 'the Christian testimony to Jesus'); partly because it is not clear whether the reference is to OT or NT prophets and partly because of the form of words in 'is the spirit of prophecy'.

On the other hand, Henry Alford in the Greek New Testament² is quite decided about the right way to understand this phrase. He argues that Jesus in the genitive must be objective and therefore the phrase must be understood as 'the testimony borne to Jesus by these fellow-servants'. He adds, "There is no reason for destroying its force by making Jesus subjective and ',the Testimony of Jesus' to mean 'the witness which proceeds from Jesus'."

Rev 19:10 is a difficult, ambiguous phrase. But one thing is for certain: it affirms a clear link between prophecy and witness to Jesus."

William Barclay, however, noting that scholarship is divided on whether the phrase means 'the witness which the Christian bears to Christ' or 'the witness which Christ bears to men' wonders whether the double meaning is intentional and writes (in his Commentary on Revelation):

This is the kind of double meaning of which the Greek language is capable; and it may well be that John intended the double meaning and that we are not meant to choose between the meanings, but to accept both of them.

Prophets and witnesses

One thing is certain, however the verse may be understood: this phrase affirms an inseparable link between Christian prophecy and witness to Jesus.

David Hill³ draws attention to the parallel between this verse and a similar situation and verse in chapter 22:9 and concludes that the brethren who hold the testimony of Jesus are to be identified with the prophets. He declares:

What appears to be implied by the collocation of clauses in this verse is that all members of the church are, in principle or potentially, prophets, just as the whole church presents itself, in exemplary fashion, in the form of the two witnesses [emphasis added, see also Rev 11:3].

The Spirit glorifies Jesus

Enough has been said to establish the connection in Scripture between prophecy on the one hand and witness, or testimony, to Jesus on the other. But such a link is only to be expected. Jesus said "The Spirit of truth...He will glorify me, for he will take what is mine and declare it to you" (John 16:13-14). We should expect therefore that all prophecy that is truly inspired by the Holy Spirit will witness to Jesus; to who he is, to what he has said and done, to what he is doing now and to what he will yet do.

We should expect that all prophecy that is truly Holy Spirit-inspired will witness to who Jesus is, what he has said and done, is doing now and will yet do"

Angels and men share task

From the incident before us we see that it is prophecy that links men and angels as fellow-servants of God; as those who are engaged in one common task, bearing witness to Jesus. Martin Kiddle writes⁴:

The Christian who holds the testimony of Jesus does no less than an angel. The angel proclaims the eternal truth of Christ's gospel; he comes from the Presence with messages to men [Luke 1:30-35; 2:10-12]...But the prophet also performs this task; he also proclaims the mind of Christ.

It is prophecy that links men and angels as fellow-servants of God, engaged in one common task of bearing witness to Jesus"

The angel forbade John to worship him. But both angels and men join to worship the Lord Jesus. He is the one whom the disciples worshipped without rebuke (Matt 28:9, 17) and concerning whom Scripture says, "Let all the angels of God worship him" (Heb 1:6).

Witnesses and martyrs

The Book of the Revelation warns us that the prophets of the New Testament church, like their predecessors in the Old Testament, must expect persecution it they bear a faithful witness to Jesus Christ. Remember the writer himself was imprisoned on the isle of Patmos "on account of the Word of God and the testimony of Jesus" (Rev 1:9), and many other apostles were put to death. And so the witness (in Greek, 'martus') becomes the martyr.

Testing prophecy

It is precisely because prophecy affirms things about Jesus that both Paul and John are insistent that all prophecy must be tested. They warn us not to accept every inspired utterance at its face value. We do well to remember Jesus' warning that there would be false prophets as well as true ones (1 Cor 14:29, 1 Thess 5:19-22, 1 John 4: 1-3, Matt 7:15-20).

It is precisely because prophecy affirms things about Jesus that all prophecy must be tested."

Christ-like prophesying

The inspiring Spirit at the heart of all true prophecy is ever seeking to point men to Jesus and to the truth about Jesus. We can take it, however, that the phrase we have been studying refers not only to the content of the prophecy, but also to the manner in which the utterance is presented. If a prophecy is to bear effective testimony to Jesus it must at the same time bear witness to his loving and gracious attitude of service. Bernard of Clairvaux got it right when he said "Learn the lesson that if you are to do the work of a prophet, what you need is not a sceptre but a hoe." Prophets, like Jesus, are to be servants and must not use their gift to lord it over God's people (Luke 22:27).

Prophecy's dark side

George Mallone points out that "singing only one tune in prophecy fails to express the full nature of Christ as it is revealed in Scripture".⁵ There is a dark side to the prophet's ministry and a full-orbed presentation of judgement and grace must feature in any adequate testimony to the Lord Jesus.

Speaking in love

As we sum up our answer to the question 'What is a prophet?' we see that it is someone who is so filled with the Holy Spirit that this influences everything that he says and the way that he says it. John Gunstone said:

I have heard prophetic utterances that brought congregations to their knees in penitence and joy, and I have heard other utterances devoid of inspiration that spoke only of the anger and frustration of the one who gave them.⁶

Prophets must never forget the danger pointed out by Paul, when he said "If I have prophetic powers...but have not love, I am nothing" (1 Cor 13:2).

Prophets must never forget the danger pointed out by Paul, when he said "If I have prophetic powers...but have not love, I am nothing" (1 Cor 13:2).

So, whether we are thinking of the continuing prophetic witness all believers are responsible to maintain, or of the gift of prophecy manifest occasionally in the church, or of those who have been given a prophetic ministry in the church and in the world, all true Christian prophesying will be distinguished by the fact that it points to Jesus and promotes his honour. For this is what the Spirit of prophecy is constantly urging all true prophets to do.

First published in Prophecy Today, 1985, Vol 1, Issue 3.

References

1 Handbook of Biblical Prophecy, Baker, p112.

2 Vol 4, p726.

3 New Testament Prophecy, Marshalls, pp89-90.

4 Moffatt Commentary on Revelation

5 Those Controversial Gifts, Hodder & Stoughton, pp40-41.

6 A People for His Praise, Hodder & Stoughton, p105.

Clifford Denton continues to consider consequences of the separation of branches of Christianity from its original roots.

The Jewish Messiah becomes the Gentile Christ

This week, we are pausing in our historical survey of Christianity's parting of the ways with Israel and the Jews to consider some of the consequences. There is nothing more important to consider than the way Israel's Messiah has been taken out of his historical and cultural setting and re-defined by Christian theology. At the extreme, some Christian theologians have made Jesus Christ unrecognisable as the expected Messiah of Israel.

Of course, a rejection of Yeshua by many Jews contributed to Christians making fresh claims and re-defining him in a Gentile context. This included changing his Jewish name (Yeshua) to a Greek form (Jesus), and changing his title (Mashiach – Messiah – Anointed One) to the Greek (Christos, shortened to Christ). Whatever the cause, the same Christian theology that saw the Church as replacing Israel has often also been in danger of transforming Yeshua into a Greco-Roman god, an Anglican Bishop, a product of Lutheran or Calvinistic theology, or many other things including a European, African or other form of iconic figure.

Jesus has often been removed from his historical and cultural setting and re-defined by Christian theology, so we lose a sense of his Jewishness."

Words that we use and pictures that we paint are loaded with meaning and are interpreted through the way hearers think. The meaning of the words Jewish and Messiah must be understood without modification of their true, intended meaning. When understood correctly, it is a certain fact that Jesus is both Jewish and Messiah. He perfectly describes and fulfills the meaning of those terms. He was born into a Jewish family, and came to earth to be the Messiah.

These are basic issues for both Christians and Jews. Jews may have defined their Jewishness in a certain way and their Messianic expectation in a certain way, so that many Jews missed the moment of revelation that Yeshua (Jesus) is indeed the Jewish Messiah. Whatever may be the reasons, however, many Christians have disconnected themselves with Judaism so much as to miss the point that Jesus was, is and will return as King of the Jews.

In truth, Jesus was, is and will return as the King of the Jews."

Jesus and his followers

We can read the biblical account over and over again, and still have a mindset that has been cultivated through our own background and culture. We might pay lip-service to the Lord's Jewishness, without realising that our image of him is actually far removed from the truth.

Jesus was born and raised out of the stock of Israel and the Tribe of Judah. He is the fulfillment of the covenant promise given to Abraham, Isaac, Jacob, and all the prophets of Israel. It was essential, in fulfillment of prophecy (see below), that he was and is of the Tribe of Judah, King of the Jews and the promised Jewish Messiah.

Marvin Wilson writes in his book, Our Father Abraham:

The life and teachings of Jesus reveal a deep commitment to the Jewish beliefs and practices of his day. He was born of Jewish parents (Matthew 1:16) and circumcised on the eighth day in accord with Jewish Law (Luke 2:21). As a boy he celebrated Passover (Luke 2:41-43), and as a youth he learned by interacting with various Jewish teachers, all of whom were amazed at his understanding (Luke 2:46-47). Frequenting the synagogue from Sabbath to Sabbath as was his custom at the start of his adult ministry (Luke 4:16), Jesus was exposed to a wide range of Jewish thought.¹

Marvin also points out:

Furthermore, Jesus' early followers were Jews. Less than three scant years after Jesus launched his public ministry, a nucleus among them would found the primitive Christian assembly. Jesus discipled his followers in the fashion of a typical first-century itinerant teacher of Judaism. Not in synagogue classrooms but on hillsides, in fields, and in remote locations, this Galilean carpenter's son clustered many pupils about him.²

Jesus came to the world of the Rabbis (each being from a various sect of Judaism) and ministered according to Rabbinic traditions, in his own perfect exposition of the Hebrew Scriptures. In particular, we note Jesus' own central purpose while he was on this earth, to find "the lost sheep of Israel" (Matt 15:24).

Jesus the Jewish Messiah

Not only did Jesus come into this world as a Jew, he also fulfilled the promises given through the prophets of the coming Messiah to suffer for his people. The Hebrew root of the word 'Messiah' is 'one who is anointed'. The Messiah foretold by the Scriptures is the one who is anointed by God to lead his people, and bring in eternal peace.

Jesus first came to suffer and pay the sacrifice for the redemption of his people. On his return he will fulfill the remaining prophesies and bring in the Messianic Kingdom (Jude 15, Rev 2:27). Many people from the tribes of Israel expected the Messiah to fulfill the promises all at once when he came. There was an expectation of the "lion lying down with the lamb", the symbol of peace that would confirm the Messianic Kingdom (extracted from Isaiah 65:25). There was therefore a disappointment when this did not take place all at once, and this has been a cause for many Jews rejecting Yeshua (Jesus) as Messiah to this day.

Jesus came in fulfillment of the promises of Scripture and will return in fulfillment of the promises of Scripture."

Yet, he came in fulfillment of the promises, will return in fulfillment of the promises and continue to confirm that he is indeed the Messiah. He was born a Jew, lived as a Jew, died as a Jew in fulfillment of all prophecies pointing to his sacrificial death and resurrection. He will return as the King of the Jews, returning to Jerusalem, the capital city of Israel and Judah. Here are some of the Scriptures pointing to Jesus (Yeshua), the Jewish Messiah.

• Jacob prophesied His coming from the Tribe of Judah (Gen 49:10).
• Balaam foresaw the Star out of Jacob and the Sceptre from Israel (Num 24:17, 19).
• Moses foresaw the coming Messiah (Deut 18:15).
• David knew that the Messiah would come from his descendants (Psa 132:11).
• Micah was told that the Messiah would be born in Bethlehem (Mic 5:2).
• Daniel was shown the time of the coming of the Messiah to suffer for His people, and Isaiah predicted the suffering too (Dan 9:26, Isa 53:5, 7).
• David related the suffering of Messiah to the Passover Lamb (Psa 22:6).
• Zechariah was shown that Messiah's own brethren would be involved in the sacrifice (Zech 12:11; 13:6).
• The Messiah would rise from the dead (Isa 53:10, Psa 16:10, 11).
• He would be the Son of God (Psa 2:7).
• He would rule with the Father (Psa 110:1).
• He will return to execute vengeance on His enemies and establish the Messianic Kingdom (Jude 15, Rev 2:27).
• He came as the Lamb (John 1:29) and will return as the Lion of Judah (Rev 5:5).

While some people, including many Christian theologians, have created an image of Jesus that is divorced from his Jewish and Hebraic background. Others, including some of his own brethren, have not realised that God raised him up as one of them, of the Tribe of Judah, totally integrated into the biblical world of Israel. He was, is and will return as the Jewish Messiah.

Jesus was, is and will return as the Jewish Messiah. In him is the mending of the rift between Christians and Jews: there is no other way."

The mending of the rift and uniting of Christians with the Israel of God is in and of Yeshua HaMashiach. There is no other way.

For Study and Prayer

Do you agree that some Christians may have unconsciously accepted concepts of Jesus that are not compatible with his Jewish background? Can you think of any examples? How can we move towards correcting any misconceptions?

Follow this link for a study of the significance of the Hebrew letters that form the name Yeshua.

Next time: The Jewish Heritage of the Christian Church

These studies are developed from the course Christianity's Relationship with Israel and the Jews, first prepared for Tishrei Bible School.

References

1 Eerdmans 1989, p40, emphasis added.

2 Ibid.

'Simply Good News: Why the Gospel is News and What Makes it Good', by NT Wright (SPCK, 2015, 144 pages, available from SPCK for £9.99)

This is an excellent title for an excellent book. Tom Wright's lucid explanation of the Good News of the gospel of Jesus Christ is well worth reading. Although there are depths of research and background behind the chapters, and quotations from eminent writers of the past, it is his own personal stories and memories as well as the illustrations he gives which enliven the writing.

The author explains why the gospel is 'news' and what makes it good. As such it should have an impact that will significantly change lives. Here is "something that has happened, because of which everything will now be different." (p3). He argues against the way that in some churches the gospel has become merely advice on how to be saved and go to heaven. In reality the Gospel is part of a longer story and larger context. It did not simply appear out of the blue. And only by knowing this back story can we understand why this announcement is very much good news.

The Gospel is not simply a ticket to heaven- it's part of a much longer, larger story. This story teaches us why it is very much Good News!"

The book takes us through the missionary journeys of the Apostle Paul and the way that, as he preached the Good News to them, people believed and "power and wisdom" became real for them; Jesus became alive and present with them. As he worked through the scriptures he demonstrated how they all pointed to "King Jesus", and his power was different – it was love. There are excellent chapters on the death and resurrection of Jesus with clear explanations for anyone with unanswered questions.

Some chapters deal with the attitudes of well-known teachers, scientists, writers and leaders over the last few centuries and the effect they have had on people because of the new ideas they have put forward. Despite all of this, the real and lasting truth remains because "He is the God of the Good News".

There are powerful and thought-provoking chapters on heaven and the new earth, the love and justice of God (and what he's really like), plus a very encouraging last chapter with helpful hints on "Praying the Good News".

This is a book to be recommended for understanding, learning and growing in the Christian faith."

Political change cannot provide solutions for society's deepest need: in the wake of the General Election it is time for Christians to unite to transform our nation...

The result of the 2015 General Election has meant relief for some and grief for others, but surprise for nearly all. One prediction came true: the SNP landslide. Will Scotland seek a further referendum on independence? Nicola Sturgeon says no, but if she does not gain what she wants at Westminster, will she change her mind? Will English and Scottish politicians spend the next five years butting heads? Will the Union collapse?

Division is rife

Division is rife in our nation: politically between Scotland and England, economically between north and south and the haves and have-nots, and socially between black and white, male and female.

Greed and selfishness breed unhealthy competition and division. Those who cannot compete go under and growing numbers find themselves in a poverty trap. We blame the government for our social ills, but no government can solve them all. Only the gospel can change the selfishness in human hearts that causes division and suffering. Only the compassion of the Saviour can reach the depths of broken lives and only a revival can transform society.

The Wesleyan revival of the 18th century transformed areas of society that no politician could reach. Yet our national church did not champion their preaching but closed its pulpits to them, so that the Wesley brothers and their friend George Whitefield began to preach out of doors to the poor. Opposition to the revival continued in the Anglican Church and so Methodism as a separate denomination was born. Sadly, part of the legacy of the revival was division in the Church. The opportunity for a revival uniting people across class and political divides as one Body of believers was lost.

If we are to see revival in our nation, we must seek unity so that we do not limit the work of the Holy Spirit by our divisions."

A divided nation needs a united Church

Let true believers of every denomination unite under the manifesto of Jesus from Isaiah 61:

The Spirit of the Sovereign Lord is on me, because the Lord has anointed me to proclaim good news to the poor. He has sent me to bind up the broken-hearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the Lord's favour.

Cardinal Vincent Nicholls, leader of the Catholic Church in Britain, has pointed out that when Christians are persecuted, their persecutors do not ask what denomination they belong to or what, for example, is their theology of the Holy Spirit. They just see the people of the Cross. In the same way, the beggars Mother Teresa helped were unlikely to have questioned her orthodoxy: they simply saw her devotion to Christ.

The needs of our society cry out for Christians of all denominations to work together, sharing skills and resources, rather than insisting on promoting the work of our own churches and organisations, which leads to duplication of effort and inefficient use of assets.

That does not mean compromising core beliefs but discerning who are our real gospel partners: we must jealously guard the faith handed down to us by the apostles, and prioritise the saving work of the gospel at the centre of all mission and social action, otherwise we lose our distinctiveness (Matt 5:13).

Seeking unity does not mean compromising on core beliefs. It means discerning real partners in Christ and prioritising the saving work of the gospel."

How do we discern who our gospel partners are?

Christian unity must be based on our position "in Christ" (Gal 3:28), proceeding from his saving work and the ongoing work of his Spirit conforming us to his image (Rom 8:29).

The hallmark of true believers of every denomination is spiritual new birth (John 3:3), through which we become part of the Body of Christ:

there is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. (Eph 4:4-6)

Ephesians 4 also speaks of our "unity in the faith and in the knowledge of the Son of God", which grows as we are equipped and edified by the five-fold ministry (v11-13). This implies that our unity is built on the Word of God. May we work towards local leaders meeting together for study and prayer so that unity for ministry in our neighbourhoods is strong in both word and Spirit?

Bound together in love

Jesus did not say that our distinctiveness lies in identical doctrinal positions on all points, but in the love we have for one another (John 13:35). It is time for us to unite in love, to "put on love, which binds all virtues together in perfect unity" (Col 3:14) and to "make every effort to keep the unity of the Spirit through the bond of peace" (Eph 4:3).

So let this "one body" work in unity across denominational boundaries to "bind up the broken-hearted" and "release the captives" (Isa 61). May we agree to disagree about our differences on matters of secondary importance and lift Jesus higher in our nation through servant-hearted gospel witness and social intervention?

Prophecy Today UK would love to hear about local initiatives involving believers from different churches and denominations working together. Please get in touch via our Contact page.