Christine Burden reviews 'In Time with God: Daily Devotional Bible Readings in Accordance with the Biblical Hebrew Calendar' by RK Bamber (2012).

This book is not your usual daily devotional resource. It does not begin on 1 January but instead at the start of the Biblical New Year, which begins with the month of Abib (or Nisan).

In the introduction, Bamber states: "The aim of this book is to give you scriptures and 'daily devotionals' which are related, as much as possible, to the actual day on which you are reading..." (p9). The biblical calendar is a lunar calendar; it is not the same as the Gregorian calendar that we normally use, which is a solar calendar.

This may seem confusing, but the author carefully explains how the reader can accurately find the passage appropriate for any given day of the Gregorian calendar, so there is no need to worry. One can also purchase a dual calendar with the book, and additional website resources for navigating between the calendars are also provided. It is not a problem but an education!

The book devotes a page for each day. Included on this page are the biblical date, titles and a portion of Scripture accompanied by helpful teachings and explanations. At the end of the page there is a question or personal challenge for the reader, followed by references that one might wish to follow up by way of further study.

Attention to the Feasts

This is a devotional that is well-researched, is challenging and has invaluable teaching on the Hebraic roots of our Jewish Messiah, Yeshua (Jesus).

Bamber includes helpful explanations of how Yeshua (Jesus) fulfils the feasts. Yeshua "fulfilled the prophetic meaning of the feasts on the actual days that they occurred" (p9). For example, The Feast of Passover falls on the 14^th day of the first month (Lev 23:5) of the lunar calendar, when the moon is full, and not on a fixed date of the Gregorian calendar. It was on Passover, when the blood of a lamb was shed for redeeming the Israelites, that Yeshua died.

Incidentally, on the 14^th day of any month in the lunar calendar there will be a full moon; one has only to look up at the sky (provided that it is a clear night) to see when we have reached Day 14.

There are also detailed and interesting charts for each month beginning with the first month of Nisan (referred to as the month of Abib in the Bible). These charts are nicely set out, providing an overall view of the book. In addition to the feasts, the charts include information and Bible texts on a varied selection of other biblical topics. For example, one topic covered is 'The Seven Species of Israel', with days each devoted to a different botanical species mentioned in Scripture. I would say there is something here for everyone who enjoys God's word.

This book is not your usual devotional resource - it works to the Hebraic lunar calendar.

Difficult Topics

The author does not shy away from difficult topics such as the Lord's plan for Israel, anti-Semitism, Replacement Theology or end time topics.

There is a discussion on Israel's enemies (p386), where the text from Numbers 24:20 looks at the words spoken by Balaam about the Amalekites, Israel's enemies. The author traces the lineage of the Amalekites, beginning with their putting fear into 10 of the 12 spies sent out by Moses, right through to modern times in which, she states, "Amalek is the spirit which tries to thwart God's plan of redemption". We are reminded that Haman (who was an Amalekite) tried to destroy all the Jews in Persia, as recorded in the book of Esther (incidentally, ancient Persia is today's Iran, a very present threat to modern-day Israel).

Care and Dedication

I found as I read this book that there was an anointing on each page that brought me the peace and comfort of the Lord. On one page the author talks about 'The Prepared Bride' (p300). Here, discussion centres around the woman who was forgiven much "for she loved much" (Luke 7:47). The reader is challenged by the author who states that the woman's great love for the Lord is a picture of the Church, the Bride of Yeshua.

I love the care, dedication and attention to detail that has gone into the writing of this book. After following it daily through a whole year I have found that it has become a favourite that I return to often for spiritual refreshment. This is an excellent book for these times as the Church continues to re-discover its lost Hebraic roots.

As I read I found there was an anointing on each page that brought me the peace and comfort of the Lord.

In Time With God (414 pages, In Time With God Publications) is available from Rosemary Bamber's website, www.intimewithgod.com, which also contains further information about the book and navigating between the lunar and solar calendars.

Rosemary Bamber studied Theology at Avery Hill College, London and spent four years studying and serving in Jerusalem, where she was inspired to write this book.

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

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

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

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

Feasts, Sabbaths and Covenants

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

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

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

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

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

Understanding the Torah

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

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

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

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

Fully Rewarding

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

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

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

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

**CONFERENCE ALERT**

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

Paul Luckraft reviews the second book in Steve Maltz's 'God' trilogy (2014).

In his follow-up to God's Signature, Steve Maltz offers us an overview of the entire Old Testament, emphasising its Jewishness and unearthing some of the deeper meanings of the Hebrew text.

In the prologue he admits this is not an exhaustive commentary on the Hebrew Scriptures "but rather a meandering and we won't be visiting the popular beauty spots...Instead, we will be lifting up stones and poking around in the undergrowth...following the unique quirks of the Hebrew mind [and] making connections...often crossing over boundaries erected by theologians to keep us nice and ordered" (p9).

Part One: the Old Testament Story

The book is in two parts, with Part One ('Word') tackling all the books of the Old Testament but in a slightly different order to most English Bibles. Here, as in God's Signature, Maltz is using the One New Man Bible, which he describes as "like walking a well-worn route, but with better fitting boots" (p10). So Job is placed early, among the patriarchs, and Ezra-Nehemiah towards the end, providing a better chronological understanding than our usual Bibles.

Part One forms 90% of the book and is largely a re-telling of the Old Testament story, seeking glimpses of patterns and repeated ideas. Maltz promises us observations, remarks and curiosities as we go on this journey through the Hebrew scriptures, but for most of the time we are simply given a re-capping of the texts. For me there were not enough of these titbits and extra insights to make the book totally absorbing.

Maltz offers an overview of the entire Old Testament, emphasising its Jewishness and unearthing some of the deeper meanings of the Hebrew text.

Nevertheless, this is a very useful resource for teachers and preachers to get a feel for an Old Testament book before turning to commentaries and other material for more concentrated study. Younger Christians would also benefit from the overview Maltz provides and this book will act as an encouragement to get to know the Old Testament better.

Themes and Threads

As always, Maltz is keen to be 'un-Greek' in his approach and reveal how the Hebrew mindset is the best way to tackle these texts. Typically, he will say 'here's the usual understanding' and then explain that though this is not necessarily wrong, it is not the only way - and here's more to think about.

Maltz is successful in convincing us that there is nothing 'old' about the Old Testament. Rather, in its pages we can discover a living God, a real character who is thoroughly involved in the affairs of men.

Finding recurring themes is a good way of demonstrating the validity of these scriptures and the nature of God. One such connecting thread, 'The Way of the Lord', is particularly informative, with clear links into the New Testament and to Jesus himself.

Maltz successfully convinces us that there is nothing 'old' about the Old Testament – rather, in its pages we discover the living God.

The Beginning of a Journey?

Part Two ('Themes') attempts to draw together some of the themes that have emerged in Part One under three main chapter headings: 'Some things we learn about God', 'Some things we learn about man', and 'Some other things we learn' (a typical Maltzian miscellany!).

In some ways, Part Two deserves more space than the remaining 10% of the book allowed. Many themes are rather briefly dealt with and I felt a bit short-changed at times. Nevertheless, there are some very good topics considered here, such as 'The Jews have an undeniable future' and 'There's a lot that hasn't happened yet' – though two pages hardly does justice to the many yet-to-be-fulfilled prophecies!

Overall, this is another high quality offering from a fertile mind that is soaked in the scriptures and Spirit-informed. Here is a book that can be read through all at once and also dipped into later as a Bible study aid. The end of the book is really a beginning, as it inspires you to go back to the Old Testament and read it again and again and...

God's Blueprint (220 pages) is available to purchase from Saffron Planet Publishing for £10. All three of Steve Maltz's 'God trilogy' are currently on special offer for £20 (you save £10), until 6 July 2016.

Paul Luckraft reviews 'God's Signature' by Steve Maltz (2012)

God's Signature is the first of a trilogy of books by Steve Maltz in which he turns his attention to the Hebrew scriptures. Subtitled 'The Wonders of the Hebrew Scriptures', the author claims that we will gain "a whole new layer of understanding of our wonderful God and His wonderful book though our exploration of His wonderful language, Hebrew" (p11).

His aim is to find God's unique signature within the scriptures. This is not a book about man's ideas and interpretive approaches to God's word, rather it explores how God chose to say things, the method and manner by which he communicated his divine will and purpose. When God decided to speak to mankind through people like Abraham and Moses, he had to give them the best language possible to reveal his thoughts and feelings. And that language was Hebrew.

Dip into the Delights of Hebrew

Maltz assures us that his book is not intended as a Hebrew primer or a series of tutorials. Rather, it is a dip into the delights of the Hebrew language and how it can help us understand God's word. We are treated to a series of word studies, plus several insights into how Hebrew works as a language and why it is so different from English.

However, he does rather dart around and the overall impression is one of 'bits and pieces', rather than an organised journey. Patience is required to cope with his diversions and asides (some of which don't really go anywhere) and comments such as 'more on this later', 'we will ask again later' and 'it is time to have another look at...'. This makes it a complex, rather than straightforward, read (there is no index to help you if you want to go back to something mentioned earlier) and it may leave you wondering what to do with all these titbits.

But Maltz does explain that "Like a meandering stream, we are now going to wander through the Hebrew Scriptures, unearthing little gems on the way" (p155) and once we realise the author's intention, we can sit back and enjoy what he serves up.

This is not a book about man's approaches to interpreting God's word – but about how God chose to say things.

Helpful Sections

Towards the end of Part One, there is a good discussion of the Masoretes who produced the Hebrew (Masoretic) text of our translations, and some excellent sections on ancient manuscripts and modern translations, which he surveys very well. For me, the book is worth it for these chapters alone.

In Part Two we are back to a collection of word studies, roughly grouped into chapters entitled Men, Messiah, Mysteries and Miscellany. Here there are often echoes of things considered earlier in Part One and again there is a rather miscellaneous feel about the whole section. Some of these studies may be a bit too detailed for some readers, but others are very meaningful.

Perhaps the most helpful are those which shed light on 'sin' and 'Messiah'. There is also an interesting introduction to the idea of 'midrash', a particularly Jewish way of connecting up scriptures via key words in order to squeeze more meaning out of individual texts. This method of study is a consequence of the nature of the Hebrew language, and is perfectly valid once we accept there is one overall author, a Divine signature behind all the scriptures.

The discussion of the Masoretes is good and the sections on ancient manuscripts and modern translations are excellent – it's worth it for these chapters alone.

During the book Maltz also introduces us to a new translation, the One New Man Bible, and quotes from it regularly. He explains why this version is worth promoting and includes an excerpt from a review by Peter Sammons which, with his permission, we reproduced in full last week.

God Chose Hebrew for Good Reason

Overall, Maltz makes a convincing case that God's signature "could not have been in any other language" (p117) and that "God chose Hebrew as His language of revelation for a good reason" (p118). We can agree with this even if by the end of the book we are still a little unsure exactly how it all works and where it leaves those of us who are non-Hebrew speakers/readers.

Certainly we will gain the sense that if we look hard enough, we will discern God's personal signature written all over his word and get to know him better.

God's Signature (revised 2014, 190 pages, Saffron Planet) is available from Saffron Planet Publishing for £10. We will be reviewing the other two books in Maltz's trilogy over the coming weeks.

Paul Luckraft reviews 'To Life!', the final instalment in Steve Maltz's trilogy on the Western Church (2011, Saffron Planet)

With this book the author completes his Way-Truth-Life trilogy (see previous reviews of How the Church Lost the Way, and How the Church Lost the Truth) and fittingly divides his final volume into three parts named The Way, The Truth and (the longest section) The Life.

As always, Maltz writes in an illuminating and witty manner, challenging us to rethink our traditions and natural tendencies in order to gradually shed our Greek way of thinking and become more Hebraically, and hence more biblically, minded. He explains that while the Greek mindset may have enabled us to make certain advances which we call 'progress', it is not comfortable with the supernatural, nor does it offer the correct tools for understanding God's word. Overall, Greek thinking "does not provide a natural interface for our dealings with God" (p38).

The Way: What 'Church' Should Look Like

In Part One, Maltz describes the early church and the way it operated, contrasting it with today where organised structures and hierarchies dominate - both in terms of buildings and management. Western churches now seem like distant cousins of those founded by the first apostles. So much baggage has been added over 2,000 years, largely squashing the original idea of church as a collection of 'called-out ones' each functioning according to gift and calling.

He devotes a few pages to certain small groups who did seek to exist independently of the mainstream Church and apply biblical principles. Brief outlines of such faithful (but often persecuted) remnants include the Waldenses, Albigenses and Hussites. Appendix 1 contains recommended reading for anyone wanting to learn more about this aspect of Church history.

So much baggage has been added to the Church in 2,000 years, squashing the original idea of a collection of 'called-out ones' functioning according to gift and calling.

He asserts that 'church' may have started out as a group of called-out ones but "once Greek thinking and personal ambition had been added to the mix, it had reversed metamorphosised, from the beautiful free butterfly of the earliest expressions to the ugly caterpillar of State control" (p36). He goes on to ask the key question: is any of this reversible? Is there a way back? He is not optimistic but in the remaining sections he explores this further.

The Truth: The Battle for Our Minds

In Part Two, The Truth, the author claims that what we usually classify as wisdom is very different from the wisdom that is 'from above'. We naturally strive to acquire wisdom by our own efforts and thought processes rather than by faith. Such pride can only produce a wisdom that is earthly, unspiritual, even devilish, rather than the pure kind which is transmitted to us directly from heaven itself (James 3:15-17). To highlight this the author takes us back to the Garden of Eden and the Fall to show us how Adam's thinking changed and what our default position now is.

The battle for our minds can be summed up as Hebraism versus Hellenism. The Greek mindset is man-centred, where self-fulfilment dominates our thinking. It drives us to exploit God for our own needs and creates a thirst for more knowledge, independent of that which God desires to give us. Greek thinking tries to work God out - to find out how he ticks.

It aims to remove all mysteries as it "seeks to know the unknowable, understand the un-understandable...To the Greek mind, the intellect must be exercised, even if this exercise is futile" (p100). By contrast the Hebraic mindset is one of reverence and respect which accepts God's majesty and greatness, and simply aims to please him by doing what he wants. Only this way can we be led into real truth, his truth.

Maltz contrasts Hellenism with Hebraism, outlining the battle between man-centred 'logic' and the Hebraic mindset of reverence, mystery and faith.

The author suggests that ideally, we need to install a new operating system and reboot our brains, but recognises this is impossible! The only realistic approach is an incremental one, a gradual process to encourage us to think more as God would want us to and less as the world has trained us to. In his third section he explores how this can happen as we head 'To Life!'

The Life: Working Out Kingdom 'Logic'

Part Three is more thematically arranged, including topics such as the family, money, the Bible and Jesus himself. The author argues that the Kingdom of God is not arranged according to Greek rules and logic. It is not always predictable and orderly. God is far bigger than this.

Maltz is equally concerned that we learn to act Hebraically, not just think Hebraically. He offers many practical tips to help our transformation and transition. There is also an informative chapter on the One New Man concept which would radically bring the Church back into line with God's purposes. The author critically examines its current situation and what is needed to make it a greater reality.

Maltz is concerned that we learn to act Hebraically – not just think Hebraically.

In this book Maltz continues to ask all the right questions which, if we are not afraid of them, will motivate us to change. Overall this is another absorbing read from a refreshingly honest writer, whose heart is to see a worldwide family of believers who are following the one who in himself is The Way, The Truth and The Life.

'To Life' (223 pages, paperback) is the final book in a three-part series by Steve Maltz on the state of the Western church. It is available from Saffron Planet Publishing for £10.

Next week: an interview with Steve Maltz!

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

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

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

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

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

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

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

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

Why is This God Different From All Other gods?

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

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

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

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

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

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

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

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

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

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

How We Wandered

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

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

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

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

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

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

Reclaiming Our Heritage

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

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

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

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

No Apology Needed

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

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

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

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

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

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

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

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

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

Messianic Revival

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

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

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

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

Chapters of Interest

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

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

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

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

Breaking Down the Wall

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

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

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

Why is the language in which Scripture was first written so important?

The original language of the Old Testament is Hebrew. The language through which the New Testament came to the Gentile world was Greek. This is because Greek was the language that was widespread at the time of the first apostles - not because Greek was to replace Hebrew as the language of Scripture.

A lot can be gained by understanding the scriptures through the Hebrew language and with a Hebraic way of thinking. You may already study Hebrew as an aid to Bible study - if not, why not consider doing so?

Hebrew Language and Culture

Language has a powerful effect on the lives of people. Before the advent of widespread communication, and after the dispersion at the Tower of Babel, language was probably the most important barrier keeping communities of people separate from one another. Language fenced them in, as it were. Each group's community traditions and culture then developed within this framework, interacting with and influenced by their language.

Hebrew is one of the Semitic group of languages, which also includes Ugaritic, Canaan-Phoenician dialects and Aramaic (it is also closely related to Ethiopic and Arabic dialects). As we study the growth of the societies of the Semitic nations in the Middle East, we find that language and culture were closely interwoven as the people-groups developed through the centuries. Thus when we are seeking to understand the background of the Bible we need to look at both the language and culture of the people.

The language of the Bible influenced the interpretation of the Bible. Israel is closely defined by the way Torah is interpreted linguistically, and this has been so for thousands of years. This was the case through the wilderness years, at the time of the judges and in the kingdom years, and on to today. In other words, the scriptures of the Tanakh (Old Testament) were interpreted into laws and customs of the community – and so Hebrew language was related to action. Understanding the Hebrew language is therefore key to understanding both Scripture and its application.

The Hebrew language is closely interwoven with Hebrew culture, and has long influenced the interpretation of Scripture.

In the chapter 'The Power of the Word' in his book Heritage: Civilization and the Jews, (1984, Summit Books), Abba Eban says:

The Hebrews entered history suddenly, without much storm or drama. Indeed, history barely noticed that the Jews had entered it at all. Why should the powerful, sophisticated empires in the rich green valleys of the Nile and the Euphrates be impressed by those ragged, wandering tribes? They had no cities, no temples, no buildings, no armies. All that they had were ideas expressed in words.

All subsequent history bears witness to the unconquerable power of those words. A few thousand Hebrew words uttered in Israel a few thousand years ago have been sending sharp impulses of thought and feeling into mankind ever since. We cannot imagine the history of civilizations, of religion, of philosophy, literature, drama, science, art, with acknowledging the potency of those words.

The words preserved the people in their separate identity... (p31)

This is well known to those who make in-depth studies of the power of language. Some branches of the modern science of linguistics concentrate on the psychological, cultural and social effects of language, so important is the link between language and culture. Language is far more than words that convey information. It forms the framework of personality, of society and of culture, both through the nature of the language itself and the practices that are described by it. Language and culture are inseparable.

Language is far more than words that convey information. It forms the framework of personality, society and culture.

With all the implications of this, Hebrew was the chosen language of God to convey his teaching to Israel. Their whole existence, and therefore the background to Christianity, is influenced by this. We gain a workable understanding of the background of the words of Scripture through scholarly translations, but there are other depths to consider through familiarity with the language of Scripture itself.

This is an immense subject on which we can only touch briefly, so we will illustrate with a small number of examples of the specific characteristics of the Hebrew language.

The Alphabet

There are 22 consonants in the Hebrew alphabet. Each letter is a word picture. For example, the Aleph is a representation of an ox, a Bet represents a house, a Gimel represents a camel, a Dalet a door, a Heh a window and a Vav a hook. Words of the scriptures were originally formed with consonants only. The readers and writers of Scripture would have been familiar with how to say each word and so vowels were not developed until much later.

Of all the languages on earth, Hebrew was the language God chose to convey his teaching to Israel, influencing their whole existence and the background to Christianity.

As Menachem Mansoor writes in Biblical Hebrew, Volume 1 (1990, Baker):Hebrew Alphabet, see Photo Credits.

The Hebrew Bible was originally written without vowels. The Hebrew of the Dead Sea Scrolls, dated between the second century B.C. and the first century A.D., has no vowels. When Hebrew had ceased to be a spoken language, several systems of vowel signs were invented by Jewish grammarians to help the public read Hebrew accurately. Our present system was probably adopted about the ninth or tenth century A.D. and is known as the Tiberian – developed by Jewish scholars of Tiberias... (p31)

Vowels were written beneath, above and within the existing consonants, so that the original form of the words without vowels was preserved. The vowels consist of patterns of dots or lines. As Mansoor implies, oral tradition preserved the pronunciation of words, before it was considered necessary to preserve the Hebrew language in written form.

This indicates that though Scripture was written, it was also linked with oral traditions, being connected more to the doing of what was written than philosophising about it. It was primarily a spoken language. The written word was related to the spoken word, which in turn was related to lifestyle and culture.

Hebrew was primarily a spoken language, preserved through oral traditions before it was ever preserved in written form.

The Verb Structures

The verb structure of the English language and other languages is far more complex than Hebrew. There are less variations of a verb in Hebrew; generally speaking, the various tenses of a verb are formed by adding prefixes or suffixes to verb roots of three letters.

The verb is to be found at the beginning of a sentence, indicating its priority - as opposed to the priority of the noun in other languages. Hebrew is a 'doing' language, not a philosophical language. The tenses of the verb are also simple, related (in general terms) to completed, continuing or uncompleted action. If we consider the relationship of language with culture we have another clue as to the characteristic of a Hebrew speaker, who speaks in simple and straightforward ways relating to the activities of life.

In Hebrew, verbs are prioritised at the beginning of sentences. Hebrew is a 'doing' language, not a philosophical language.

Figures of Speech

EW Bullinger's book Figures of Speech in the Bible (1993, Baker) is over 1000 pages long, containing hundreds of examples drawn from the whole range of literature to be found in the Bible. Figures of speech reflect aspects of the Hebrew mind. We cannot say that every Hebrew speaker will use anything like that range of figures of speech, any more than every English person will be a literary expert at the level of William Shakespeare. But the Hebrew language nevertheless gives us some insight into the Hebrew culture and mindset.

We will take three examples for illustration: Ellipsis, Parallelism and Hyperbole.

a) Ellipsis

Ellipsis is the figure of speech in which there is an omission of some part of a sentence, which gives the sentence a special emphasis. Generally speaking, a sentence has three components: a subject, a verb and an object. Omission of any of these three is possible. Bullinger put it this way:

The omission arises not from want of thought, or lack of care, or from accident, but from design, in order that we may not stop to think of, or lay stress on, the word omitted, but may dwell on the other words which are not emphasized. For instance, in Matthew 24:19, we read that the Lord Jesus, "gave the loaves to His disciples, and the disciples to the multitude.

There is no sense in the latter sentence, which is incomplete, "the disciples to the multitude," because there is no verb. The verb "gave" is omitted by the figure of Ellipsis for some purpose. If we read the last sentence as it stands, it is read as though Jesus gave the disciples to the multitude!

This at once serves to arrest our attention; it causes us to note the figure employed; we observe the emphasis; we learn the intended lesson. What is it? Why, this; we are asked to dwell on the fact that the disciples gave the bread, but only instrumentally, not really. The Lord Jesus Himself was the alone Giver of that bread. Our thoughts are thus, at once, centred on Him and not on the disciples. (p1)

There are a very large number of examples of ellipses in the Bible. With a mind tuned to this aspect of Hebrew, the reader naturally draws a particular emphasis because of the omitted words. This is an aspect of Hebrew culture as well as something we should understand in the reading of Scripture.

Bullinger demonstrates that there are complex examples of ellipses as well as more simple ones. For example, he perceives a 'Complex Ellipsis' in Romans 6:4: "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father..."

He writes, "The complex Ellipsis here may be thus worked out: "Therefore we are buried with him by His baptism-unto-death (and raised again from the dead), that like as Christ was (buried and) raised again from the dead by the glory of the Father, even so we also should walk in newness of life" (p113).

b) Parallelism

Parallelism is another of the figures of speech that gives a sentence a certain emphasis. In this case it is through the repetition of similar, synonymous, or opposite thoughts or words in parallel or successive lines. Bullinger distinguishes seven kinds of parallelism, each bringing their own form of emphasis. Often this figure of speech is considered poetic, but its use is more general than that – it is simply another aspect of the Hebrew way of communication. Here are a few examples.

Psalm 1:1:

Blessed is the man
That walketh not in the counsel of the ungodly,
Nor standeth in the way of sinners,
Nor sitteth in the seat of the scornful.

Bullinger states: "Here we have three series of gradation:- walketh / standeth / sitteth; counsel / way / seat; ungodly / sinners / scornful. These gradations point us to the fact that there is a mine of truth contained in the verse, on which a volume might be written." (p350).

Proverbs 10:1

A wise son maketh a glad father;
But a foolish son is the heaviness of his mother.

Here the emphasis is made with a contrast in two lines opposed in sense to one another.

Proverbs 18:24:

There are friends to our own detriment:
But there is a friend that sticketh closer than a brother.

Bullinger says: "The point of the parallel lies in the plural, "friends"...many friends in contrast with the faithfulness of one 'friend'" (p353).

These are simple examples, but the Hebrew language contains examples of growing complexity.

c) Hyperbole

This important figure of speech involves emphasis being given through exaggeration. More is said than is meant to be literally understood, in order to heighten the impact of the phrase. Here are a few of the simpler examples noted by Bullinger (pp423-428):

Genesis 2:24

'Therefore shall a man leave his father and his mother, and shall cleave unto his wife.' This does not mean that he is to forsake and no longer to love or care for his parents. So Matthew 19:5

Deuteronomy 1:28:

'The cities are great, and walled up to heaven,' to express their great height.

Judges 20:16:

'Every one could sling stones at an hair and not miss': to describe the wonderful proficiency which the Benjamites had attained in slinging stones.

These few, of the many examples of Hebrew figures of speech in the Bible, illustrate the character of the language in conveying ideas and forming the way of thinking of the Children of Israel, which in turn determines the character of the people and the nation as well as being a framework for our understanding of the scriptures.

The Hebrew Basis of Scripture

Apart from a few places where Aramaic was used (Dan 2:4b-7:28, Ezra 7:12-26, Gen 31:47 and Jer 10:11) the Tanakh (Old Testament) was passed down to us through the Hebrew language. It was faithfully copied from generation to generation in the scribal traditions, so that one small mistake would render the whole manuscript obsolete and require a fresh start to preserve accuracy.

Because the language used for the New Testament was Greek and because we have the Septuagint (Greek translation of the Old Testament), we have insights into the Hebraic background of the New Testament. We can compare words and phrases in the New Testament with the words and phrases of the Septuagint. However, it is always the original Hebrew that is at the root of the scriptures. The authors of the New Testament were entirely Hebrew in their outlook (and, for the most part, background) despite the fact that the message of the Gospels is recorded in Greek.

Every part of Scripture should therefore be read through the mindset of Hebrew. This is to understand both its meaning and its intent for our lives. Through faith in their Hebrew Lord, Christians join the historic community of the Hebrews and accept its Scripture, which is Hebraic in both word and deed.

In summary, then, the construction of the Hebrew language has its own characteristics which must be understood in order to discover the true meaning of Scripture. We have discussed how language and culture are related and suggested that the Hebraic culture is not one of philosophising but one of doing. The whole character of the Hebrew people, as intended by God, is linked to the study of the Hebrew language. We have also mentioned the important fact that the Greek of the New Testament should be understood through Hebrew eyes.

For Reflection and Comment

What benefits are there in reading the Greek New Testament through a Hebrew mind-set?

Next time – final in the series: Timeline and Bibliography

Hebrew/English Phonetic Bible (CD-ROM), available from Hebrew4Christians for $59.95 + P&P

For the serious student of the Bible, a basic knowledge of Hebrew is extremely beneficial, and not just for understanding the Old Testament. The writers of the New Testament were mainly Hebrew thinkers and there is often a Hebraic subtext to their writings (especially the Gospels and in particular the words of Jesus himself). But for many Christians, the language can be a difficult one to learn or even begin to grasp in any way. There are many resources and learning aids available but this can still be a daunting enterprise.

Hebrew4Christians

One very useful website is Hebrew4Christians. This site is well-stocked with articles, ideas and features, and provides an easy first step into many aspects of Hebrew. It also allows for those with some experience to develop their studies further, as well as providing extra items that are fascinating and informative.

One significant aid available to purchase via this website is the transliterated Hebrew-English Bible on CD-ROM. This software is compatible with both Windows and MAC, and enables anyone without any previous knowledge of Hebrew to begin to read the Biblical text verse-by-verse throughout the entire Hebrew Bible. Each verse is clearly set out with the original Hebrew, an English translation and, crucially, a complete and clear phonetic transliteration broken down syllable by syllable. By turning the Hebrew letters into an equivalent sound-based English script it becomes easy to learn individual Hebrew words and eventually how the sentences are put together.

Though a basic knowledge of Hebrew is extremely beneficial for any serious Bible student, attempting to grasp the language can be a daunting enterprise.

The software also contains a guide to Hebrew pronunciation so you can speak it accurately, faithful to the original sound of Biblical Hebrew. The seven rules of 'How to Read Transliteration' means you can get started very quickly. The claim is that you will be proficient in an hour!

Facilities

There are also search options and the ability to copy the Hebrew or English text into your own documents or print selected pages. This is invaluable when teaching small groups or making presentations to a larger audience. Be warned though, there are over 4000 printable pages, so you need to be selective! This is not something to be printed out as a whole, just portions when required.

Once loaded onto your computer there are three shortcuts placed on your desktop. These represent three separate files called Bibles. 'Bible 1' uses the special Hebrew font created by The Society of Biblical Literature, which allows for the exact placement of the Hebrew vowel marks. It is a secured file which means you can only view and print, not copy, but that doesn't matter as this facility is available in the other files.

'Bible 2' contains a different font that is superior for printing, giving a very clear text, but there is no transliteration for this Bible, nor does it copy so well. However, 'Bible 3' is much better for copying, though again there is no transliteration; Bible 1 is the only file that provides this. Its font is described as 'unicode' and allows any Hebrew or English text to be copied and pasted into a word processor document. It also has a very fast search facility in both Hebrew and English. Bible 2 will also search quickly, though only in English, whereas Bible 1 needs some initial 'training' before it will search – but guidance is given on how to set this up.

Worthwhile investments

So between these three Bibles everything is provided and to a high standard. The current cost is $59.95 plus shipping and handling from the USA, but this is a very worthwhile investment. And it needn't stop there! Two other similar CD-ROMs are also available. One includes the earlier pictographic script from which it is believed modern Hebrew letters are derived, so these 'word pictures' can be compared with the Masoretic text. This is slightly cheaper at $49.95.

At the same price of $59.95 there is the latest offering: the entire New Testament text in Greek and a modern Hebrew translation, both with phonetic transliterations. In this fascinating new venture not only can you learn to read the Greek but you can also see what the same verses would be like in Hebrew – very informative when looking at the Hebraic background to the New Testament and seeking links with Old Testament words and passages.

Overall, there is much here to inform and instruct anyone for whom the original Biblical texts provide the keys to a greater understanding of God's word.