Jeremiah's first public prophetic word.

The word of the Lord came to me: “Go and proclaim in the hearing of Jerusalem: I remember the devotion of your youth, how as a bride you loved me and followed me through the desert, through a land not sown. Israel was holy to the Lord, the first fruits of his harvest; all who devoured her were held guilty, and disaster overtook them,” declares the Lord. (Jeremiah 2:2-3)

This is the first word that Jeremiah was given to declare publicly in his ministry. Previously in his communication with God, the words he heard were for him personally. This first message to the nation was highly significant. Although Jeremiah knew that he was going to have to say some very hard things that would not be well received, this first word was a message of love which would have been easy for him to declare publicly. It was just what the young prophet needed to begin his ministry.

All the prophets of Israel constantly referred back to the history of the nation and what God had done for them. Here, Jeremiah is reminding the people of the amazing way God had cared for them, provided for them and protected them throughout their 40 years’ journey between leaving Egypt and entering the Promised Land.

Israel’s Spiritual Sojourn

For most of that period, Israel travelled through the desert. It was an exacting time for the tribal leaders and a time of enormous strain for Moses in maintaining order, discipline and unity among the tribes. But it was also a formative time when the Children of Israel became a nation.

There is nothing so powerful as shared hardship and danger in bringing unity to a disparate group of people. This is what happened to Israel in the desert. They were a group of nomadic tribes living in tents with no homeland, but the shared experience of facing the dangers and privations of the wilderness welded them together. They learned the value of community, co-operating in the gathering of manna, and caring for each other - especially the weak and the elderly.

The first word that Jeremiah was given to declare publicly was a message of love.

Above all, the sojourn in the desert was a spiritual experience that established them as a covenant people under God. They were his bride, newly brought into a sweet covenant relationship with him: a relationship of growing love and trust, as he practically demonstrated his love and his power in one miracle after another.

The first miracle was in persuading Pharaoh to let the people go. The deliverance from slavery was followed by the miraculous crossing of the Red Sea and the disaster that overtook the Egyptian army who were closely following with the intention of once again reducing them to slavery. But God had amazingly delivered Israel and thereby demonstrated his love and his power to protect his soon-to-be covenant people in fulfilment of his promises.

This love and power was demonstrated numerous times by the Lord’s provision of food and water in the desert. Many times the Israelites would have starved or died of thirst if he had not provided for them. But the desert was not only a time for the people of Israel to learn about the very nature of God, it was a time for sealing their bond with God and learning to trust him completely.

Separation unto God

The desert was not a place of separation from God. It was a place of separation from the world and from foreign gods: for leaving behind the fleshpots of Egypt, for ridding themselves of the pariah mentality of a people in slavery. It was a time of separation unto God, where there were no worldly attractions to compete for their attention. The conditions of the covenant relationship could be fulfilled – “I will be your God and you will be my people”.

The great silence of the desert was filled with the presence of the Living God. It was here that Israel learned holiness – separation – as they learned to love and to trust the Lord. In this first message given to the young Jeremiah, God remembered the devotion of Israel, her dependence upon him and her love for him.

This was to set the scene for all the dramatic warnings of danger that Jeremiah later had to pronounce – none of which were intended to be declarations of judgment so much as loving calls to recognise the folly of breaking the covenant with God by running after false gods. Israel’s worshipping of bits of wood and stone had tragically put them outside the protection of Almighty God and at the mercy of cruel enemy armies.

Israel’s sojourn in the desert was a profoundly spiritual experience that established them as a covenant people under God.

God’s Suffering

This first message reminding the people of God’s great love and care for their fathers in the desert was followed by a plea that was full of pathos:

This is what the Lord says, “What fault did your fathers find in me, that they strayed so far from me? They followed worthless idols and became worthless themselves. They did not ask ‘Where is the LORD, who brought us up out of Egypt and led us through the barren wilderness, through a land of deserts and rifts, a land of drought and darkness, a land where no-one travels and no-one lives?’

I brought you into a fertile land to eat its fruit and rich produce. But you came and defiled my land and made my inheritance detestable. The priests did not ask, ‘Where is the Lord?’ Those who deal with the law did not know me; the leaders rebelled against me. The prophets prophesied by Baal following worthless idols.”

God’s question, “What fault did your fathers find in me?” shows the pathos in God’s heart when his people are faithless and turn away from him. It is as though God was saying, ‘After all I have done for you, how could you possibly deny me and turn your back upon me?’

It is almost inconceivable in human relationships that someone would turn against you if you had spent your whole life caring for them. And yet, it does happen! The sense of rejection and personal suffering is intense in such circumstances. But this should enable us to understand the suffering in God’s heart when those whom he has loved and cared for turn against him and no longer trust him.

Foundational Teaching

This is the truth about the nature of God that was revealed to the prophets of Israel, that laid the foundation for the revelation of God as our Father which was at the heart of the ministry of Jesus. The Gospel Jesus gave to his disciples to take to all nations can never be fully understood and embraced without the foundation laid by the prophets of Israel.

God’s question, “What fault did your fathers find in me?” shows the pathos in God’s heart when his people are faithless and turn away from him.

Sadly, this is missing in so many churches today, where the preachers do not bother to preach the whole word of God – because they rarely study the life and teaching of the prophets of Israel.

If we do not learn from the history of Israel, that disaster struck them when they departed from the word of the Lord, we will make the same mistake again!

Surely, the preachers in Britain and all the Western nations should be declaring with all the energy and power of the Holy Spirit that, like the people of Israel in Jeremiah’s day, we too have turned our backs upon truth and embraced powers of darkness that are leading us to destruction.

We too worship bits of wood and stone in our consumerist society where we compete with one another to show off our possessions which are worthless. In so doing we make ourselves worthless to God in working out his purposes of communicating his love, his faithfulness and his good purposes to the nations. We become, like Israel in Jeremiah’s day, useless servants!

This article is part of a series. Click here to read other instalments.

Royal wedding cleric challenges two billion people on faith

Many of us had just about given up the fight. We had unfurled the white flag of surrender to godlessness and immorality. We’d reluctantly come to accept that the Western world recognises neither God nor the Bible.

Then a black American bishop shook the airwaves with a thundering sermon on the burning love of God supremely manifested in the sacrificial love of his Son. This was a love so strong that it changed the world – and is still able to do so.

Comparing that love to the harnessing of fire that powers the modern world, Bishop Curry passionately challenged two billion viewers to see what the Christian Gospel can do to change our broken society into communities that love one another and work for each other’s benefit.

Love Stronger than Death

Taking his text from the Song of Solomon, he showed how romantic love between a man and a woman is God’s idea, but that it is not something sentimental – it is as fierce as fire and stronger than death, and was ultimately demonstrated on the cross of Calvary, where Jesus died for our sins.

True love involves pain and sacrifice. It’s “’til death us do part”. God himself is an incurable romantic – from the beginning to the end of his book, the Bible, we see that he pursues us as the ultimate Bridegroom seeking the perfect Bride.

Yes, there was great anticipation for this Royal Wedding; the courtship of Harry and Meghan had all the ingredients of a fairy-tale with the handsome young prince falling for the beautiful Hollywood actress. But they were both from broken homes, and Meghan was divorced. It seemed a bleak scenario reflecting much that has already gone wrong in our society.

Many of us had just about given up the fight, accepting that the Western world recognises neither God nor the Bible.

And yet no-one saw it coming – certainly not the liberal elite who have persuaded themselves that God is dead, but not even evangelical Christians, including myself, were prepared for this. Broadcasters and their interviewees couldn’t stop talking about it afterwards – not the dress, but the ad-dress – as expressions like “electrifying” and “blown away” were bandied about.

Apparently there were some 40,000 Tweets per minute on the subject, most of which reflected an undeniable joy which made me realise afresh that people really do want the Gospel after all. It really is good news for a world gone mad with political correctness. People genuinely warmed to a heart-stopping explanation of what Jesus came to do.

False Motives or True

Don’t get me wrong. I’m fully aware of what the bishop didn’t say, and what he is alleged to believe, for example, about same-sex issues. Some might even question his motive but, like the Apostle Paul, we should be thankful that the Gospel was preached and made millions sit up and take notice – even in faraway Argentina, I’m told.

“The important thing is that in every way, whether from false motives or true, Christ is preached” (Phil 1:18).

In my opinion, Bishop Curry is way off track with his unbiblical views on LGBT rights (which he did not address at the St George’s Chapel ceremony) along with his reported statement that Trump voters “cannot credibly call themselves Christians if they support policies such as tax cuts for the wealthy”.¹ But he undoubtedly has the gift of summing up the Gospel in less than 14 minutes!

The Prophet Isaiah foresaw this kind of surprise (at how the Gospel would become known, for example) when he wrote: “’For my thoughts are not your thoughts, neither are your ways my ways,’ declares the Lord” (Isa 55:8). In this context he explains that just as the rain and snow causes the earth to bear fruit, so his word will not return to him empty, but will accomplish the purpose for which he sent it.

People genuinely warmed to a heart-stopping explanation of what Jesus came to do.

The same passage urges us to “seek the Lord while he may be found, call on him while he is near.” When you know that what you are hearing is the truth, don’t let the moment pass. Call out to your Creator, who knows you intimately and who loves you with an everlasting love.

“Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the Lord, and he will have mercy on them, and to our God, for he will freely pardon” (Isa 55:6f). If you do this, your world will never be the same. For “you will go out in joy and be led forth in peace; the mountains and hills will burst into song before you, and all the trees of the field will clap their hands” (Isa 55:12).

Changing the World

Is the Gospel making a comeback? You bet it is. Speaking of the end times and the signs that would immediately precede his coming again, our Lord Jesus told his disciples: “This gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come” (Matt 24:14). And as St Peter, on the Day of Pentecost, reminded his hearers of the words of the Prophet Joel, “everyone who calls on the name of the Lord will be saved” (Joel 2:32; Acts 2:21).

Too many have been switched off by soothing ten-minute homilies that neither challenge nor inspire.

It was predictable that the Windsor Castle chapel message would be hijacked by the diversity, equality and inclusivity brigade – he did, after all, touch on areas that suited them like black civil rights, in itself perfectly in order as Meghan is descended from slaves. But then, as I have already suggested, the Gospel has always been misused.

However, the essence of the Bishop’s address was the love of God that brought peace and harmony even to slaves in their desperate predicament – that the Gospel is what mends a broken society. After all, it was the Gospel that emboldened William Wilberforce to campaign against slavery. Campaigns in themselves will not change the world; that will take men and women who have fallen in love with the man who changed the world, our Lord Jesus Christ.

You might also be interested in our editorial this week, on the same topic.

References

1 Daily Mail, 21 May 2018.

Two meditations for Holy Week.

Reading the Gospel accounts of the last week in the earthly life of Jesus, there are two points that I want to offer for meditation. The first concerns what is known euphemistically as Jesus’ ‘triumphal entry’ into Jerusalem and the second focuses upon his last meal with his disciples.

Riding on a Colt

Matthew records the instruction Jesus gave to his disciples to go to the village ahead where they would find a donkey with her colt. They were to bring them to him for his entry into Jerusalem. Matthew quotes a verse from Zechariah, “See your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey” (Zech 9:9 and Matt 21:15).

I often wondered why Jesus chose to ride into Jerusalem on a colt, the foal of a donkey. I could understand his choice of a donkey as a sign of his humility; but why choose the foal of a donkey. It was one of my colleagues in the Issachar Ministries team who pointed to a verse in Exodus that I had not previously noticed. It says, “Redeem the firstborn donkey with a lamb, but if you do not redeem it, break its neck” (Ex 34:20).

A little research reveals that the donkey was the only animal in God’s creation whose firstborn foal had to be redeemed by offering the sacrifice of a lamb. Donkeys were very important for transport. They carried heavy loads and were usually willing workers. They were certainly very important in an agricultural community: in fact, so important that the owner had to give thanks to God for the firstborn foal before it could be used. The strength of this command was enforced by the instruction in Exodus 34:20.

Of course, Jesus knew this command! But this was the very reason why he chose to ride on the foal rather than the donkey. Here we see Jesus, having deliberately set his face to go up to Jerusalem, with the full knowledge of the murderous intent of the religious authorities to end his life, he now chooses to ride on the foal of a donkey. The foal had not yet been redeemed, hence it was still with its mother. But in this action, Jesus himself was redeeming the foal.

Here was Jesus, the Lamb of God, offering himself as a sacrifice for the sin of the world, symbolically redeeming the foal on his way to the cross.

For the One I Love

The incredible humility and determination to go through with the terrible events that he foresaw show something of the amazing character of Jesus. But, added to this, his incredible love is shown a little later in the week when he met with his disciples to share a last meal with them. This is the second point in this meditation.

One of my lasting memories of the late Lance Lambert whom I was proud to call my friend, was on one occasion when my wife and I shared a meal in his Jerusalem home with him and his sister. It was a Friday evening, a Shabbat meal. At one point in the meal Lance took a piece of bread, dipped it in the cup and gave it to me, and similarly to Monica, saying to each of us a little expression of love. He explained that in many Jewish families it was the custom for either the father of the family or the mother of the family to do this, particularly if they had guests as an expression of love.

Lance said it was a particularly poignant practice for the mother to do this for one of her children who had been away and was now back at the family table, or one who had been sick and now was recovered. She would say “This is for the one I love”. Her love was being expressed particularly for the one who had a special need, or to show joy at the reuniting of the family around their table.

At the Last Supper Jesus took bread and broke it and gave a piece to each of his disciples – a symbolic act through which he was giving himself to them and showing his indescribable love. Judas, the man who would betray him was also there and it is surely one of the most poignant acts of Jesus to give bread to the man who was going to be responsible for his betrayal into the hands of his enemies (John 13:26).
The act of giving the bread dipped in the cup symbolising his blood, was highly significant for each of his disciples.

But the most amazing act of Jesus at the Last Supper was surely to dip the bread in the cup and give it to Judas, who was to betray him, conveying the message (whether spoken or unspoken): “This is for the one I love”.

Love so amazing, so divine,

Demands my soul, my life, my all.

Drama in the snow.

One of the most dramatic incidents in my life happened soon after Christmas high up in the Swiss Alps. My wife and I were walking through the little Alpine village of Adelboden to watch the Men's Downhill of the World Cup.

We are both poor skiers, but we were not there for the skiing. We were speakers at a conference at a local hotel and we had the afternoon free. On the way there I had a growing awareness of the presence of God: it was not just a spiritual response to the grandeur of the scenery.

Expectation

So, it was with a heightened sense of expectancy that we arrived at the foot of the slope and joined the crowd watching some of the world's most skilful young men risking life and limb to hurl themselves down the mountainside, trying to reduce record-breaking times by mere fractions of a second. We cheered the Swiss boys who were popular with the local crowd (there being no British competitors!)

I was sure that God had something to say to me so I carefully watched every competitor racing down the mountain but nothing of significance spoke to me.

Eventually it was all over. The presentations were made; the TV camera crews closed the eyes of the world and the crowd began to disperse. Several thousand people began to walk back into the village. I had a sense of disappointment and found myself silently saying, "Lord, have I missed something? Forgive me if I’ve not been attentive."

I had a growing awareness of the presence of God: it was not just a spiritual response to the grandeur of the scenery. I was sure God had something to say to me.

The footpath back into the village was narrow and winding. It was slow going with the large crowd threading its way along the snow-packed icy track which in some places was only four or five feet wide. At one point the pathway turned a sharp bend hugging the mountain face on one side, and on the other side there was a low wooden guard-rail protecting a steep snow-covered slope running down towards the edge of the ledge with a sheer drop onto rocks below.

A Near Tragedy

We had hardly turned the corner when the air was suddenly rent with a piercing scream of a child just behind me. She had evidently missed her footing coming around the bend on the outside of the crowd, slipped under the guard-rail and was now sliding helplessly down the steep slope towards the edge.

I swung round, and together with many others, stood frozen to the spot powerlessly watching the small figure of a three or four-year-old child sliding down the mountainside on her stomach, feet first, with arms outstretched screaming with the full power of her lungs and her eyes looking imploringly upwards. I doubt whether I will ever forget the look of helpless terror in that child's eyes as her body gathered speed on its way down towards almost certain death.

Before I could even take in the full horror of the situation another dramatic event occurred that was to leave an indelible picture in my mind. Within seconds, as the first screams from the child were echoing from mountains across the valley, a man hurled himself through the crowd, leapt the guard-rail and ran down the slope with such incredible speed that he rapidly began to overtake the child still screaming at the top of her voice.

It was little short of a miracle that he managed to keep his balance on the acute slope - actually running down the mountainside! A few more strides and he reached the child, sweeping her up into his arms, and then was lost from sight for a few moments in a flurry of snow as he stopped himself just yards short of the edge of the slope. He stood there for what seemed a long time with the child’s arms flung round his neck clinging tightly and sobbing loudly.

In that little drama of human love, we witnessed a tiny glimpse of God's great saving purposes for his children.

An Amazing Rescue

The man, later identified as the child's father, steadied himself in preparation for the dangerous climb back up the snow-covered slope. The climb seemed to take ages as he dug into the deep snow, testing each foothold before taking a step, ensuring that it was safe to take him with the additional weight of the child in his arms. Eventually he reached the guard-rail where there were plenty of willing hands stretched out to help him onto the pathway and to lift the little girl over the rail into the comfort of her mother's arms.

As I watched the father standing there so close to the sheer drop onto the rocks below and as I watched him on his slow ascent to safety I very clearly heard God say to me,

This is what I brought you here to see. You saw how that child was sliding towards certain death. You saw how her eyes were looking up to her father and you heard how she cried for help. You saw how her father responded immediately, not hesitating to assess the danger to himself, but flung himself down the mountainside to rescue his child. That is how I love my children.

A Message of Love

"Lord," I responded, "That is wonderful! Your love is just amazing!"

Immediately, I felt a sense of rebuke as though God was saying to me,

Why do you say that? Do you think that my love is less than that of a human father? Did I not create him? Did I not make him capable of such a love for his child? Am I less than my own creation? I am God. There is no other! I created the universe and I created human beings in my own image. My love is at least as great as human love and a million times more and a million times more.

It was then that I heard the words that were to have a long-term impact on my life. I very clearly heard the Lord say, "Tell my people I love them. Tell my people I love them." From somewhere in the back of my mind there came the words of a song:

Tell my people I love them,

Tell my people I care.

When they feel far away from me,

Tell my people I’m there.

We walked along the path back into the village, silently re-living the drama of the last few minutes, each of us conscious of the presence of the Living God, ‘lost in wonder, love and praise’. In that little drama of human love, we had both witnessed a tiny glimpse of God's great saving purposes for his children.

The fresh mountain air, the winding path, the breath-taking view across the valley, all seemed to take on a new significance of the God of Creation revealing his everlasting love for the people whom he had created in his image. I think we both felt a little bit like Moses standing on another mountain when he took off his shoes feeling that the very ground on which he stood was holy with the presence of Almighty God.

Only one man actually risked his life and ran down the mountainside to save the child - her father!

The experience on the mountainside transformed the evening message especially as we sang:

Mine is an unchanging love

Higher than the heights above

Deeper than the depths beneath

Re-Living the Drama

There have been many times during a sleepless night when I have re-lived that drama on the mountainside and asked myself the question, ‘If that had been my child would I have jumped the guard-rail and run down to save her?’ I would like to think that the answer is, ‘Yes I would!’ But I have never been in that position so I can't be absolutely certain.

The one certain thing I do know is that I made no attempt to go and save someone else's child. I don’t find that a very comfortable thought. There were scores of other men near enough to try to save the child, but only one man actually risked his life and ran down the mountainside to save the child - her father!

This powerful illustration of a father's love has given me so much more understanding of the love of God our Father; who so loved the world that he sent his only Son to teach us to know God as our Father. It’s his birthday we’re celebrating right now. Make sure you invite him to the birthday party!!!

Previously published in: Hill, C, 2010. Unbreakable Love. CCM, Bedford, pp18-22.

On oxen and parapets: applying the Torah's heart principles.

Before Paul’s conversion on the Road to Damascus he had studied Torah under Rabbi Gamaliel. Thus he already had the foundation on which to interpret Torah from a New Covenant perspective. He does not teach this through his letters so we are left to guess how he approached the subject as he taught in the Christian congregations.

There are a few clues that would lead us to suspect that he handled Torah fluently and deeply through the power of the Holy Spirit. Paul’s Bible was the Tanakh, the Hebrew Scriptures (the ‘Old Testament’). My belief is that we should take Torah just as seriously and learn to let the Holy Spirit interpret at deeper levels, rejecting all idea that ritual and legalistic interpretations are the only ones.

To that end, for this article I am reproducing in full a chapter from the Torah section of my book The Covenant People of God (Tishrei International, 2001). This was written at a time when I was freshly buoyed up by the revelation of new depths in Torah.

Essays on the fulfilment of Torah

No 7: On Oxen and Parapets

In his reference to oxen the Apostle Paul gave new meaning to an old Mitzvah. Have we reached the same maturity of interpretation after 2,000 years of Church history?

When we have understood the role and nature of Torah, meditations upon its principles will lead to the right kinds of questions. In prayerfully considering these questions and waiting upon the Lord for enlightenment we can see, like the Apostle Paul, general principles at the heart of various commandments and we can learn to apply these general principles in new and relevant ways.

The Bible records two occasions when Paul referred to the commandment of Deuteronomy 25:4 which stated that an ox should not be muzzled as it treads the grain (1 Corinthians 9:9 and 1 Timothy 5:18). On both occasions he used the commandment to show that ministers of the Gospel should receive appropriate payment. Jews might say he was applying midrashic method here, to extract a truth from a particular part of Scripture to apply it to a different circumstance. Christians might say that Paul, having seen the law as now having no continuing meaning since the coming of Yeshua (Jesus), was treating the ideas rather loosely and liberally. I would suggest that Paul had found the keys to the principle of the law (Torah) being written on the heart. Indeed, there is a kind of midrashic interpretation of Torah, but led by the Spirit of God rather than through a scientific method of biblical interpretation.

Paul had found the keys to the principle of the law being written on the heart.

It is interesting that there are very few examples in the New Testament to the individual Mitzvot such as the one above. Again, after 2,000 years of Christendom, the general impression is that this is because they are not important now that the Messiah has come. It is rather strange, however, that Paul uses this one rather remote example twice. I would suggest that this should give us a clue as to the way that we should read both the ‘Old’ and ‘New’ Testaments. Far from Paul dismissing the ‘Old’, he is applying the teaching in the way that he expects us to apply it. This is simply one example that he uses in passing and which has found its way into the New Testament writings.

Indeed, because there is so little interpretation of the Mitzvot, in terms of the New Covenant, we should realise that we are expected to find interpretations for ourselves. If this were not so we might be inclined to treat the New Testament as a new and complete rulebook, assuming that it has a literal completeness, replacing what went before. Indeed, I would suggest that this is just what many Christians have (unwittingly) done. Instead, we have the final steps of revelation that can now be applied alongside the earlier revelations of Scripture bringing all to fullness, by the power of the Holy Spirit and in the Light of Messiah. We should not expect all the answers to be in the pages of the New Testament, but we should find ourselves on a walk of faith with the Holy Spirit interpreting the truth of the whole of Scripture for us.

I would also suggest that this is of extreme importance to those of us in the early stages of the restoration of the Jewish roots of the Christian faith. Going back to the Old Testament, for some, can be a return to literal application of what is found there, missing the spirit of the teaching and the wider application. This is what leads to dry ritual observance of the Feasts, to the wearing of Tzit-Tzit and, possibly, to putting self-righteously inspired parapets around one’s roof (see below).

Missing the spirit of the Old Testament can lead to its total rejection, or to dry ritual observance.

The heart of all Mitzvot is to love the Lord with all our heart and our neighbour as ourself. This spiritual principle can only be applied to our hearts by the Holy Spirit Himself, but once there, all the Mitzvot can rise to a higher and more general plane, as well as being perfect examples in themselves of how to apply the principles in certain circumstances. Thus Paul was able to see that by practising, year by year, the principle of not muzzling an ox when treading the grain, letting it feed freely and generously as it worked, there is a principle that can be manifest on the heart and which can be applied in a variety of circumstances, including payment of ministers of the Gospel. Paul had learned to read the heart intent of these Mitzvot and expects us to do the same.

Another seemingly remote example (this time, however, not quoted in the New Testament) is Deuteronomy 22:8 – when you build a new house, make a parapet (protective fence) around your roof so that you will not bring the guilt of bloodshed on yourself if someone falls from the roof. Is this principle only to be taken literally, to be of no relevance to those of us without flat roofs, or does it speak of a general principle?

This is an excellent example of loving our neighbour and a perfect example from the context of Middle-Eastern houses with flat roofs, where one might spend time with one’s friends: there are circumstances even today where it is what we should do quite literally. However, through meditating on the principle, we find that it speaks fundamentally of care and safety in every area of our interaction with our neighbours. It challenges our heart as to whether we care for the safety of our neighbour, and hence also challenges us as to our maturity in our spiritual life. Parapets, when considered as safety measures, speak of fire extinguishers, first aid boxes, guards on our machinery, and careful safety precautions in all we do. The Torah principle is a profound and perfect prompt to a general principle that can be applied in millions of circumstances, prompted from the heart, but impossible to contain, in its entirety of applications, within the covers of our Bible.

The Torah principle of making a parapet for your roof is a profound and perfect prompt to a general principle of caring for others.

Indeed, we can go further, from the practical to the spiritual. For example, we as parents should put scriptural principles into the lives of our children so that they have spiritual guard-rails in their lives. This was the principle that Ezekiel was to bring to his nation as a watchman (Ezekiel 33) so that he would be free of bloodguilt. This is also what Paul meant when he declared himself to be free of bloodguilt because he had declared the whole counsel of God to the people (Acts 20:18-26). He set up a spiritual parapet for their protection, just as we should in our families and fellowships.

I would add one more point in the light of our search for the Jewish roots of our faith, so that we do not despise too readily what was achieved through the Christian Church over 2,000 years. I can take my example from Britain, my own nation, but it also applies to other nations where the Gospel message took root in the fabric of the nation, including the USA. For over a thousand years, from the time of King Alfred the Great, the laws of Britain have reflected the heart of Torah. Alfred the Great caused the Ten Commandments and other parts of the ‘Law of Moses’ to be written into our law books. This is why, for example, we developed a consciousness for health and safety in our industries.

The heart of the teaching about parapets has been applied in our nations - albeit that we have forgotten when and how. Now, as we seek to recover and make more explicit what Torah is in our Churches, we must not forget our heritage and we can recognise that there has been a Torah impact to our nations, and hope for recovery in these days of growing Torahlessness. Furthermore, we must be among those who add depth to the lives of believers, and not those who lead them to a new form of superficiality.

[end]

Conclusion

Being Hebraic is to love all the teaching of God: to study the entire Bible, founded upon the five books of Moses (the Torah) and to seek the guidance of the Holy Spirit to shed light on it applications in all aspects of life – and to help others to do the same. This is Word and Spirit in balance.

It is also how we can pray, like the psalmist, from the heart:

Oh, how I love your Torah! It is my meditation all the day. You, through your commandments, make me wiser than my enemies; for they are ever with me. I have more understanding than all my teachers, for your testimonies are my meditation. (Ps 119:97-99)

Perhaps we will find ourselves writing such a Psalm!

Next time: Authority to interpret Torah

Paul Luckraft reviews ‘One Flesh’ by Peter Sammons (2012).

This very readable and accessible book sets out the biblical perspective on marriage and male-female relationships generally. Taking its title from Genesis 2:24 (which Jesus endorses in Matthew 19:5), the main theme is the uniting of the two genders according to God’s purposes.

The author’s aim is for his readers to get “a clearer idea of how God wants them to live out their lives as regards the opposite sex”, adding that “we will see some pitfalls to avoid and discover some principles which, if adopted, will help us to make good and healthy choices for the way we live our lives and with whom we share them” (p12).

This is no starry-eyed approach to what can be a difficult topic, both in theory and in practice. Living ‘happily ever after’ may be the hope and dream but reality is often very different, and the author is well aware of the hurts and disappointments that can occur in the pursuit of one of life’s main blessings. He tackles very sensitively the risks and rewards of entering into marriage and explains well the enormous responsibilities that such a lifelong commitment carries with it.

This is no starry-eyed approach to what can be a difficult topic.

Soul Mates?

One interesting point is where he discusses the modern idea of a soul mate. Sammons asserts that “the Bible in no place so much as hints at such an idea” (p48). He adds that this concept owes much to the New Age movement and actually has pagan roots. He states that Scripture “gives us no indication at all that there is only one person in all eternity that we might marry”, which he describes as “extremely liberating” (p48). In principle, happiness can be found with any one of many people, if both partners are prepared to work at building a life together. It should be added, however, that the author is clear that once a marriage takes place, there is then only one partner while each is alive.

One good section of the book is the account of the ‘true love story’ of Isaac and Rebecca, from which the author draws several godly principles.

Further scriptural passages given lengthy treatments include the romance between Ruth and Boaz and, inevitably perhaps, the Song of Songs. In these cases the author brings out the clear distinction between the Hebraic mindset on such matters and that portrayed by Greek thinkers, such as Plato and Augustine, which has so influenced Western culture.

The Definition and Purpose of Marriage

It is not until we get halfway through the book that the author attempts a biblical definition of marriage (too lengthy to quote here), the main point being to contrast it with a legal dictionary definition (even lengthier!) where it is called a contract rather than the more biblically accurate description of marriage as a covenant.

Interestingly, Sammons asserts that the first task of marriage is to banish loneliness, and only of secondary significance is that it enables a man and woman to join with God in the process of creation of new life.

Legally marriage is a contract, but the more biblically accurate description of marriage is a covenant.

Also at this halfway point, we are given a fuller understanding of the meaning of ‘one flesh’ which is too often assumed to refer primarily, or even exclusively, to sexual union. Sammons suggests the phrase in Genesis means much more, namely “to become a single functioning unit that draws its strength from itself. Being one flesh entails the complete identification of one personality with the other in a community of interests and pursuits, a union that is consummated in the act of physical unity” (p93). Much to ponder there!

Tricky Issues

As well as explaining the ‘leaving and cleaving’ aspect of becoming ‘one flesh’, the author also touches on the related topics of singleness and polygamy. Furthermore, he does not shirk the tricky issues of male headship, cohabitation and divorce, all of which he approaches with sensitivity yet firm convictions. It is also pleasing to note that he has stern words for those who promote sexual experimentation under the guise of sex education.

Boy meets girl – it happens all the time. But then what? Writers and musicians down the centuries have depicted many scenarios that could follow, often with less-than-happy consequences. The Bible never claims that marriage is easy, or that it will be a bed of thornless roses. But, Sammons believes, “the genius of marriage is that it provides a wonderful medium for love to grow…love is not so much the basis for marriage, but rather marriage is the basis for love” (p162).

Sexual sin may or may not be the worst form of sin, but its consequences can be more far-reaching than most. In this area of life, as in all others, Christians will want to live by godly standards but, as Sammons points out, “we are up against a powerful alliance of enemies: our own natural inclinations, the propaganda of the world, and the propaganda of the devil” (p101-102). We will have a better chance to stand against ‘the world, the flesh and the devil’ after reading this book.

One Flesh (171 pages, Glory to Glory Publications) is available from the publisher for £9.99 inc. P&P, or for free as a downloadable e-book. Also available on Amazon.

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

"To the angel of the church in Ephesus write:

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

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

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

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

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

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

Ephesus Then and Now

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

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

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

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

Rules for VisitorsTheatre in Ephesus.

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

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

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

Success of the Gospel

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

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

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

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

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

Paul's Message

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

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

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

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

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

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

References

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

Click here for the rest of the articles in this series.

In the final instalment of our series 'The Relevance of the Message of the Prophets for Today', Chris Hill looks at Malachi and his testimony to the love of God.

One of the common misconceptions people have about the Old Testament is that it portrays God as the God of judgment and not of love. They say we must look to the New Testament if we are to encounter the God of love.

Such a simple analysis will not do. The New Testament contains a great deal about God's attitude to sin and its consequences, while the Old Testament continually presents us with wonderful revelation of the Lord's love for his people. We have only to do a word search of chesed, the Hebrew word for 'steadfast love' or 'grace', to find that it appears over 80 times in the Old Testament.

The Old Testament view of God is that he is gracious and loving to those who repent of their sin and rebellion, and he promises to provide a Saviour. The New Testament takes exactly the same position but goes farther, declaring that the provision has been made! Jesus, the Saviour, has come! Hallelujah! The Lord does not change.

Back to Basics

Malachi was the man for the moment; unequivocal in his faithful proclamation of the burden of the Lord. He thundered against the unfaithfulness of the Jewish people and the priests. Their grave social injustices were a scandal. They had abandoned true devotion to the Lord and adopted an attitude of insolent indifference towards his righteous laws.

The Lord had been acting for their sakes. It had been a momentous time, a time of restoration. The Lord had brought a quite miraculous release to the Jewish people. Cyrus of Persia had overthrown the devilish legacy of Nebuchadnezzar and his successors, and actively encouraged the Jews' repatriation to their land. Babylonian oppression was a thing of the past.

Zerubbabel paved the way. He and Ezra brought back many Jewish survivors. Temple worship was restored and Jerusalem rang again with the praises of God's people!

A common misconception is that the God of the Old Testament is the God of judgment, whilst the God of the New Testament is the God of love. But such a simple analysis will not do.

In 445 BC the Persian king permitted his cupbearer, Nehemiah, to repair the city walls. Nehemiah was appointed Governor of Judea, answerable only to the Persian Court. He brought in reforms to help the poor, to encourage family fidelity, to restore Sabbath observance and to encourage financial integrity.

Twelve years after introducing his reforms Nehemiah returned to the Persian Court. During his absence the Jews fell back into sin and the priests did nothing to halt the slide. Indeed, they spearheaded the rebellion, were casual in their duty to God and corrupt in teaching God's Law to the people. Nehemiah 13 shows that mixed marriage had again taken its grip, as well as abuse of the temple and the violation of the Sabbath. Malachi stepped forward.

With the religious leaders and the people in this sorry state, it fell to Malachi to speak out. Provoked in his spirit, he could not remain silent. The priests may compromise themselves - Malachi could not. Layman or not, affront or please, he must speak out the word of the Lord.

Tragically, if the scholars are right in dating Malachi, apart from some initial response by particularly God-fearing people, it seems that his prophetic preaching was largely ignored. When Nehemiah returned to Jerusalem he found only godless rebellion.

Malachi had spent himself for God, but he did not have the satisfaction of seeing his message taken seriously.

Malachi's Prophetic Calling

It takes guts to be a true prophet of God. We all wish to be liked and for our ministries to be welcomed. Is there anything nicer for the preacher than to hear those words, 'Well, dear brother, I've not heard preaching like that for years. It was wonderful! When's the earliest we can have you back?'

If the Bible is anything to go by, the truly prophetic ministry is more usually greeted with, 'Well, brother, I didn't sense much of the love of God in your message tonight. In fact, you've upset a lot of people here and made them feel insecure.'

It is interesting that as soon as God's righteousness and judgment of sin are spoken of, people believe that his love is being ignored. But Malachi shows that this is neither true nor prophetic. His great purpose is to testify to the focused love of God shining on his people in blazing glory (Mal 1:2-5), and the whole oracle is designed to draw the people back to that love. In a sense the prophecy of Malachi is a love letter from God to his people. Malachi's purpose is not condemnation but restoration. Is not this the heart of the prophetic calling?

As soon as God's righteousness and judgment of sin are spoken of, people believe that his love is being ignored. But Malachi shows that this is neither true nor prophetic.

Malachi's Method

The prophet calls Judah, the unfaithful 'lover', back to the Lord, her 'true love', by reminding her how things were. This describes a relationship with God which brings delight to his people and to him. What is it like when we are living in love with God?

• I honour and respect my heavenly Father God (Mal 1:6)
• I offer him only my best (Mal 1:7-8, 13b-14, 3:3b-4)
• I delight in the habit of worshipping him (Mal 1:10-13a)
• I revere him and stand in awe before him (Mal 2:5)
• I speak only what he gives me to say (Mal 2:6)
• I speak only truth and never falsehoods (Mal 2:6)
• I walk with him in peace and uprightness (Mal 2:6)
• I turn many people away from sin because I am prepared to bring a word from God to them (Mal 2:6-7)
• I maintain loyalty to my brothers and sisters (Mal 2:10)
• I identify any pagan influence in the church or out of it and avoid it completely (Mal 2:11)
• I am utterly faithful to my wife (Mal 2:13-16)
• I give to the Lord what is properly his (Mal 3:8)

Part of Malachi's message is addressed to priests and part to laity. Both apply equally to us, as we are a chosen people, a royal priesthood (1 Pet 2:9), so we identify with Malachi's words whether he spotlights priesthood or laity.

Isn't this a delightful list? We can learn from it and experience it! Here he describes the normal life of the man or woman who loves God! The heart of Malachi's message is to call the people back to their 'true love'. He does so by showing how far they have drifted away from that first love and its awful consequences.

Malachi was faced with an appalling situation. It took tremendous courage to confront people who were living like this. It still does! How much of this is true today - of me?

It takes guts to be a true prophet of God.

Restoring Our Love

Loving God is the key to life. Malachi calls out across the centuries, 'Come back to your first love!' His message is timeless. First addressed to a backslidden Judah, his words lose none of their bite when related to us.

Because Malachi has provided us with a 'love letter' from God, it is full of hope for the future restoration. God longs for us and woos us with words of tender encouragement.

• I am loved by my Father (Mal 1:2)
• My Father wants his covenant of life and peace to continue in me and through my ministry (Mal 2:5)
• My Father longs for godly children to be the fruit of my godly marriage (Mal 2:15-16)
• I am sustained by the revelation that he is coming (Mal 3:1)
• His refining of me will make my offerings acceptable to him (Mal 3:3)
• Bringing to him all that is his, will result in his blessing me and my fruitfulness for him as he promised (Mal 3:10-11)
• The blessings he bestows will be a testimony to his grace alone (Mal 3:12)
• The distinction between me and those who do not love the Lord will be so obvious (Mal 3:18)

What Must We Do?

Any preacher worth his salt preaches to gain a response from those who listen to his words. It was so with our Lord and with his disciples. This is typified by the response of the Jewish pilgrims in Jerusalem for Pentecost (Acts 2:37), 'What shall we do?'

Malachi's proclamation evoked a response from those who truly feared the Lord. Malachi 3:16 says, "Then those who feared the Lord talked with each other, and the Lord listened and heard. A scroll of remembrance was written in his presence concerning those who feared the Lord and honoured his name."

It is time for those who will hear and fear the Lord to find each other and talk about these things urgently. Will we repent and return to our first love? We are surrounded by luke-warmness, levity and deception. But growing alarmed accomplishes nothing in itself.

Loving God is the key to life. Malachi calls out across the centuries, 'Come back to your first love!'

It is time to find each other and ask the pertinent question, 'What shall we do?' It is time to start talking to one another about holiness. Time to start helping each other to be holy. This is how great revivals have started. Am I concerned enough about my spiritual poverty to want to do something about it? Never mind the pastor; never mind the other members of the fellowship. Is the Lord speaking to me?

Malachi is the last prophet of the Old Testament. To him fell the privilege of having 'God's last word' for close on 400 years. Malachi spoke of restoration to the love of God. He also spoke of the coming of the Lord (Mal 3:1-5) and he spoke of his forerunner who would prepare his way (Mal 3:1, 4:5-6).

Malachi paved the way for the gospel - the good news of a glorious victory. He paved the way for Jesus Christ and him crucified. It is by embracing what he has done that I can face what I may have become - and move back into the glory of what I have in Christ. Resting in God's covenant love.

First published in Prophecy Today, Vol 12 No 3, May/June 1996.

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

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

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

Extensive Survey of Scripture

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

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

The Example of Jesus

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

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

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

Edmund Heddle looks at the deep symbolism behind the Spirit's descent on Jesus 'like a dove'...

We cannot answer the question 'What is a prophet?' adequately until we turn our attention to Jesus, the Prophet, and discover the secret of his prophetic ministry. Moses foretold the coming of a prophet like himself and yet greater (Deut 18: 15-19). The early church believed that Jesus was that prophet (Acts 3:22-23, 7:37). Jesus referred to himself as a prophet (Matt 13:57, Luke 3:33) and his contemporaries certainly regarded him such (Matt 21:11, Luke 7:16 and John 4:19).

Jesus and the Spirit

It is highly significant that Jesus' prophetic ministry did not commence until after the Spirit had descended on him, immediately following his baptism by John in the Jordan River. Jesus was the Son of God and the Word from all eternity, yet as man he had to receive and rely upon the Spirit of God to carry out his ministry as a prophet. If this was true of Jesus, how much more must it be true for us!

Jesus' prophetic ministry did not start until after the Spirit had descended on him. If this was true of Jesus, how much more must it be for us!"

Who saw the Dove?

What is the special significance in our being told that the Spirit descended on Jesus 'like a dove'? Some have been content to see this as a reference to the innocence and harmlessness of the Spirit, along the lines of Jesus' words in Matthew 10:16, "Be as shrewd as snakes and as innocent as doves". But there is a much deeper meaning in this phrase 'like a dove', if we let the biblical references fill out its meaning.

Who saw the dove? According to Matthew and Mark the dove was seen by Jesus (Matt 3:16-17, Mark 1:10-11). Luke mentions the descent of the dove but does not say who actually saw it. John's gospel however indicates that the dove was also seen by John the Baptist, and that this was the pre-arranged sign by which he would recognise the Messiah (John 1:31-34). It is to be noted that none of the gospels indicate that the dove was seen by the crowds standing by.

A Real Dove?

We need also to note that the gospels do not say that it was a dove, but that it was 'like a dove'. As on the day of Pentecost, the Spirit revealed himself like rushing mighty wind and like tongues of fire, so here it does not say that an actual dove flew down and alighted on the newly baptised Jesus. It was real to Jesus and his forerunner John, and deeply significant to these two, both of whom had minds that were soaked in the stories and teaching of the Old Testament.

The Spirit's descent 'like a dove' would have been deeply significant to both Jesus and John the Baptist."

The Brooding Dove

We have only to turn to the second verse of the Bible to read: "The Spirit of God was hovering over the waters." Some translators prefer 'brooding' to 'hovering', but both words describe the activity of a bird. The Talmudic comment on this verse reads: "The Spirit of God who moved on the face of the waters like a dove." Those who are familiar with Milton's Paradise Lost will recall the lines "...and with mighty wings outspread, dovelike sat'st brooding on the dark abyss".²

The descent of the dove on our Lord marks him out and qualifies him to be the one to bring mankind out of the chaos of a fallen world and into the "new heavens and a new earth in which righteousness dwells" (2 Pet 3:13). The dove is symbolic of the mighty creative power of God, which rested in fulness on Jesus. Yet at the same time it reveals the quietness of such power; expressed beautifully by Dr Alexander McLaren in the words: "The Spirit of God was brooding over chaos and quickening life, as a bird in its nest by the warmth of its own soft breast."¹

Dove with Olive Branch

The second Bible reference to the dove occurs in the story of Noah's flood (Gen 8:6-12). Because of the spread of man's violence and the unheeded preaching of Noah, God's judgement fell on all except those who took the God-provided way of escape (Gen 6:11-13; 2 Pet 2:5). After the floodwaters had receded and the Ark had come to rest on Mt. Ararat, Moses sent out two birds. The raven, a bird of prey, flew off and stayed away, doubtless feeding on what had died. The dove returned to the Ark as the earth was still covered with water.

Seven days later the dove was again sent out and this time returned with a freshly plucked olive leaf. The dove bearing the olive branch was messenger of hope to the prisoners in the ark, telling them that judgement was past. The raven, in contrast, was too intent on gorging itself that it brought no message.

The dove's descent marks Jesus out as the One to bring order out of the world's chaos, hope out of despair, life out of death."

Augustine put it like this: "As the dove did at that time bring tidings of the abating of the water so doth it now of the abating of the wrath of God upon the preaching of the Gospel." The dove that comes to us with a leaf plucked from the tree of life is symbolic of the redemptive power of our Saviour and of the good news that through him we have escaped judgement and have been reborn into his new creation.

Poor Man's Sacrifice

In the Old Testament system of sacrifices, the only bird that was allowed to be offered was the dove. The rich were required to bring a bull or a lamb, but the poor man (as in the case of Jesus' parents) could bring a pair of doves (Lev 1:14-17, Luke 2:24). We know that doves were acceptable offerings from the stories of Jesus cleansing the temple and his overturning the benches of those selling doves (John 2:14-16, Matt 21:12-13).

St. Cyprian sums up his understanding of the doves' acceptability as a sacrifice in the following words: "A dove, a gentle joyous creature, with no bitterness of gall, no fierceness of bite and no violence of rending claws".³ The Spirit who came on Jesus was the Spirit of sacrifice, the Spirit that led him eventually to offer himself without blemish to God (Heb 9:14). The voice from heaven that accompanied the descent of the dove declared that Jesus after living thirty years in Galilee was totally acceptable to God.

Jesus' submission to baptism by John in the Jordan and the descent of the dove upon him are the negative and positive aspects of his Spirit of entire self offering; of his oneness and identification with the sinful race he came to save and of his complete consecration to achieve their eternal salvation cost what it might.

In the Old Testament, the dove was the only bird acceptable as a sacrifice. The Spirit who came on Jesus was the Spirit of self-sacrifice, leading him to offer himself on our behalf- an offering with which God was 'well pleased'."

Spring and Lovers

The Song of Songs tells us that the dove is the herald of spring and is associated with lovers:

Arise, my darling, my beautiful one, and come with me. See! the winter is past; the rains are over and gone. Flowers appear on the earth; the season of singing has come, the cooing of doves is heard in our land...My dove in the clefts of the rock, in the hiding places on the mountainside, show me your face, let me hear your voice; for your voice is sweet and your face is lovely (Song of Solomon 2:10-12, 14).

The Hebrew word for dove comes from the word yayin, which contains the ideas of effervescence and intoxication and refers to the warmth of doves' love-making. There is a 'twoness' about doves. The poor man's offering was a pair of doves. Doves live in pairs and lay a clutch of two eggs, "nurturing their young together; when they fly abroad hanging in their flight side by side; leading their life in mutual intercourse; giving in concord the kiss of peace with their bills; in every way fulfilling their unanimity" (to quote from St. Cyprian again⁴).

The coming down of the dove on Jesus symbolises our Lord as the lover of our souls, desiring to become one with his bride- the Church."

Their twoness becomes oneness, or as St Paul says to the Ephesians (5:31-32), "the two shall become one". Paul says he is referring to Christ and his bride, the church. The coming down of the dove on our Lord reveals him to be the lover of our souls who cannot be content until we respond to his eternal love-making.

The Dove Prophet

As well as the direct references to the dove in Scripture we have examined, there is a very instructive one, which is not immediately apparent. The Hebrew word for dove is 'Yonah' or 'Jonah': the name of a prophet who tried to escape from the responsibility of declaring God's message to the city of Nineveh. When Jonah was sent he disobeyed but the One on whom the dove came acted in absolute obedience, when his Father told him to leave heaven and travel to our earth with the message of God's pardoning love.

Jesus is the true and perfect Jonah, the final dove-prophet."

Sinful Jonah, when sent by God, disobeyed and found himself jettisoned into a storm of judgement. Yet in the incredible mercy of God he was saved by being swallowed up and vomited out! Sinless Jesus was completely obedient to God's instructions and yet found himself overwhelmed by the storms of judgement and death. But he rose again! Furthermore, the only sign he would give his generation was the sign of Jonah (Matt 16:4). Jesus is the true Jonah, the final dove-prophet, the missioner of God. It was when John saw the dove descend on him that he recognised his cousin to be nothing less than the Son of God, the Lamb of God and the Baptiser in the Holy Spirit (John 1:29-34).

Dove-Prophets Today

Those who are prophets today must be careful to make sure that the Spirit that is inspiring their speaking is truly the Dove.

A possible reaction to man's rebellion and violence and to its inevitable consequence of divine judgement and punishment, is that we become harsh in our attitudes, judgmental in our speech and separatist in our relationships. But we are not to manifest the spirit of the raven, but the Spirit of the Dove.

Those prophesying today must not manifest the harsh spirit of the raven, but the endlessly loving Spirit of the Dove."

Dove-prophets are to be endlessly loving, always seeking unity and togetherness. They must sacrifice their own plans and preferences for the greater joy of announcing forgiveness to those who would otherwise perish. They are to be ever hopeful; convinced that the last word is with the God who will yet have heaven and earth as he intends.

Commenting on the descent of the dove, Dr. Alexander McLaren said of Jesus: "Since he was a man, he needed the Divine Spirit. Since he was sinless, he was capable of receiving it in perfect and unbroken continuity."⁵ If he needed the Dove, so much more do we- and the thrilling truth is that our need has been met. Every Christian prophet today may by faith receive the Spirit in fullness; the Spirit that is 'like a dove'.

References

1 Commentary on Mark 1:9-10

2 Vol. 1.

3 Treatise 1, section 9.

4 See previous note.

5 See note 1.

First published in Prophecy Today, Vol 1, No 4, 1985.