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

"To the angel of the church in Ephesus write:

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

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

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

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

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

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

Ephesus Then and Now

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

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

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

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

Rules for VisitorsTheatre in Ephesus.

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

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

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

Success of the Gospel

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

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

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

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

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

Paul's Message

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

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

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

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

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

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

References

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

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David Forbes gives some historical background to the Book of Revelation, as we start a new series on the messages given to the churches in Asia.

In 81 AD, Domitian became Emperor of Rome and its dominions. During his reign he launched a particularly savage persecution of both Christians and Jews, the main reason for which was Caesar worship. Domitian was the first Roman Emperor, apart from the insane Caligula, to take his 'divinity' seriously, and demand Caesar worship. He insisted on always being addressed as Lord and God and carried out a campaign of bitter persecution against all those who would not worship him - the atheists, as he called them.

This is the historical background to the Book of Revelation. All over the Roman Empire men and women were required to acknowledge that the Emperor was Lord, or die - especially on the Lord's (or Lordy) Day (Rev 1:10), a special day in the year when every citizen was required to cast some incense on the altar fire in a local temple and repeat the words 'Caesar is Lord'.

What were Christians, for whom only Jesus is Lord, to do? They were relatively few in number and they had no influence or power to fight against the might of an Empire which no nation or people had been able to withstand. The choice was simple, Caesar or Christ, and as a result there were many Christian martyrs. Why were they under such tyranny? Why were they being left to suffer and die so cruelly? Where was God? Where was their promised salvation through Jesus the Messiah? How long, Sovereign Lord? they cried.

Emperor Domitian, who insisted upon Caesar worship. See Photo Credits.It was to bring hope and encouragement in these times of great trial and terror that the Book of the Revelation was written to the believers in the churches of the great Roman province of Asia.

Apocalyptic Writing

In order to understand further the message of the letters to the churches we need to appreciate their literary form. The Book of the Revelation is unique in the New Testament, in that it belongs to a type of Jewish literature called the apocalyptic writings. Indeed, the very first word of the letter is the Greek apokalupsis – 'the revelation' in English. Apocalyptic literature was one of the most common types of Jewish writing during the period between the Old and New Testaments.

After the return from exile in Babylon, the Jewish people soon became the subjects of Alexander the Great and his successors, during which time they were put under great pressure from Hellenism. Hellenism was the adopting of all things Greek - language, education, philosophy and culture – by the peoples who came under the rule of Alexander and his generals.

This was especially so when, during the reign of Antiochus IV Epiphanes (175-164 BC), every attempt was made to force Greek political and cultural institutions upon them and the observance of the Jewish religion became punishable by death. Many Jews at this time chose death rather than be false to the God of Abraham, Isaac and Jacob. Mass martyrdom became the order of the day.

It was to bring hope and encouragement in times of great trial and terror that the Book of the Revelation was written to the believers.

At that time, and then again during the period of Roman domination when the various revolts by the Jewish Zealots brought about the death of many, people began to question where God was and why he was not bringing about salvation for them. Had not God chosen them as his people? Had the prophets not promised that one day, God himself would come with a mighty intervention to deliver them from all their enemies and raise up his Messiah, who would inaugurate an everlasting kingdom of righteousness and peace? Where was the Day of the Lord?

It was to deal with these questions and to bring a ray of encouragement and hope into a difficult situation of pressure and confusion that apocalyptic writing came into being. It dealt with the sin of the present time, with the evils of tyranny, oppression and persecution, and with the great intervention of God when he would descend on to the stage of history and put everything right. He would bring to an end the world that they knew and bring in his golden age of blessing. The message of apocalyptic literature was that though things maybe bad and will probably get worse, don't weaken and give up - hang on, because everything will be all right in the end. God will vindicate his people and be victorious!

Differences Between Prophetic and Apocalyptic Literature

There are many examples of apocalyptic literature from the period between the two Testaments. Writings such as Enoch, The Assumption of Moses, The Ascension of Isaiah, The Apocalypse of Baruch and Fourth Ezra are just some. The Book of Daniel is considered by Jewish people to be an apocalyptic book, rather than a prophetic one. It is the only such kind of writing to be included in the canon of the Hebrew Bible, where it appears in the section called ketuvim, 'the writings', rather than in the section called nevi'im, 'the prophets'. There was considerable difference between what the Jewish people understood as prophecy, such as the messages given through Isaiah, Jeremiah, Amos and Zechariah for example, and what they understood as apocalyptic writing.

Dominated by successive cruel empires, the Jewish people were questioning where God was. Apocalyptic writing came into being to answer their questions.

The Hebrew prophets thought mainly in terms of this present world. Their message was often put in terms of the need for social, economic and political justice. They were concerned that men should hear the word of God and turn back to him in repentance. The prophets were concerned that people should learn to obey and serve him in this present world. It was here and now that God's will needed to be done and his purposes of peace and blessing be fulfilled.

The message of the apocalyptist was that the world was beyond saving and that it was dominated by evil. The only remedy was for God to destroy it and set up a new golden age in a new world. It was a written, rather than a spoken message; whereas the prophet spoke forth the word of God clearly and boldly so that all could understand, the apocalyptist always wrote his message down. It was usually in the language of dream and vision, and the actual words used were usually in coded form. The reason for this was doubtless that if the writings ever fell into the hands of the oppressing power, they would not be able to learn the message of the visions and therefore would be unprepared for what was coming.

Whereas everybody knew the identity of Israel's prophets, Jewish apocalyptic writing is pseudonymous - that is to say that it was written not under the author's name, but under the name of someone else. The Jewish writers opted to attribute their writings to the great and well-known men of the past, such as Moses or Isaiah, Enoch, Ezra or Baruch. It may be that they did this because they believed that they were not worthy to be read and thought that by attributing their writings to the great men of the past they were investing them with an authority that they themselves could never give.

Revelation: Provenance and Authorship

The Book of the Revelation is very much an apocalyptic writing. It has most of the hallmarks of apocalyptic literature. It is different, however, in that it is not pseudonymous and that it has a strong Messianic perspective. The Day of the Lord is none other than the great and glorious appearing of Jesus the Messiah, who has already once appeared as the Paschal lamb to take away the sin of the world and is now appearing for the second time to set up his earthly kingdom.

Revelation is very Hebraic, full of Old Testament allusion, pointing to many Jewish traditions and even quoting ideas from other Jewish apocalyptic writings. It includes around 500 allusions to the text of the Old Testament, particularly the books of Exodus, Isaiah, Jeremiah, Ezekiel, Zechariah and Daniel. So without a thorough knowledge of the Old Testament, and these books in particular, the original readers of John's Apocalypse would have struggled to understand the message.

The Hebrew prophets spoke and wrote mainly in terms of the present world - apocalyptic writers looked forward to the world to come.

Similarly, many of God's people today are confused and puzzled by this letter simply because of their lack of understanding of its Hebraic nature in biblical background and culture, as well as language. Although it was written in the common Greek language of the day, it is a kind of translation – Greek, full of Hebraic language idiom.

lndeed, because of the bad grammar and syntax (which probably makes it the worst Greek in the New Testament), many scholars have had difficulty accepting that it was written by the same man who penned a Gospel and three Epistles.

The author, John, tells us that he was given what he calls a prophecy by the Lord Jesus himself, on the island of Patmos, most probably in exile as a result of the Domitian persecution. Here is a further difference between this book and other Jewish apocalyptic literature, in that it is reflecting the fact that God has restored prophecy to his people, as a result of the coming of the Holy Spirit. The Lord Jesus knows what his people are suffering and he wants to tell them what must soon take place.

To the Churches in Asia...

The Revelation is presented overall in the form of a letter to seven churches in the province of Asia, who themselves are each given an individual message in letter form from the Lord. When we speak of Asia we are not, of course, referring to the continent of Asia that we know today, but the Roman province which we now know as Turkey. It comprised the western (Mediterranean) sea-coast of Asia Minor with Phrygia, Mysia, Caria and Lycia. Its administrative capitol and seat of the Roman governor was the great city of Pergamos (also called Pergamon or Pergamum, close to modern-day Bergama, Turkey).

The seven churches that are named; Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea, are by no means the only churches that we know of in the Roman province of Asia. The Bible also tells us of churches in Colossae, Hierapolis, Troas and Miletus. From the letters of Bishop Ignatius of Antioch, we learn that there were also churches at Magnesia and Tralles. Why then should only seven be selected and why this particular selection?

Many scholars doubt that Revelation was penned by the same 'John' who penned a Gospel and three Epistles.

One reason may be that the particular churches chosen were situated on a kind of ring-road around the centre of the province. William Barclay says that they could be regarded as the centres of seven postal districts and that letters sent to these cities could easily then be circulated around the whole province. Undoubtedly the purpose of the letter was that it should be read in all the churches so that all believers might know the Lord's message. Even the individual letters to the seven churches were intended to be read by all.

The churches of Asia Minor, and indeed all the churches of the Roman world, were going through great trauma as a result of the Domitian persecution. However, it must have been of comfort to them to know that the Lord himself knew precisely what their problems were as well as the solution to them.

Next week, we will look at the message given to the church in Ephesus.

This article was first published in Prophecy Today, Vol 12 No 6, Nov/Dec 1996. Revised December 2016.

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Acid attack victim challenges UK church over Christian persecution.

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

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

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

No Country is Safe

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

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

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

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

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

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

Parts of the Body Suffering

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

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

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

First the Jews...

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

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

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

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

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

Notes

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

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

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

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

Iranian Revival: Hype or Reality?

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

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

House Churches Vital

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

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

Suffering Part of the Story

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

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

A Gripping Read

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

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

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

Patricia Higton looks at the Prophet Daniel.

Daniel and his three friends, Jews of the nobility in exile, had been chosen for high position in the service of Nebuchadnezzar, the pagan Babylonian emperor, who autocratically ruled the world of the Middle East.

It would have been understandable if the four young men had curried favour with the king, who had power of life and death over his subjects and captives. The first test came early on in their training for service, when food from the royal table was set before them. Every good Jew knew that this raised issues of defilement and idolatry.

It would have been so easy to compromise, but Daniel clearly realised that here was a question of lordship -was he primarily a servant of the emperor, or of the God of Heaven and Earth? He passed the test, perhaps with no idea that God was training him for higher things.

Sadly, many fall at the first hurdle and can only limp along after that unless they repent and seek the Lord afresh. So few Christians, who are highly placed in government, or the world of business and finance, or senior positions in the professions, make a real impact for the Lord. Doubtless those who do make choices early on to follow God's way, resisting all pressure to compromise, let alone conform to our post-Christian society.

God Honours Obedience

In two later, separate, incidents, it seemed that all was lost for Daniel and his friends. Their contemporaries must have wondered what was the point of sticking to principle, if the end was to be a den of lions or a fiery furnace. But the words of Shadrach, Meshach and Abednego echo down through the centuries: "If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O King. But even if he does not, we want you to know, O King, that we will not serve your gods or worship the image of gold you have set up."

Daniel's first test came early on in his training for service: was he primarily a servant of the emperor, or of the God of Heaven and Earth?

In their case, one "like a son of the gods" first came to them in the midst of the furnace, before they were rescued from it (Dan 3:17, 18, 25-28). In the New Testament account of the early Church and in stories of persecuted Christians down to the present day, there have been similar tales of deliverance. There are also accounts of many thousands who were not delivered in this life, but whose sacrifice was not in vain. The blood of the martyrs has continually been the seed of the Church.

Although we know from Scripture that God always honours faith and obedience, he never blesses compromise. It is a cause for shame that there are so few Christian leaders, particularly in the comfortable Western Church, who are prepared to uphold biblical principles, even at cost to their reputation and aware that there may be no vindication until the next life.

God's Sovereign Purpose

The principal theme of the book of Daniel is God's sovereignty over the rise and fall of kings and nations. It is helpful to question why God should have given such highly detailed and accurate messages about the future, either to Daniel directly, or to the emperors for Daniel to interpret. The answer must surely be that these powerful rulers were being given an opportunity to revere God, who so impressed them as "the Lord of kings and a revealer of mysteries" (Dan 2:47). God is a God of mercy and compassion, who withholds just judgment when men repent.

Later, Paul was to take the Gospel of salvation to the Roman Empire, though it would be nearly 300 years before an emperor responded positively. For since the time of Christ, God's purpose has been that "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). Primarily, the world needs the message of the Gospel of salvation and judgment.

Contemporary prophetic messages will be delivered principally to the Church, and will be concerned with the Church or the world. But the days are coming when it will be important for prophets to interpret to the world as well as the Church prophecy in Scripture as yet unfulfilled, including that found in the books of Daniel and Revelation.

We know from Scripture that God always honours faith and obedience, but he never blesses compromise.

As we see nation after nation in the post-Cold War world now threatened less by nuclear annihilation than by terrorism or internal disintegration, we learn from the book of Daniel that God has been and is totally in control of all historical and future events. He knows the end from the beginning. Events which may seem arbitrary to us are turned by the Creator, Saviour and Judge of the whole world to serve his purposes, whether of salvation or judgment.

Belshazzar, who set himself up against the Lord of Heaven, was weighed on the scales and found wanting. His kingdom divided and given to the Medes and Persians (Dan 5:26-31). Nebuchadnezzar, on the other hand, was told that his kingdom would be restored when he acknowledged that heaven rules (Dan 4:26).

Daniel's Intercession

God's intention was not for his people to stand by, helplessly watching events unfold. We have a significant part to play. Daniel was used by God to challenge those in authority, not only in the gifts of interpretation and prophecy, but also in intercession, to pray prophetic scriptures into being. He had been in training, praying three times a day (Dan 6:10) even at risk to his life (Dan 6:13), but it is in chapter 9 that we see the depth of his intercession.

This impassioned prayer of penitence and petition undoubtedly played a part in the eventual deliverance of Daniel's people from exile. Many praying people have since taken up his cry, "O Lord, listen! O Lord, forgive! O Lord, hear and act! For your sake, O my God, do not delay, because your city and your people bear your name" (Dan 9:19).

But intercessory prayers can be less effective if they are not based on a true diagnosis of the severity of a situation leading to confession of corporate sin. By contrast, Daniel's prayers were so effective that Gabriel himself was sent to answer them.

The End Times

Much of the book of Daniel is taken up with prophecies about the empires of Babylonia, Medo-Persia, Greece and Rome. But throughout it all is woven amazing insight about the rule or kingdom of God, which begins as a hewn rock but becomes a huge mountain, filling the earth (Dan 2:35).

Even as we have been made aware of the sovereign rule of God over nations, so from first to last the message of Daniel is that God's sovereignty, far from being limited to the rise and fall of earthly kingdoms (Dan 4:32), in fact extends to the establishment of a Divine kingdom that will never be destroyed (Dan 2:44). It is an eternal dominion, enduring from generation to generation (Dan 4:34-35).

Although believers may now be marginalised or even persecuted, the future holds out the certain hope that "the sovereignty, power and greatness of the kingdoms under the whole heavens will be handed over to the saints, the people of the Most High" (Dan 7:27). Again, "The saints of the Most High will receive the kingdom and will possess it for ever" (Dan 7:18). Sadly, this will come about only after a time of intense persecution and seeming defeat by "the horn" (Dan 7:21), a prophecy which many believe to have had an initial fulfilment in the persecution of Antiochus Epiphanes (168-164 BC) who tried to destroy the Jewish religion.

God's intention is not for his people to stand by, helplessly watching events unfold. We have a significant part to play.

The Book of Daniel helps us at this point to understand that there is frequently both a partial fulfilment of prophecy which is now history, and one which is yet to come. This comprehension helps us in interpreting, for example, the predictions of Jesus or those in the Book of Revelation. We learn that a time of distress or tribulation is yet to come, before the end of all things, when "multitudes who sleep in the dust of the earth will wake: some-to everlasting life, others to shame and everlasting contempt" (Rev 12:2).

Yet to Come

We would be foolish to ignore any prophecy as yet unfulfilled, because those which have come to pass show the predictions in Daniel to be astonishingly accurate.
Unable to believe in such accurate prophecy, some argue for a late date for Daniel but cannot actually push that date to later than the mid-second century BC. That still leaves such sceptics to explain prophecies about the Roman Empire and, of course, about Christ. There is an amazing prophecy about his coming and his death. Many scholars believe that the timescale incorporated in this prediction is literal, not symbolic, and was perfectly fulfilled (Dan 9:24-26).

There is also a specific prophecy of the second coming in Daniel 7:13, where we are given an awesome glimpse of the future:

In my vision of the night, I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshipped him. His dominion is an everlasting dominion that will not pass away and his kingdom is one that will never be destroyed.

Finally, we may note a verse that can encourage us today to witness to our faith as much as it did nearly 2,500 years ago: "Those who lead many to righteousness" (Dan 12:3) will shine "like the stars for ever and ever."

Originally published in Prophecy Today, Vol 12 No 1, January 1996. Revised November 2016.

Clifford Denton turns his attention to a sensitive topic.

The 'problem' of suffering is, of course, a big and sensitive subject, but it is not as complex to understand as we might think. The difficulty comes when it is suddenly brought close to home; when we or someone close to us is going through a difficult patch - perhaps through sickness - perhaps through some other pressure of life, temporary or permanent. Where is God to be found? Why is he seemingly silent?

The Big Picture

In What the Bible says about the Judgment of God we began with the big picture, which is also the best place to begin here. We live in the period between the Fall and the coming Kingdom of God. We wait for the return of Jesus and the blessed time (pictured in Revelation 21) that eventually will come when there will "be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away" (Rev 21:4).

But in the meantime, the free will of mankind, through the mistakes of Adam and Eve, has led us all to live for a period in a world where Eve was promised pain in childbirth (Gen 3:16) and Adam was promised toil, hard work and difficult circumstances symbolised by thorns and thistles (Gen 3:18-19). Furthermore, the earth was designated a place where satan, the tempter, would be active, living in enmity with mankind (Gen 3:15).

Nevertheless, God made covenant with Abraham which would be fulfilled through Jesus the Messiah, made manifest in terms given through Jeremiah (31:31-33). Despite the Fall and all its consequences, we who live in faith are on a pilgrimage, as it were, to a destination beyond this world's problems, waiting for all the promises of God to be fulfilled in our lives.

Even when the suffering of this world reaches the high pitch of Luke 21, Mark 13 and Matthew 24, Jesus' exhortation to us is not to look at the problems all around but to "look up and lift your heads, because your redemption draws near" (Luke 21:28).

We journey through a temporary world where all our experiences become prompts to seek God, personally and together, for help on the way. If there is a primary purpose for all the suffering in the world, it is that we will earnestly seek God. Our priorities should be balanced towards eternal life, but God also sends us help in this life according to his best judgements for us - personally and within the 'big picture'.

If there is a primary purpose for all the suffering in the world, it is that we will earnestly seek God.

Kingdom Now...or Kingdom Coming?

Jesus warned us that there would be false expectations concerning his return (Luke 21:8-19, Matt 24:4-14). The parable of the wise and foolish virgins (Matt 25:1-13) warns us that a wrong view of his coming will possibly lead to a falling away for some, through giving up, losing focus and even losing hope. Even in Paul's day, there were those among the Thessalonians who were confused and some who were losing hope (1 Thess 5:1-11; 2 Thess 2:1-17).

So, what are we to expect prior to the Lord's return? A careful reading of Acts 3:18-21 is helpful here - it is like a three-point sermon.

• Point 1 (v18) concerns the prophecies that were fulfilled through Jesus' sacrifice on the cross.
• Point 2 (v19) exhorts us in the era between his first and second comings to seek the Father through faith in Jesus so that our sins may be blotted out and seek him for times of refreshing.
• Point 3 (v20-21) concerns Jesus' return. He remains in heaven until the time appointed by the Father. The Kingdom of Heaven will not come in fully until then. It is not in the hands of the Lord's disciples to bring in the Kingdom for him. When the King returns he will bring in the complete restoration that we all yearn for - more so as the suffering of the fallen world is magnified. There will be no final Kingdom without the King.

Meanwhile, as Paul also said (Rom 8:23), we have the first-fruits of God's Spirit in us, sufficient for our pilgrimage, our growth in faith and love as we go on to complete our journey. There is no suggestion that the completion will come before the Lord's Kingdom is fully with us, when we will even have new bodies:

I consider that the present sufferings are not worth comparing with the glory that will be revealed in us...we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies...we wait for it patiently. (Rom 8:18-27)

While we await Jesus' return, we are exhorted to seek the Father for forgiveness, sanctification and times of refreshing. We also have the first-fruits of God's Spirit in us.

Word Study

There are two main Hebrew words that are related with the word suffering, each with a somewhat different emphasis.

One word is natan, meaning to give, cause, perform, allow. Jesus said (Mark 10:14), "suffer the little children to come unto me." This has the sense of allowing something to take place. This is not the same as the other main Hebrew word for suffering, nasa. Nasa has a wide range of meanings including, to bear, exact, stir up. This is the sort of suffering we are considering in this study - the sort of life experience that is a burden and requires perseverance. It is not, however, a punishment.

A corresponding Greek word for suffering of this kind is pasho. It is the suffering of Jesus in Luke 9:22 – "the Son of Man must suffer many things." It is also the suffering referred to by Peter relating to our own pilgrimage (1 Pet 3:14), "if you should suffer for righteousness sake..."

We can bring suffering on ourselves of course, but outside of this if someone is suffering in this world (whether through sickness or some other burden), it should not be seen as a personal judgement of God for their sins. It should be understood in the more general context of the fallen world through which we are all pilgrims.

Some Examples

The Book of Job has been given to us to show that a person may suffer sickness and bereavement and it is far from a punishment for sin. Indeed, much personal suffering is part of one's personal walk with God and may promote questions, test faith and lead to personal growth. This may not always be the case, but there is a message for us all in the experiences of Job that prompt us to be careful of our conclusions and also be careful how we counsel others. A suffering person needs comfort but not misguided comfort from unwise friends!

Whilst we sometimes bring suffering on ourselves, outside of this individual suffering should not be seen as judgment from God for their sins. Job is a prime example.

When Jesus healed the man born blind (John 9), the Lord showed us that some suffering, and the testimony which it produces, brings glory to God and is not to be linked with personal sin (John 9:3). When a faulty tower, perhaps of unsound construction, fell and killed 18 people in Siloam (Luke 13:4), it was a lesson that sin is not necessarily attributed to those who suffer most from the consequences of a sinful world.

Sickness or suffering of other kinds, though not always so, can be a result of satan's schemes, for example, the man in the caves of Gadara (Matt 8:28) and the infirm woman (Luke 13:16). We must be careful when to discern the direct workings of satan and when not.

Jesus went about healing and delivering many people, to demonstrate the power of the Kingdom and as a testimony to who he was – the Lord, with power to forgive sin and to heal (for example, Matt 11:2-6, Matt 9:1-8). Yet, some he healed and some he did not heal. He healed as a response to faith (eg Luke 8:48) and also when he was filled with overwhelming compassion (Matthew 9:36). He gave us no expectation that all sickness and suffering would be removed from the world prior to his return, yet showed us that God does respond to faith – which itself is a gift from him (1 Cor 12:9).

Suffering, Testing and Comfort

A wide-ranging study of this subject would show that there is no easy formula to explain why a person is suffering in some way. We are taught not to be downcast, but to look up. We are exhorted to grow in faith through the exercise of our experiences. In our individual lives we will have unique opportunities to seek God and help one another, exercise the gifts and ministries we have been given (1 Cor 12) and grow together in the midst of a suffering world. Furthermore, when we ourselves are seen as suffering we are in a position to both sympathise and witness to a real faith in Jesus.

Returning to questions we posed at the beginning: where is God to be found in our sufferings - and why does he sometimes seem silent? The answer is that he is always close (consider again the testimony of Job). It is a surprising experience of those with faith in Jesus that suffering brings us to seek God more rather than less. It is an evidence of overcoming and an exercise of our faith. Those without such faith are more likely to draw further from God. The seeming temporary silence of God is all part of this process of testing our faith, exercising it and growing it.

In suffering, God is always close – and for those with faith in Jesus, suffering brings us to draw even nearer to him.

We cannot do what Jesus did for us on the Cross, but we are able to witness to it in this world of suffering. It is our privilege to identify with the suffering of Jesus, as pointed out by Paul (Galatians 1:24), who filled up in his flesh "what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church."

Just as the apostles rejoiced "because they had been counted worthy of suffering disgrace for the Name" (Acts 5:41), so we can come to a point of maturity where we "consider it pure joy whenever we face trials of many kinds, because we know that the testing of our faith develops perseverance" (James 1:2). Of course this does not mean we should artificially look to bring suffering upon ourselves to seem more holy; rather it means that we have a wise perception of the subject of suffering in this world.

A word to be held in tension with suffering is comfort. Isaiah 40:1-2 speaks of the comfort to be given to those suffering for the outworking covenant purposes of God. No-one has suffered more than Jesus in this respect, though Israel has had its share of suffering. We too must learn to live with the suffering in this world and comfort one another. Paul said (2 Cor 1:3-7):

Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows. If we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings as we suffer. And our hope for you is firm, because we know that just as you share in our sufferings, so also you share in our comfort.

This is a brief study on a huge and central subject in our lives as pilgrims journeying between the Fall and full restoration. Let us seek to achieve a balanced perspective as we go into testing days ahead, constantly seeking God - each on our individual journey.

Charles Gardner reviews a spell-binding new book from Julia Fisher, which looks at the costly path of discipleship being followed by Jews and Arabs in Israel.

Stories of healing, restoration and forgiveness, along with a remarkable outflowing of love and reconciliation...sounds rather like the gospel accounts of when Jesus walked the land of Israel! Actually, it's also the story of what is happening there today, according to a spell-binding new book by British author-journalist Julia Fisher.

What is God doing in Israel? (Monarch Books) is a gripping account of the lives of individual Jews and Arabs who have had a supernatural encounter with Yeshua (Jesus).

In each case it has led to a dramatic transformation in their lives. And the cost of their discipleship – whether coming from a Jewish or Muslim background – has been no less demanding than that experienced by Paul and the original apostles. For there is nothing half-hearted about their faith, with passion undimmed despite painful suffering, especially through rejection by family or community.

Modern Apostles

Appropriately, therefore, the book is divided into twelve chapters, each dedicated to what I would call a true modern 'apostle'. Most of the Jewish believers included have been disowned by their families at some point – in the case of Sandy Shoshani it was 14 years before she was reconciled with her father, who subsequently gave his life to Jesus on his deathbed!

As Jesus said: "No-one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age (homes, brothers, sisters, mothers, children and fields – and with them, persecutions) and in the age to come, eternal life." (Mark 10:29)

Also featured is the more widely-known story of David and Leah Ortiz, whose teenage son Ami was virtually blown apart by a bomb (though he has since miraculously recovered). Perversely disguised as a Purim parcel, the device was sent to the family home during the Feast of Purim, when Jews exchange gifts to celebrate their rescue, by Queen Esther, from a plot to exterminate them in ancient times. The perpetrator of the atrocity, a Jewish extremist, believed the Ortiz family were betraying his people by encouraging them to follow Jesus.

As far as some of the Muslim-background believers are concerned, they have become like hunted animals after deciding to follow Christ, with Julia having to carry out interviews with a great degree of stealth and care so as not to attract attention to these brave men and women risking their lives for the sake of their Lord. Many have been tortured, imprisoned or forced to flee the land.

This gripping account tells the stories of Jewish believers who have been disowned by their families - and Muslim-background believers who have become like hunted animals after deciding to follow Christ.

The Power of True Reconciliation

The shocking irony of it all is that these persecuted believers actually hold the key to peace in this troubled region. Palestinian and Jewish believers are clearly united by their love for Yeshua, the Jewish Messiah; they pray and fellowship with one another and are a powerful demonstration of the reconciling effect of what Jesus did for them on the cross, breaking down the dividing wall of hostility and creating "one new man" out of the two (Eph 2:14).

"This is something the politicians cannot do" said Mazen Naswari, a Palestinian pastor in Jerusalem's Old City. "This love that we as believers in Jesus share, no matter what background we come from, shows that we can love one another."

Patrick Radecker was a seemingly hopeless drug addict who lived on the streets for seven years but, with the help of a rehabilitation centre in Haifa called House of Victory, he has been totally cleaned up and renewed, almost unrecognisable to those with whom he used to hang out in downtown Tel Aviv. A Jew whose family immigrated to Israel from Holland, Patrick too has developed a special love for Arabs since he started following Yeshua.

Here is the answer to conflict in the Middle East: all these people, Jews and Arabs, have found peace through the Messiah whom the prophet Isaiah foretold would be the "Prince of Peace" (Isa 9:6).

What is God Doing in Israel is out today (19 February 2016), available for purchase from Amazon or from Lion Hudson, both £8.99 + P&P (Kindle edition £8.54).

Paul Luckraft reviews 'The Jews: Why Have Christians Hated Them?' by Gordon Pettie (2010, Everlasting Books and Music Ltd, 172 pages, £5. Available on request from the UK office of Revelation TV)

I would recommend this book for two reasons. First, if you have never read anything before on this topic, then it will open your eyes to a very important aspect of Christian history and the relationship between the Church and Israel today.

Second, if you are familiar with the failings of the Church regarding the Jewish people, then this book will fill in any gaps in your knowledge and provide a very good summary in concise form, though it is sufficiently complete to act as a thorough reference to the prolonged Christian mistreatment of the Jews.

The author is honest enough to admit that his work may not ultimately provide a satisfactory answer to the question in the title. 'Why?' is always a complex question. But he has recorded as much evidence as he can fit reasonably into one book to demonstrate that, whatever the reason or reasons, "layer upon layer of hatred by Christians to Jews has taken place" (ppvii-viii).

This book provides a concise but thorough reference that will open your eyes to the topic of Christian-Jewish relations through history.

Impetus for the Book

The initial impetus for the book arose from two visits Pettie made to Israel, the first in 2000 when he was asked to administrate a 10-day conference in Jerusalem. A few months later he travelled back to fulfil a similar role for a Repentance Conference, where Protestants repented for what had been done in their name against the Jewish people through the centuries. A new journey of discovery had begun through which the author not only gathered information, but also found his love increasing for Israel and God's people.

The desire to commit to print what he was learning became a devotion and a full commitment. Not having written a book before this was a challenging prospect, but after a year and a half of research in which he studied little else, the book was ready. Its content is clearly disturbing but, as the author states, "For Christians to receive a wake-up call and start loving the Jews, they need to see what happened in the past. The evidence has to be examined, and some of it is not very nice!" (p8).

Denouncing Replacement Theology

The overall aim of the book is the denouncement of Replacement Theology and chapter two provides a very good discussion of this and how the early Church separated itself from its Jewish roots, amply illustrated by quotes from the early Church fathers.

The overall aim of the book is to denounce Replacement Theology, which it does through a very good discussion and with ample illustration.

It seems there is an unfortunate printing error on page 29 where the statement that "God is calling His Church to renounce the teaching of Repentance Theology" should presumably read "Replacement Theology". His next comment clarifies this as we are exhorted to "repent for the false doctrine that has arisen from it and re-establish the Jewish people to the right place that God has for them" (p29).

Chapter three focusses on Jerusalem and is followed by more details on how we have lost our Jewish heritage, including a helpful summary of the feasts and festivals. However, the heart of the book (nearly half the total number of pages) is devoted to a comprehensive chronological survey of Christian antagonism towards the Jews from Constantine to our own day. There is a special focus on Luther as one of the key moments in this immense catalogue of horrors, and a separate chapter entitled 'Christian support for Hitler's Holocaust'.

Practical Advice

However, this is not just a fact-finding book. The final chapter, entitled 'So what can be done?', contains practical advice on how to use what you have learnt in a meaningful way. The list of 14 suggestions include praying, study, offering practical help and speaking out – something for everyone!

This is more than just a fact-finding book. The final chapter contains practical advice on how to use what you have learnt in a meaningful way.

Here is a book that provides useful information but also stirs the heart. It is an excellent potted history and if readers want to find more details elsewhere there is a helpful list of recommended further reading. But there is enough here to help counter any remaining hostile attitudes and persuade us to show the Jewish people that we do not hate them. It goes some way to encouraging us to fulfil Paul's aim of showing Christ in such a way as to arouse the Jews to jealousy, so that they find in Jesus the Messiah they are longing for.

Clifford Denton surveys the tragic abuse of Jews in Europe through the Dark Ages and the Middle Ages, by Church and State. What responsibility did Christians bear then - and what should our response be now?

In previous instalments our focus has been on the separation that occurred between Church and Synagogue, from the early centuries of the Common Era through to the 'Early Church Fathers'. Alongside this we have mentioned the parallel growth of anti-Semitism.

This, in turn, added further impetus to the separation, both as a fruit of, and as a contribution to, the gulf between the two communities.

This week we will look at the Middle Ages, where the fruit of anti-Semitism was coming to maturity.

Treatment of Jews by Christians

Marvin Wilson introduces this topic (Our Father Abraham, p98) as follows:

In the Middle Ages, Christian culture largely excluded Jews. Jews sought to avoid social, economic, and ecclesiastical pressures by living in secluded quarters of cities. They were considered useful primarily for one purpose, money-lending. This isolation from the larger society led Christians to accuse Jews of being a pariah people. Stripped of many personal liberties and victimized by an elitist "Christian" culture, Jews were required to wear a distinctive hat or patch sewn on their clothing. The very idea of "Hebraic" was commonly equated with "satanic".

Jews experienced a barrage of accusations. They were said to have had a peculiar smell, in contrast to the "odor of sanctity." Jews were also said to be sucklers of sows. They were held responsible for many evils, the "Christ-killer" charge still prominent. Jews were also called desecraters of the Host, allegedly entering churches secretly and piercing the holy wafer out of which "real blood" of Jesus flowed. They were accused of murdering Christian infants in order to use their blood (instead of wine) at the Passover Seder. During the Black Plague, which killed one-third of Europe's population, Jews were blamed for causing the plague by poisoning wells. [emphases added]

Such was the fruit of the early separation of Christianity from its Hebraic roots. We might have expected the world to persecute the scattered tribes of Israel. The Church should have mourned for them and comforted them, recognising their place in the Olive Tree of Romans 11.

The Middle Ages

And so we come to the Middle Ages, the years around 1000 AD. Theological differences between Christians and Jews had emerged even in the second century, strengthened by the philosophical ideas of the 'Church Fathers' that re-interpreted Scripture through the mindset of Plato and Aristotle. These things separated Christians from Jews so much that they would appear to have grown from the roots of two different trees. The next step was the persecution of Jews by 'Christians'.

By the Middle Ages, Christians and Jews had become so separated that they would appear to have grown from the roots of two different trees.

A prominent survey of anti-Semitism over 23 centuries is The Anguish of the Jews by Edward H Flannery (Paulist Press, 2004). We will consider some more of the details of anti-Semitism in the Middle Ages by reviewing chapters 4 to 6 of this book.

The Dark Ages

Flannery begins his survey by assessing the treatment of Jews in the Dark Ages, the centuries which preceded the Middle Ages (p66):

The Middle Ages meant one thing to the Christian, another to the Jew. For the latter, they not only began earlier and ended later but assumed a direction opposite to the general current of history. The earlier period, often called the Dark Ages, was for Jews a time of shifting fortunes but, as a whole, was relatively bearable. As the medieval period reached its culmination – the golden age of the twelfth and thirteenth centuries – the dark night of Judaism began.

The Dark Ages – from the fifth to the eleventh century – witnessed a world in travail...A great Empire in decline, ceaseless barbarian invasions, Persian wars and Moslem encirclement – such were the elements of disarray from which the Church, sole unifying force extant, was to forge the unity that would be Christian Europe...It was a period in which the mantle of temporal as well as spiritual governance was often thrust upon the Church, but one, conversely, in which its spiritual authority often suffered encroachment.

Judaism's situation presented a picture as chaotic as that of the times. Little can be said that applies to all Jewry or to the whole period. Hence the necessity of following the vagaries of Jewish fortunes from East to West, from Gaul to Spain, Persia to Arabia where their prosperity or degradation depended as much on the will of pope, king, bishop, council, caliph, noble, or mob as it did on law. Recalcitrant to the emerging unification, Jews received special attention almost everywhere. Jewish-Gentile altercations were not the infrequent result, but by and large, on the popular and often ecclesiastical and political level, Jews fared well. [emphases added]

Conflicts and Restricted Rights

Roman law imposed itself on the Jewish world as on other people groups. In the Eastern Empire Jews were often resentful of restrictive measures. In addition to this, at times Christians ignored statutes that protected Jewish rights. This led to conflicts, including those at Antioch. There were massacres and burnings of synagogues in the reign of Zeno (474-91). This continued into the following century, one recorded incident being when, "a monk of Amida, named Sergius, incited a mob and burned down a synagogue, in the wake of which a veritable contest of church and synagogue burning and rebuilding ensued" (quoted by Flannery, p68).

The Emperor Justinian (483-565) enforced new legislation which was far more restrictive on Jews than before. Among the restrictions was a narrowing of property rights, a barring from public functions and the inability to testify against a Christian. Jews could not celebrate Passover before Christian Easter. The Bible could not be read in Hebrew, and the Mishnah was banned. Those who did not believe in the resurrection, the last judgment or the existence of angels were to be excommunicated and put to death.

These were among the measures intended to bring Judaism under some sort of control, but it instead brought exasperation and later in the century resulted in violence, including the killing of many Christians in Antioch at the turn of the century. Many Jews joined the Persians in 614 in the conquering of Jerusalem where 30,000 Christians were killed.

In the fifth and sixth centuries, measures introduced to bring Judaism under control instead brought exasperation and outbreaks of violence.

There was retaliatory action from Christians later and many Jews were killed when Jerusalem was retaken under Heraclius in 628. Once more Jews were barred from the city. Heraclius, like some others, attempted to bring unity by forced baptisms of Jews.

Judaism a Crime

Judaism became a sort of crime against the state for several centuries. The Second Council of Nicaea (787) prohibited Jews who practised Judaism in secret to be admitted to the Church or sacraments. It also insisted on their practising aspects of Judaism openly once they were baptised but, as Flannery points out:

The Church's prohibition, reiterated many times during the next millennium, seemed powerless against the medieval urge to enforce religious and cultural unity. The history of forced conversion would be long, heartrending, and bloodstained before it reached its high point centuries later in the Spain of Ferdinand and Isabella. (p71)

Though there was more acceptance of Judaism in the Western Empire at this time, the same tensions caused by the exaltation of Christianity over Judaism still existed. In the reign of Pope Gregory I (590-604), there was a zeal to convert Jews and to suppress Judaizing. However, Jews were given legal right to attend their synagogues.

Forced Conversions

Persecution did break out in Spain in the reign of King Sisebut (612-21). The Jews were given the ultimatum to be baptised or go into exile. Approximately 90,000 were converted while many thousands fled the country.

Later it was observed that forced conversions were not really effective and tensions remained. Baptised children of un-baptised Jewish parents were taken from them for a Christian education, a practice that occurred in later centuries too. We read that later:

The summit of oppression was reached under King Erwig (680-87), who enacted twenty-eight laws designed to make the existence of Jews and Judaizers intolerable: Jews were ordered to accept baptism; Jewish converts must obtain a permit from a priest to undertake a journey; they were forced to listen to Christian sermons and forbidden to make distinctions among meats; evasions and bribes by Jews and lax enforcement by authorities were prohibited; and, finally, blasphemies against the Christian faith were made punishable. The twelfth council of Toledo (681) confirmed these measures.

Toward the end of the century, with Islam menacing his kingdom from North Africa where many Jews had fled, King Egica (d. 702), after first attempting to soften their lot, decreed conjointly with the sixteenth council (693) that the Jews must abandon commerce and surrender all property acquired from Christians. The seventeenth council (694), again in conjunction with the king, accused the Jews of conspiracy with their king in North Africa, reduced them to perpetual slavery, banned all Jewish rites, and ordered all Jewish children above the age of seven to be taken and reared as Christians. (Flannery, p77)

During the seventh century persecution broke out in Spain, with forced conversions, exile, enslavement and the confiscation of Jewish children.

The Visigoth Kingdom

The Muslims conquered Spain by 711 and the lot of Jews improved – indeed, a new 'golden era' began where Jewish scholarship was allowed to take on new life. The Visigoth kingdom, which had covered much of south-western Europe for the 5th–8th centuries, was removed. It is considered that the maltreatment of Jews in the Visigoth kingdom of Spain had been a direct result of the union of Church and State, however, the effect of this union was not uniform. For example, Jews fared much better in France in the same period that they were persecuted heavily in Spain.

Nevertheless, wherever there were Jews in the Christianised world there was constant debate in the church councils and resulting tensions to one degree or another, as well as some restrictions associated, for example, with the Feasts and dietary laws.

Wherever there were Jews in the Christianised world there was constant debate in the church councils and, as a result, tensions to one degree or another.

What Kind of Anti-Semitism?

As a general comment on the phase of anti-Semitism up to the turn of the first Millennium, we see it as having greater intensity in the East than in the West and, in the West, greater in pre-Muslim Spain than in France. Flannery writes about the character of this anti-Semitism:

...there was in this era no popular or economic anti-Semitism. Yet there was a juridical or legislative anti-Judaism. Jews were not opposed as persons or as a people, and indeed heretics still fared worse than they. The Church still had reason to worry about Jewish influence in social and religious life. The Talmudic withdrawal of Judaism was never complete. Many Jews, especially those who reached posts of influence in civic or economic spheres kept the doors to and from the Christian world open.

The legislation of church and state must, in effect, be seen, above all, as a defense against Jewish proselytism. The perennial laws against employment of Christian slaves, holding government office, and Jewish-Christian intimacies were motivated by religious scruples rather than political or social considerations. (pp88-89)

Flannery writes that this period was characterised less by anti-Semitism and bad feeling against the Jews themselves, than by a legal anti-Judaism enforced by both church and state.

After 1000 AD

The intensity of anti-Semitism increased after the year 1000 and grew to terrifying proportions. Flannery writes (p90-91):

During the first half of the second Christian millennium, the history of anti-Semitism and the history of Judaism so converged as almost to coincide. It is a scandal of Christian history that, while the Church and the Christian State were at the zenith of their power and influence, the sons of Israel reached the nadir of their unending oppression. This was the age of Innocent III and Henry II, Gregory VII and Henry VI, of the Crusades, of Aquinas and Dante, of St. Francis, of Notre Dame and Rheims Cathedral; but it was no less the age of anti-Jewish hecatombs, expulsions, calumnious myths, autos-da-fe, of the badge, the ghetto, and many other hardships visited upon the Jews...

The year 1000 found Jews in conditions reasonably stable for the time. Two centuries later they were almost pariahs; in three, they were terrorized. What occurred in this span to effect such a change? Some observers speak of the Church's "teaching of contempt" finally taking hold and suddenly seeping down to the populace. True, but the matter appears more complex. The eleventh century – as a period of incubation – contained certain events that foreshadowed the future. When Hakim destroyed the Holy Sepulchre in 1009, the Jews of Orleans were accused of collusion – an improbable charge since Jews as well as Christians were persecuted by that mad caliph. Nonetheless, widespread persecution of Jews resulted.

Again in 1012, when Jews were expelled from Mainz by Henry II, the expulsion was a repercussion of the earlier charge of treason, and doubtless also a reaction to the conversion to Judaism of Wecelinus, chaplain of Duke Conrad in 1006. In the "Crusade of Spain" against the Saracens in 1063, the Jews were disqualified for armed service and were attacked by the soldiers on the march. In short, renewed suspicions of Jewish complicity with Islam heightened the sense of the Jews' alien and infidel character, thus readying the atmosphere for the storm about to break over Judaism at the close of the eleventh century. [emphases added]

From this brief overview of the first part of the second millennium we perceive that widespread and multi-faceted persecution of Jews grew across the nations that had been 'Christianised' through Roman influence at the time of Constantine. To explore this fully is a task beyond the scope of this series. However, it is essential for students of Scripture to be informed about this era, so we will illustrate the extent of this persecution through some of the key events.

The Crusades

It is considered that the First Crusade of 1096 was a tragedy for the Jewish world measurable against the fall of Jerusalem in 70 AD and the Holocaust of the Second World War under Hitler. In Flannery's words:

Great, illorganised hordes of nobles, knights, monks, and peasants – "God wills it" on their lips as they set off to free the Holy Land from the Muslim infidel – suddenly turned on the Jews.

Along the route to the Holy Land taken by the crusaders, Jews were offered the choice of baptism or death. Massacres took place in Rouen, along the Rhine and Danube, at Worms and at Mainz, in Treves, Neuss, Ratisbon, in Bohemia and in Prague. Some Jews preferred suicide to baptism. From January to July of 1096 it is estimated that up to 10,000 died, probably one third of the Jewish population of Germany and Northern France at the time.

The Jewish world was stunned and the rift between Judaism and Christianity was magnified. Christians were viewed by some as capricious assassins, ever ready to strike. But out of the suffering, a new heroism was born. A cult and tradition of martyrdom was instituted whereby Jews who gave their lives "to sanctify the Name" (Kiddush ha Shem) were greatly revered; their remembrance became part of the synagogue service. (pp91-3)

The Second Crusade of 1146, while not so intense as the first, brought further outbreaks of violence against the Jews. This time there were moderating influences from some Christian leaders, including Emperor Conrad II, King Louis VII of France and Bernard of Clairvaux. Another issue entered in, however, to divide Christians from Jews and contribute in some places in Europe to the violence associated with this Crusade:

Since the First Crusade, Christians had become more active in commercial affairs and so now resented their Jewish competitors. Moreover, Jews were more deeply involved in money-lending, a practice which drew upon them the hostility of both the clergy and the people. Pope Eugenius III (1145-53), who called up the new Crusade, suggested to the princes, as an inducement to enlistment, crusaders be absolved of their debts to Jews. (p94, emphasis added)

Peter of Cluny exhorted Louis VII that Jews, "like Cain, the fratricide, they should be made to suffer fearful torments and prepared for greater ignominy, for an existence worse than death" (quoted in Flannery, p95).

The First Crusade of 1096 was a tragedy for the Jews that has been since likened to the Holocaust of WW2. 10,000 were massacred or committed suicide in the space of six months.

Bought and Sold

A result of a certain amount of protection that Jews sought and acquired from Emperors Henry IV and Conrad III during the period of the Crusades led them to being considered as 'Servants of the Royal Chamber'. Their freedom was curtailed through legislation at various times: "The attachment to the imperial chamber reduced Jews to the status of pieces of property that could be – and were – bought, loaned, and sold as any other merchandise. Kings paid off barons and barons paid off creditors with Jews" (quoted in Flannery, p95).

In addition, the message of Paul in his letters (Rom 9:13, Gal 4:22-31, wrongly applied) was used to imply that Jews were inferior to Christians. This perpetuated, from a theological standpoint, the servitude of the Jews and their barring from public office.

Forced out of many areas of social and commercial life, by the 12th and 13th centuries money-lending became the means by which many Jews survived: "At every turn, he was faced with special taxes, confiscations, cancellations of credit, expulsions, and threats of death. He had literally to buy not only his rights but his very existence. Money became to him as precious as the air he breathed, the bread he ate." (p97) The caricature that later became Shakespeare's Shylock began in these days of Jewish survival.

Forced out of many areas of social and commercial life, by the 12^th and 13^th centuries money-lending became the means by which many Jews survived – and so developed the caricature.

Myths and Rumours

Another significant attack on Jews came from the so-called 'ritual murder' or 'blood' libel. This occurred in a number of places. The first incident was in Norwich, England in 1141 where the body of a dead boy was discovered on Good Friday. Jews were believed to be the culprits following a story that they planned to carry out a murder once a year in derision of the death of Christ.

This same accusation occurred in other towns of England and on the Continent where additions were often made to the story, such the drawing of blood for magical purposes by Jews and the taking of Passover communion with the heart of a murdered child.

Hundreds of incidences of this kind occurred and many Jews were slaughtered following rigged trials. In 1171 in Blois, 40 Jews were burned, for example. Excused by this blood libel, King Philip Augustus, on a single day in 1182, had all Jews arrested, freed for a ransom and expelled from his realm, only to recall them sixteen years later, and appoint them as money lenders to be taxed heavily. All this was for the purpose of acquiring money from the Jews.

Cheating and Humiliation

At the time of the Third Crusade of 1189 his persecution continued with the canceling of all debts to Jews. These are examples of the trend that continued in relation to the financial persecution of the Jews, including those enacted by the Popes, such as the measures adopted by Innocent III in the Fourth Lateran Council of 1215.

Out of this Church Council also came the tradition of a Jew having to wear a distinctive badge of identification. The justification was to help curtail intermarriage between Christians and non-Christians. Later, in France, the badge was a yellow sphere, and in Poland a pointed hat, with different symbols elsewhere.

In the 13^th century, Jews were made to suffer financially and were also forced to wear humiliating badges of identification.

A further result of the hate of Jews began in 1240 following an accusation to Gregory IX by a Dominican by the name of Nicholas Donin. He produced 35 theses to propose that the Talmud was the chief cause of Jewish unbelief and an offence to Christians. The Talmud was put on trial and eventually the case against it, which was quite complex, assumed proven and 24 cartloads of the Talmud were burned in Paris.

The Black Death

These brief examples serve to illustrate the immensity and the multifaceted nature of unrelenting aggression that was leveled against the Jews in these centuries. We finish the survey with one more example. In Europe, between 1347 and 1350 an epidemic called the Black Death killed one third of the population. The Jews were blamed – and then attacked:

For Jews it was a tragedy to which, after the fall of Jerusalem, only the horrors of 1096 and 1939 were comparable. For three hellish years (1348-50) Jewish communities all over Europe were torn to pieces by a populace crazed by the plague which, before it ended, carried off one third the population. Bewildered by the plague's ravages people looked for a cause. Before long the inevitable scapegoat was found. Who else but the archconspirator and poisoner, the Jew?

This time, too, the weird formula for the well poisonings – elicited by torture – was disclosed: a concoction of lizards, spiders, frogs, human hearts, and, to be sure, sacred hosts. The story that Jews in Spain had circulated the death-killing drug to poison the wells of all Christendom spread like wildfire. It was first believed in Southern France, where the entire Jewish population of a town was burned.

From there the deathly trail led into Northern Spain, then to Switzerland, into Bavaria, up the Rhine, into East Germany, and to Belgium, Poland, and Austria...In all, over 200 Jewish communities, large or small, were destroyed...the massacres were greatest in Germany where every sizeable city was affected...Well over 10,000 were killed in Erfurt, Mainz, and Breslau alone. [emphasis added. Flannery, p109]

Summary

Here we have an indication of the depths reached as a result of the division between Church and Synagogue which began in relatively small ways in the second and third centuries. Theological division was perhaps the major root cause (along with theological misinterpretation) of the divergence of the two religions, led by the dominant Christian majority when Christianity became politicised.

The catalogue of disasters is immense and what we have described can be added to with many other examples, such as the conquering Crusaders herding the Jews of Jerusalem into their synagogue and singing hymns while they burned them to death "in the name of Jesus"; or the Spanish Inquisitor Torquemada holding the Spanish Jews in a state of terror in the late 1400s, resulting finally in their expulsion from Spain on 30 July 1492, through the edict by Ferdinand and Isabella.

Then on and on, from peak to trough through the Holocaust and Pogroms, to the present day. Here in the depth of anti-Semitism we see the consequences of the separation of the Christian Church from its Hebraic foundations.

For Reflection and Comment

• How can Christians respond to this terrible history of anti-Semitic violence and persecution?
• What can Christians do to ensure that anti-Semitism is no longer evident in the Church?

Next time: Emergence of anti-Jewish Christian Theologies.

'The Christian in an Age of Terror: Selected sermons of Dr Martyn Lloyd-Jones, 1941-50' (Ed. Dr Michael Eaton, New Wine Press, 2007, 208 pages. RRP £11.99, available from ICM Books for £8.99)

This book contains sermons preached in Westminster Chapel during the period that European nations were at war. Dr Lloyd-Jones spoke to his people about how war, persecution and suffering could be seen by Christians and afterwards he encouraged his congregation with talks on the Christian life. In view of the present threat of terrorism throughout the world, this is a book of relevance and inspiration for Christians today.

In the first chapter on religious persecution, which looks at Acts 12, we see how history does repeat itself.

If we study the history of the church we will find she has gone through periods of terrible trial and persecution – then follows a period of comparative peace and calm, then another time of persecution, followed by a time of rest. In Acts 12 we are shown how the church should act and what should be done to emerge in a triumphant manner. (p15)

We are exhorted to pray for Christians in other lands as we discover what is happening there, and to develop a ministry of intercession.

The book exhorts Christians to pray for the persecuted church and to develop a ministry of intercession, in response to news of conflict.

Reading further in the book there are wonderful chapters about how when Peter was persecuted and in prison he did not suffer alone because the whole church suffered with him and "prayed without ceasing". God is on the side of the church and that makes all the difference. Even in prison and awaiting execution, chained to a soldier on each side, Peter was given peace and calmness from God, and was sleeping soundly (Psalm 127:2 is quoted here - "He giveth his beloved sleep"). And then – a light shone in the cell and he was led out by an angel!

There are chapters on how the church has persisted and remained in spite of oppression; and another on how Christianity is a religion of revelation because it is God who acts and speaks, reveals and manifests himself to us because of his amazing love and grace. Chapter 7 answers the question relating to the value of the Old Testament, the necessity of reading it and "seeing the wonderful proof it provides of the truth of the New Testament" (p78).

The church has persisted and remained in spite of oppression - God is on the side of the church, and that makes all the difference.

Other chapters focus on how we are to live as Christians, having the mind of the Holy Spirit and loving God who gives us an assurance of our salvation and hope for the future. The concluding chapters exhort us to "Stand Fast in the Faith" and "Watch and Pray".

This is a thought-provoking and inspiring book which is well worth reading - especially for encouragement in the present uncertain days.