A press release from WIN/Gallup International exploring the religious beliefs of 63,898 people from 65 countries around the world was published in April 2015 and picked up in the British press. Monica Hill looks at the key statistics and comments from a biblical perspective.

Which are the Most (and Least) Religious Nations?

63% of those polled worldwide claimed to be 'religious'. Regionally, Africa (86%) headed the field closely followed by MENA (Middle East and North Africa) (82%), Eastern Europe (71%), America (66%), Asia (62%), Oceania (44%) and Western Europe (43%) trailing behind. Armenia, Bangladesh, Georgia, Morocco, Fiji, South Africa are all in the 90+% bracket with Thailand leading at 94%, whereas China claimed to be just 7%.

Western Europe and Oceania are the only regions where about half of the population are either not religious or acknowledge themselves to be atheists. As noted above, the least religious country in the world was found to be China, where 61% of people claim to be convinced atheists (that's twice as many as any other country) and 29% say that they're not religious (cf. just 7% who are). In the Western world, the Swedes proved to be the least religious (78% either not religious or declared atheist). The largest proportion of atheists (14%) are to be found in Western Europe and Asia, with Oceania also at 12%.

Surprisingly, younger people (classed as those under 34) tend to be more religious than other age groups (about 66% as against about 60% in other brackets).

Trends in the Middle East

Israel has a high proportion of unreligious people and convinced atheists (65%, compared to 30% who say they are religious). In the West Bank and Gaza this proportion is much lower (18%, compared to 70% who say they are religious).

Religion in Britain

Just 30% of British citizens consider themselves religious. That's against 70% of Russians and 56% of Americans. 53% of the British said they were 'not religious'. 13% said they were a 'convinced atheist' and the rest were 'don't knows'. Only three countries in Europe were lower than Britain, with Sweden the lowest at 19%.

The Gallup US Question Breakdown can be found here.

Responses in the British Media

It is not surprising that in the British Press the UK statistics were highlighted. The BBC and ITV News headlines were essentially the same: Britain has been found to be one of the least religious countries in the world. The Daily Telegraph's website gave a balanced breakdown across the world in a helpful map.¹ The Independent charts the following points and asks for (and receives) comments:²

1. There are twice as many religious people as non-believers.
2. Religion is dominant on every continent.
3. Older people are, surprisingly, less religious.
4. People in the middle aged bracket (44-54) are the least likely to be religious, the most likely to be atheist.
5. On the other hand, people in their twenties are most likely to identify with a religion, and so are a high proportion of under 25s.
6. Housewives are the most often religious, the full-time employed the least.
7. Wealthier people are less religious and so are people with more education.

Secularist Groups

The comments from Secularist groups were interesting. The British Humanist Society empathised that other polls have all found similar results in recent years. Their Director of Public Affairs and Campaigns, Pavan Dhaliwal, commented:

While politicians continue to make exaggerated claims about the importance of Christianity to Britain's shared cultural life, yet another poll has shown that British people are largely non-religious. On top of that we know that a majority of people in Britain, whatever their religious or non-religious beliefs, do not want to see public policies influenced by religious ideas. Let our politicians take note: continued attempts to justify policy on the grounds of a religious identity most of us do not share not only breeds needless division, but builds upon serious shaky ground.³

While Stephen Evans, National Secular Society campaigns manager, commented:

It's striking that of the least religious countries, the UK is the only one with an established state religion. Instead of burying their heads in the sand and constantly repeating the mantra of the UK being a 'Christian country', perhaps the time has come for politicians of all stripes to recognise the need to reflect the reality of changing times by separating religion from the state.⁴

Comment: Reasons to Hope

Statistics are only indicators and global statistics (good or bad) in particular should not overwhelm us. We must learn how to use them as advice for developing strategies to reach people and places to which God is calling us. This survey is one of self-perception with no factual proof required, and understanding in many dimensions will differ. But whether you agree with the above comments or not about the situation in the UK, Christians need to take note. Perhaps they are! Have you noticed the following signs of growth?

Growth in small groups:

• Although many church congregations nationwide are getting smaller, we have been noting for some time a great growth in small groups – and over the summer months we can also see that the larger gatherings of Christians across denominations are also growing almost exponentially.

Summer celebrations:

• Songs of Praise recently showed the Keswick Convention, which has been going since 1875 – this has grown to 3 weeks every summer plus 20+ ancillary meetings around the country, packed and moving into new premises in the Lake District. Although this attracts people mainly from the more traditional evangelical spectrum, there has also been tremendous growth in other sectors using large residential Easter and summer holiday time venues.
• Spring Harvest started these in 1979 in Butlins, reached 70,000 over 3 sites in the 1990s and is still going strong (see right). New Word Alive, now separate from Spring Harvest, attracts around 4,000 each year. New Wine from the Charismatic sector was founded in 1989, with Soul Survivor youth events four years later in 1993 and Momentum (for 20s and 30s) in 2004. Soul Survivor alone now has over 25,000 young people attending their camps each summer. And the list could go on!
• So growth in small groups AND in conference events are both to be reckoned with.

Three Tiers of Interaction

I am reminded of an understanding of church dynamics which we need to be able to rejoice in: Christians need at least three tiers of interaction – small group, congregation and celebration.

Although the regular congregational meeting is important and has been the visual mainstay of the church, small groups where Christians can interact and get to know each other and the Lord better were the bulwark of Wesleyan Methodism. It was in small meetings in the home where people accepted the Lord as their Saviour and these personal relationships are becoming more and more important. But we also need large celebration events where we can be encouraged and fortified in a way that may not be possible in smaller groups.

Jesus knew something about group dynamics. He chose a small group of 12 to be his disciples, of whom four were really close to him. He then drew together the 72 who were much more task-orientated, as he sent them out to be active witnesses. But he also had gatherings of the 4,000 and 5,000 who were blessed in very different ways.

Each level had its purpose and all are still necessary for Christians today. Communities and relationships of faith may now be facing different pressures and strains because of the internet, individualistic Western culture and increasingly global perspectives, but we still have the same needs in our Christian life. We must not limit what the Lord can do at each level.

References

1 Akkoc, R. Mapped: These are the world's most religious countries. The Telegraph, 13 April 2015.

2 Boren, Z D. 7 charts that reveal the most – and the least – religious people across the world...and how it is the young who are the biggest believers. The Independent, 13 April 2015.

3 British Humanist Association. UK among least religious countries in the world, finds international poll. 13 April, 2015.

4 National Secular Society. Survey: UK is one of the least religious countries in the world. 13 April 2015.

"...if your gift is giving, then give generously..."

Monica Hill discusses the spiritual gift of generous giving.

'What's mine is yours'

A limited interpretation of this gift as giving financially into Christian ministry is often used by fundraisers to justify asking for financial support for Christian workers. In many eyes this has become the main explanation of this gift mentioned in Romans 12:8, but of course its intended outcomes are much further-reaching.

Some even believe that the greater the monetary value of their gift, the more spiritual it is. This can of course become a questionable way of fulfilling your Gospel responsibilities - vicariously - paying someone else to do it for you! But giving financially can also be a way in which those who are 'rich' can help those who do not have the same level of material possessions. In this way they show their commitment to the person or organisation.

Widening Understanding

Anything which is given with the right motive of generosity can be both valuable and a blessing in the eyes of the Lord - size does not matter (see the story of the widow's mite in Luke 21:1-4). One translation of Romans 12:8 is "Whoever shares with others should do it generously" (GNT).

In Romans 12:13 the emphasis is on "Giving to the needs of the saints". Sharing with other believers all that the Lord had given to them was one of the memorable features of the early church in Jerusalem. It created senses of community, fellowship and belonging that many strive after in today's fragmented society.

The ability to give with a generous spirit is the subject of Jesus' teaching about 'giving with a good eye' – "if your eyes are good, your whole body will be full of light" (Matt 6:22). There is a wholeness of spirit that comes when you give in this way - not because you must, but because you want to - and it then becomes a blessing to God – with the result that everyone else (including yourself) is also blessed.

More than Money

There are many other forms of generous giving that are often overlooked. Many gifts like time, material goods and hospitality (to name just a few) have greater value than money. Love, prayer, care and listening are some of the most valuable gifts that everyone can give. But then again, James 2:16 warns us "you shouldn't just say, "I hope all goes well for you. I hope you will be warm and have plenty to eat." What good is it to say this, unless you do something to help?"

We also need to bear in mind that we may be willing to be extremely generous in giving - what we want, when we want and where we want! But that is not enough. We can all become selfish, giving what we can easily spare!! This is really putting our own needs first – not making our goal 'living generously'. David's words in 2 Samuel 24 "I will not sacrifice to the Lord my God burnt offerings that cost me nothing" illustrate the importance of this.

Generous Living

Being generous in how we give does not always translate into being generous in how we live. But the converse is almost always true - a person who lives generously always gives generously. Giving should be reflected in the whole of our lifestyles and is much more than just opening a cheque book to support others. It means a mutual sharing of their burdens and blessings, coming alongside those in need and being willing to be involved in a variety of different ways. It is also linked with receiving, so that we all grow together and glorify the Lord.

Giving is more than opening a cheque book to support others. It means a mutual sharing of burdens and blessings.

The picture of the Jerusalem church in Acts 4:32 shows a generous way of life which has become an ideal in many eyes and almost a template of how things should be between believers:

The group of followers all felt the same way about everything. None of them claimed that their possessions were their own, and they shared everything they had with each other.

They had become transformed in their thinking and this made a radical change in their self-assessment: "but with humility of mind let each of you regard one another as more important than himself." (Phil 2:3). Drawing on an illustration from nature, they had metamorphosed from a caterpillar to a butterfly.

Reaching Out

Paul's teaching supports a natural progression of this beyond just supporting believers in the immediate fellowship. One of the natural gifts in Romans 12:13 is that of contributing to the needs of others: "Take care of God's needy people and welcome strangers into your home". Various translations word this differently, but it is still a call to all Christians to look beyond their own needs and be aware of those of others, whether close friends or complete strangers.

So we are called not only to support those who are already believers - but also to include all those who are needy. The help may be going the extra mile, as the Good Samaritan did when he came across the man attacked by robbers as recorded in Luke 10:25-37:

...when he saw him he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him.

He gave time and even some of his own possessions to a complete stranger. In Luke 3:11, John the Baptist says "If you have two coats, give one to someone who doesn't have any. If you have food, share it with someone else."

But there is a warning in Matthew 6:2 (The Message version is helpful):

When you do something for someone else, don't call attention to yourself. You've seen them in action, I'm sure - 'play actors' I call them - treating prayer meeting and street corner alike as a stage, acting compassionate as long as someone is watching, playing to the crowds. They get applause, true, but that's all they get. When you help someone out, don't think about how it looks. Just do it - quietly and unobtrusively. That is the way your God, who conceived you in love, working behind the scenes, helps you out.

Relationship Building

In order for giving to be effective, there is a responsibility on the giver to build a relationship with the recipient, so all can understand what is really needed. There needs to be an empathy with others which results in action when real needs can be shared and met. Most people have received a present which says more of the giver than responding to the needs of the receiver!

Galatians 6:6 takes on a whole new meaning when it says "Those who are being taught the Christian message should share all the good things they have with their teachers."

This does not just mean financial reimbursement for their teaching - but also to share an understanding of that which they have received and to join in the conversation! It becomes an active partnership, as recommended in Philemon v 6: "I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ".

Effective giving demands relationship-building between giver and recipient.

Importance for Today

We ourselves believe and know that God will take care of our own needs. Matthew 6:28 tells us "not to worry" which is elaborated in the prayer in Philippians 4:19: "I pray that God will take care of all your needs with the wonderful blessings that come from Christ Jesus!" And we are all exhorted in Hebrews 13:16: "Do not forget to do good and to help one another, because these are the sacrifices that please God".

In our day and age when individualism is prized in society at large and many are lonely or suffering a lack of good relationships, the significance of the gift of giving becomes very special. Christians need to follow the example given by Christ of elevating the well-being of others above the needs of self. This may be difficult for some as it goes against the current trend in society - but it needs to be a goal for each of us.

If you have any other comments on 'giving' as a spiritual gift please do add them.

References

1 Link, E G. Giving Generously or Living Generously? Stewardship Ministries, 16 August 2010.

This perhaps unattractive title refers to an essential aspect of any true prophetic ministry, one which cannot be neglected without creating an unbalanced presentation of God's truth.

The prophets of the Old Testament rejoiced to proclaim God's acts of mercy in the past, delivering his people and individuals from their enemies and from disasters of all kinds. They delighted to reassure God's people that he was present with them and that the Holy One of Israel in their midst was mighty. They strained their linguistic ability to express his promise of a future deliverance and victory, when "the wolf will lie down with the lamb" and "the Earth will be filled with the knowledge of God as the waters cover the sea" (Isa 11:6-9).

They had also to proclaim divine warnings of the awful consequences of the continued breaking of God's laws by both individuals and nations. The people were longing for 'the Day of the Lord' but the prophets had to point out that, unless they changed their ways, it would be for them a day of darkness and disaster (Amos 5:18). "Wail, Alas for the day!" was their reaction (Eze 30:2-3), and their prophecies are littered with such expressions as "Woe", "Ah, Lord God", "Alas" (for this) and "Alas" (for that), all of which expressed their reaction to the prophetic 'burden' they were called to bear.

Today's Prophets

As we give further thought to the prophet's role, we must stress the unchanging responsibility of today's 'forth-tellers' to declare God's laws and the consequences of ignoring or rejecting them. We have heard any number of prophecies which assure us that all is well; like the people of Isaiah's day, we want today's prophets to "tell us pleasant things" (Isa 30:10). We are living in serious times, far more serious than many imagine.

At the same time I am not calling for a rash of heavy condemnatory utterances which reveal more of the personal animosity of the prophet than they do of the heart of God. Like Isaiah, Jeremiah and the other prophets who said, "I weep...I drench you with tears"..."I will weep and wail...and take up a lament" (Isa 16:9 and Jer 9:10), we need to stand in the presence of God until we feel his heart-beat before we can even begin to share their ministry.

There are any number of prophecies assuring us that all is well. What we need is to feel God's heart-beat – even if it's one of lament.

Weeping Prophets' Vocabulary

'Alas!' is an exclamation of unhappiness or alarm expressing grief and voicing concern. It occurs only about four times in the Old Testament but expresses the anguish of the prophets who voiced it (Jeremiah 30:7, Ezekiel 6:11, Joel 1:15 and Amos 5:16). The word 'Alas!' occurs in the RSV rendering of these verses.

'Ah, Lord God' or 'Ah, Sovereign Lord' are special phrases used by both Jeremiah and Ezekiel, occurring four times in each of their prophecies. It is used to express their bewilderment at what God had allowed to happen, or to challenge the situation. They reason with the Lord and even tell him that he has deceived them. This poignant little phrase indicates both their respect for God but also their involvement with his people and the awful tension that these situations created (Jer 4:10, 32:17; Eze 9:8; 11:13). Jeremiah was so distressed that he even cursed the day he was born (Jer 15:10).

'Woe!' is the most frequently employed word in this connection. It is used nearly 60 times and occurs in ten of the prophetic books of the Old Testament. It is a word of condemnation and as such used in both the Old and New Testaments. But it speaks of sadness as well as of judgment. Although it may have the nature in prophetic denunciation of pronouncing an anathema or curse, it also conveys an element of grief and distress. This is true also of the 'Woes!' of the Lord Jesus recorded in the gospels of Matthew and Luke (Matt 11:21, 23:13-16; Luke 6:24, 11:42-47).

'Woes!' Addressed to Individuals

In Habakkuk 2:5-20 there are five 'Woes!' (verses 6, 9, 12, 15 and 19), and they are addressed to the man who piles up stolen goods, who builds his kingdom by extortion, who resorts to bloodshed in his building programme of self-glorification, who gets his neighbour drunk with evil sexual intent, and who makes an idol and bids it "Come to life!".

There is a similar list of six 'Woes!' in Isaiah 5:8-23. Like those in the Habakkuk passage, they are all addressed to individuals. There is still a place for a prophetic word today to individuals, pointing out where their conduct is contrary to what we know to be the word of God. Spoken in the power of the Spirit, such a word can lead to repentance and a change in lifestyle.

There is still a place for prophetic words to individuals, spoken in the power of the Spirit to provoke repentance.

'Woes!' Addressed to Nations

In order to gain the full force of what the Old Testament prophets felt about their ministry to nations as well as to individuals, we need to re-discover a word that is now hidden if we are using one of the more recent versions of the Bible. In the King James' rendering we come across the word 'burden', which is used frequently to describe the prophets' awareness of the weight and importance of the message God gave them to speak to the nations.

From a Hebrew word which means 'to lift up or to bear away', it has the dual meaning of that which is borne by a man and that which is born to a man. A prediction of severe judgment might well be a 'burden' that would render both body and mind uneasy. It might even be spoken of as being more than someone can bear. Such a prophetic word would be a 'burden' to the one who carried it, as well as to the one for whom it was destined. The word is translated as 'oracle' in most modern versions, by the prophet called to announce it.

The Prophet's Burden

The earlier chapters of Isaiah speak of the vision he saw (Isa 1:1) or of the word he received (Isa 2:1) but from chapter 13 onwards each prophecy is introduced by a different expression: that of a 'burden'. This continues until chapter 23.

God had things to say to Babylon, Philistia, Moab, Damascus, Egypt, Idumea, Arabia, Tyre and the Negev, as well as Jerusalem herself. To each of the nations or communities quite detailed and specific messages were conveyed - one wonders whether they were ever received. What is clear is that a considerable part of Isaiah's prophecy is taken up with foreign nations. Are we to assume that God had things to say to those ancient nations but has nothing to say to the nations of today? Is prophecy to be limited to the local church and its activities? Is there not a burden on our shoulders, too, to find out what the Lord wants proclaimed?

Considerable parts of Isaiah's prophecy are addressed to nations other than Israel. Are we to assume that God had things to say to them but has nothing to say to the nations of today?

Are We God's Burden?

In a foreboding passage in Jeremiah (23:33-40) the people are told by the prophet that when asked "What is the burden of the Lord!" they were to reply "You are the burden and I will cast you off". Instead of carrying God's word to whoever he had sent it, they were a burden and an obstruction to his purposes.

Later on in the same passage it is clear that the burden they were carrying was not the divine word but their own word, and in so doing they were perverting the words of the living God. Judgment is inevitable on those who stand in the way of sending forth God's word or who pervert the truth as they pass it on to others.

Expressing God's Compassion

One book in the Old Testament expresses particularly well the compassion, even agony, of a prophet - in this case Jeremiah - at the disaster that had overwhelmed Jerusalem. In Lamentations we see the kind of attitude that today's prophets ought to take over those who reject the Lord's word and plunge themselves into terrible trouble.

One could go almost through the alphabet with words that are used in this book to express the feelings felt in such situations: affliction, anguish, betrayed, bitterness, calamity, crushed, crying out, disgraced, downcast, destroyed, disturbed...right through to weary, wasting away, weeping, without pity and without hope! How the nations need prophets who will care like Jeremiah did!

The 'Woes!' of Jesus

There was one who cared even more than Jeremiah. Jesus, the prophet from Nazareth, wept over Jerusalem. He did not pray for that city, because it was now too late. He could only weep and exclaim, "O Jerusalem, Jerusalem, how often would I have gathered you as a hen gathers her chicks, but you would not" (Matt 23:37). For Jerusalem, the Lord's special city, it was too late. There is still time, though perhaps not much, for us to get God's word to the nations. "Whom shall I send and who will go for us?" (Isa 6:8). It is those who care who will reply: "Send me!"

First Published in Prophecy Today, Vol 3 No 6, November/December 1987.

Clifford Denton discusses the first Jewish revolt against the Roman Empire and the resulting fall of Jerusalem and the razing of the Temple in 70 AD.

In the last study, we considered how the fall of Jerusalem and the Temple in 70 AD contributed to the early separation of the Christian Church from its Jewish roots. This week we continue to look briefly at the background history that preceded and followed this fall, bringing into focus what have come to be called the First and Second Jewish Revolts. We do this both to focus on this important aspect of Israel's history, and also to establish a sense of the context into which Jesus and his followers came.

Background: the Road to Separation

In the last few studies we have been assessing the reasons for the separation of the Christian Church from its Jewish roots, focusing especially on the early years. We have been seeking to establish a balanced understanding, noting that it was not so simple as an exclusion from the Synagogue associated with a curse against Christians. There was initially a more gradual assessment of the new movement within Judaism.

Nevertheless there was also a distinct theological difference caused by the proclamation that Jesus was the expected Messiah. Misunderstandings, as well as theological differences, led to the early Christian Church being kept at arm's length. Elements of separatism from within the Christian Church also began to develop.

Misunderstandings, as well as theological differences, led to the early Church being kept at arm's length by the Jews.

The background to this was Israel's national oppression by Greece and then Rome, and the reactions against this by various Jewish leaders and factions who sought to bring about deliverance by physical force (these attempts then magnified themselves later, when Israel was in the Diaspora and the Christian Church had found new roots within the Gentile world).

In particular, the First and Second Jewish Revolts against Rome help us to understand the response of the nation of Israel to the colonial domination of foreign powers. Despite Israel as a whole rejecting Jesus as Messiah, these revolts continued to express the Jewish Messianic hope. They expected that the Messiah would bring physical deliverance for the nation. This mindset contrasted greatly with the message of Jesus and the apparent 'otherworldliness' of his movement, and further contributed to the separation of the Christian Church from its Jewish roots.

The Messianic hope of the Jews, especially in the face of Roman colonial domination, contrasted Jesus' otherworldly message and forced Christians and Jews further apart.

The First Jewish RevoltHalf Shekel from the First Jewish Revolt against Rome (see Photo Credits)

The First Jewish Revolt was from 66-74 AD. This was the revolt that led to the destruction of Jerusalem and the Temple in 70 AD. One of the main historical sources for this event is the historian Josephus who was an eye witness and participant (see quotes from Josephus included in last week's study). Modern historians warn us that there may be some bias in Josephus's description of the revolt because of his own need to protect his status in the eyes of Rome. Nevertheless, we have detailed accounts of the years when Israel rose up against Rome and of the catastrophes that followed.

Among the reasons for the revolt was hatred toward the corruption and bad government of various Roman procurators, as well as a general resentment towards the occupying forces. Add to this the social, economic, national and religious restraints that Rome put on this covenant nation and here was a fermenting situation ready for eruption at any time.

The First Jewish Revolt, which led to the destruction of Jerusalem and the Temple, was born of resentment towards the occupying power.

Discontent eventually led to a dispute between Greeks and Jews in Caesarea when some of the Greek population chose to build too close to a Synagogue. This was in the year 61 AD, and Nero ruled in favour of the Greeks, but discontent continued and flared up into street fighting in 66 AD. Coincident with this, the procurator Florus ordered that seventeen talents be taken from the Temple treasury, causing an aggressive response from some of the Jews and resulting in his ordering Roman soldiers to punish the population. The resistance grew, however, causing Florus to make a temporary retreat to Caesarea.

The remaining cohort of troops in Jerusalem failed to enforce law and order and this also became the spark for groups of revolutionaries including the Sicari and Zealots to begin more open fighting with the Romans. Fervour that had been pent up for years erupted, and soon the majority of the population of Judaea and Galilee joined these revolutionary groups. By the year 67, the Idumeaeans and Samaritans had also joined the growing revolt.

Roman Intervention

Agrippa II came from Alexandria to Jerusalem to try to quell the revolt but failed to get the support of Florus for mediation. In the early days of the revolt, the High Priest and leaders of the parties of the Sadducees and Pharisees were concerned to maintain peace and the Temple rituals, so were keen to bring a peaceful end to the uprising. However, the Zealots conquered a number of fortresses including Masada. They occupied the Temple and put an end to the daily sacrifice to the Emperor of Rome.

Agrippa summoned three thousand troops but failed to eliminate the Zealots. This led to an escalation of the conflict with Rome. The Zealots set fire to the palaces of Agrippa, Berenice and the High Priest. This was by way of a statement against the disparity between the wealthy in Jerusalem and the poverty of other members of the nation. The Antonia Fortress was captured and then the whole city was liberated from the Romans. This was accompanied by bloodshed in other parts of the land.

The conflict escalated and even the intervention of 3,000 Roman troops failed.

Cestius Valus, the Roman Governor of Syria, brought an expedition to Jerusalem in the autumn of 66 but was caused to retreat and suffered major defeat near Beth-Horon, where most of his army was massacred. This resulted in a growing support for the revolt, including from the priests in Jerusalem who needed to preserve their popularity.

The Arrival of Vespasian

The Romans re-grouped in Galilee. Meanwhile, Nero sent orders from Greece to his general, Vespasian. He arrived in 67 and took the city of Sephoris, then advancing with three legions into Galilee, putting many of the Jews to flight. The prominent fortress of Jotapata was taken, followed by Tarichaea, Gamla (see left) and Mount Tabor. At the end of 67, and after great bloodshed, Galilee was under the control of the Romans.

The loss of Galilee was dispiriting to the occupants of Jerusalem. Some would have negotiated with the Romans at this point. There was inner conflict among the Jewish factions and the Zealots eventually took full control of the city. In 69 AD, however, further disputes arose and three factions emerged in Jerusalem. The Roman troops marched on Jerusalem, by which time the three factions had divided the city into three fortresses.

When the Romans laid siege on Jerusalem in 70 AD, inner conflict had led to the city being divided into three fortresses.

The death of Nero in 68 called Vespasian back to Rome in the summer of 69, where he was proclaimed Emperor. Titus, his son, took command of the Roman troops in the land of Israel (as an important aside, within the time-frame of this conflict: it is likely that Johanan Ben Zakkai fled from Jerusalem and was given permission by Vespasian to settle in Jabneh, which later became a school for the study of Torah and the centre for the development of Rabbinic Judaism). Nevertheless the siege of Jerusalem was begun early in the year 70 by Titus and the horrific consequences of the fall of this great city and of the Temple followed, as we outlined in the last section.

One can read Josephus and come to the conclusion that divided factions among the Jews contributed to an almost self-destruction at the end of this conflict. The glory had indeed departed from the Temple.

For Reflection and Comment

Read Matthew 24:2 and Deuteronomy 28. Does this help us understand the fall of Jerusalem in AD 70? Read Luke 19:41-44 and refer to the Book of Lamentations. What should a Christian's attitude be to the fall of Jerusalem?

Next time: The Jewish Revolts (Part 2)

'End-time Survivor', by Neil Turner (Oxford e-books, 2013, 398 pages), available on Amazon for £22.18 (hardback) or £9 (Kindle Edition)

This relatively recent book is an excellent resource for anyone looking to build up their understanding of the complexities of End-Time theology. The subtitle - "A practical handbook for overcomers in the last days" - describes its aim perfectly and it certainly achieves this objective.

The author recognises that as well as being informative there is a need to offer practical advice, especially for younger people who may have to be those end-time overcomers. He is aware that each generation has the responsibility to prepare the next for whatever might happen.

25 Years of Research

The book took 5 years to write and is the result of 25 years of research into all that Scripture teaches on the last days and the return of Christ. As a handbook it accompanies a course that the author has also put together over this time, called the Omega Programme, but it can equally be used very effectively as a personal study guide. The fact that it is the product of an oft-repeated course prepared over a long period means that it is tried and tested. But one of its most impressive features is that it does not come across merely as a course handbook. It has been well-written and thought through for the general reader. Here is a dedicated and skilful teacher who can present his material in whatever format is required.

This book is accompanies a tried and tested course on the subject – but is more than a mere course handbook.

The style is pleasant, easy-going and immediate. The author does not lecture but presents his ideas with sufficient modesty and humility. He tells you when he is speculating or less sure but we are always confident he has studied it thoroughly himself first. However, he does expect you to do some of the work yourself. You are required to think things through for yourself and only by putting in sufficient time and effort will you get the most out of this book. This is perhaps where the course handbook element comes through most strongly.

Theological Approach

His theological approach is a very valid one and offers a clear guide through the whole topic. He sensibly begins with the teachings of Jesus in the gospel, calling it the 'Spine of Biblical Prophecy'. After establishing this "firm foundation for our prophetic panorama" (p85), he sets out to tackle the whole of the book of Revelation. In fact he provides the full text of Revelation, set out in a distinctive and helpful way (pp92-133). Given the length and complexity of Revelation this is a very useful preliminary for the analysis that follows and in itself makes this book a worthwhile addition to other similar study materials.

Clearly there is no single easy way through the maze of texts and topics on the last days but the author has an approach which is as good as any and better than many. All you expect is there; he does not shirk any aspect. If it remains complicated at times (for instance, Revelation) that's because inevitably it is and cannot be over-simplified without losing something important.

Standout Chapters

Two other chapters are worth a special mention. One is an excellent and thorough analysis of life in the modern world and the trends that seem to be leading to the Tribulation (Ch 6). The other is on Israel, clearly important to God's future plans (Ch 7). There is a lot of Old Testament background on Israel here, perhaps more than necessary for readers who are already Biblically literate, but for anyone approaching end-time theology without this understanding it certainly fills a vital gap.

This book is definitely worth the space on your shelf and the money from your pocket.

Overall this is a well-designed book. The print is large and easy to read, and there are plenty of very useful and colourful charts and pictures (though some pictures seem a little irrelevant and the Word Clouds more gimmicky than informative). The bibliography is rather brief, and there is no index, either topical or Biblical, but there is a helpful key at the front (p17) explaining how to use the book. It comes in hardback form and given its inevitable length this makes it rather heavy and expensive. Nevertheless it is definitely worth the space on your shelf and the money from your pocket.

Who is to blame for the two major tragedies at this year's annual Hajj in Saudi Arabia - God or man?

The incidents have drawn criticism from Iran and other countries that have lost nationals in the stampede that killed over 700 people and injured nearly 900 more. This was preceded by a lightning strike and a freak storm that felled a crane onto the Grand Mosque in Mecca just at the time of Friday prayers on 11 September, killing over 100 people.

A spokesman for the Saudi Government said that this was 'an act of God', but an Iranian official said that God had nothing to do with it: it was all caused by the incompetence of men in the Saudi Government and particularly within the Royal Family where over 100 Princes are contending for the throne when the aged King departs.

What do you think? Please leave comments below.

Who is to blame for the two major tragedies at this year's annual Hajj in Saudi Arabia?
Is it God or man?

The incidents have drawn criticism from Iran and other countries that have lost nationals in the stampede that killed over 700 people and injured nearly 900 more. This was preceded by a lightning strike and a freak storm that felled a crane onto the Grand Mosque in Mecca just at the time of Friday prayers on 11 September, killing over 100 people.

A spokesman for the Saudi Government said that this was 'an act of God', but an Iranian official said that God had nothing to do with it: it was all caused by the incompetence of men in the Saudi Government and particularly within the Royal Family where over 100 Princes are contending for the throne when the aged King departs.

What do you think? Please leave comments below.

We submit two historical prophecies to readers for weighing and testing.

This week we are re-publishing two historical prophecies given in Norway – one from 1968, the other from 1937. They concern events in Europe and their relation to the fulfilment of end times prophecy. Of particular interest and encouragement is point four in the 1968 prophecy, which appears to foresee the current refugee crisis.

These prophecies can be found elsewhere on the internet, but their authenticity has been verified to the best of our ability. We submit them to you for your prayerful testing.

1968 Prophecy by 90 Year Old Woman in Norway

An old woman of 90 from Valdres in Norway had a vision from God in 1968. The evangelist Emanuel Minos had meetings (services) where she lived. He had the opportunity to meet her, and she told him what she had seen. He wrote it down, but thought it to be so unintelligible that he put it in a drawer. Now, almost 30 years later, he understands he has to share the vision with others.

The woman from Valdres was a very alert, reliable, awake and credible Christian, with a good reputation among all who knew her. This is what she saw:

"I saw the time just before the coming of Jesus and the outbreak of the Third World War. I saw the events with my natural eyes. I saw the world like a kind of a globe and saw Europe, land by land. I saw Scandinavia. I saw Norway. I saw certain things that would take place just before the return of Jesus, and just before the last calamity happens, a calamity the likes of which we have never before experienced."

She mentioned four waves:

1. "First before Jesus comes and before the Third World War breaks out there will be a 'détente' like we have never had before. There will be peace between the super powers in the east and the west, and there will be a long peace. (Remember, that this was in 1968 when the cold war was at its highest. E. Minos) In this period of peace there will be disarmament in many countries, also in Norway and we are not prepared when it (the war) comes. The Third World War will begin in a way no one would have anticipated - and from an unexpected place."
2. "A lukewarmness without parallel will take hold of the Christians, a falling away from true, living Christianity. Christians will not be open for penetrating preaching. They will not, like in earlier times, want to hear of sin and grace, law and gospel, repentance and restoration. There will come a substitute instead: prosperity (happiness) Christianity."
   • "The important thing will be to have success, to be something; to have material things, things that God never promised us in this way. Churches and prayer houses will be emptier and emptier. Instead of the preaching we have been used to for generations -like, to take your cross up and follow Jesus, - entertainment, art and culture will invade the churches where there should have been gatherings for repentance and revival. This will increase markedly just before the return of Jesus."
3. "There will be a moral disintegration that old Norway has never experienced the likes of. People will live together like married without being married. (I do not believe the concept 'co-habitor'? existed in 1968 - E. Minos) Much uncleanness before marriage, and much infidelity in marriage will become the natural (the common), and it will be justified from every angle. It will even enter Christian circles and we pet it - even sin against nature. Just before Jesus return there will be TV- programs like we have never experienced." (TV had just arrived in Norway in 1968. E. Minos)
   • "TV will be filled with such horrible violence that it teaches people to murder and destroy each other, and it will be unsafe in our streets. People will copy what they see. There will not be only one 'station' on TV, it will be filled with 'stations.' (She did not know the word 'channel' which we use today. Therefore she called them stations. E. Minos) TV will be just like the radio where we have many 'stations,' and it will be filled with violence. People will use it for entertainment. We will see terrible scenes of murder and destruction one of the other, and this will spread in society. Sex scenes will also be shown on the screen, the most intimate things that takes place in a marriage." (I protested and said, we have a paragraph that forbids this kind of thing. E. Minos) There the old woman said: "It will happen, and you will see it. All we have had before will be broken down, and the most indecent things will pass before our eyes."
4. People from poor countries will stream to Europe. (In 1968 there was no such thing as immigration. E. Minos) They will also come to Scandinavia - and Norway. There will be so many of them that people will begin to dislike them and become hard with them. They will be treated like the Jews before the Second World War. Then the full measure of our sins will have been reached." (I protested at the issue of immigration. I did not understand it at the time. E. Minos)

The tears streamed from the old woman's eyes down her cheeks. "I will not see it, but you will. Then suddenly, Jesus will come and the Third World War breaks out. It will be a short war." (She saw it in the vision.)

"All that I have seen of war before is only child's play compared to this one, and it will be ended with a nuclear atom bomb. The air will be so polluted that one cannot draw one's breath. It will cover several continents, America, Japan, Australia and the wealthy nations. The water will be ruined (contaminated?). We can no longer till the soil. The result will be that only a remnant will remain. The remnant in the wealthy countries will try to flee to the poor countries, but they will be as hard on us as we were on them."

"I am so glad that I will not see it, but when the time draws near, you must take courage and tell this. I have received it from God, and nothing of it goes against what the Bible tells."

"The one who has his sin forgiven and has Jesus as Savior and Lord, is safe."

WHEN THE OIL FLOWS

An elder in the Pentecostal Church at Moss, Norway, Martin Andersen, heard the following prophecy in 1937, in Moss:

'When oil comes out of the North Sea and along the Norwegian coast, things will begin to happen, and the return of Jesus is approaching.'

When these words had been proclaimed, people stood up in the congregation and asked the man to sit down and not speak such nonsense. In 1937 it was indeed nonsense to talk about oil being pumped along the Norwegian coast. Today all the world's big oil companies are pumping oil along the coast of Norway. Norway is the world's second greatest exporter of oil - after Saudi Arabia.

The sum of it all is: Jesus is coming soon (suddenly).

Original source editor's note:

The above account was originally transmitted from Israel to friends in the US. It was sent by a Norwegian Christian worker by the name of Ragna Von Porat. Ragna states in a footnote that it was translated from Danish. She further states that Emanuel Minos, the evangelist mentioned in the account, was her friend's closest neighbor in Oslo. She says, "I heard him in my young days. My parents knew him."

Because of my fear of transmitting false prophecy, I have diligently inquired concerning the information in this letter. Publication has been delayed until permission could be secured from Ragna in Israel. In my contact with her, she has assured me that these accounts are true and reliable. In fact, she relates that the first account has already been published in one of Norway's Christian newspapers.

I have found in my own research that the first account was also published by the Christian Information Service in Germany. The website of Dr. Emanuel Minos is active today and can be accessed for verification [NOTE FROM PROPHECY TODAY: Emanuel Minos passed away in 2014 and his website is no longer live]. Although the language on this site is Norwegian, the very similar story of the woman and her vision is posted there in English. The above accounts are transmitted just as they were received.

Ragna took it upon herself to verify as much of the above information as she could. In contacting the Embassy of Norway she learned that Norway has now dropped to the world's third largest oil exporter. Ragna states, "I certainly have no objection to your going ahead [with publishing]. It must be now-if ever."

In the final article of our series on the Jewish High Holy Days, Helen Belton looks at the meaning and significance of the Feast of Tabernacles.

Feast of 'Booths'

On Sunday 27 September, 2015 (Tishri 15 in the Jewish calendar), the Feast of Tabernacles begins. In Hebrew, it is Sukkot, which means 'booths'. We use the English word 'tabernacle' from the Latin word for tent (taberna declining as tabernaculum).

The biblical instructions are as follows:

The Lord said to Moses, "Say to the Israelites: 'On the fifteenth day of the seventh month the Lord's Festival of Tabernacles begins, and it lasts for seven days. The first day is a sacred assembly; do no regular work. For seven days present food offerings to the Lord, and on the eighth day hold a sacred assembly and present a food offering to the Lord. It is the closing special assembly; do no regular work...

A booth prepared for Sukkot (see Photo Credits)....So beginning with the fifteenth day of the seventh month, after you have gathered the crops of the land, celebrate the festival to the Lord for seven days; the first day is a day of sabbath rest, and the eighth day also is a day of sabbath rest. On the first day you are to take branches from luxuriant trees—from palms, willows and other leafy trees—and rejoice before the Lord your God for seven days. Celebrate this as a festival to the Lord for seven days each year. This is to be a lasting ordinance for the generations to come; celebrate it in the seventh month. Live in temporary shelters for seven days: All native-born Israelites are to live in such shelters so your descendants will know that I had the Israelites live in temporary shelters when I brought them out of Egypt. I am the Lord your God.'" (Lev 23:33-43)

The instruction to live in temporary shelters for seven days is a reminder: firstly, of the Israelites' sojourn in the desert for 40 years after the exodus from Egypt and, secondly, that they are totally dependent on him for everything and that since they left their comfortable homes in Egypt to follow him they have never been abandoned or forsaken. The true home of God's people is God himself.

Abraham was "a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he was looking forward to the city with foundations, whose architect and builder is God" (Heb 11:9-10). In the same way, the believers who left everything to follow Jesus were sent out without money or provisions and were described as "foreigners and exiles" in this world (1 Pet 2:11).

At Sukkot the Israelites were instructed to live in temporary shelters for a week, as a reminder of their 40 years in the desert, and of their total dependence on God, who is faithful.

Journeying with God

Sukkot also teaches us that salvation is a journey with God: we are led out by God towards the Promised Land and he travels with us. After the Exodus, God himself 'tabernacled' or camped with his people in the desert and provided for their needs with manna. So, this festival reminds us of God's provision and his presence. He was a pillar of cloud by day and of fire by night, and he was worshipped in the Tent of Meeting, itself a temporary structure. He dwelled with his people.

Centuries later, God dwelled among us uniquely by tabernacling in another temporary structure, a human body: "...the Word became flesh and dwelt [or tabernacled] among us" (John 1:1). This echoes Genesis 1:1 ("In the beginning") to indicate a new beginning in God's relationship with his creation when he would once more dwell among his people, sharing our nature and bearing our sin.

Rejoicing in Harvest

After the awe and solemnity of Yom Kippur, Sukkot is a joyful celebration - a traditional name for it is Zeman Simchatenu, "Season of our Rejoicing". It is the final harvest festival of the year and so it is also known as the 'Feast of Ingathering' (in Hebrew, Hag ha Asif. Hag means feast and ha is the definite article).

Lulav and etrog (see Photo Credits).The Feast of Tabernacles is the final pilgrim feast of the year (Passover and Pentecost being the first and second), when the men of Israel were commanded to go up to Jerusalem to celebrate (Ex 24:33). All are harvest festivals: Passover celebrates the ingathering of the barley harvest, Pentecost (Feast of Weeks) the wheat harvest and Tabernacles the final ingathering of wheat. The land of Israel would yield a variety of fruits at this time, including figs, pomegranates and dates. It is a thanksgiving celebration (it is thought that the American feast of Thanksgiving took its inspiration from this biblical harvest feast¹).

Biblical Observance of Sukkot

The biblical observance of Sukkot consisted of three main aspects; firstly, the building of booths, secondly, the gathering of four species of plant, and thirdly to rejoice. The four species are date palm, myrtle and willow branches, and the etrog or 'citron' in English (not the same as a lemon), interpreted from Leviticus 23:40.

The palm, myrtle and willow branches are bound together and are collectively known as the lulav. They are held upright with the etrog and waved before the Lord, a custom which has arisen through tradition.

There are various interpretations of the meaning of the four species. One of the best known is that they represent four types of Jews: the etrog, which has both flavour and fragrance, represents those who study and do good deeds. The palm branch has flavour but no fragrance, symbolising those who study but do not perform good deeds. The myrtle has no flavour but has fragrance, representing those who do not study Torah but do good deeds. Finally, the willow has neither flavour nor fragrance, representing those who neither study nor do good deeds.

At Sukkot, the final pilgrim festival of the year, men would go up to Jerusalem to give thanks for the ingathering of the wheat harvest. Four types of branch would traditionally be gathered and waved before the Lord.

Another interpretation is that each species relates to a particular aspect of man's service to God:

Etrog refers to the heart, the place of understanding and wisdom. Lulav refers to the backbone, uprightness. Myrtle corresponds to the eyes, enlightenment. Willow represents the lips, the service of the lips (prayer).²

The people were to rejoice for seven days. Seven is the number of perfection in the Bible. Passover is seven days, Pentecost is seven weeks after Passover and Tabernacles lasts seven days during the seventh month. The number of offerings during the feast are divisible by seven³ and according to rabbinic tradition the 70 bull offerings were symbolic of the 70 nations of the world (70 nations being deduced from scripture).⁴

The Hallel (messianic Psalms 113-118), which was sung during the Temple service, includes the words "The LORD is exalted over all the nations" (Ps 113:4) and, "Praise the Lord, all you nations; extol him, all you peoples" (Ps 117:1).

According to the Talmud⁵, Israel was sacrificing for the nations of the world, even though the nations mock Israel (again in the Hallel) saying, "Where is their God?" (Ps 115:2) and part of the Hallel speaks of Gentiles (or nations) rising against Israel: "All the nations surrounded me, but in the name of the Lord I cut them down" (Ps 118:10). The Talmudic commentary lamenting the loss of the Temple in 70 AD says: "Woe to the idolaters, for they had a loss and do not know what they have lost. When the Temple was in existence the altar atoned for them, but now who shall atone for them?"⁶ The apostle Paul gives the answer:

But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith (Rom 3:21-25).

Israel was blessing the Gentiles through sacrifice at the Feast of Tabernacles, but Israel's sages did not see that the Gentiles do not need to enter via Moses but by the same route as Abraham, who did not have the Law of Moses, but was justified by faith: "Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: "All nations will be blessed through you." So those who rely on faith are blessed along with Abraham, the "man of faith" (Gal 3:8).

Torah scholars today expect that the Gentiles will become obedient to the Torah. According to the International Embassy in Jerusalem who host a multi-nation Feast of Tabernacles event in Jerusalem each year, "many are intrigued by the increasing number of Gentile Christians showing up in Jerusalem each year for Sukkot."⁷

They are fascinated beacuse Zechariah 14 prophesies that all nations will one day celebrate the Feast of Tabernacles. Zechariah 14 is one of the Haftarah texts (readings from the Prophets) traditionally read in synagogues at Sukkot, along with 1 Kings 8⁸. The Torah readings are the sections Leviticus 23, 24 and Numbers 29 which instruct about Sukkot.

Gathering the Nations

In fact, another interpretation of the lulav is that the branches represented different types of Jewish people and the etrog represents the Gentiles, or non-Jews. At the start of the waving ceremony, the etrog is upside-down. The spiritual meaning is that before we came to God, we were in a state of being upside-down. During the ceremony, the etrog is turned right side up and joined to the other three species, depicting Jews and Gentiles joining together at the Feast.

The lulav and etrog are waved together to north, south, east and west, to welcome the Lord and symbolise his presence in the four corners of the earth, but perhaps also the gathering of the harvest of souls to come from the four corners of the globe.

The lulav and etrog may also represent Jew and Gentile, being gathered together before the Lord from all four corners of the globe.

In the Temple at Jerusalem tens of thousands of worshippers would gather and shake their branches and fruit before the Lord, creating a tremendous rustling and whooshing sound with the fragrance of thousands of citrons rising in the warm sunshine. It would have been an experience of sensory worship unlike any other, involving sight, sound, smell and touch, with overwhelming fragrance and bright colour.

Times of Revival: Solomon and Ezra

The Feast of Tabernacles was a time of spiritual revival for the people of Israel, taking place at key moments in their history. Solomon dedicated the first Temple and brought in the ark during the seventh month, the time of the Feast of Tabernacles (1 Kings 8:2) - referred to then as "the Feast". Tabernacles was known as the Feast (ha-Hag) because it was seen as the greatest of the year. In John 7 it is also simply described as "the Feast".

The high point at Solomon's dedication was the glory of the Lord descending on the sanctuary:

When the priests withdrew from the Holy Place, the cloud filled the temple of the LORD. And the priests could not perform their service because of the cloud, for the glory of the LORD filled his temple (1 Kings 8:10-11)

Fire came down and consumed the offerings Solomon made at the Feast (2 Chron 7:1). Both the cloud of the Lord's glory in the Temple and the fire consuming the offerings were a reminder of God's original tabernacling with his people in the desert, when his presence was a pillar of cloud to guide them by day and a pillar of fire by night in the desert. The LORD was indicating that he would tabernacle with his people in the Temple.

Solomon also prayed prophetically (1 Kings 8) about future exile and re-gathering for Israel, but also envisaging that foreigners (Gentiles) would come to God's Temple.

After the return from exile the first thing the people did, even before re-building the Temple, was to celebrate the Feast of Tabernacles (Ezra 3:4). At Rosh HaShanah, the New Year (Feast of Trumpets or 'first day of the seventh month'), the people gathered in Jerusalem for a reading of the Law. Interestingly, this was not instigated by their leader, as had been the case with Moses, rather the people asked Ezra to read the Law to them. They stood for five or six hours listening to God's word and weeping.

When Ezra praised the Lord they raised their hands and called out "Amen, Amen!" and prostrated themselves. Then the priests gave the meaning of the Law for them so that everyone could understand (Neh 8). The next day the leaders gathered around Ezra again and found the instructions about the Feast of Tabernacles. They instructed the people, who celebrated it with a joy not seen since the days of Joshua. On each day of the Feast, Ezra read the Law to them.

It was at Sukkot that Solomon dedicated the first Temple; fire came down and consumed his offering and cloud filled the Temple, symbolising God's presence with his people in the desert as pillars of cloud and fire.

Living Water

Jesus used the Feast of Tabernacles to announce his messiahship (John 7). One tradition of the Feast of Tabernacles was a water-drawing ceremony (described in the Mishnah). Each morning at dawn during the Feast a procession of priests, musicians and other worshippers would leave the Temple and process about half a mile to the Pool of Siloam (created by King Hezekiah, which can be seen today).

Part of the Pool of Siloam (see Photo Credits).The High Priest, dressed in full robes and carrying a golden pitcher, led the throng. At the pool, he would fill the pitcher and then process back to the Temple through the Water Gate of the City. The Water Gate was identified by some rabbis as the south gate of Ezekiel's Temple through which the water of life would flow to all the land (Eze 47:1-5). At the Water Gate, they paused while trumpeters blew three blasts on silver trumpets and the priests would sing or shout, "With joy you will draw water from the wells of salvation" (Isa 12:3).

Then the High Priest ascended to the altar, which was elevated, and upon which stood two silver basins. He poured water into one and wine was poured at the same time into the other as the trumpet players blew three more blasts. Then the whole congregation and choir of Levites sang from Psalm 118:25: "Save now we beseech thee, O LORD, O LORD, we beseech thee, send now prosperity."

There they would pour both the water and wine into special funnels, which created droplets which would come out at the bottom of the altar. It was a sign of the outpouring of God's Spirit and, as it would turn out, of his own lifeblood. John's gospel tells us that water and blood came from Jesus' side as his life was poured out on the altar that was the Cross.

After the outpouring on the altar, the Hallel (Praise, Psalms 113-118) was sung, which consists of Psalms 113-118. This was sung as the priests circled around the altar. The same psalms are sung at Passover. Jesus and his disciples sang them at the last supper. Significantly, they are messianic psalms. The worshippers would be waving their lulavim and singing psalms beseeching God for salvation. This joyful cacophony would fill the air, culminating in a fever pitch on the seventh day of the feast. This last day was known as Hoshanah Rabbah meaning 'Great Salvation' and it was the most intense day of all, with seven circuits of the altar by the priests and seven trumpet blasts and the people crying, "God save us now".⁹

The messianic fervour of the nation was at its peak at this point of the Feast - and in the time of Jesus, messianic hope was at fever pitch. It is thought likely that it was on this seventh day (some say it was on the Eighth Day of the Feast¹⁰) that Jesus stood up and cried out, as water flowed from the altar:

If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him."¹¹ By this he meant the Spirit, whom those who believed in him were later to receive.

On hearing his words, some of the people said, "Surely this man is the Prophet." Others said, "He is the Christ." (John 7:37-41)

It was at Sukkot, in fulfilment of its daily water-drawing ceremony and its Messianic expectation, that Jesus stood and declared himself the source of Living Water.

This water ceremony was a reminder of Moses and the miracle of the water from the rock in the desert (Ex 17). It pointed to the coming of the promised prophet like Moses (Deut 18:15) who would bring forth new water from the well of salvation. Paul reminds us that Messiah is that rock: "For they drank from the spiritual rock that accompanied them and that rock was Christ" (1 Cor 10:4). Ezekiel foresaw the coming of a Messianic 'Prince' who would celebrate the Feast of Tabernacles (Eze 45:25) and then water would flow from the threshold of the Temple to all the land (Eze 47:1-11).

Light of the World

Another feature of Sukkot was the illumination ceremony, which took place at the time of Jesus from the second night of the feast at the Temple. The Levites and priests would process from the Court of the Men with their instruments down the 15 steps to the Court of the Women, singing the Psalms of Ascent which are Psalms 120-134.

The Court of the Women was a wide, open space and in the centre stood four giant lamps, each consisting of four containers mounted on a pole over 70 feet high. Young priests would climb ladders to light them. Each container held about 15 litres of oil with wicks made of priests' old garments. The Mishnah¹² tells us that once these were lit, "There was no courtyard in Jerusalem that was not illuminated from the light of these." The priests, sages, elders and (in Jesus' day) Pharisees would then pick up torches and dance with abandon.

There is a story about one rabbi (Simeon Ben Gamaliel) who rejoiced by juggling with eight lighted torches. There are stories of others juggling with knives, glasses of wine and eggs.¹³ Singing and celebration would go on all night. The Talmud says, "He who has not beheld this celebration has never seen joy in his life."¹⁴ It was in this context of night turned to day by the giant candelabra that Jesus stood up and cried out, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life" (John 8:12). He was declaring that he is the Shekhinah or glorious light of God, the pillar of fire that was with Israel in the desert.

It was also at Sukkot that Jesus declared himself Light of the World, during the illumination ceremony when giant candelabra lit up Jerusalem.

The miracle Jesus used to confirm his messianic claim was the healing of the blind man who was told to wash in the pool of Siloam, the very place from which the water for the pouring ceremony had come (John 9). Using the imagery of the festival, water and light, Jesus showed that he was the provision and presence of God, the Hoshanah Rabbah or 'Great Salvation' of the seventh day.

Other references to the Feast of Tabernacles in the New Testament are at the transfiguration, where Jesus is seen speaking with Moses and Elijah (Luke 9:27-36). Peter's thought is to make booths or tabernacles, suggesting he sees the fulfilment of the Feast in Jesus, whose messiahship is corroborated by Moses and Elijah (representing the Law and the Prophets respectively). In Revelation, we are told that God "will shelter them [the redeemed] with his presence" (Rev 7:15), literally he will tabernacle over them (in Greek, skenosei).

Observance today

Booths (sukkot) constructed on balconies (see Photo Credits).Religious Jews begin making their sukkah at the end of Yom Kippur five days before Sukkot, as it is seen as a blessing to go from one mitzvah (commandment or good deed) to another. A sukkah is a temporary shelter built to provide shade and so it must be under the open sky. You should be able to see the stars through the roof.

The walls can be of any reasonably secure material, but the roof must be of natural materials that have grown from the ground, such as evergreen branches.¹⁵ There is a height limit but it can be as wide as you like, to accommodate guests. It is like the temporary huts that shepherds would use as they travelled with their flocks, a structure that could be erected and disassembled easily.¹⁶

It is not obligatory to sleep in the sukkah but meals are taken there and there is a tradition called Ushpizin ('guests' in Aramaic) where symbolically honoured guests are invited each day to join the family in the Sukkah. These imaginary guests are Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David. One is invited for each day of the Feast. Another custom is that it is a blessing to invite the poor and needy to celebrate with you. Often yeshiva (Orthodox Jewish seminary) students would be invited by families to share their meals at this time, just as the Levites, along with foreigners and widows, would have been invited in biblical times.¹⁷

Redemption for Jew and Gentile

The harvest theme of the Feast of Tabernacles, which is also known as the Feast of Ingathering, finds its prophetic fulfilment in the final end time harvest of souls from among Jews and Gentiles.

God promised to tabernacle with his people once more in Ezekiel 37. After the dry bones have come to life, he says:

My dwelling place [or tabernacle, Heb. mishkan] will be with them; I will be their God, and they will be my people. Then the nations will know that I the Lord make Israel holy, when my sanctuary is among them forever. (Eze 37:27)

In our day we are seeing the dry bones come to life and put on flesh, as Jews have returned to the land of Israel and many hearts of stone have been turned to hearts of flesh by the Holy Spirit, who is the stream of Living Water promised by Yeshua the Messiah.

Tabernacles prophetically heralds the final ingathering of Jew and Gentile souls, when the Lord will tabernacle with his people forever and be their source of light and life.

On the Sabbath falling during Tabernacles, Ezekiel 38:18-39:16 (about the destruction of Gog) is read. It depicts other nations coming against Israel and receiving God's punishment. Zechariah 14 is also read during Tabernacles and foresees the Gentile survivors of the final conflict against Israel coming up to Jerusalem for the Feast of Tabernacles in the end times:

Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the Lord Almighty, and to celebrate the Festival of Tabernacles. If any of the peoples of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, they will have no rain. (Zech 14:16-17)

Ezekiel 38 predicts rebellion against the Lord and the epitome of anti-Semitism: a war against Israel. Zechariah prophesies that survivors, a remnant of God-fearing Gentiles who are philosemites (those who love the Jewish people) will worship the Lord with the Jewish people in Jerusalem. They will truly be "one new humanity" (Eph 2:15).

This Tabernacles theme of redemption for Gentiles is echoed in Revelation 7, where people from every tribe and nation (i.e. Gentiles) stand before the Lamb dressed in white with palm branches in their hands and Jesus' promise from John 7 about streams of living water is echoed, "For the Lamb at the centre of the throne will be their shepherd; he will lead them to springs of living water."

Tabernacles Fulfilled

At the Feast of Tabernacles the whole of Jerusalem was illuminated at night and in Zechariah 14 this finds fulfilment in the new earth where "there shall be continuous day...for at evening then there shall be light" (Zech 14:7) and again in Revelation 21:23, "the Lamb will be its [Jerusalem's] lamp".

The Lord himself is the illumination of the city and the river of the water of life flows freely:

And I heard a loud voice from the throne saying, "Now the dwelling [or tabernacle] of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away."

Then verse 6: "It is done. I am the Alpha and the Omega, the Beginning and the End. To him who is thirsty I will give to drink without cost from the spring of the water of life (Rev 21:3-6).

The new earth will be God's sukkah or tabernacle where he will dwell once more face-to-face with his people, in paradise restored.

References

1 DID YOU KNOW: The Jewish Feast of Tabernacles Inspired America's Celebration of Thanksgiving? Messianic Jewish Alliance of America, 1 October 2012.

2 Sefer HaChinuch (Book of Education), #285.

3 A total of 182 sacrifices. 182 divided by 7 = 26. Chumney, E, 1994. The Seven Festivals of the Messiah. Destiny Image Publishers Inc, Shippensburg, PA, p166.

4 Deuteronomy 32:8 and Genesis 46:27 – God divided the nations according to the number of the children of Israel, which are 70.

5 Talmud, Sukkah 55b.

6 Ibid.

7 Black, JM. Sukkot and the Gentiles, ICEJ, 25 October 2012.

8 Kings is included with the prophetic books in the Jewish canon of scripture.

9 At Jesus triumphal entry (Matt 21:1-11), the people laid palm branches at his feet because they see Zechariah 9:9 being fulfilled, "See your king comes riding on a donkey" so they shouted "Blessed is he who comes in the name of the Lord!" There was a tradition of shaking palm branches at Passover, but it is possible that as they recognised Messiah they echoed Tabernacles in their greeting because that was seen as the key messianic feast.

10 Glaser, M & Glaser, Z, 1987. The Fall Feasts of Israel, Moody, Chicago, p177. The last day of the Feast is called Shemini Atzeret (Eighth Day), a day of solemn assembly, in the Bible and in the Talmud. The book of Ecclesiastes is read on this day. In rabbinic tradition, Israel has acted in intercession for the world before the Lord on the first seven days of Sukkot and takes the eighth day as an opportunity to be alone with God (p199). This day is also known as Simchat Torah, 'rejoicing in the Law', which celebrates the conclusion of the annual cycle of Torah readings and the beginning of the new cycle. This is not found in the Bible or the Talmud but has arisen probably later (p200). Outside Israel, Simchat Torah is a separate ninth day of the holiday.

11 There is no exact Old Testament quotation that is the equivalent to the phrase "streams of living water will flow from within him", but it echoes many scriptures promising the outpouring of the Holy Spirit, such as the verse mentioned earlier - Isaiah 12:3 (also Ex 17:6; Num 20:11; Ps 114:8; Isa 44:3; Isa 55:1; Isa 58:11; Joel 2:23; Joel 3:18; Eze 47:1; Eze 47:12; Zech 13:1; Zech 14:8).

12 The Mishnah is oral law written down by around 200 AD. Combined with the commentary on it known as the Gemarah, the two together became known as the Talmud.

13 Brickner, D, 2006. Christ in the Feast of Tabernacles. Chicago, Moody, p83.

14 Mishnah, Sukkot 5:1.

15 The Sukkah: The Holiday Hut, Chabad.org.

16 Brickner (see note 10) p34.

17 The inspiration for Ushpizin goes back to Abraham, who invited travellers in (Gen 18) - See also Ushpizin: Welcoming Guests, Ross, LK, and Brickner (note 10), p35.

Clifford Hill suggests that God might be offering European Christians a great opportunity through the refugee crisis.

There are no signs of stemming the flow of people seeking to escape war and poverty in the Middle East. Nearly half a million people have crossed the Mediterranean to reach Europe this year, and this is just a fraction of the millions who may be heading for Europe. EU leaders meeting on 23 September decided to "tackle the dramatic situation at our external borders and strengthen controls at those borders".¹ So Europe's open door is soon to be closed in face of the tide that has overwhelmed Italy, Greece, Macedonia, Hungary, Serbia and Croatia and created problems throughout Europe.

Even Germany is struggling to cope with the sheer numbers involved and the nightmare task of registering people with no passports or personal papers. But these numbers could lead to a vast inflow from the 60 million displaced people worldwide according to UN estimates.

Germany has at last realised that continuing to signal welcome signs could have catastrophic effects upon the social and economic health of Europe and they too say they must limit numbers. But Germany is now facing other problems.

Germany is finally realising that continuing to signal welcome signs could have catastrophic effects upon the social and economic health of Europe.

German DominationGerman Chancellor Angela Merkel.

For a number of years Germany has been boasting of its riches and flexing its power muscles in Europe; dominating the European Central Bank, forcing disastrous policies upon Greece and directing EU economic and political policy.

Suddenly the VW scandal has broken on the scene. The motor company with the world's largest sales has been caught cheating with a device that gives a false reading of its engine efficiency when on the test pad. Millions of euros were wiped off the value of the company within 48 hours and the scandal is so enormous that it has the potential of bankrupting the firm and seriously affecting the German national economy. Germans need to ask what God is saying to them through such a humiliation.

Quota System

Meanwhile meetings of EU heads and officials this week struggled to agree a quota system for those already in Europe, in the face of fierce opposition from East European nations who do not want an influx of Muslims into Christian countries. Having triggered the large inflow of migrants, Germany is now agreeing with others who believe the right way to deal with this crisis is to put EU funds into helping Turkey, Jordan and Lebanon, where they are struggling to cope with the 4 million displaced Syrians already in their countries. In addition there are 11 million homeless Syrians in their own country, displaced by a brutal war.

Russian Involvement

A further complication to an already confusing situation is the evidence that Russia is becoming involved in military action in support of President Assad. There seems no chance of the rebels in the Syrian civil war being victorious. But Russia's fears are of the real possibility of an Islamic State victory, which would undoubtedly destabilise already troubled relationships within Russia with its own large Muslim minority.

This is presenting the USA with a dilemma: their bombing missions over many months have been unable to deter the advance of ISIS in the region, but they have no wish to see Russia establish a base in Syria and become a dominant force in the Middle East.

Russia's growing military support of Assad is presenting another Middle East complication, as the US has no wish to see Russia a dominant force in the region.

Israel Anxiety

Sitting on the sideline, people in Israel are watching the situation developing on their doorstep with growing anxiety. Lance Lambert believed that solving the Syrian crisis would not bring peace and security to Israel. In fact he believed that once the Muslim nations stopped fighting each other they would turn their attention to Israel because their ultimate objective is the annihilation of the Jewish State (see Part 2 of his 1988 interview with Gary Clayton, here).

International negotiations on Iran's nuclear programme, March 2015.

This is why the Israeli Prime Minister Netanyahu has been so strongly opposed to the deal with Iran agreed by Obama that allows the continuation of Iranian nuclear ambitions. He knows that their aim is to build a nuclear bomb for an attack upon Israel.

Is there any word from the Lord?

How will it all end? Is there any word from the Lord to guide us in these chaotic days? One of the things that Jesus said would be a sign that we are approaching the time of his Second Coming is what we've often described as the "shaking of the nations". This is prophesied in a number of places in the Bible, notably Isaiah chapters 2 and 24, as well as Haggai 2 and Hebrews 12. The main places in the Gospels are in Matthew 24, Mark 13 and Luke 21.

Luke records the teaching of Jesus on this subject, saying that it will not only be the earth and the nations that will be shaken but that "Men will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken" (Luke 21:26).

But Jesus also said, "When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near" (Luke 21:28). So, far from being nervous, we should be excited when we see these things beginning to happen in our own lifetime! But it is most essential both to study the word of God and also to learn to use our prayer times for listening to the Lord and not just for speaking. We need to know what God requires us to do.

Jesus said that when we see things prophesied in Scripture coming to pass, we should stand in hope – not faint from fear – for his Second Coming draws near.

False Religion

One of the things that Jesus says will be a feature of the end times is that there will be a lot of false religion around. He warns about being deceived, "for false messiahs and false prophets will appear and perform great signs and miracles to deceive even the elect – if that were possible" (Matt 24:24).

The greatest threat from false religion today is Islam, whose militant leaders are deceiving many to give up their own lives and take those of others. Right across the world, Christians are being persecuted by Muslims. This is most intense where militant Islamists operate and in areas where multitudes of Muslims are converting to Christianity (such as in Indonesia, where two million Muslims a year are leaving Islam and accepting Jesus as Lord and Saviour). Militant Muslims are carrying out a savage persecution of Christians. Churches are being attacked and Christians beheaded, but all this is only causing more conversions to Christianity.

Indonesian Spiritual Awakening

Until recently, Indonesia was known as having the largest Muslim population in the world. But since the 1980s there has been an escalating growth in Christian churches right across the land. Our team from Issachar Ministries has ministered there many times in the past 20 years and had a small share in this. In the 1990s the Muslim Government became worried about this growth and they introduced a programme of mass resettlement – moving large numbers of Muslim families out of overcrowded Jakarta into islands that were solidly Christian.

Something amazing happened! The Christians welcomed the newcomers with open arms and great generosity; helping them to settle, find work and be part of the local community. They were shown so much love which the Christians said was "the love of Jesus" that most of the families converted to Christianity. The Imams complained that the policy was disastrous and so the Government stopped the resettlement after about 10 years. But news of what had happened spread like wildfire across Indonesia, fuelling the great spiritual awakening and move from Islam to Christianity that is now gathering momentum.

God's Purposes for Europe

Could it be within the purposes of God to bring large numbers of Muslim migrants into Europe in these days in order for them to be released from the spiritual darkness of Islam?

We've not done a very good job with the four million Muslims from Pakistan who have arrived in Britain since 1960. But that's due largely to our immigration policy that makes no attempt to integrate them into society and teach them our language and Judaeo-Christian heritage. It allows them to form closed communities where many women live in virtual slavery and there are few opportunities for Christians to have any contact with their neighbours.

Could it be part of God's purpose in bringing large numbers of Muslim migrants into Europe today is for them to be released from the spiritual darkness of Islam?

The migrants coming from Syria come from a very different culture to that in rural areas of Pakistan and there will be greater openness to integration and opportunities for Christians to share their faith. At the same time God has allowed the Islamic State to perform the same barbaric practices as the founder of their religion in the seventh century, exposing to the world the spirit that drives this religion.

Opportunity for Christians

This is giving Christians in Europe the opportunity of showing the difference between the god whom Mohamed served and the God and Father of our Lord Jesus Christ. Whereas Mohamed insisted on forced conversions at the point of the sword and beheaded those who refused, Jesus said:

You have heard that it was said, 'love your neighbour and hate your enemy'. But I tell you: love your enemies and pray for those who persecute you, that you may be sons of your Father in Heaven... (Matt 5:43)

There can be no greater contrast than this between the two religions. This is the opportunity that God is presenting to Christians in Europe through the great migration currently taking place.

References

1 Press release from the informal meeting of EU heads of state or government on migration, Brussels, 23 September 2015.