The conspiracy.

“Then the Lord said to me, there is a conspiracy among the people of Judah and those who live in Jerusalem. They have returned to the sins of their forefathers, who refused to listen to my words. They have followed other gods to serve them. Both the house of Israel and the house of Judah have broken the covenant I made with their forefathers. Therefore, this is what the Lord says: I will bring on them a disaster they cannot escape. Although they cry out to me, I will not listen to them.” (Jeremiah 11:9-11)

Strong words! Not an easy message for the young prophet from the country town of Anathoth to bring to the sophisticated city-dwellers of Jerusalem. Jeremiah was still in his late teens: it was the year 621 BC, there was great excitement in the air following the discovery of the Book of the Covenant during the repairs to the Temple initiated by King Josiah.

Two-fold Deception

Once he had read the Deuteronomic penalties for breaking the Covenant, the King had called a great assembly in Jerusalem where he renewed the Covenant on behalf of the nation and then enforced the destruction of the shrines on the high places throughout Judah. But the ‘Great Reform’ had not reached the hearts of the people, who still longed for the exciting ceremonies of the local gods at the village shrines.

They crept back secretly to these places in the countryside, while the people in the town built little shrines on the rooftops of their houses so that they could continue their idolatrous practices. They thought their ways were hidden from the King (and also from God), particularly if they only went onto the rooftop by night, when the darkness would cover them from detection.

But they did not reckon with the observant young Jeremiah, who not only kept his eyes open but had learned to get into the presence of God, where a two-part conspiracy was revealed to him. One part was designed to deceive the King and the other part was directed against Jeremiah himself – and it was coming from his own family.

Josiah’s ‘Great Reform’ had not reached the hearts of the people, who still longed for the exciting ceremonies of the local gods.

Betrayal and Treachery

Jeremiah’s own family and friends in Anathoth, his home-town, were plotting against him. He said he felt “like a lamb led to the slaughter” (Jer 11:19). His own flesh and blood were plotting to assassinate him; “Let us cut him off from the land of the living, that his name be remembered no more” they said.

How could Jeremiah’s own family be so cruel and so treacherous? But this is what happens when men feel their livelihoods to be threatened and their whole way of life to be endangered. Jeremiah was publicly supporting Josiah’s Reform, which would effectively have put his own family out of work – certainly out of the prosperity they were presently enjoying!

They were ministering at the high places in the countryside – supposedly in the name of Yahweh, the God of Israel. But these were pagan shrines where the priests were practising a form of syncretism, mixing the worship of Yahweh on altars set up to offer worship to the local Baals, supposedly ‘gods of the land’ who required various forms of fertility rites. These practices were popular with the people in the countryside where their livelihoods depended upon the productivity of the land.

Renegade Priests

Jeremiah’s family had been regarded as renegade priests for some 300 years. They were descendants of Eli, whose sons had behaved disgracefully. During King David’s lifetime there were two chief priests, Zadok and Abiathar. Zadok backed Solomon to succeed David, but Abiathar favoured David’s eldest son, Adonijah. In order to secure the throne, Solomon assassinated his older brother and promptly dismissed Abiathar, telling him to go back to his fields in Anathoth (1 Kings 2:26) and his family line was reduced to a minor priestly role from that day.

It is very possible that Jeremiah was unhappy with the priestly activities of his family at the country shrines. In order to fulfil the prophetic calling upon his life, he distanced himself from their activities and went to Jerusalem, where he would almost certainly have been in the great assembly called by Josiah.

Josiah’s Reform required the destruction of all local shrines at the high places. It further required the centralisation of all worship at the Temple. This effectively reduced Jeremiah’s family of priests to a minor role of serving in the Temple on a rota that would give them occasional service, while cutting them off from practising at the countryside shrines on the high places. This no doubt drastically reduced their income.

Jeremiah was publicly supporting Josiah’s Reform, which would effectively have put his own family out of work.

Hated for Putting God First

Jeremiah suddenly found himself the most hated person in Judah. He had publicly backed the King and now he was speaking in the streets of Jerusalem and railing against the people burning incense to foreign gods. He said there were as many shrines in Jerusalem as there were streets in the city.

Jeremiah not only prophesied disaster upon the whole land and upon the city of Jerusalem, but he actually told the people that God had instructed him not to offer any plea or petition for the city, because God would no longer listen. God would refuse to listen to the people in the time of distress which was coming upon the land.

“The Lord Almighty”, he said, “who planted you, has decreed disaster for you, because the house of Israel and the house of Judah have done evil and provoked me to anger by burning incense to Baal” (Jer 11:17). Jeremiah’s family had been supportive of these practices and to them he must have seemed a traitor who had to be removed. They were saying “Do not prophesy in the name of the Lord or you will die by our hands” (Jer 11:21).

Jeremiah was now discovering that being a prophet was a lonely task. It is very sad when families are divided, but for Jeremiah his primary loyalty was to the Lord. Jesus recognised this principle and he even went so far as to say “Anyone who loves his father or mother more than me is not worthy of me” (Matt 10:37).

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

Is there any hope for Britain?

Over the New Year holiday, I spent some time seeking the Lord for his word to Britain and I was strongly led to what God said to Ezekiel at a time when Jerusalem was in turmoil. He said, “Son of man you are living among a rebellious people. They have eyes to see but do not see and ears to hear but do not hear, for they are a rebellious people.”

This message meant that people could not see what should have been blindingly obvious. The nation was facing disaster but her leaders, both religious and secular, were running around like headless chickens, fighting one another but not taking any positive steps to deal with the situation.

Jeremiah (unlike Ezekiel) was actually in the city. He was driven to despair. “Your own conduct and actions have brought this upon you,” he said. “My people are fools…They have no understanding. They are skilled in doing evil; they know not how to do good” (Jer 4:18-22). Both Ezekiel and Jeremiah knew that the nation was under judgment which the people had brought upon themselves by deliberately turning away from the truth of the word of God.

In Britain, we are in a similar situation. The scenes of turmoil in the House of Commons in the run-up to Christmas were a vivid illustration of the mood in the nation – it is a mood of dissatisfaction with everything; yet no-one has any idea what to do about it! It is in this situation of major disagreement among our political leaders that the voices of the mob in Westminster streets calling for a ‘people’s vote’ should be ringing alarm bells everywhere. Such a vote would spread dissension and conflict across the land.

People bring judgment upon themselves when they deliberately turn away from the truth of the word of God.

Social Problems Side-lined

The Brexit debates in Parliament for the past two months have been so all-consuming that major social issues affecting the welfare of the nation have been woefully neglected. A review of school exclusions was delayed which could have helped to deal with the crisis of knife crime that claimed the lives of more than a hundred young people on the streets of London in 2018.

The Green Paper on social care was also kicked into touch despite the crisis in the NHS, the shortage of beds and elderly people not being cared for in the community. Many other urgent social issues have been side-lined by the Brexit rows that have split the Conservative Party and exposed the weakness of the Opposition.

These are all signs of the serious moral and spiritual issues that underlie the great Brexit debate that is dividing the country. What is being exposed is the lack of an overriding standard of truth by which all issues can be judged.

It is because truth has been eroded from the public square and the forces of darkness have been allowed to spread deception that we are seeing the very thing that both Ezekiel and Jeremiah saw in Jerusalem. 500 years later Jesus saw the same thing when he wept over Jerusalem that both leaders and people were blinded by deceit. He said “Though seeing, they do not see; though hearing, they do not hear or understand” (Matt 13:13).

Good for Evil, Evil for Good

In Britain, we have not only abandoned truth, but we have actually embraced lies and deception. Even our language has changed to accommodate opposite values. Children and young people call good things ‘wicked’ and evil things that are harmful to them are celebrated as good. It is a rebellious generation that has no understanding of ultimate values. This is why we are seeing knife crime ruling city streets, as gang life is substituted for family life; loyalty to the gang for the love of parents and siblings.

Urgent social issues have been side-lined by the Brexit rows, which have split the country and exposed its lack of an overriding standard of truth.

Also driving society deeper into deception are the false values of LGBTQ+ that have been embraced by politicians from all our political parties. We are led by a Prime Minister who was the chief architect of radical changes when she was Home Secretary, driving the Same-Sex Marriage Bill through Parliament despite the opposition of more than a hundred MPs of her own party and all the warnings that were sounded across the nation.

That legislation, more than five years ago, marked a tipping-point in the nation: Britain went from at least nominally acknowledging the biblical foundations of its social value system to adopting a system based upon the total denial of truth. It was ignoring the clear warnings given in the Bible – “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter” (Isa 5:20).

You cannot ignore fundamental standards of truth that are part of the creation of the universe without bringing disaster upon society. But this is exactly what we have done in Britain and this is the reason why we are seeing the turmoil in our Parliament that is reflected across the nation.

The plain fact is we have brought judgment upon ourselves, one of the consequences of which is listed in Deuteronomy 28:28 as “madness, blindness and confusion of mind”, which we can see clearly by watching the debates in Parliament.

Hope for the New Year

But the Bible does not only warn us of the consequences of rejecting truth. It also sets out the remedy. Jeremiah was given a promise from God that applies to any nation at any time: “If at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned” (Jer 18:7).

The circumstances of the giving this promise should give us great hope and encouragement as a message for the New Year.

You cannot ignore fundamental standards of truth that are part of the creation of the universe without bringing disaster upon society.

Jeremiah was told to go to the potter’s shop where he watched the potter at work. The clay he was using simply did not run in his hands so he was unable to form it into the shape in his mind. He stopped the wheel and Jeremiah probably expected to see him throw that obstinate bit of clay into the dust across the floor of his workshop. But instead, the potter patiently kneaded it back into a ball, put it on the wheel and carefully made it into a pot. It was not the beautiful vase he originally envisioned but it was a useful pot that would no doubt serve a busy housewife.

From this, Jeremiah learned a message about God’s love and forgiveness. We all of us mess up our lives at some point; but God never abandons us, in the same way as the potter did not throw away that bit of clay. When we confess our sinfulness and our need of his love, he immediately re-makes our lives, as the potter re-shaped the clay.

This is the message of hope that God wishes to convey to us for 2019.

Top-level turmoil is a biblical sign.

Day after day the news media is filled with reports of confusion in Whitehall, disagreements within the Cabinet and discontent among backbenchers.

Nobody is quite sure what’s going on and the general uncertainty at the top of the political spectrum is rapidly communicated, not only to the nation but also to leaders of the 27 other nations in the European Union with whom we are trying to negotiate an exit treaty.

The Bible tells us that ‘confusion’ is a direct consequence of turning away from God – rejecting his truth. Deuteronomy 28 lays out the great benefits and blessings that flow from being in a right relationship with God and keeping his commands to walk in his ways. It also sets out the consequences of rejecting the word of God.

Of course, these things were specifically written for the guidance of Israel, a nation in a covenant relationship with God. Nevertheless, the spiritual principle here is one that applies to nations such as Britain and the USA. They have publicly declared themselves to be nations that accept the Bible as the revealed word of God, which sets the standard for truth in the public square as well as in personal and corporate morality and ethics.

Having publicly recognised God’s truth, we have to bear the consequences of our rejection which are spelt out in Deuteronomy 28:20: “The Lord will send on you curses, confusion and rebuke in everything you put your hand to, until you are destroyed and come to sudden ruin because of the evil you have done in forsaking him.”

Departing from the Truth

The Prime Minister’s latest flying visit to Brussels will do nothing to rescue the Brexit negotiations with the EU unless there is public recognition of the way we have departed from the truth and despised the word of God.

However much we may have had sympathy for Theresa May in her ill-fated speech to the Conservative conference, it is hardly surprising that she choked on her words when in the same speech she declared that the greatest recent achievement of the Conservative Government was in changing the definition of marriage, defying the word of God and his created order.

Having publicly recognised God’s truth, we have to bear the consequences of rejecting it.

There is nothing more certain to bring judgment upon the nation than such an action. But God has not acted hastily. Successive governments in Britain have been conspiring to turn truth upside-down for many years. Despite Tony Blair’s personal acknowledgement of the importance of moral and spiritual values in society, the influence of secular humanist ideologies within the New Labour movement were strong.

Blairites and the Battle for the Family

Jack Straw, see Photo Credits.Notably, the rising influence of LGBT interests were seen in the Blair Government, where powerful Cabinet posts were given to homosexual individuals such as Chris Smith,¹ who took control of Culture, Media and Sport. This was exactly the area where LGBT values could be injected subtly into public life and was a notable triumph for the LGBT movement. Women in the Blair Government with strong feminist and secular humanist orientations, such as Clare Short and Harriet Harman, also opened the way for the promotion of ideologies harmful to the family.

Disputes within the Cabinet reflected this ideological battle for the preservation or destruction of the family. Jack Straw’s endeavour to promote measures that would strengthen family life were thwarted within the Cabinet and resulted in his failure to produce the White Paper he promised in his speech on 15 July 1998, when he welcomed the publication of the report ‘Family Matters’.²

All this underlines the reason why Britain is in such dire straits today. Many Conservatives were amazed when David Cameron gave his support to ‘same-sex marriage’ (SSM) in 2013. But this was not his brainchild: he had been present at a meeting of European leaders in 2010 when it was agreed that all EU member states should aim to legalise SSM by 2013.

Cameron knew the pressure would be on and, as an ambitious politician, he simply wanted to be ahead of the game. But in so doing he brought judgment upon himself that ended his political career. When will Western leaders learn that you cannot defy the word of God without incurring inevitable consequences?

Successive governments in Britain have been conspiring to turn truth upside-down for many years.

Understanding Europe’s History

All the confusion surrounding Brexit is a measure of the extent to which we have put ourselves outside the protection and blessing of God and at the mercy of the destructive secular humanist spirits driving the European Union.

There is so much history wrapped up in these Brexit negotiations. Europe has been torn apart by two devastating wars in the past 100 years. Emotions run deep in the national psyche of each of the European nations. Germany has, twice, recovered remarkably from the devastation and destruction of military defeat. Their dream of a united Europe under German domination through the European Union had almost been achieved. But once again Britain is the one nation standing in the way.

Britain has always been the stumbling block – the odd one out – even driving on the other side of the road, not conforming to European standards - a nation of nonconformists! Today, the nations that suffered defeat or the humiliation of five years of enemy occupation (and of having Britain to thank for their liberation) suddenly find themselves in a position of power over Britain. Our Prime Minister has asked for their help in devising a deal that she can sell to her unruly Cabinet and a divided nation.

But mixed into all this are massive spiritual issues, as the whole of Europe has been assailed by a secular humanist onslaught in the past half-century. Britain has been more successful than any other European nation in holding on to its Christian heritage, largely through the influence of our ageing Queen, whose Coronation Oath to uphold the Protestant faith spread a cover of protection over the land.

Brexit is a sign of God’s mercy towards Britain, giving us the opportunity of re-asserting our sovereign independence under the blessing of God. But that can only be achieved through the recognition of how God has blessed us in the past, especially in the lifetime of our parents and grandparents. But we have deeply offended him in our own generation and, sadly, most people in Britain do not understand the nature of the battle and its spiritual dimension.

Bible-believing Christians who do understand the times have a vital role to play in the future of Britain if we are to be successful in getting out of Europe.

We Have Work to Do!

This is where Bible-believing Christians who do understand the times have a vital role to play in the future of Britain if we are to be successful in getting out of Europe. A few months ago, I was told in my times of intercession to stop praying general prayers of blessing and welfare upon the nation, but to engage instead in prayer with a particular focus.

Jeremiah was warned against praying “Peace! Peace!” when God was saying there was no peace (Jer 6:14). We have to learn to pray in line with God’s will. Then our prayers will be a powerful force to bring the nation in line with the purposes of God. That could still happen with the Brexit battle, in which our prayers should be specifically directed by the Holy Spirit. For that to happen, each of us has to learn to listen to the Lord.

References

1 Chris Smith was the first openly homosexual Politician to be appointed to a major Government office in British history.

2 Family Matters, a Report to the Home Secretary, The Rt Hon Jack Straw MP, from The Lords and Commons Family and Child Protection Group. Chairman: Lord Ashbourne, 15 July 1998.

Our final study on the non-writing prophets in Scripture.

In 2 Kings 22, and in its parallel in 2 Chronicles 34, we read the account of how the ‘book of the Law’, or the ‘book of the Covenant’, was found in the Temple in Jerusalem.

Josiah the Reformer

The boy king Josiah, son of the reprobate Amon who had been assassinated by his own officials, came to a living faith in God when he was only 16.

By the time he was 20 he set out to reform the religious life of Judah, breaking down the high places where the Lord was worshipped illicitly, and destroying the pagan shrines that had proliferated under his predecessors.

At the age of 26, in the 18th year of his reign, he began to tackle the repair and purification of the Temple in Jerusalem. We should not underestimate the difficulty of this task. The Temple, now nearly 400 years old, was as much a heritage site as St Paul’s Cathedral or York Minster, and its sacrilegious additions were considered memorials to the history of the nation. The kings of Judah had been defenders of faiths, rather than defenders of the Covenant of God, since Solomon’s time.

To reverse all this required considerable courage from the King and his supporters, and no doubt he was regarded as much a bigot as any king would be today, were he to try to purify the Church of England. As 2 Kings tells, the holy city contained numerous shrines, some requiring human sacrifice. Even the Temple entrance contained horses and chariots (statues?) dedicated to the Sun, and there were two pagan altars in the very courts of Yahweh’s Temple. Traditionalists must have been appalled at their destruction.

No doubt Josiah was regarded as much a bigot as any king would be today, were he to try to purify the Church of England.

Re-discovering the Book of the Law

Then came the incident, so beautifully told, when the King sent his secretary to liaise with Hilkiah, the high priest on the rebuilding work. At the end of their business, the priest, a little diffidently, said, “I have found the book of the Law in the temple of the LORD.”

Most scholars agree, probably rightly, that what he found was essentially the Book of Deuteronomy, though the liberal stream built their whole structure of Old Testament criticism on the assumption that Hilkiah or his allies actually wrote the book. However, Deuteronomy is constructed like a typical political treaty, or covenant, document of a much earlier age. Like such secular treaties, a copy was ordered to be kept “as a testimony at the heart of the nation, that is beside the ark of the covenant” (Deut 31:26). Perhaps Hilkiah found it there, or perhaps abandoned in some storeroom of the Temple.

Shaphan, the secretary, was as reticent as the priest. He mentioned the book to Josiah almost as an afterthought to his report, though it is clear he realised its importance. Josiah’s response, however, was anything but laid back. Hearing Shaphan read the curses attached to the covenant, he tore his robes. He realised how angry God must be against the nation that had reneged on their treaty with the Lord, the consuming fire, the jealous God (Deut 4:24).

Huldah the Prophetess

The King sent a delegation, including the high priest and his most important officials, to consult the Lord through Huldah. She too instantly recognised the book of the Law as the word of the Lord. Her response is an oracle prophesying disaster to Judah, according to the warnings in the book, noting Josiah’s own humility and weeping, and promising that he himself would be buried in peace before this destruction. It is a short oracle and we hear no more of the prophetess. But there are important lessons here.

This incident raises important questions about the function of prophecy, and its relationship to Scripture. The book of the Law was the written word of God to Israel, as the Bible is to us. When it was re-discovered, the leaders of the nation, especially the King, recognised it as such. Its message was clear, as we can see by looking at Deuteronomy itself.

Josiah realised how angry God must be against the nation and responded in a spiritual way, by repentance.

God's laws and standards were explicitly set out in writing, as were the curses attached to them for disobedience. Josiah, with a heart set ’to seek the God of his father David' (1 Chron 34:3), understood its implications immediately, and he responded in a spiritual way by repentance. Why then did he feel it necessary to consult a prophet as well?

It was not for greater knowledge, for Huldah’s words added very little to the plain words of Scripture except some personal words of comfort to the King. It was not for practical application either, for she gave none — and Josiah’s further reforms appear to have been his own response to the words of the Law. The answer must surely be that the prophet was the one authorised by God to confirm the truth of God's words to the people of that generation.

The prophet’s anointing seems not so much to bring understanding of God's ways, as certainty about their application, and communication of that certainty to the people. The prophet may tell us what we have already seen in God’s word (and never anything that we haven’t), but in a way that truly confirms to us that it is God who has spoken in that word.

This has much to teach us about not only the prophet of today, but the preacher as well. Indeed, faithful ministry of the word of God is prophetic by its nature. The preacher should not be looking for something new to say, but to make what, in one sense, is clearly stated in Scripture speak with the voice of God to his hearers. This is why it is the word proclaimed, and not simply the word read, that is the central ministry of the Church of Christ.

Huldah’s oracle is a good demonstration that it is the word proclaimed, and not simply powerful proclamation, that makes for a prophetic ministry.

The prophet’s anointing seems not so much to bring understanding of God's ways, as certainty about their application, and communication of that certainty to the people.

Huldah the Woman

No examination of Huldah, especially in our times, can ignore the fact that she was female! It is unwise to speculate on how she received her prophetic gift. She was a woman of social standing - a royal official’s daughter-in-law. But status is not a necessary qualification for prophecy. We know that Old Testament prophets received their call direct from God, but we know precious little about how that call came to be recognised ‘officially’.

Nevertheless, it is remarkable that in such an epoch-making matter as the re-discovery of the Bible, the King should seek the counsel of a woman. It is all the more remarkable when one considers that both Zephaniah and the great Jeremiah were prophesying at this time.

My explanation is perhaps over-simple: Huldah was consulted because she was close by and other prophets were not. Clifford Hill says that Huldah was an older woman, much respected for her prophetic ministry, whereas at that time Jeremiah was a very young man, who had not long been in ministry. But she must have been equally respected, for it would not have been impossible to send for one of the others.

No particular comment is made about her gender in the text, and to the inspired writer it was clearly a matter of indifference: what mattered was her mantle of prophecy.

Huldah’s oracle is a good demonstration that it is the word proclaimed, and not simply powerful proclamation, that makes for a prophetic ministry.

From this passage in isolation, then, it would be easy to see support for the contemporary supposition that gender in ministry is not an issue, since “in Christ there is no longer male nor female” (Gal 3:28). The only problem is, this example is before Christ, whereas the ‘difficult’ biblical teaching on male authority is after Christ.

I will not attempt to cast much light on these questions here, not least because the story of Huldah is not actually about these issues. But one or two points may be worth noting for further study:

• It was the King who consulted the prophetess, and not she who sought him out, and she remained subject to him, as indeed to Shallum her husband.
  
• The words she spoke bore only God's authority, and none of her own.
  
• Her ministry to Josiah did not involve teaching him, for as we have seen, he had already understood the implications of God's Law for himself. Hers was a confirmatory word.

The implications of these points for the Church today are for others to consider, but one thing should not be controversial: the role of women in prophetic ministry is in this story given clear scriptural sanction. Only let us never forget, whether we are male or female, that our ministries are far, far less important than the message we bring, and its effects on the hearts of people.

This study was first published in Prophecy Today, Vol 15(6), 1999.

Clifford Denton continues his series on 'Christianity, Israel and the Jews', taking a closer look at the beloved Jewish affirmation, the Shema: "Hear, O Israel, the Lord our God, the Lord is One..."

"Hear, O Israel, the Lord our God, the Lord is One. Love the Lord your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to lie upon your hearts. Impress them on your children: talk about them when you sit at home and when you walk along the road, when you lie down and when you get up."

Among the literary sources of Judaism the Shema deserves its own study, because of its central place. In Our Father Abraham (Eerdmans 1991), Dr Marvin Wilson lists this as the 'Core Affirmation of Israel's Faith'. This week we explore the background and importance of the Shema.

Listen and Hear

Dr Wilson lists six issues for Christians to address in reconnecting with their Hebraic heritage. Out of the sixth (understanding the sources of Judaism) he gives special attention to the Shema, or Deuteronomy 6:4: "Hear, O Israel: The Lord is one." According to Wilson, the Shema (p122):

...is one of the most crucial Old Testament texts for the foundational teachings of both Jesus and Judaism. A careful investigation of early sources suggests that Deuteronomy 6:4 must have been the first portion from the Hebrew Bible that Jesus committed to memory. According to the Babylonian Talmud (Sukkah 42a), Jewish boys were taught this biblical passage as soon as they could speak. Since the Talmud specifies that "the father must teach him" (i.e. the son), we may confidently assume that Joseph, Jesus' earthly father, was responsible for fulfilling this task.

When Moses was instructed to assemble Israel in the wilderness they were instructed to listen to God, or to hear him. The root meaning of Shema is 'hear'. The six words of instruction from Deuteronomy 6:4 are "Shema yisra'el adonai eloheynu adonai ehad", translated as "Hear, O Israel: The Lord our God, the Lord is one."

This has remained the central core of Israel's faith. God requires that his people listen to him and expect to hear him. He brings them together for the family Sabbaths and for the feasts. He speaks to them through the prophets and as they study together, through signs and as his people approach him in prayer. To Israel was given the privilege of hearing God directly and the foundational truth that they heard was that God is one (Ehad).

The central core of Israel's faith is God's requirement that his people listen to him and expect to hear him.

All confusion about the many gods of the nations is taken away in the foundational thing that Israel must know. The God who revealed himself through creation, through the call of Abraham, through the covenants, through the prophets and through all the recorded teaching of the Bible is not many but one. The many aspects of his character, word and works are summed up in the multifaceted nature of one-ness expressed in the Hebrew word Ehad.

This central core to Israel's life and faith is contained in the profundity of the brief statement of the Shema, and so it is the core of Judaism throughout all generations.

Part of the Prayer Book

Among the Jewish sources that a Christian should understand is the Prayer Book. In Back to the Sources (p403), we read:

Judaism is a civilization of remarkable persistences; perhaps the most remarkable is the case of prayer. Bestir yourself on a Friday evening or a Saturday morning anywhere in the world where there are Jews and you will likely find a congregation reciting Hebrew prayers several thousand years old. Nor is this a quaint vestige. Gathering for prayer is the preeminently central activity of most branches of Jewish life today, and it is within the roomy framework of the synagogue service that much else takes place: Torah study, rites of passage, political commentary, and even fund raising.

This combination of antiquity and centrality enjoyed by Jewish prayer is the result of its distinctively composite nature: Jewish prayer is both a text and experience. As a text, Jewish prayer is a prayerbook, a classical written liturgy, a structure of words and ideas, which, like any text, is open to literary and theological analysis within the terms of the historical periods that produced it. As experience, Jewish prayer also incorporates the several means by which the text is brought to life: what takes place in the inner, subjective world of the worshipper during prayer; the communal arrangements and non-verbal techniques of the practice of prayer; and the contemporary interpretations of the meaning of the text of the liturgy.

The Prayer Book is a book of blessings (berakhot), or praising. For example, the morning service contains the praise or blessing to God: "Praised are You, Lord our God, King of the universe who creates lights."

All confusion about the many gods of the nations is taken away in the Shema's profound statement that God is one.

Jewish prayer is concerned with knowing God, the one to whom all praise is given. Closer examination of the Prayer Book shows the cycles of prayer. For example, in the daily morning service (shaharit lehol) there are two cycles, of which the first cycle is the Shema, and the second cycle the The Amidah ('Standing Prayer'), containing the Shemoneh Esreh (the 'Eighteen Berakhot'), also known simply as Hatefilah ('the Prayer').

The Shema itself is put among three Berakhot:

Berakhah One: Creation
Berakhah Two: Revelation
Shema
Berakhah Three: Redemption

"The sequence creation-revelation-redemption forms the essential theological drama of Judaism" (Back to the Sources, p410). This illustrates how the Shema is foundational to the life of prayer and praise of the Jewish world.

The principle of constant repetition and remembering is also key to Jewish life. Human beings need to focus constantly on the character and revelation of the One True God. Human beings are so prone to forget and to drift into error. The Shema is the central part of that remembrance.

The principle of constant repetition and remembering is key to Jewish life – human beings are so prone to forget and drift into error.

The Shema and Jewish Prayer

Kopciowski's Praying With the Jewish Tradition (Eeerdmans 1988) contains further insights on the Shema itself. In the introduction, Rabbi Lionel Blue writes:

...the Old Testament (or Tenach, to use the Jewish term) is not the best book for understanding the religion of modern Jews because it has a limitation which it shares with all Scriptures. Its text is closed...The text of the Talmud, too, is closed. It came to an abrupt halt in Babylon in the sixth century of the common era...

But the Jewish prayer book is different. Unlike other holy books, it is still open-ended and unfinished. It can absorb the faith, the longings, the triumphs and the failures of this generation and the generations that will succeed it, as it found room for all those that went before it.

It includes blocks of biblical faith that cluster round the affirmation of God's unity in Exodus. These are followed by rabbinic petitions, philosophical statements, medieval hymns, psalms, and modern prayers trying to assimilate and interpret the holocaust and the rise of Israel. The collection is too alive to be consistent. Each layer of faith lives alongside the others – they do not cancel each other out. Consistency is found in cemeteries; the untidiness of growth is the quality of life.

Jews have a long history – four thousand years of it – double the Christian length. During that time they have worshipped at mounds of stones, desert altars and moveable arks, in two solid temples, in synagogues, and in shtiebels. Patriarchs, priests, scribes, rabbis, rebbes, seers, mystics, and ordinary folk have been leading their little worship communities in prayer. Each phase has left its mark and its message in the liturgy. If a Christian therefore wishes to understand his fellow Jews, he should attend their prayers, and give attention to the holy book which is best known among them – their prayer book.

Why should he or she do so? There are many reasons. First, there has been a subtle but definite change in Christian-Jewish relations since the end of the last war, for reasons which we do not completely comprehend – the horror of the holocaust perhaps, or the Holy Spirit. But the medieval cold war seems to have died down, and a real desire to understand each other has replaced it.

For a Christian there is also another reason. Both Jesus and his early disciples lived in the world of rabbinic Judaism, when the modern prayer book took its present form. They prayed its prayers, in the synagogues of their time. They could not know the liturgy of the Church which would proceed from them but were familiar with the forms of worship still used by Jews today. Christianity therefore, for its own self-understanding, needs to know those forms. Otherwise Jesus is torn away from his historical and human background, and is limited to an icon...

The Shema is strictly only the verse from Deuteronomy 6:4. However, this has been expanded by the addition of two further verses which complement it, for the purposes of the liturgies of the Prayer Book. This combination is now generally known as the Shema. Kopciowski writes:

The Shema is the main part of the daily liturgy, recited morning and evening. The Shema is above all the solemn proclamation of the unity and uniqueness of God, entailing the duty to love him and obey his commandments and to instruct children in the holy doctrine, so that it may be handed down for ever. The Shema consists of three prayers from the Torah (Deuteronomy 6:4-9, 11:13-21 and Numbers 15:37-41). (p26)

A prayer that follows the Shema at evening prayers, compiled from biblical verses is:

In the palm of your hand
You hold our souls
Which we entrust to you:
The souls of the living
And the souls of the dead.
In the palm of your hand
You lovingly hold
The divine spirit
Of all things living.
To you, O Lord,
O God of truth,
I commit now the spirit that is within me.
Heavenly Father,
Your name alone is holy,
You are unchanging
And your kingdom is eternal;
You will reign over us for ever.

Hear, O Israel,
the Lord our God,
the Lord is One.
Love the Lord your God
With all your heart and with all your soul
And with all your strength.
These commandments that I give you today
Are to lie upon your hearts.
Impress them on your children:
Talk about them when you sit at home
And when you walk along the road,
When you lie down and when you get up.

Summary: Israel's Statement of Faith

The world of the first Christians was embedded in Judaism. Paul and the apostles would all have attended the prayers at the Temple and in the synagogues. Christians today would benefit from a fresh look at these ancient traditions and how they centred on knowledge of the One True God, who called Israel to hear him in the wilderness and know that he is Ehad.

Since the world of the first Christians was embedded in Judaism, Christians today would benefit from a fresh look at its ancient traditions and their focus on knowledge of the One True God.

The Shema is placed among the benedictions but is not a prayer itself. It is more to be seen as the core of Israel's statement of faith. Dr Wilson writes:

Of the 5,845 verses in the Pentateuch, "Hear O Israel: The Lord our God, the Lord is one" sounds the historic keynote of all Judaism. This fundamental truth and leitmotif of God's uniqueness prompts one to respond by fulfilling the fundamental obligation to love God (Deut. 6:5). Accordingly, when Jesus was asked about the "most important commandment," his reply did not contradict this central theme of Judaism (Mark 12:28-34; cf. Matt. 22:34-40). With 613 individual statutes of the Torah from which to choose, Jesus cited the Shema, including the command to love God; but he also extended the definition of the "first" and "great" commandment to include love for ones neighbour (Lev. 19:18). (p124)

For Reflection and Comment

Should the Shema be as important to Christians as to Jews?

Next time: Covenant

Series note: 'CIJ' (Christianity, Israel and the Jews) is a study series about the relationship between the Church and its Hebraic heritage.

Clifford Denton begins a two-part study on what happened to Jews and Christians under the rule of Rome.

Every nation needs its own land. It is within its land that a nation establishes its particular way of life. Part of God's covenant with Israel was to give them the Land of Canaan. The people would be kept safe in this land providing that they followed the ways of God revealed through Moses. However, at their low times, Israel came under the rule of other nations.

This was the case at the time of Jesus and his first disciples: Rome ruled Israel. The climax of Roman occupation came with the fall of the Temple in AD 70. This coincided with the early days of the spread of the Gospel and so contributed to the separation of the Christian Church from its Jewish roots.

People and Land

After the wilderness years following their deliverance from Egypt, the children of Israel finally inherited their own land. Under Joshua they took possession of the Land of Canaan and established the nation, first under the judges and then under the kings. This was in fulfillment of the covenant promise given to Abraham:

On the same day the Lord made a covenant with Abram, saying: "To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates --the Kenites, the Kenezzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites. (Gen 15:18-21)

The conditions that the Lord gave for Israel's ongoing possession of the Promised Land were made clear through Moses. It is important to remember the precise terms of this Covenant.

Blessings for obedience:Man tending grain, Israel.

Now it shall come to pass, if you diligently obey the voice of the Lord your God, to observe carefully all His commandments which I command you today, that the Lord your God will set you high above all nations of the earth. And all these blessings shall come upon you and overtake you, because you obey the voice of the Lord your God:

Blessed shall you be in the city, and blessed shall you be in the country. Blessed shall be the fruit of your body, the produce of your ground and the increase of your herds, the increase of your cattle and the offspring of your flocks. Blessed shall be your basket and your kneading bowl. Blessed shall you be when you come in, and blessed shall you be when you go out.

The Lord will cause your enemies who rise against you to be defeated before your face; they shall come out against you one way and flee before you seven ways. (Deut 28:1-7)

Curses for disobedience:

But it shall come to pass, if you do not obey the voice of the Lord your God, to observe carefully all His commandments and His statutes which I command you today, that all these curses will come upon you and overtake you:

Cursed shall you be in the city, and cursed shall you be in the country. Cursed shall be your basket and your kneading bowl. Cursed shall be the fruit of your body and the produce of your land, the increase of your cattle and the offspring of your flocks. Cursed shall you be when you come in, and cursed shall you be when you go out. The Lord will send on you cursing, confusion, and rebuke in all that you set your hand to do, until you are destroyed and until you perish quickly, because of the wickedness of your doings in which you have forsaken Me...

The Lord will cause you to be defeated before your enemies; you shall go out one way against them and flee seven ways before them; and you shall become troublesome to all the kingdoms of the earth...

Your ox shall be slaughtered before your eyes, but you shall not eat of it; your donkey shall be violently taken away from before you, and shall not be restored to you; your sheep shall be given to your enemies, and you shall have no one to rescue them. Your sons and your daughters shall be given to another people, and your eyes shall look and fail with longing for them all day long; and there shall be no strength in your hand. A nation whom you have not known shall eat the fruit of your land and the produce of your labor, and you shall be only oppressed and crushed continually. (Deut 28:15-33)

These are not words to treat lightly. Christians should not stand in judgment over Israel, and use these words to support a persecution mentality towards Jews. It is in God's hands alone to work out his purposes according to the covenant that he made. He placed Israel at the centre of his covenant plan for the whole world. God's purposes are far higher, more complex and more loving than most of us realise, and so we must be careful how we read some of the harder scriptures, lest we misunderstand. Indeed, it is the role of those grafted into the Israel of God to comfort and pray for Israel the nation.

The covenant blessings and curses mentioned in Deuteronomy 28 are not words to treat lightly, but Christians should also be careful to not stand in judgment over Israel.

Israel itself must understand her own destiny as a nation and be aware of the covenant conditions that God has made. It is not for us to interfere in some of the major issues between Israel and God, especially regarding judgment. Indeed, we have already noted how this is understood by some leaders and interpreters of Torah. For example, in Popular Halachah: A Guide to Jewish Living,¹ we read in the chapter entitled Serving the Creator:

Because of the sins of our forefathers, we were driven from our land, the land of Israel. Exile, dispersion and suffering caused many of our people to neglect the study of the holy language (Hebrew), to forget the Torah and to assimilate among the gentiles. But God has promised the eternity of the Jewish people: "And yet for all that, though they be in the land of their enemies, will I not cast them away, neither will I abhor them to destroy them utterly, nor will I break my covenant with them; for I am the Lord their God." (Leviticus 26:44) And it is said: "For I, the Lord, I have not changed; and you, sons of Jacob, you have not ceased to be." (Malachi 3:6)

Go forth and search for the nations of old; where are they today? They have vanished! Not so the people of Israel who live on forever more. What is the secret of their survival? There is but one answer: The Torah! "And you who cleave unto the Lord your god, you are alive, everyone of you, to this day." (Deuteronomy 4:4) Our sages explained it this way: The children of Israel who clung to God, the Source of Life, have come to possess life everlasting.

If Israel would return to God in true repentance, then will He fulfill unto us His promise which He gave us through the prophets, His servants, to gather in the remaining exiles from the four corners of the earth, to restore us to the land of our inheritance, and bring us the Messiah who will rebuild the Temple and restore Divine Worship and the holy mountain, in Jerusalem.

These covenant issues are between Israel and God alone. Indeed, when God has brought enemies to rule over Israel these enemies are on their own path to God's judgment. This, for example, is what we understand from the prophet Daniel. Right up to the end times, the nations that come against Israel will eventually be judged by God. In Daniel 11:45-12:1, we read of the antichrist movement of the last days:

...he shall plant the tents of his palace between the seas and the glorious holy mountain; yet he shall come to his end, and no one will help him. At that time Michael shall stand up, the great prince who stands watch over the sons of your people; and there shall be a time of trouble, such as never was since there was a nation, even to that time. And at that time your people shall be delivered, every one who is found written in the book.

When God has brought enemies to rule over Israel, these enemies are also on their own path to God's judgment, and will eventually fall.

Historically, the nations of Babylon, Persia, Greece and Rome came against Israel. They are now no more, while Israel survives and goes on to the end time purposes of God. Those who come against Israel have already built up reasons for God's judgements on themselves.

Nebuchadnezzar had a dream where he saw an image of a statue representing the world empires that would be used in Israel's history (see right). They would all disappear. The gold head represented Babylon, the silver upper body depicted the Medes and Persia, the bronze lower body stood for Greece and the iron legs were Rome (the feet of iron and clay represent the empire of last days).

It was into this context that Jesus, when Israel was under Roman rule, predicted the fall of the Temple and yet also, in Matthew 24, Luke 21 and Mark 12, spoke of the continued purposes of God for Israel outworked through suffering.

For Study and Prayer

• Study Deuteronomy 28, 2 Chronicles 7:12-14, Jeremiah 31:31-37, Romans 11. What is the relevance of these covenant principles to the fall of the Temple in 70 AD?
• How should this make us reflect on Britain's relationship with the nation of Israel?

Next time: The Fall of Israel under Rome (Part 2)

References

1 Edited by Avnere Tomaschoff, and sponsored by the World Conference of Jewish Organisations (1985)