Rebellion – not revival – is a key sign of the times.

Christians, be wary of the green lobby.

We can’t close our eyes to the serious state of the nation.

Twice this week I’ve used the train for journeys to London and Manchester and seen at first hand the chaotic state of our railways. On Monday I went to our local station from which I can usually get a fast train to London – a half-hour journey which took nearly 4 hours and included going part of the way in a bus calling at a succession of local stations.

The ticket office said the bus was provided because they had no idea when the next train would come! My journey took about the same time as the stagecoach took in Queen Victoria’s reign - oh, what great progress we have made in 200 years!

Then I listened to the report of Yesterday in Parliament where the nation’s political leaders were discussing Brexit. Were these really responsible adults dealing with the nation’s affairs shouting abusively at each other? The words ‘chaos’ and ‘confusion’ were the only way of describing the scenes in the House of Commons as everyone was speaking at the same time and no-one was listening.

I picked up a newspaper and glanced at the headlines: High-Street Meltdown, TSB Banking Crisis – Customers’ Accounts Forged, Carillion Costs Taxpayers £1½ million, Sexually Transmitted Diseases Increase, Criminal Justice System Breaking Down, NHS Facing Funding Crisis. I could go on with a catalogue of bad news stories guaranteed to leave us all depressed. But we cannot simply close our eyes to the serious state of our nation. We can’t all take antidepressants and pretend that all is well. At some point we have got to face up to what’s gone wrong.

In this magazine our objective is to tell the truth - even when it is not politically correct to do so!!

In this issue of Prophecy Today we are publishing two significant articles – one is about our Prime Minister Theresa May and the other is about the plague of political correctness that is polluting the whole value system of the nation. These are both must-read articles which I hope our readers will recommend to their friends. In this magazine our objective is to tell the truth - even when it is not politically correct to do so!!

At the Root

At my meeting in Manchester we were talking about the problems facing young people in inner-city areas. One social worker said, “The root of all the problems with the kids is family breakdown – fatherlessness, insecurity, lack of identity, poverty, drugs, guns, knives, gang warfare – the whole cycle comes back to family breakdown”.

But family breakdown is just one result of the nationwide abandonment of our Christian faith, along with the biblical values that were part of the foundations upon which the nation was built and gave guidance and direction to our behaviour: to the way we treat each other, to the way we do business, to life in the home, in school, in the workplace, and among our friends and neighbours.

The problems in our nation are not economic, or political, or educational, or mental health, or physical health, or all the other things we blame like poverty, discrimination and injustice. At root, all these problems come back to the same cause: it is the spiritual state of the nation.

We have no absolutes anymore. Our previous absolutes – TRUTH, JUSTICE, LOVE – these were derived from the nature of God as revealed in the Bible. But when we abandon these absolute, basic values, the bottom drops out of our lives: we have no firm foundation upon which to base anything.

When we abandon the absolute, basic values revealed in Scripture, the bottom drops out of our lives: we have no firm foundation upon which to base anything.

Facing Up to Reality

There is a telling passage in the Bible found in Deuteronomy 28 that God gave to his covenant people Israel. From this we can learn some lessons for ourselves: It tells us what happens when we turn away from God’s teaching:

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. (Deut 28:20)

We can see all these things taking place right now in the life of our nation – and in all those nations in the Western world where our Judeo-Christian heritage of many centuries is being despised and rejected with devastating consequences.

We will never solve the problems in the economy, or in politics, in health, or in marriage and personal relationships – until we face up to the spiritual issues that are the root causes.

Transformation is Still Possible!

The Prophet Haggai back in the year 520 BC got it right when he told the people of Jerusalem, “This is what the Lord Almighty says: give careful thought to your ways. You have planted much, but have harvested little. You eat, but never have enough. You drink, but never have your fill. You put on clothes, but are not warm. You earn wages, only to put them in a purse with holes in it” (Hag 1:5-6).

He went on to say that the cause of all their problems was because the people had turned away from God – if they would get God back into the centre of their own individual lives and in the corporate life of the nation, all these things would change dramatically.

God is saying the same thing to us today – to our political leaders, to our educators, to our businessmen, to our community leaders and to each of us personally. If we truly seek to get into a right relationship with God, he will respond to us immediately; just as the father ran to greet the prodigal son when he returned home in the story that Jesus told. The transformation of the nation begins with each one of us.

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.

The anonymous prophet who told of the fall of the House of Eli.

In the historical books 1 and 2 Samuel, and 1 and 2 Kings, we find accounts of unnamed prophets who are individually referred to as ‘a man of God’ (cf 1 Kings 13:1; 2 Kings 6:9) who suddenly appear to speak powerfully to rulers.

During the time of the Philistine wars prior to the monarchy one such ’man of God’ appeared and prophesied against Eli and his generations (1 Sam 2:27), that the strength of the family would be broken, that none of his descendants would live to an old age and that the line would be displaced from the priestly leadership and reduced to poverty.

The account of Eli and his house is related in the first four chapters of 1 Samuel. Eli is suddenly introduced and his story provides a backcloth for the Samuel cycle, the end of the period of the Judges and the end of the sanctuary at Shiloh, anticipating the decline of the Eliad line of priests in favour of the Zadokites (1 Kings 2:26).

Eli functioned as ‘the priest’ by which we may assume he was the high priest, if such a term is correct at this time, at the ’house of the Lord’ in Shiloh, some 20 miles north of Jerusalem, where the tabernacle containing the ark and possibly some ancillary structures were present (1 Sam 3, 7, 9).

Use of the term hekal (temple) does imply that there was something more of a permanent structure, that at least had door posts and a door. Eli and his sons are introduced without genealogy or indication of how they came to hold their position in opposition to the line of Ele’ezer (1 Chron 6:4-15). It would seem that the family were descended from Aaron through Ithmar, his youngest son (1 Kings 2:27 cf. 1 Chron 14:3). The tradition that they had seized the priesthood from Uzzi is considered to be a later Samaritan invention.

A ‘man of God’ appeared and prophesied against Eli and his generations, that the family strength would be broken and the line displaced from priestly leadership.

Eli’s Leadership

Eli had led Israel (‘judged’, KJV) for 40 years and at the time of the visit of the unnamed prophet he is described as being aged, blind and heavy in his body. How long his degenerate sons Hophni and Phinehas had been the main functionaries is not made clear.

The sons' behaviour, which included sexual misconduct with female attendants who served at the entrance (cf. Ex 38:8) and abuse of the sacrificial system, including violent actions by third parties on their behalf, showed not only disregard of the prescribed behaviour of a priest, and misappropriation of parts of the sacrifice that they would not be entitled to (Lev 7:34), but also utter contempt for the Lord whom they were supposed to be serving.

Eli it seems had attempted to rebuke them for their conduct but with little or no effect. He should have disciplined them, or removed them from the priesthood altogether. It is all too easy to let your children run amok because you are afraid of the consequences of correction or simply intimidated. The message of the prophet concerning the decline of the house of Eli and its subsequent confirmation by the child Samuel found fulfilment in the deaths of Eli’s sons on the same day (1 Sam 4:11) and the slaughter of the priests at Nob (1 Sam 12:9-20):

I will carry out against Eli everything I spoke against his family — from beginning to end. For I told him that I would judge his family forever because of the sin he knew about; his sons blasphemed God, and he failed to restrain them. Therefore I swore to the house of Eli, ‘The guilt of Eli's house will never be atoned for by sacrifice or offering.’ (1 Sam 3:12-14)

Eli’s sons’ behaviour showed disregard of the prescribed behaviour of a priest and utter contempt for the Lord, whom they were supposed to be serving.

Weak Leadership

The emphasis in the introductory passage is that ‘he knew’ and ‘he failed to restrain them'. A second tension was that Eli appeared to have had little faith that any intercession could be made for them, and chose to bury his head in the sand (1 Sam 2:25).

Hophni and Phinehas. See Photo Credits.The message of the prophet sounds a warning today to church leadership and particularly those in leadership of groups of churches and denominations. Paul writing to Timothy describes a time of great stress in the last days and lists characteristics that resemble the behaviour of Hophni and Phinehas, which included being lovers of themselves, abusive and disobedient to their parents (2 Tim 4:1).

In the West we largely live in an orphan society where fatherhood has not been exercised in the home and leadership within the church has lost its fathering role. Fatherhood in leadership is an expression of the Fatherhood of God and as such contains the elements of correction and discipline. If one is not disciplined by one’s father one is not a son and therefore, functionally is illegitimate (Heb 12:8).

Part of the decline of the Church as an effective witness and weakness in its discipling programmes has been caused directly by what may be termed the ‘Eli effect’ of taking lines of least resistance, confronting weakness and tolerating deviant behaviour or simply ignoring problems and hoping that they will go away. The problem is that the issues left unchallenged seldom depart and if they do depart they take root elsewhere. Transferring the tension to another is not a godly solution.

Major denominations and groups that have tolerated deviant teachings and behaviour have weakened the Church from within. There has been an insidious move away from Bible teaching to a pattern that is founded in psychology and first line management that has eroded the essential character of the Church as a protector of the apostolic faith and a moral influence upon society.

Part of the decline of the Church’s witness has been caused by the ‘Eli effect’: taking lines of least resistance, tolerating deviant behaviour or simply ignoring problems and hoping that they will go away.

Take These Words to Heart

In a similar manner, weak leadership caused by a fear of confrontation and a move away from strong leadership to local consensus have undermined the responsibilities, direction and effectiveness of Church leadership. We have failed to present a fatherly [not paternalistic] model based upon the Fatherhood of God.

If leaders do not keep their house in order, albeit through fear of the face of man, misguided loyalties or fear of personal rejection, internal division and party spirit, the accusation that came through the prophet remains — “why do you honour your sons more than me?”

A similar accusation resonates against the church in Thyatira (Rev 2:20) with the words “I have this against you...you allowed…”, in this case allowing false prophecy, sexual misconduct and the eating of food sacrificed to idols. It is important to remember that to maintain silence in the face of deviant behaviour or teaching is to tacitly approve of it.

The story also demonstrates that when the fear of the Lord is absent in the leadership it percolates downwards. The emphasis moves away from essential trust in God to reliance being put on artefacts (e.g. the ark — 1 Sam 4:4), institutions (e.g. the Temple - Jer 7:3) or individuals.

It is important to remember that to maintain silence in the face of deviant behaviour or teaching is to tacitly approve of it.

In the modern era it is tragic to see members of the Church following individuals in order to ‘hear a word from the Lord’ or in the belief that their own church, group or denomination have little or nothing to offer. The star status accorded to some speakers has gone a long way to undermining some individuals’ faith when some of the so-called celebrities have been shown to be all too human.

The leaders after suffering a defeat on the battlefield assumed that the mere presence of the ark of the covenant would assure them victory against the Philistines (1 Sam 4:4). The result was that in fulfilment of the prophecy, Eli's two sons were killed at the battle of Aphek (1 Sam 4:11). Upon hearing the news Eli fell off his chair and broke his neck, resulting in his own death. Archaeological evidence indicates that the sanctuary at Shiloh was destroyed at this time and the priesthood moved to Nob.

In conclusion the words which the prophet spoke to Eli should be taken to heart. “I respect those who respect me but those who despise me will meet with contempt” (1 Sam 2:30, CJB).

Originally published in Prophecy Today, 1999, Vol 15(4).

What underlies the BBC's efforts to re-shape British culture?

Last week we commented on the BBC’s deliberate promotion of the transgender element of the LGBT agenda. This week, Dr Clifford Hill offers a biblical-sociological framework for understanding just why the BBC is trying to reshape society to fit these values.

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The Apostle Paul was way ahead of his time in teaching principles that are in accord with the modern discipline of Sociology, whose founding fathers (such as Durkheim and Weber) were early 20^th Century scholars. Paul perceptively outlined a five-stage theory of social change in his letter to the Romans, written from prison in Caesarea, around the year AD 60.

Paul had travelled widely across the Roman Empire and was a keen observer of human nature. He had lived for several years in the city of Ephesus with its fertility cults and sex symbols in full view of the public – the relics of which can still be seen by visitors today. He had experienced an incredible amount of hardship and suffering through pursuing his missionary zeal. He described some of his travel experiences:

I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent a night and a day in the open sea…I have laboured and toiled and often gone without sleep; I have known hunger and thirst and often gone without food; I have been cold and naked. (2 Cor 11:23-27)

But whilst being an intrepid traveller, Paul was also no mean scholar who ably debated with the Greek philosophers in Athen’s famous Areopagus. Paul brought his vast resources of knowledge and experience to focus upon the forces of social change that he perceived to be at work in the Roman Empire, that would inevitably lead to the decline and fall of that great empire.

He wrote about this in the opening chapter of his weighty theological treatise to the Christians in Rome. Luther, when a professor in the University of Wittenberg, declared Romans to be the greatest book in the Bible. It sets out Paul’s mature thinking about the current condition of humanity in the context of God’s eternal purposes.

Romans 1 sets out Paul’s mature thinking about the condition of humanity in the context of God’s eternal purposes.

Paul’s Analysis of the Forces of Social Change (Romans 1:18-32)

Stage 1 (verses 18-21): Paul begins with a statement that human beings in rebellion against God deliberately become involved in the leading of society astray from fundamental truth rooted in God’s principles and good design. Paul says that when people suppress the truth about Creation, they are at beginning of a slippery slope towards the degradation of hearts and minds. In other words, once you deny the central truth of the existence of the God of Creation (which can be understood clearly by all human beings), you open the way to the whole gamut of forces of social and moral corruption. Every true perspective on life becomes warped. Paul’s teaching is that once you reject the truth you automatically come under the sway of the forces of darkness.

Stage 2 (verses 22-23, 25): The second stage in the degradation of society comes when human beings pass from the denial of the God of Creation into idolatry. Paul recognises that all human beings have an innate tendency to worship something or someone. Once the basic truths of Creation are denied, people seek alternatives and find them in bits of wood and stone or anything created by human hands – which they worship.

Modern forms of this idolatry include worship of wealth and property (just consider the preponderance of TV programmes about finding the perfect house – e.g. seeking A Place in the Sun or Location, Location, Location - plus our worship of cars which we fondly clean and polish, the jewellery we wear, the fashions we parade and the wealth we own). They also include worship of people – including celebrity cults or the adoration of self. In our era, the individual is now god.

Stage 3 (verse 24): The third stage in this social change is the relaxation of personal and corporate morality, when we begin to cheat on our partners. In Romans 1 the emphasis is on sexual desire, but cheating can extend to every area of life (e.g. finances, relationships, legal responsibilities). We abandon standards of truth and integrity and we worship our bodies and our “sinful desires”.

Stage 4 (verses 26-27): The fourth stage is where human beings are no longer content with simply indulging their God-given sexual desires but “[exchange] natural relations for unnatural ones”. Paul describes this delicately: “men also abandoned natural relations with women and were inflamed with lust for one another”.

Stage 5 (verses 28-32): The fifth and final stage in the corruption of society, Paul says, is God giving people over to “a depraved mind”. This is a vital stage and a tipping point – a point at which society has deliberately refused and rejected God’s efforts to rescue them to such an extent that God gives them over to their chosen course of rebellion, allowing them to become completely enslaved and deceived by it. He does not necessarily abandon them to this forever – but it is by far the more painful road for humans to walk, and many can be lost forever as a result.

Human beings in rebellion against God deliberately become involved in the leading of society astray from fundamental truth.

Brainwashing and Reversal of Truth

In national terms, this means the whole mindset of society becoming warped through being brainwashed with false teaching. This includes the deliberate injection of false values into our children – the calculated, strategic changing of society by social engineering to make everyone conform to a false ideology. This is what happened in Germany in the 1930s, when the majority of the population accepted the Nazis’ ideology of a super race, and acquiesced to the murder of 6 million Jews.

Social engineering produces human minds so corrupted that they completely abandon the whole concept of ‘truth’– in fact they reverse truth. In the words of the Prophet Isaiah:

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)

Paul says that at this stage in the corruption of society, the mindset of humanity is so degraded that people can no longer recognise the truth and are no longer aware of the forces of evil that are driving them towards destruction. He says:

They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice…They invent ways of doing evil; they disobey their parents; they are senseless, faithless, heartless, ruthless.

Paul sees this as the final degradation of humanity leading to what we would describe today as a ‘dysfunctional society’ – or the end of civilisation.

Paul’s analysis is sociologically sound, though written c.2000 years ago. It is a timeless way of understanding any society – no matter what culture, geographical location or place in history. It would be interesting to take a poll of a cross-section of the population in Britain today asking which stage in this framework of social change we have reached.

What is your assessment?

Author: Dr Clifford Hill

Photo Credits: Wikimedia Commons / CC BY 2.0

Fred Wright turns to the Prophet Zephaniah and his message against those who 'leap over the threshold'.

Zephaniah, the ninth of the minor prophets, focuses upon the Day of the Lord. In spirit, Zephaniah was akin to Isaiah (Isa 2:11, 17, 20) and Amos (5:18, 8:9), prophesying judgment upon Judea first and then the nations, climaxing with a hope for the future restoration of Judea. His warning to those who 'leap ever the threshold' has a particular relevance today.

Background: A Godly Influence on Josiah

Zephaniah may be assumed to have been of the royal house (Zeph 1:1) and probably included an Ethiopian in his ancestors ('Cushi' is a generic term for Ethiopian rather than a proper name). In the rabbinic writings he is on occasion referred to as an Ethiopian. Zephaniah was prophesying during the reign of Josiah and it may be assumed that, along with Hilkiah the high priest, he had a profound influence of godliness in the life of the young king.

After the death of Hezekiah, religion in Judea had rapidly deteriorated. The reign of Hezekiah's son Manassah was marked by the re-establishment of pagan worship abolished by his father. Zephaniah's name (literally YHWH has hidden) may indicate that he was born during the turbulent reign of Manasseh, who is credited with committing atrocities against the faithful including the sawing asunder of the Prophet Isaiah.¹

Zephaniah's presentation of the Day of the Lord illustrates the beginning of the genre that would develop into the apocalyptic writings of the inter-testament period.

Zephaniah probably had Ethiopian ancestry and was a Godly influence in the royal court.

Zephaniah's Cry

The key passage speaking to the modern Church is found in the address to the offenders in Zephaniah 3:1-7, where they are described as rebellious and defiled. They obey no-one and will receive no correction (Zeph 3:2); the officials are 'evening wolves' who leave nothing for the morning, the prophets are arrogant, and the priests profane the sanctuary and do violence to the law.

We may observe the following comparisons today, in the hope that the prophet's cry may be heard, lest the Church be considered among the rebellious and defiled upon the Day of the Lord. The rebellious and the defiled are they who have leapt over the threshold (Zeph 1:9a) or gladly served their own idols of self-interest - attempting to conform the faith to their own perceptions (leaping over the threshold refers to the practice of mounting the steps of a platform upon which an idol was enthroned).

Leaping Over the Threshold 1: Rebellion in the Church

The first manifestation of leaping over the threshold is the rebellious lack of proper submission and authority within the Church. Whereas there is a wonderful unity that may be found in diversity, and whilst often practice has more to do with taste than theology, there is a responsibility within the body to be in submission to each other. By submission we may offer the following definition: preferring one another in honour (Rom 12:10) and seeking fraternal dialogue with mutual reference that will lead to biblical consensus concerning the theology of the Church. If Church leaderships are to exercise their function of protecting the flock, there must of necessity be a consensus of opinion, based upon the scriptures as to what the minimum standards are that may be taken to represent the faith.

The Anglican Church's recent acceptance of its first openly gay bishop is a prime example of the rebellious (people) and defiled (sanctuary and law). It is no longer just the gay and lesbian Christian movement that will not accept the biblical teaching upon this important matter – it is the entire established Church. Needless to say that, once a compromise is reached upon any one particular issue, there inevitably commences a downward spiral into a form of pragmatism that ultimately leads to an unbiblical, post-Christian religion.

In the modern era of mass communication, deviant ideas and theologies may be promulgated at an amazing speed. There has been a sad lack of responsibility to protect the flock; leaders have 'leapt over the threshold' and followed fashionable, often unbiblical practices.

Zephaniah's strong words against those who 'leapt over the threshold' – those who worship idols – are highly relevant to today's Church.

Whereas there was a damaging trend toward theological intellectualism from the period of the Enlightenment, the reverse trend which started within parts of the Charismatic movement, has led to a departure from study and a move away from the scriptures. Consequently, the elevation of the experiential, along with the creation of private canons, pave the way to heresy and apostasy.

Unbiblical Worship and Preaching

The practice of elevating worship in music to the extent that on occasion it is the sole content of a weekly meeting can have adverse effects, particularly if the content of the music does not major on the Lord but upon the individual; the worship itself can become an idol.

Worship in music and dance are beautiful expressions of one's devotion to the Lord and as such should be highly valued - not brought down to the level of light entertainment. Let us not confuse worship with other forms of Christian music, which have inestimable value in the edification of the believer. Whereas both meet each other at various points, worship focuses upon the Lord only.

The practice of unbiblical preaching, and by this is meant the littering of unbiblical teaching with a few texts (although some now no longer even find this necessary), creates a situation where there can be little possibility of effecting any meaningful operation of Church discipline - as there is little or no common ground. Church discipline should be understood as the practice of approaching one in error in a loving manner to enable them to be restored to a right position with God. Discipline is not a punitive, or vengeful action, it is the act of discipling.

There is a rebellious lack of proper submission to authority in the modern Church.

If the body is united, the exercise should be easily transferrable and capable of being effective in most situations. Church discipline by its nature as well as having a beginning, needs an end. The circumstances surrounding the event(s) that lead to the instance, may by their nature be incapable of being processed in one church, or the subject better served in another church location.

The rebellious stance of some Christian leaders and the elevation of personal opinion over the scriptures has caused a raft of difficulties, not in the least that the process becomes non-transferable. Those who have found themselves in a situation that has needed correction often prefer to remain in their error and simply shop around for a fellowship where either there is no communication with other parts of the body or their particular error is either tolerated or tacitly approved.

Leaping Over the Threshold 2: Alien Practices

Secondly 'threshold leaping' has allowed alien practices to insinuate their way into both the practice and the theology of some parts of the Church. We are called to look to the Rock from which we were hewn (Isa 51:1); a clear call to build our faith upon that which has been entrusted once and for all to the saints (Jude v3). This faith was that which we refer to as the Old Testament, along with the teachings of Jesus and the apostles, which at the time Jude was writing were not contained in a single volume.

Since the formation of the state of Israel in 1948 there has been an unprecedented opportunity to learn more about the Jewish roots of the Christian faith. A generation of both Jewish and Christian scholars have worked tirelessly to formulate a renewed understanding of the message of Jesus and attempt to find what that message meant the first hearers of that message.

Unbiblical preaching prevents the meaningful operation of Church discipline - as believers begin to drift apart.

There is nothing wrong with cultural distinctives in Christian worship - but these cultural distinctives must not replace or compromise the biblical basis of the faith. We have as a role model the Jerusalem Council of Acts 15. James the Just, when faced with a presentation of Paul's work, simply required that the Gentiles observed the Noachide laws which were seen as being incumbent upon all mankind as they preceded the laws given to Moses: namely to abstain from the worship of idols, to maintain sexual morality and not to commit murder (or more correctly, not to shed blood unrighteously).

Many leaders have become like the 'evening wolves' promoting their personal canons; they are in danger of leaving the followers with absolutely nothing left to live by that has its foundation in the scriptures. Prophecy in similar manner must conform to biblical standards and not simply be a spiritualised 'quick fix' where one leader or other dispenses wisdom. The believer is called to study the scriptures and seek the Lord - not visit an oracle!

Leaping Over the Threshold 3: No Fear of the Lord

The third problem caused by 'threshold leaping' is that there is little or no fear of the Lord (Prov 1:7, 2:5 and many others). Absence of the fear of the Lord leads to a state of deception and, often, an inappropriate attitude of over-familiarity with God, expressed in both lifestyle and worship. In consequence the Day of the Lord is seen a naive and rosy way. Amos declares clearly that the day of the Lord is a day of darkness and not of light (Amos 5:18).

Zephaniah's graphic descriptions of the Lord sweeping away everything from the face of the earth and the cutting off of mankind should fill the reader with a healthy fear of this particular event (see also Joel 2:30-32 and many passages in the Book of Revelation).

The Lord says he will search out with lamps and punish those who are complacent. Judgment of course starts with the household of faith (1 Pet 4:17) and with the elders at the threshold (Ezek 9:6). The Lord, because of his impartiality, judges all of mankind - believer and unbeliever (Heb 9:27).

Today there is little or no fear of the Lord, which breeds deception.

Leaping Over the Threshold 4: Works and Faith

The final judgment will be founded upon two issues: works and faith in Messiah (Rev 20:13-15). The disturbing element in the picture of judgment is that it will be in accord with light. Those who did not receive the light of the Law of Moses will be judged outside the Law of Moses (Rom 2:12); their judgment will be on general revelation as instanced by Paul (Rom 1:20) and that which is written in the heart (Rom 2:15).

Believers who have little regard for the biblical precepts and have leapt over the threshold to worship extra-biblically are in the position of those who are self-seeking and who reject the truth. For them there will be wrath and anger (Rom 2:8).

In the tradition of Israel's great prophets, Zephaniah's pronouncement of judgment carries with it the remedy (Zeph 3:9). Using the figure of Jerusalem, which in biblical terms (often in addition to a primary application) stands as a figure of God's dealings in salvation, the prophet declares that the Lord will purify the lips of those that call out his name (in repentance). The reconciliation between the Lord and his people brings the prophecies to their close, with a great festal gathering where the Lord and his people rejoice together.

In conclusion, the Church will not attain the dynamic needed to be an effective tool in the Lord's hand until there is a unity of the Psalm 133 type. The early Church was empowered by their being of 'one accord' (Acts 1:14, 2:1, 2:43, 5:12). This accord may only be brought about by a return to biblical faith and mutual accountabilities.

First published in Prophecy Today, Vol 13 No 2, March/April 1997.

Notes

1 Martyrdom of Isaiah 5, cf. Heb 11:37. See here.

John Job explains the great modern relevance of Jeremiah's message and notes strong links with the life and teaching of Jesus.

Jeremiah's message was inextricably linked with the history of Israel in his day. He first addressed the North, with a plea for unity with the Southern Kingdom. Then, when his word to his own people was rejected with the burning of the first scroll (Jer 36), he moved to the theme of inevitable judgment and finally to a message of hope beyond the end.

Throughout his long ministry, optimistic prophets kept building up false hopes in the people by parroting "Peace, peace" when the situation was hopeless. Jerusalem's demise was long and drawn-out; but by refusing to heed Jeremiah's call for repentance and turning away from idolatry and corruption, the fate of the city and its people was sealed.

Conflicting Interpretations of Scripture

Jeremiah's conflict hinged on the interpretation of Deuteronomy: the 'Book of the Law' found during the repair of the Temple early in Jeremiah's lifetime (2 Chron 34:14). This book was the address by Moses to the Israelites on the threshold of the Promised Land.

Jeremiah's optimistic contemporaries saw the book as promising that the crossing of the Jordan and occupation of the Promised Land was a drama to be re-enacted as they regained independence from the Babylonians on their God-given soil.

Jeremiah, by contrast, saw it as a warning of three interlocking aspects of sin in response to which God was sending the Babylonians to bring judgment. Chapter 11:1-17 is particularly instructive as a parody of the nationalistic hopes built on Deuteronomy.

Jeremiah's contemporaries saw the Torah as promising liberation from Babylonian rule – Jeremiah knew that it was a warning of judgment.

Deuteronomy summarises human duty as to love God (Deut 6:5). Though Jesus included "and your neighbour as yourself" taken from Leviticus 19:18 (Matt 22:39), there is plenty of evidence in Deuteronomy that this is a major implication of loving God. Jeremiah's indictment, then, can be seen under three headings: failure to love God was idolatry; failure to love others was immorality; failure to change was rebellion.

Idolatry and Immorality

Idolatry is criticised as ingratitude (Jer 2:13) and as folly (Jer 2:27). Idolatry led to alliance with pagan powers, which amounted to reliance on their gods (Jer 14:10). Drought was seen as the penalty for misconceiving Baal as the source of fertility. Beyond all else, idolatry amounted to slighting the true God.

Spiritual adultery, as often in the prophets, was depicted as sexual immorality (Jer 2:20). But there is also a reference to failures in the area of justice, especially for the poor (Jer 5:26-28; 21:12; 22:13). The prophet inveighed too against commercial malpractice, and in the same passage, slander, which he himself suffered (Jer 9:3-4).

Rebellion

These first two areas of Jeremiah's teaching echo Amos and Hosea. But his emphasis on rebellion is his most distinctive perception of his people's predicament. A long sequence of pictures make this point:

1. The uncircumcised ear cannot hear (Jer 6:10);
2. No soap can wash away guilt (Jer 2:22);
3. Refining is futile when no precious metal underlies the dross (Jer 6:27-30);
4. The people are like a she-camel on heat, enslaved to instinct (Jer 2:24);
5. They are like a common harlot who legally (Deut 24:1-4) cannot, and practically will not, return to her husband (Jer 3:1-3);
6. They compare unfavourably with the swift and wryneck, mere birds well aware of the time for returning (a verb which in Hebrew also means 'repent') (Jer 8:7).

The sweep of the book makes the point more forcibly still: events and reality constantly vindicated Jeremiah; but he was ignored for 25 years. Why, though, was it so wrong to resist the Babylonians? Why was the situation so different from when the Assyrian Sennacherib threatened Jerusalem a century earlier? The answer must be that, however unwisely, the Judeans had made a covenant with Babylon.

Most distinctive about Jeremiah's teaching is his emphasis on rebellion.

Here, then, lay the great irony - Deuteronomy was itself couched in the form of a 'covenant document', and those who made their covenant with God needed to be the first to keep covenants with others. Deuteronomic condemnation of the stubborn and rebellious son (Deut 21:18ff) is referred to in Jeremiah 2:14-19, and the incorrigible son breaks the most fundamental covenant of all.

With Jehoiakim's burning of the scroll, Jeremiah's stance changed. This is reflected in the reversal of some of Israel's basic and most cherished spiritual convictions.

The Reversal of the Exodus

Jeremiah may have thought of himself as the prophetic successor to Moses, mentioned in Deuteronomy 18:15 (Jer 1:4-10; 15:16). But he was told not to pray for the nation (Jer 7:16; 11:14; 14:11). It was not for him to stand in the breach (cf Ps 106:23) as Moses had done over the Golden Calf: he actually prays for judgment (Jer 18:21f). In the end he goes back as a prisoner to Egypt, from which Moses had led the people from slavery into freedom.

The Reversal of Holy War

The original invasion of Canaan was a 'holy war', in which the Israelites were God's agents to punish the Amorites (Josh 5:1). Often in the story of Judges, God instils panic into Israel's enemies: now the opposite happens; God fights against Israel (Jer 4:9; 6:24) and they are driven out of the land.

The Reversal of Creation

The account of Creation in the Old Testament embodies two themes. The first is the notion of order rather than chaos (Gen 1:1-2). The second is the provision of a garden for human beings to live in (Gen 2:4ff). The first theme is linked with the turning of a motley collection of slaves into an organised community; and the second with their settlement in the garden-land of Canaan.

Jeremiah implied (Jer 4:23-28) that all this was to be undone. The salvation oracle was turned on its head (Jer 12:5). The Abrahamic promise was reversed (Jer 15:8).
Those who make their covenant with God need to be the first to keep covenants with others.

Close study of Jeremiah's ministry reveals strong resemblances to that of Jesus:

(i) Conflict with the 'Establishment'

In both cases this is centred on the interpretation of Deuteronomy - in Jesus's day this was the text-book for hopes of national autonomy (defeat of the Romans) and renewed national greatness. It is no accident that Jesus's three answers in the desert to satan, who represents these Jewish aspirations, come not simply from Scripture ("It is written"), but all from Deuteronomy (Luke 4).

(ii) 'Another Moses'

The Messiah was expected to be another Moses. Indeed, this was how New Testament writers saw Jesus. But like Jeremiah, Jesus also prophesied national disaster. The cross exposed the spirit of nationalism which was doomed to be broken on the wheel of Roman power. In just the same way, Jerusalem's nationalism was broken by Babylon in Jeremiah's time.

It could be said that both Jesus and Jeremiah were Moses' successor. But this has to be re-appraised in the light of the great contrasts between the way in which God carries out his purposes of salvation in Jesus and what had happened in Old Testament times.

(iii) Undeserved Suffering

Jeremiah could describe himself as a lamb led to the slaughter and together with the well-known passage in Isaiah 53, this paved the way for the widespread use of the lamb metaphor in the New Testament, notably on the lips of John the Baptist (John 1:29), and no fewer than 31 times in Revelation.

Striking too is the same misunderstanding and rejection within the family of Jeremiah and Jesus (Jer 12:6, cf Mark 3:32).

(iv) The Destruction of the Word

The desecrating act of Jehoiakim was for Jeremiah what the cross was for Jesus: the final act of the rejection of the covenant relationship with God. In Jeremiah's case it was confined to the Jews, but through the crucifixion of Jesus, guilt was extended to all mankind.

(v) The Emergence of Hope Out of Disaster

Jeremiah did not pray for his people (Jer 7:16) and Jesus did not pray for the world (John 17:9). The demise of the Jewish state in Jeremiah's time points to the doom of non-Christian society in its alienation from God. The only hope for the world is for those who become 'unworldly' by refusing to live according to worldly values.

Jeremiah spells out his hopes of a 'new covenant' (Jer 31:31) and the New Testament sees in Christ's death and resurrection a fulfilment of this promise (most explicitly in Hebrews 8 and 9). Just as the Babylonian sledgehammer's demise is part of Jeremiah's optimism, Revelation, depicting Rome (in the guise of the scarlet woman of Babylon), spells out in her doom the end of worldly corruption.

The desecrating act of Jehoiakim was for Jeremiah what the cross was for Jesus: the final act of the rejection of the covenant relationship with God.

Our Society the Same?

Our society is not unlike that which confronted Jeremiah. The point is made by Jesus in the parable of the 'Rich Fool' (Luke 12:13), who epitomised both self-help and idolatry. For him, death played the same role as the destruction of Jerusalem played for the Jews.

Jesus had a long struggle with a people determined to go their own way, and Jeremiah's teaching is parallel to the message of Jesus, which says 'You cannot save yourself! You cannot engineer a solution to sin, or to your present problems, or save yourself from death'.

It is common to see some code of ethics comparable with Deuteronomy as a 'ladder' or 'lever' for making oneself acceptable to God. No doubt Paul took lessons from Jeremiah as well as from Jesus in seeing that God's law is neither ladder nor lever, reaching the conclusion that through the law we become conscious of sin (Rom 7:7). Yet Jeremiah's teaching on the new covenant enables us to anticipate God's judgment, and begin a new life; to echo Paul and say, "I have been crucified with Christ, nevertheless I live, yet not I: Christ lives in me" (Gal 2:20).

Flouting of God's Word

Jeremiah's catalogue of sins is closely matched by our society. In his book about the Bible (The English Bible and Seventeenth-Century Revolution, Penguin, 1993), Christopher Hill shows that behind the theological divergences in Cromwell's day, the notion that Protestant England could be modelled on Old Testament Israel and see itself as a Christian nation in covenant relation with God was generally accepted. We need to be careful not to exaggerate the extent to which English history follows that of Judah, but some comparisons can safely be made.

Our society is not unlike that which confronted Jeremiah.

In recent years we have seen erosion of respect for the Ten Commandments as a summary of divine law - notably in the increase and supposed trivialisation of adultery and homosexual practices, the advocacy of euthanasia and abuse of abortion.

We have also seen sentimentality about disciplining children and decay of truthfulness in public life. The message of Jeremiah challenges us to look at the sins of our own nation. Are we not in danger of the same judgment that Jerusalem suffered in his day? Has not the church also sadly missed its way and followed the ways of the world?

It may not be easy to tell when God's word has been nationally rejected as finally as with Jehoiakim's burning of the scroll, but Godly standards are being flouted. There is a need for a prophetic call to repentance and warning of the inevitability of disaster if this call is rejected.

Hope Beyond the End

Even in the worst scenario, Jeremiah's message, seen through New Testament eyes, holds out today the same hope beyond the end. To those who have kept Christian faith in a watertight compartment away from politics, Jeremiah is a model for courageous interaction in the life of the nation.

In a sense his ministry was entirely fruitless. But he has been vindicated, not only because the preservation of his words in Scripture testifies to the fact that he was right and his opponents were wrong, but also because the resurrection of Jesus points to a world where the truths he stood for are, and always will be, upheld.

To that realm Christians already belong, and to that extent are impervious to the worst that this world can do to them.

First published in Prophecy Today Vol 12 No 2, March 1996. Revised September 2016.

The word 'Jeremiah' has come down the years to mean a foreteller of doom. But this does him an injustice, as Tony Pearce notes in the next of our series on the prophets.

Jeremiah was clearly not one of the more popular preachers of his day. It is unlikely that his diary was full of engagements or that he was invited to leadership meetings planning the next wave of revival. In fact, in his times of dejection he sat alone, lamenting the day of his birth and describing himself as a "man of strife and contention" whom everyone cursed (Jer 15:10).

Plain Warnings

Some might have argued that his isolation was his own fault. He did not go out of his way to make friends and influence people. He denounced his generation as spiritual and physical adulterers "going after other gods to their own hurt", and "like well-fed, lusty stallions, everyone neighed after his neighbour's wife" (Jer 5:8).

He had no time for their hypocritical form of religion in which they kept up appearances of faith in the Lord, while breaking at every turn the covenant he had made with them. He punctured their illusions, particularly the false assurance that, because the Temple stood in Jerusalem, God was under an obligation to defend them from enemy invasion and the deportation that had previously afflicted the Northern Kingdom of Israel (Jer 7:4).

Jeremiah warned his listeners plainly that God's condition for protection was that they amend their ways, that they "execute judgment between a man and his neighbour" and they do not go after other gods (Jer 7:5-6). For 23 years Jeremiah repeated this message, telling the people to repent and turn back to the Lord, upon which change of heart he would cause them to dwell in the land (Jer 25:3-6).

The People's Response

But although he faithfully relayed God's word to them, neither king nor priest, rich nor poor, would listen. Therefore, he said, God would compel them to listen by bringing Nebuchadnezzar against them to destroy the city and the Temple and taking them away captive to Babylon for 70 years (Jer 25:8-11). For this warning he was denounced as an enemy agent come to undermine the confidence of the people, thrown into prison, and left to die. A scroll containing his message - God's prophetic warning — was torn up and thrown into the fire by the king.

It was much more encouraging to listen to those who were prophesying peace, saying in effect, 'It does not matter how you live, laugh, enjoy yourselves, have parties and fun. God will look after you and give you peace, because you are the King's kids.' Jeremiah denounced these men as false prophets, which did little to improve his popularity rating. He prophesied that the sword, famine and pestilence, would come on that wicked generation (Jer 14:12).

The soothing prophecies of peace and safety were much more attractive and acceptable to the people. But they were false prophecies, while Jeremiah's predictions of forthcoming doom on that generation were true, and actually came to pass.

Soothing prophecies of peace and safety were much more attractive to the people - but they were false, while Jeremiah's predictions of forthcoming doom were true.

The catastrophe he had prophesied materialised and Jerusalem and the Temple lay in ruins. But did Jeremiah then point the finger and say, 'I told you so?' No. In the book of Lamentations he wrote, "My eyes overflow with rivers of water for the destruction of the daughter of my people" (Lam 3:48). His heart beat with the compassion and mercy of God. Even as he saw God fulfil his word of judgment he knew that "the steadfast love of the Lord never ceases" (Lam 3:22).

Prophecies of Hope and Restoration

Jeremiah was not just a prophet of doom; he wrote some of the most beautiful pictures describing Israel's restoration, showing the people that there would be a "future and a hope" when they sought the Lord with all their heart.

70 years later in Babylon, Daniel recognised that the word of the Lord through Jeremiah concerning the desolation of Jerusalem had been fulfilled, and in prayer he confessed the sins of the nation (Dan 9). He coupled the disaster which had come upon Israel to the breaking of the covenant which God had made with her through the Law of Moses (Lev 26; Deut 28; Jer 31:32).

Following Daniel's prayer, Jeremiah's prophecies of restoration were fulfilled: the exiles returned from Babylon and the Temple was rebuilt. In the fullness of time the Messiah - whom Jeremiah also prophesied - came to bring in the new covenant made with "the house of Israel and the house of Judah". Through the witness of the first Jewish believers in Jesus, people all over the world can come into that new covenant and enjoy its benefits:

'I will put my law in their minds and write it on their hearts; And I will be their God and they shall be my people...They shall all know me, from the least of them to the greatest of them,' says the Lord, 'For I will forgive their iniquity and their sin I will remember no more.' (Jer 31:31-34)

The Message for Today

The message of Jeremiah is relevant to our time, as we see the approaching judgments of the end times. We cannot "heal the hurt of the daughter of my people lightly, saying 'Peace, peace,' where there is no peace" (Jer 6:14). We cannot make grand promises of coming revival, where there is no true repentance and faith. Whether it makes us popular or not, we must warn of the terrible judgment that is coming on this wicked generation that rejects the word of the Lord.

The Lord Jesus warned of a time of great tribulation coming at the end of this age (Matt 24:21). As in Jeremiah's day there is a reason for this time of trouble coming. Our century has seen a rebellion against God on a scale that is unparalleled in human history. We boast of our technological ability which we vainly imagine has made us 'the Captains of our fate', no longer dependent on God. Yet the very technological advance contains the seeds of our own destruction as we pollute the only planet we can live on and create bigger and better weapons with which to destroy each other.

Whether it is popular or not, we must warn of the terrible judgment coming on this generation that rejects the word of the Lord.

Conscious of the coming calamity, nations and religions are joining hands in a vain attempt to save the world by means of a 'New World Order' backed by a 'Global Ethic' which, it is hoped, will unite humanity. The slogans are attractive and the promises dazzling, but it is a house built on the sand. It ignores the sin problem of humanity and decisively rejects the only solution to this problem - repentance and faith in the one way of salvation through the Lord Jesus Christ.

Behold, I Stand at the Door and Knock

"Peace, peace, where there is no peace." "Peace and safety." The voice of the false prophets is as loud in our generation as it was in Jeremiah's. It offers a false peace and a false hope based on human potential and human goodness and reconciliation apart from God revealed in Jesus Christ.

The chastisement of our peace was upon him... (Isa 53:5)

But now in Christ Jesus you who were once far off have been made near by the blood of Christ. For he himself is our peace. (Eph 2:13-14)

The true prophets pointing to the Lord Jesus as the only way to God and warning of his soon coming in judgment face scorn, rejection and persecution as Jeremiah did in his day. They are not welcome at the great international gatherings where political and religious leaders try to sort out the world's problems. In the great ecumenical and inter-faith meetings the Lord Jesus too stands outside the door and knocks, as he stood outside the door of the worldly, self-confident church of Laodicea (Rev 3:20).

Does he also stand outside the door of many great evangelical and charismatic gatherings? David Wilkerson spoke of a "Christless Pentecost" in which phenomena and physical manifestations become the mark of spiritual re-birth, rather than a humble walk with the Lord and a life of service.

How many prophecies of coming great revival, backed by spectacular miracles which will dazzle the unbelieving world into submission, are in fact false prophecies, raising hopes and expectations but ultimately leading to disappointment and disillusion, as did the false prophecies of Jeremiah's day?

How many contemporary prophets of revival will the Lord say, "I have not sent these prophets, yet they ran. I have not spoken to them, yet they prophesied. But if they had stood in my counsel, and caused my people to hear my words, then they would have turned them from their evil way and from the evil of their doings" (Jer 23:21-22).

How many contemporary prophets of revival will the Lord say, 'I have not sent these prophets, yet they ran. I have not spoken to them, yet they prophesied'.

Today God is looking for those who will stand for him in the public place, as Jeremiah did, and say to the kings (political leaders), the priests (religious leaders), the rich and poor alike: "Hear the word of the Lord...Amend your ways and your doings and I will cause you to dwell in this place" (Jer 7:2-3).

First published in Prophecy Today Vol 11 No 6, November 1995.

In the next of our series on the relevance of the message of the prophets for today, Fred Wright looks at Isaiah and his call for a return to the Word of God.

Isaiah ben Amoz, according to the superscription of the prophecies bearing his name, lived during the turbulent rule of three kings - four if we include the apostate Manasseh (whom in Rabbinic tradition had Isaiah put to death by being sawn asunder). His messages of warning, impending judgment, salvation and restoration are as relevant today as they were in the late 7^th Century BC.

Time of Skewed Priorities

Uzziah's death around 742 BC seems to have had a remarkable effect on Isaiah and opened the way for his commissioning (Is 6:1). The death of Uzziah marked the end of a period of wealth, strength and glory, as the shadow of Assyrian aggression fell over the land. Materialism and self-interest had overshadowed spiritual considerations; the wealthy had dispossessed the poor and the venal nature of the courts meant that there was no redress (Is 5:8-10, 10:1-4, cf Micah 2:1f, 3:1-3).

The national religious leaders and the believing community had become so involved with themselves that they raised little or no protest, centring their thoughts only upon lavish ritual and a misguided belief that their assumed special position with God protected them from all external matters (Is 1:10-20, cf Micah 3:9-11).

Isaiah was commissioned at a time when materialism and self-interest had overshadowed spiritual considerations.

This mirrors the situation today within the believing Christian community; little is said about the plight of the poor within the nation and minimal attention is paid to the suffering church in real and concrete terms. What concern is being shown for the remnant in the Middle East, Libya and other persecuted areas today?

Modern Rebellions

At the present time there has been a dangerous shift of emphasis, especially among charismatics, to focus attention on personal 'felt needs' and pragmatism, rather than on the scriptures and on seeking the Lord in prayer and intercession.

Isaiah's initial complaint was that Israel did not know their own Lord (Is 1:2-3). Even two of the dumbest animals, the ox and the ass, are in a better position than the people. The ox rejoices in the knowledge of his master and even the donkey knows his place of security, comfort and nourishment.

The people, on the other hand, are in rebellion. Though they have received nourishment and been made great by the Lord (Heb = gadal has several applications, 'make great' being an appropriate use here), they have turned away. This begs the question, what in our modern context is rebellion?

There has been in a shift in the Church, especially among charismatics, towards personal 'felt needs' rather than the scriptures and seeking the Lord.

Departure from Scripture

One important manifestation of rebellion is a move away from the scriptures and their authority.

Similarly, today there is a departure from the scriptures, as seen in the ministry of some charismatic leaders, both in the UK and USA. The Old Testament is regarded by some as a record of divine revelation to Israel and therefore ipso facto located in time and space; likewise, the New Testament is regarded as revelation to the early Church. The scriptures are seen simply as a record of events that involved an interaction between God and man at a specific time. The consequences of such a viewpoint inevitably lead to deviant teaching.

When looking at any written sources one should always look for internal testimony. The scriptures quite clearly express their own divinely given authority. Two passages of special application are Luke 4:4, where Jesus refers to the Old Testament writings with the preamble "it is written", and in John 10:35, where he states bluntly that the scriptures cannot be broken, that is to say they have an eternal application.

Paul claimed divine authority for his own writings (1 Cor 2: 4, Rom 1:11) which was endorsed by Peter (2 Pet 3:15). As there was no canon of New Testament writing for the first believers, they drew their understanding from the Hebrew scriptures. It is interesting that the early Jerusalem church also continued in their Judaic practices.

One important manifestation of rebellion in the Church is the move away from Scripture and its authority.

Pathway to Error

The trend of departure from the scriptures was noted in the mid-1970s by the one-time vice-president of Fuller Theological Seminary, Harold Lindsell. Lindsell's two books, The Battle for the Bible (Zondervan, 1976) and The Bible in Balance (1979), sounded an early warning that some evangelicals and Pentecostals were departing from their traditional stance on the scriptures.

In Isaiah's time the drift away from the Lord and his instructions on worship and devotion, which were given by divine revelation through the law and the prophets, was typified by reliance on self, elaborate rituals and occult practice (Is 2:6, 8:17f). A move away from the scriptures today may lead believers into the same errors.

History and Experience

Christianity is both an historical and experiential faith. Historicity (or historical truth) enables our faith to be objective, in that it has sources that may be studied, researched, analysed, and tested. Without historicity we are left with subjectivity which centres around emotions, bias and experiences that may only be compared with similar experiences that have little or nothing to draw upon outside of the events themselves.

Wolfhart Pannenberg suggests that the history of Israel (and this may include the early church) consists of a series of special events "that communicate something special which could not be got out of other events. This special aspect is the event itself, not the attitude with which one confronts the event" (Revelation in History, p132, London, 1969). Following Pannenberg, we can suggest that, as the events of salvation fall into this category, and the scriptures are a record of these events, the casual attitude towards the scriptures exhibited in some charismatic circles can only lead to a lack of knowledge of God (Is 1:2).

There is little doubt that the church needs the prophetic revelation of the quality of Isaiah today and the full operation of the gifts of the Holy Spirit.

The Austrian philosopher Freidrich Heer, writing in the late 1960s under the shadow of nuclear conflict, suggested that the Christian church had withdrawn from the historical process (God's First Love, London 1970). By this, Heer meant that the Church had chosen to concentrate upon its inner self rather than real and concrete events. In turn, this irresponsibility towards the Jew, the other person, and even the Christian was the ultimate cause of past catastrophes in human behaviour and might well be the cause of a final catastrophe in the future. By the historical process we mean events involving mankind, including current affairs.

The failure of the Church to stand for righteousness and justice, which establish the throne of God in a nation (Ps 97:2; Prov 16:12), is a direct cause of its ineffectiveness in missions both at home and overseas.

Lack of Theological Training

The inherent danger of a move away from the Bible is exacerbated by a lack of proper theological training of leaders and Bible study in some new independent churches. The move towards the pragmatic notion that 'if it works then it's OK', accompanied by practices that have no biblical foundation, inevitably leads to a man-created security and dependency upon experience rather than on God. The fact that something works does not mean that it is an initiative of the Lord.

At a recent Christian gathering it was suggested by an international speaker that there was now no real need for a full-time ministry as it was virtually redundant; the Holy Spirit was doing it all. The notion that teaching and intercession are of less importance than experiential gatherings leaves believers in a vulnerable position as they have no means of testing the spirit, neither will they be able to reach maturity.

Meaningless Worship

Isaiah lamented that the people were about to depart into exile because of their lack of knowledge (of the Lord) (Is 5:13 cf). In a similar way, the prophet brings the painful rebuke of the Lord (Is 1:10-20) that the people were involved in religious activity (worship) that was meaningless. The lives of the worshippers were making their offerings unacceptable. We may well ask ourselves today if our worship – regarded as a sacrifice of praise – is acceptable to God? What, in reality is being worshipped - God or an idea about God?

The failure of the Church to stand for righteousness and justice, which establish the throne of God in a nation, is a direct cause of its ineffectiveness in mission.

There is a lack of respect for God (in opposition to Ps 5:7; Prov 1:7, 8:13, 9:10, 14:27) which is so vividly illustrated in some worship meetings. It is alarming to realise that some leaders feel that they are in a position to elevate their opinions over those who wrote the scriptures under the guidance of the Holy Spirit (2 Tim 3:16), especially those who were personally acquainted with Jesus!

With them, we find ourselves in a position where not only is our activity of worship unacceptable, it is despised by the Lord (Is 1:11). A convergent tension is that the worship service often centres around the event rather than the reason for the event; the worship and adoration of the Lord. Isaiah pleads with the people to walk by the light of the Lord as they have forsaken the ways of their own people. By the expression 'your people' is meant the people living under God's rule.

This call to return to the ways of the Lord rings powerfully in our ears today as we may observe all manner of alien practices finding their ways into Christian activities in similar manner to the tensions faced by Isaiah (2:6).

Leaders as Babes

Isaiah laments that the leaders were as babes (Is 3:12) which reflects the leadership situation in some circles today. The lack of theological training which we have already noted among charismatic leaders has caused a double tension.

First, there has been a move to pragmatism instead of working from a biblical base. Secondly, many leaders have expended their energies on management of resources and programmes that owe more to secular management studies and psychology than to theology and pastoral practice.

Professor Carson, in Hermeneutics, Authority and Canon, remarks that the diminishing authority of the scriptures reflects the 'anti-authoritarian' position generally taken in the Western world. The other side of the coin is that, within the circles of those who have departed from the scriptures whilst giving lip service to them, there has been a strong line taken on the authority of the leader and his opinions.

In much modern worship there is a lack of respect for God, and services often centre around the event itself, not the worship and adoration of the Lord.

Ways Out Offered

For every proclamation of impending disaster, the Lord spoke through the prophet to offer a way out, and continually points to repentance, restoration and redemption. Throughout the writings of the prophet the reiteration of the Lord's promises to David may be found. "Come now let us reason together" (NIV), or "reach an understanding" (JPS) declares the Lord (Is 1:18).

The loving call of the Lord echoes through the centuries to the believing community today. How can one enter into a meaningful dialogue with the Lord unless one has something more than an existential knowledge of what is assumed to be his power? A part of the current battle for the Bible is knowing the character of God.

Hope for Refining

When Isaiah received his commission (Is 6:1f) it was with the knowledge that he would need to be faithful as his message would be ignored (Is 6:9ff). The people were blind and deaf, suffering a wholesale deception that they were in some way inviolable.

Isaiah, throughout his long ministry, nourished a hope – often frustrated, that the calamities would be as refiner's fire from which a purified remnant would emerge who would put their trust in the Lord (Is 1:24-26, 10:20f). The unswerving dedication of Isaiah and the other prophets was due to their knowledge of the character of God. The question for the intercessor is what will God do at this time to refine his Church?

There is little doubt that the Church needs prophetic revelation of the quality of Isaiah today and the full operation of the gifts of the Holy Spirit. The painful lesson to be gained from the prophecies of Isaiah is that there needs to be reliance on the revealed character of God, which can only be found through the scriptures and in prayer. Worshipping an idea about God can only lead to disaster.

Judah ignored the warnings and were taken into exile by the Babylonians in 587 BC, from whence came the lament "How can we sing the Lord's song in a strange land" (Ps 137). Christians who leave the scriptures might well find themselves in a strange land, albeit the land in which they dwell.

First published in Prophecy Today, Vol 12 No 5, September 1996. Revised July 2016.