Ezekiel’s Ecstatic Experience (Chapter 1)

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Jeremiah begins his prophetic ministry.

“Then the Lord reached out his hand and touched my mouth and said to me, now I have put my words in your mouth. ‘See, today I appoint you over nations and kingdoms to uproot and tear down, to destroy and to overthrow, to build and to plant’” (Jer 1:9-10).

This was Jeremiah’s ordination: it was God’s act of initiating him into the ministry that he was to fulfil. His calling to ministry had been from pre-birth, when the Spirit of God began preparing him for ministry in his mother’s womb. Now, the moment had arrived when God spoke to him directly about the kind of ministry he was to fulfil.

Six Verbs, One Ministry

The six verbs in this sentence, four negative and two positive, indicate the direction Jeremiah’s ministry was to take. God was warning about the corrupt moral and spiritual state of the nation. This was so severe that much had to be torn down and removed from the nation’s life before there could be a positive outpouring of God’s blessing which would bring prosperity upon the land and its people.

These six verbs outline the whole of the ministry that Jeremiah was to fulfil over a 40-year period in Jerusalem. It would be a time of great turmoil and suffering. The uprooting and tearing down was to get rid of the greed, injustice, immorality and idolatry at the heart of the nation. Jeremiah eloquently describes this in his famous Temple Sermon in chapter 7. Corruption, greed and injustice were everywhere among the people and the leadership - both political and religious, from the King to the Chief Priest.

As Jeremiah said in one of his earliest declarations “From the least to the greatest, all are greedy for gain; prophets and priests alike all practice deceit. They dress the wound of my people as though it were not serious. ‘Peace, Peace’, they say, when there is no peace” (6:13-14).

The corrupt moral and spiritual state of the nation was so severe that much had to be torn down before there could be a positive outpouring of God’s blessing.

An Almond Tree and a Boiling Pot

Jeremiah’s ordination was immediately followed by a question from God: “What do you see, Jeremiah?” “I see the branch of an almond tree,” he replied. He probably spoke out loud saying the word ‘almond’ in Hebrew (shaqed), which sounded like the word ‘watching’ (shaqad). The pun was not lost on Jeremiah and the Lord immediately responded “You have seen correctly, for I am watching to see that my word is fulfilled.”

This was just the kind of confirmation that the young man needed. It was his first test, showing that he was correctly interpreting the word of the Lord, which indicated that he was ready to receive a revelation of the task that lay ahead. A second question prepared the way for a major revelation: “What do you see?” asked the Lord; “I see a boiling pot, tilting away from the North,” Jeremiah answered.

Some biblical scholars believe that Jeremiah received some kind of picture or ecstatic vision in responding to each of these two questions. But this is unlikely – Jeremiah was not an ecstatic visionary like Ezekiel or Habakkuk. Jeremiah broadly stood in the same type of ministry as Amos, Micah and Hosea, who did not see pictures but heard God speaking his word to them. They were watchmen observing what was happening around them. They then spread it before God to give them understanding, while listening for his word in response. They were then able to declare with authority, “Thus says the Lord!”

At the beginning of Jeremiah’s ministry, seeing an almond tree simply confirmed his calling: that he was now ready to interpret rightly the things that God brought to his attention (later on, for example, he was told to go to the potter’s shop and watch the potter at work through which God would speak to him). In this first revelation he probably saw a housewife pouring out a pot. He noted each detail – even the direction in which the pot was pouring, and from this God gave him the warning that judgment was going to come from the ‘Land of the North’ which was the popular term for Babylon, whose army always skirted around the Golan Heights to the Sea of Galilee and entered Judah from the North.

Jeremiah, like Amos, Micah and Hosea, did not see visions but heard God’s word by observing what was happening around them, spreading it before God and listening for his response.

Judgment and Warning

From that moment, Jeremiah knew that disaster was on the horizon for the nation, as God was warning that he would not protect an unrighteous city filled with the blood of the innocent, with violence and murder on its streets as well as immorality and greed among the priests, and idolatry even practised in the Temple.

Jeremiah knew that his ministry was to uproot and tear down these abominable practices by telling both leaders and the people that God was deeply offended by their lifestyles. Jeremiah’s task was to call for repentance with the promise of forgiveness, while at the same time warning about the consequence of failing to listen.

Jeremiah had to declare that God was a covenant-keeping God who would undoubtedly protect his people and ensure their survival. But he was also a God of righteousness who would withdraw his protective covering over the land and the people, for a time, if they did not heed the words of warning that he was giving through his spokesman.

From this first direct encounter with God at the beginning of his ministry, Jeremiah knew the end from the beginning. Judgment and disaster would inevitably fall upon the land, the people and the city of Jerusalem. Even the Temple would be destroyed, although everyone believed it was inviolable as the dwelling-place of God.

From the beginning of his ministry, Jeremiah knew that he was going to meet bitter opposition. The word came to him, “Get yourself ready! Stand up and say to them whatever I command you. Do not be terrified by them, or I will terrify you before them.” He received an assurance that God would give him extraordinary strength in the face of extraordinary opposition. Right from the beginning, he received a promise that was to strengthen and sustain him throughout his long and turbulent ministry: “They will fight against you but will not overcome you, for I am with you and will rescue you,” declared the Lord (1:17-19).

Jeremiah was to declare that God was a covenant-keeping God who would not forsake his people, but he was also a God of righteousness.

Seeking the Lord’s Heart

It is this kind of ministry that we attempt to fulfil in Prophecy Today and Issachar Ministries: watching what is happening around us on the national domestic scene and observing the wider picture of what is happening among the nations in Europe and around the world, then spreading all this before the Lord and spending time listening for his response, so that we can know the word of the Lord for our times.

This is what the elders of the Tribe of Issachar did who came to King David at the time of his ordination, offering their services as watchmen and intercessors.

Of course, we don’t claim to be unique in this kind of ministry. We believe that all God’s people should be desiring to understand the times, and we are always open to hear from others who are seeking similarly to hear the word of the Lord.

But as Jeremiah was constantly troubled by false teachers and false prophets who gave words out of their own imaginations, promising peace and prosperity when God was calling for repentance and warning that disaster lay ahead, in the same way today there are many false teachers proclaiming another Gospel, and false prophets promising revival and glad tidings of peace and prosperity, when God is actually calling for repentance and turning.

This is why in recent weeks we have warned about the false teachings and false prophecies of the ‘New Apostolic Reformation’ (NAR). Of course, their messages are popular with the people, as were the false prophets in Jeremiah’s day. But those who know the whole word of God in the Bible and who genuinely seek for truth will surely recognise the true word of the Lord.

As Jeremiah declared in the letter he sent to the exiles in Babylon, the solemn promise of God is: “You will seek me and find me when you seek me with all your heart. I will be found by you,” declares the Lord (29:13-14).

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

John Job looks at the relevance of Zechariah's message for today.

Despite being one of the longest books among the minor prophets, Zechariah is seldom read by Christians. Many view the post-exile period in which he prophesied as being of less importance than the exile itself and the days leading up to it, when Isaiah, Jeremiah and Ezekiel exercised their ministries. Moreover, Zechariah's overall message is not easy to follow.

Yet Zechariah is widely quoted in the New Testament, particularly at crucial moments in Jesus' ministry. Are these quotations to be seen as isolated verses which happened to fit in with the Gospel story (if so, the rest is of less importance)? Or does the whole message of Zechariah prepare the way for Christ?

The book can be divided into two parts. In the first part, Zechariah is mentioned as the recipient of eight visions. He then answers a question about fasting (Zech 7:1-8:19). With no specific mention of his name afterwards, some believe that the rest (as with Malachi) was originally an anonymous prophecy. Whatever its origins, this last part shares key themes with the first.

Key Message: Hope for the Repentant

The basic message is one of hope. Israel's past, characterised by continual disobedience to the former prophets, lay behind them. The important words, "they repented" (found in Zech 1:6), did not refer to the people's forefathers, who had suffered as a result of their unrepentance and were no longer to be found (Zech 1:5). It was those who listened to Zechariah who had repented and opened up the prospect of a more hopeful outcome.

The way in which the prophecy begins suggests that, in its present form, it may have been intended to be used devotionally or liturgically. Worshippers meditating on it could see their past as bearing marks of sin. However, while this was pointed out in the text, its message carried an assurance of God's restoration, on the condition of penitence.

Zechariah's basic message is one of hope – the past lies behind, and repentance opens up the prospect of a hopeful future.

Eight 'Russian Doll' Visions

The eight visions, which run from Zechariah 1:7-6:15, offer hope to a repentant people. They form a Russian doll-type structure in that each of the latter visions bears similarities to an earlier one. The first vision corresponds to the eighth; visions two and three correspond to numbers six and seven. This leaves visions four and five as a centre-piece.

The first of these two central visions concerns the reinstatement of the high priest, Joshua (Zech 3:1-10). The second covers the provision of divine resources for both Joshua and the prince, Zerubbabel, who was a direct descendant of David (Zech 4:1-14). In the time of Zechariah, the people's hopes of leadership were placed in Zerubbabel, but he mysteriously disappeared from the face of history. Subsequent generations were therefore left to see these words as unfulfilled prophecies concerning a coming king.

Zechariah is widely quoted in the New Testament, particularly at crucial moments in Jesus' ministry. It is interesting to note that the New Testament presents Jesus as both our great High Priest and the expected Messiah.

The Coming Cleansing

With respect to the vision concerning the high priest, Joshua, Zechariah 3:9 is of particular importance, yet has two possible meanings.

It could mean "Upon one stone are seven facets, and on it I will engrave its inscription". This interpretation would refer back to Exodus 39:6, where an inscribed gold plate was given to Aaron to wear whilst carrying out his duties as high priest. Alternatively, it could mean "Upon one stone are seven fountains and I will open its opening".

The following verse (Zech 3:10) goes on to speak of the removal of the land's iniquity. When compared with the statement in Zechariah 13:1, which says, "On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem to cleanse them from sin and impurity", it would appear that these verses are inspiring hope in a reality which, at that time, was yet to come. This reality was fulfilled by the shedding of Christ's blood, for which the Old Testament priesthood was a preliminary symbol (this symbolism is explained more fully in the book of Hebrews).

Zechariah's words about a coming king were not fulfilled in Zerubbabel – but left unfulfilled, awaiting the Messiah.

The Levelling of Opposition

In the vision concerning Zerubbabel, we find that he was encountering opposition to the rebuilding of the Temple (Zech 4:7). This opposition had arisen from Jews concerned that the project was either too ambitious, or likely to annoy the Persian authorities. Jesus, whose objectives also correspond to rebuilding the 'temple' (see John 2:19-20; 1 Cor 3:10-17) likewise experienced opposition from within the Jewish fold; as did his Apostles.

The same can still apply today, if the true interests of the Church are opposed by those within it. They often are. But Zechariah's message here also still holds: this kind of mountain can become a plain.

Spiritual and Moral Victory

An important theme emerging from a careful study of the other six visions is that while the first three deal with the defeat of the offending nations in Jerusalem's literal restoration, the last three focus on the primacy of God's law, the banishing of idolatry and a spiritual conquest of Babylon.

This has great relevance to modern Jewish aspirations, which are still often confined to the material trappings of nationhood. Christians can find here the same emphasis in embryo as is found in the Beatitudes, where Jesus reinterprets hopes of victory and possession of the land in terms of a realm in which the key feature is a right relationship with God.

In the passage about fasting (Zech 7:1-8, 19) it is important to note the emphasis on the moral aspects of the Law and the observance of justice (Zech 8:19), as opposed to the ceremonial. The end of the book's first section highlights this too. Whereas the introduction spoke of the Deuteronomic curse which had fallen on the people, here we find God's blessing - not just for Israel but for the Gentiles too. They will be attracted to the New Jerusalem when they see the beauty of its law-abiding character. This challenge needs to be heeded today! It is tragic when outsiders see in the Church the same lack of scruples, marital unfaithfulness, sexual licence and financial corruption as they are aware of in the world outside.

God's blessing is not just for Israel but for Gentiles too – who will be attracted to the New Jerusalem when they see the beauty of its law-abiding character.

Part II: Victory, But Not the World's Way

The second part of Zechariah is harder to interpret than the first. The key is to notice the way in which passages with a militaristic atmosphere are reinterpreted by the juxtaposition of verses breathing a spirit of peace. This makes it clear that the whole message should be interpreted in a non-militaristic way.

For example, Zechariah 9:1-8 has sometimes been seen as a description of Alexander the Great's conquest of Tyre. But this is immediately followed by the best known passage in Zechariah, "Behold your king is coming to you, humble and sitting on an ass". Not exactly one's impression of Alexander the Great! Similarly, in Isaiah, verses describing conquests of the Persian king are interspersed with the portrait of a very different victorious figure who, like Cyrus, is God's servant.

In this second section of the book there are two parallel parts. It appears that the objective of chapters 12-14 is to change the picture originally presented in chapters 9-11. In any case, this twofold final section - like the first - looks forward to a final divine victory. The difference is that the last part makes the point that this would be achieved after more tribulation than had previously been thought.

The scenario behind this is now lost, but a message which reassures us when life turns out more problematic than we had anticipated, is never out of place. Zechariah finds echoes not only in the book of Revelation, but also in Jesus' words: "In the world you will have tribulation; but fear not; I have overcome the world" (John 16:13).

First published in Prophecy Today, Vol 13 No 3, 1997. Revised November 2016.

In the next part of our series on the relevance of the message of the Prophets for today, Jock Stein gives us another perspective on Ezekiel.

Ezekiel married at the age of 23, in the year 600 BC. Several years later, after Jerusalem fell In 597 BC to King Nebuchadnezzar, he was taken to Babylon as a captive. By the age of 30 he should have been taking up the task for which he was trained, to serve in the house of the Lord as a priest. Instead, God called him to be a prophet. The call had three aspects: "I saw visions of God"; "the word of the Lord came to [him]"; and "the hand of the Lord was upon him" (Ezek 1:1-3).

The book of Ezekiel is an outworking of these three marks of the prophet, and of his threefold response: to see and share the vision; to understand and pass on the word; and, through his behaviour, to become a prophetic sign to Israel. The book of Ezekiel Is made up of two major sections, two minor sections, and a final section:

• Section 1 contains visions of God and of events In Jerusalem, and messages of judgment on Jerusalem -ending with the death of Ezekiel's wife (chapter 24).
• Section 2 contains messages against the surrounding nations (25-32).
• Section 3 contains messages about the fall of Jerusalem (33-34), another word against Edom (35), and two chapters of hope for Israel (36-37).
• Section 4 contains the prophecy against Gog (38-39).
• Section 5 contains a vision of the new temple and of the blessing flowing out to the entire land (40-48).

The prophet clearly had a message for his own day. God said to the exiles through Ezekiel what the prophet Jeremiah was saying to the people back in Jerusalem. The two men had the same dual focus – God, and how he saw the situation; and Jerusalem, and the disobedience of its leaders.

Ezekiel was trained to serve as a priest, but instead God called him to be a prophet.

For most people since then, Ezekiel has been known for just three things:

1. His Vision of God (Ezek 4-28)

This is described in language similar to, but not identical with, that of the book of Revelation. "The big wheel moves by faith, and the little wheel moves by the grace of God", goes a Negro spiritual. What is more important is that it is a dynamic vision – God is on the move!

First, in himself. It is vital to a biblical view that we recognise God's unfolding revelation of himself and that Scripture slowly but steadily prepares us for the doctrine of the Father, Son and Holy Spirit being part of the 'one God'. This is not a theological trick, it is a basic truth about God which tells us that life – human and eternal – requires relationship and community.

Secondly, God is on the move in relation to his people. The blessing of his presence leaves Jerusalem and goes east (Ezek 11:23), to occupy the Mount of Olives, the hill of judgment (Zech 14:4). From there, several hundred years later, Jesus entered Jerusalem as King, to be rejected. From there the Lord returned to the glory of heaven.

The prophet's task is to see and share the vision; to understand and pass on the word; and to live symbolically, as a prophetic sign.

Later in the book of Ezekiel, it is from the east that glory returns to the new temple in Jerusalem (Ezek 43:1-4). Perhaps God has been in exile with his people! That is certainly the message of Scripture as a whole, that nothing can separate us from the love of God - that holy love which judges sin today, as it judged the sin of Jerusalem – and which blesses today, as it blessed the land as a life-giving stream from the presence of God (Ezek 47).

2. His Vision of Bones (Ezek 37:1-14)

This represents the burden of the prophet, and the burden of praying people today. "Can these bones live?" asks the Lord. Ezekiel's response, whether through humility or lack of faith, is, "Lord, you alone know".

Instead of an answer, the Lord tells him to speak the word of life. The dry bones will live, and "then you will know that I am the Lord". That phrase comes 50 times in the book; it is a passion that God and his glory should be, in Lesslie Newbigin's words, 'public truth'. Exile is not the last word. And note this: the fulfilment of prophecy – the return of Israel then, and again today – is a public event. We need the Old Testament to remind us that God intends real change in humanity's political, economic and social life, not just a 'spiritual blessing'. Blessing is a physical as well as a spiritual reality.

One does not take a great risk when prophesying, 'God is going to really bless you next week'! That kind of prophecy is almost as banal (though certainly not as dangerous) as newspaper astrology, and comes very close to 'peddling the word of God' (2 Cor 2:17).

Real prophecy is risky, and may not be fulfilled in the way you expect. Ezekiel in chapters 26-28 prophesied the dramatic fall of Tyre, although chapter 29:17-18 indicates that Tyre was still standing 16 years later – Nebuchadnezzar's 13-year siege actually ending in a diplomatic compromise!

Indeed, not until two centuries later was it conquered, by Alexander the Great. God, however, says that his word will not return empty (Isa 55:11), it will accomplish all that he intends. He can, however, alter his intentions so that his original warning of destruction is not fulfilled – the prophecy having served its purpose in warning people and leading them to repentance (e.g. Jonah 3; Jer 18:5-10).

Real prophecy is risky, and may not be fulfilled when or in the way you expect.

3. His Vision of Himself

There has been a long debate among Christians over the issue of human nature, e.g. how far should we address people as creatures who retain something of the image of God (children of the one Father), and how far should we address them as sinners who are totally lost (rebels who need the Redeemer)? Liberal and conservative spiritualities, whether Catholic or Protestant, have tended to go their separate ways on this particular theological battleground.

The book of Ezekiel, however, provides us with a third approach – Pentecostal spirituality, which is uncomfortable and strange, and therefore more likely to have something to teach us! Ezekiel is a man on whom the hand of the Lord falls, a man filled with the Spirit, and one who sees what is really happening.

Further, he is called through his visions to be a full participant in the message, by acting out the message he has received from God. He becomes a pavement artist to illustrate the siege of Jerusalem (Ezek 4:1-3); he lies on first one side and then the other to portray the punishments of Israel and Judah (Ezek 4:4-8); he eats starvation rations in public (Ezek 4:9-17); he shaves his head and beard as a sign of fire, sword and exile (Ezek 5:1-17) and becomes a refugee (Ezek 12:1-7). People watch, and he explains the meaning of his actions to them.

In Ezekiel's day the market-place was the focus of public meeting. Today it is perhaps the media, especially television. Let us pray for two things: for prophets who will be faithful in 'becoming' the message, and for occasions when the media will make the message public, without distortion. Perhaps this will happen only during a crisis, as was the case at the time when Jeremiah and Ezekiel were raised up to prophesy.

Let us pray for prophets who will faithfully 'become' the message today, and for media opportunities for this to be made public without distortion.

Other Important Aspects of Ezekiel's Message

In addition to the above, there are other aspects of Ezekiel and his message which we need to heed today. Here are just two:

1. The significance of Gog. This is not yet another attempt to identify Gog! Instead, look how the Gog theme is taken up in Revelation (Magog is probably the land of Gog). One commentator describes Gog and his minions as "the enemy who strikes when all seems safe".

In Revelation 20, Gog appears after the millennium of peace, when Satan is let loose for a while to bring out of the darkness every last trace of evil, so that Satan and his empire can be finally destroyed. In the light of this New Testament interpretation, and with the hints of symbolic language in Ezekiel 39 ('seven years, seven months'), we may be wiser to see Ezekiel describing 'the last battle' than a particular Middle East war.

In any case, the main purpose of what is sometimes called 'apocalyptic' in Scripture is not to send us to our television sets looking with unspiritual curiosity for violence in far-off lands, but to bring us to our knees in repentance, and to pray the prayers of the saints – that God will have mercy and hold back his judgment; or that God will work out his righteous will and hasten the day of judgment (i.e. Jer 14:11-12).

2. The clean and the unclean. Ezekiel was a priest as well as a prophet (perhaps this is a reminder that gifts can overlap, and that worship leaders may also be called to prophesy). As a priest he had a keen sense of the holy. That has been lost today for two principal reasons:

1. First, because standards of thought and behaviour among Christians are often low, and reflect the world's view that 'nothing is holy'.
2. Second, because there has been a fashion among theologians to discard any distinction between the sacred and the secular on the grounds that Christ has come to do away with sacrifices, and that, as a result, 'everything is holy'.

The Bible is, however, extremely balanced in its approach to this issue. WS Gilbert (1836-1911), author of comic operas such as HMS Pinafore and The Pirates of Penzance, once wrote the lyric, "If everyone is somebody, then no-one's anybody". It is true that the Christian faith is relevant to our daily lives, not just Sunday. It is also true that God sets some things and some people apart as special – one day in seven; a tithe on income; a priesthood of believers; salt in an unsalted world – in order that the whole might be blessed.

The Christian faith is relevant to all aspects of daily life – but God also sets some things apart as special.

God gave this message very clearly to Ezekiel; to distinguish between the sacred and the profane, the clean and the unclean (Ezek 44:23). The principle applies today, as in every age, to the conduct of worship; to the character of the believer; and to the life of the church.

We should therefore not be indiscriminate in the way in which we exercise our spiritual gifts or conduct ourselves as believers, but should remember Ezekiel's example and be prepared to act as wholeheartedly as this sixth century BC prophet, who embodied the message he was given by God, and whose life was entirely consistent with the message he preached.

First published in Prophecy Today, Vol 11 No 3, June 1995. Revised September 2016.

Campbell McAlpine looks at Habakkuk, the prophet who cared.

"In the past God spoke to our forefathers through the prophets at many times and in various ways" (Heb 1:1). He knew how applicable the messages would be to future generations. God's voice to one man, or one people, is often his voice to many men and many people.

The setting of the so-called 'minor prophet' Habakkuk was one of despair. The storm-clouds were gathering over Jerusalem. Josiah, Judah's last good king, had been succeeded by Jehoiakim, the ruler who with fearful disdain burned Jeremiah's scroll on which was written God's message to Israel, Judah and the nations. The last forty years of Judah's history had begun, and God revealed to his prophet that the end was near.

God's voice to one man, or one people, is often his voice to many.

Habakkuk's Prophecy and Ministry

Habakkuk was a man with a deep concern for the situation. His name means 'love's embrace', and he had a love for God and for God's people. He embraced the prophetic ministry God had given him, despite its difficulties.

His prophecy can be summarised under four headings: a man with a burden, a man with a vision, a man with a prayer, and a man with a song. These four-fold concerns are not unique to Habakkuk, but rather display a pattern common throughout Scripture.

Moses was a man with a burden, given to him by God: "I have indeed seen the misery of my people...So I have come to rescue them" (Ex 3:7-8). He was a man with a vision: to bring them into a "good and spacious land, a land flowing with milk and honey" (Ex 3:8). He was a man with a prayer: he cried to the Lord. He was a man with a song: his joyous proclamation, "I will sing to the Lord, for he is highly exalted" (Ex 15:1), is hymn number one in the Bible!

Hannah was a woman with a burden: "O Lord Almighty, if you will only look upon your servant's misery and remember me" (1 Sam 1:11). She was a woman with a vision for a son to give to the Lord all the days of his life. She was a woman with a prayer: she prayed and continued in prayer, pouring out her soul to the Lord. She was a woman with a song: "My heart rejoices in the Lord" (1 Sam 2:1).

Habakkuk's name means 'love's embrace', and he had a love for God and for God's people.

But Jesus is the pre-eminent man with a burden: "But I have a baptism to undergo, and how distressed I am until it is completed!" (Luke 12:50). He is the man with a vision: "But I, when I am lifted up from the earth, will draw all men to myself" (John 12:32). He is the man with a prayer: "Father, the time has come. Glorify your Son, that your Son may glorify you" (John 17:1). He is also the man with a song: "When they had sung a hymn, they went out to the Mount of Olives" (Mark 14:26). Let us now take a look at these elements in the book of Habakkuk.

A Man with a Burden

A God-given ministry will have a God-given concern. Habakkuk was greatly troubled by the apostasy of God's people and their wickedness. Like other prophets before him, such as David, Jeremiah and Ezekiel, he cried, "O Lord, how long?"

The more he prayed, the worse the situation became. Violence, iniquity, trouble, plundering and strife were everywhere in evidence. The law was powerless, and injustice ruled. It was then that God spoke to the bewildered Habakkuk, giving him a message which was even more disturbing. He was going to send against Israel a wicked, invading army that would show no mercy. Habakkuk knew all about the sin of God's people, but could not understand why God would use a people more wicked than they to bring judgment and wrath.

In his confusion Habakkuk did a wise thing. He lifted his eyes from the situation to God himself. He contemplated the character of the Almighty: "O Lord, are you not from everlasting?" (Hab 1:12).

What an example for us in our situations, even when there are circumstances we cannot understand! We know the absolute perfection of God. It is impossible for God ever to do anything unjust, unfair, or unrighteous. We know that, "as for God, his way is perfect."

In his confusion, Habakkuk wisely lifted his eyes from the situation to God himself.

We have entered a period the Bible calls the 'last days'. We are witnessing the fulfilment of Scripture. Sin and iniquity abound. God has given many a concern to pray for the situation and for the Church, and it is a privilege for us to do so. We know that God's purposes will triumph and so we can leave the results to him, confidently aware that in heaven there will be a multitude that no man can number, from every tongue, tribe and nation.

A Man with a Vision

With all the unanswered questions revolving in his mind, the prophet knew there was only one thing to do: stand, watch and wait. He was not disappointed. God spoke and told him to write down the vision, one which would be for an appointed time. Even though there would be a period of tarrying before its outworking, the prophet was encouraged to wait for it.

The vision was a denunciation of wickedness and of wicked men. The proud, the bloodthirsty, the covetous, the idolatrous and the violent may appear to prosper, but God pronounces his 'woes' against them. In the midst of the vision God declares, "The earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea" (Hab 2:14).

Here is a beam of brilliant light shining in the darkness. God will be acknowledged and glorified. The day is coming, as Paul reminded the Philippians, when at the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is Lord. Evil will not prevail. The rider on the white horse who is called Faithful and True, whose eyes are like blazing fire, on whose head are many crowns and on whose robe is written King of kings and Lord of lords, will strike the nations and in righteousness will judge and make war.

Habakkuk stood, watched and waited for God's answer – and was not disappointed.

A Man with a Prayer

Having been given the vision, the prophet must now pray according to the revelation he had received. How can the earth be filled with the knowledge of the glory of God? Revival! "Lord, I have heard of your fame; I stand in awe of your deeds, O Lord. Renew them in our day, in our time make them known; in wrath remember mercy" (Hab 3:2).

The prophet understood that the only answer for the sinfulness and desperation of the situation was divine intervention. Immediately after the plea "in wrath remember mercy," Habakkuk described true revival: "God came" (Hab 3:3). Some of us can remember saintly Duncan Campbell's account of the Lewis revival. But it was not Campbell who brought revival to the Hebrides – "God came."

True revival is accompanied by a knowledge of the Lord, a sense of his presence and - yes - fear, because the holiness of God reveals the blackness of our sin. "His glory covered the heavens, and his praise filled the earth. His splendour was like the sunrise; rays flashed from his hand, where his power was hidden" (Hab 3:3-4).

True revival is accompanied by a knowledge of the Lord, a sense of his presence and – yes – godly fear.

As he prayed, Habakkuk reflected on the mighty things God had done in the past: the parting of the sea, the sun and moon standing still, the overthrow of the enemy. He was awed by what God could do - and had already done - and trembled. But he knew that there was a place of refuge and a place of rest.

A Man with a Song

The prophet had come to a new place. No longer was he asking, 'How long?' or 'Why?', though he knew that God's judgments were coming. He had found not only a place of rest, but also one of joy: "Yet I will rejoice in the Lord, I will be joyful in God my Saviour" (Hab 3:18). "The Sovereign Lord is my strength; he makes my feet like the feet of a deer, he enables me to go on the heights" (Hab 3:19).

God is in control. He is sovereign. Therefore, we can do what Paul exhorted the Christians to do, "Rejoice in the Lord always. I will say it again: rejoice!" (Phil 4:4).

As it was then, so it is now: "See, darkness covers the earth and thick darkness is over the peoples" (Is 60:2). Iniquity abounds and the end of all things is near. Events are accelerating. Politicians timorously introduce their latest recipe for recovery, while we look in vain for statesmen who are bold enough to raise a standard for righteousness and integrity. People look to 'the Church' for answers, but find few voices to declare that, "Righteousness exalts a nation, but sin is a disgrace to any people" (Prov 14:34).

The words of the Lord Jesus echo down two thousand years of history to remind us that, "All men will know that you are my disciples if you love one another" (John 13:35). But still we seem to "strain out a gnat and swallow a camel." Dialogues and disagreements abound with petty arguments, while the world is surely and certainly slipping to the very brink of hell. How puny, how pitiful! God has placed in the hands of his Church the gospel of Jesus Christ which is "the power of God for the salvation of everyone who believes" (Rom 1:16).

The end draws near and people look to the Church for answers – but find few voices to declare the truth about righteousness and sin.

It is the Gospel which reveals the righteousness of God and also his wrath, about which Paul wrote in the same verse, "I am not ashamed." Jesus proclaimed, "This gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come" (Matt 24:14). Where are the men and women with a burden, a vision, a prayer and a song? God bless you if you are one. Let us pray that God will raise up a whole army. "O Lord, revive your work, in wrath remember mercy."

Originally published in Prophecy Today, Vol 10 No 4, July 1994.

This week: Some recent prophecies about Britain's relationship with the EU.

It is easy to feel overloaded when confronted with a large number of visions, dreams and prophetic words to test. Our spiritual adversary is quite capable of contributing to this overload, making it very easy for us to switch off. In so doing, however, we are likely to reject true prophecy. It is better to test everything – and hold on to the good (1 Thess 5:21).

We hope that this short series of articles in the weeks running up to the EU referendum is contributing to fellowships testing prophecy together.  Testing is a responsibility of the local Church, and it is likely that prophecies will emerge at this level which support those given at a national level. These will not necessarily be for sending out widely but simply for submitting to local elders for testing.

It is better to test everything – and hold on to the good.

Selection of Prophetic Words

With this in mind, we will not overload our readers with much more – over to you, as it were.

This time, we will feature just a few of the prophecies and reasoned arguments that have come in to the office over the last few weeks. The biblical principle of 1 Corinthians 14:29-33 implies that we can expect more than enough prophetic words. Order is required and self-discipline in reporting and testing prophecy.

Order is required - and self-discipline - in reporting and testing prophecy.

Here then are just a few more insights with the EU referendum in mind, which we can share.

1. Neil Turner (Omega Programme) / Nebuchadnezzar

Neil Turner has presented a biblical analysis based on Nebuchadnezzar's vision of a statue to draw out a reason for the UK leaving the EU. The full article is available here.

I quote two paragraphs that emphasise the reason for the article and the perceived reason why God wants us to be separate from such alliances as the EU:

The purpose of this article is not to argue the case for or against the EU, but to explore Bible prophecy to discern God's will for Britain. Simply, does the Bible have anything to say about Britain or its purposes in the last days? I believe the answer is yes, and for this we must turn to the prophecy of Daniel, given some 2600 years ago, whilst in exile in Babylon...

We must 'pray first for those in authority that we may live peaceable lives', and pray that in God's wrath towards our nation He would remember mercy. The prayer, lodged in my spirit by the Holy Spirit these last 25 years, is that 'God would sever Britain from the European Union, that we might stand alone as a nation before Him in judgment'. I believe, on the basis of Daniel 7, the British Church has the authority and responsibility to pray for exit.

May God have mercy on us.

Neil Turner, April 2016

2. Azusa Now / The Word of the Lord

Arthur Blessitt is well known as an evangelist who walked through many nations carrying a Cross. He participated in a gathering called Azuza Now in May 2016. At a ceremony on 8 May, stones were symbolically laid at a well – and a particularly poignant moment was reported. A full report is available here.

Here is a brief extract pointing to God's displeasure at disunity in the Church:

Arthur Blessitt and the Well – The Meaning

I felt the Lord was saying that the reason behind Arthur Blessitt sharing his testimony and suffering was significant. He is a man wholly focussed on and devoted to the One who mandated him. He is not one who would abandon that mandate when the going gets tough. As Arthur Blessitt shared, we heard his testimony of having been imprisoned, shot at, beaten and abused for the sake of the mandate God gave him. Yet in all these things, he so identified with the message of the cross that he never left his post.

The Lord also revealed that in the very same way that Arthur Blessitt put the cross in the midst of the well and all eyes were fixated upon it, the church needs to once again look to the cross. The church needs to know the Person of the cross and what He stands for. The church needs to preach and represent the cross in a radical way. '

The stones that were laid down blocked the well of contention, racism and division that has caused so much sickness in the Body of Christ in seasons past. There existed so much division and confusion but that well is now blocked and a new well has been erected.

Out of this new well, a new prophetic sound is arising from what the Lord is calling a Jesus movement of those that are moved by Him alone...

The Lord also revealed that many well known prophetic and prayer voices may not currently feel much direction or unction in prayer. This is because God is driving many back to the message of the cross. After looking intently to the cross, the mandates will begin to flow. The people of God will go forth in the strength and power of Elijah, Elisha, and Joshua – in great power and authority.

Let us watch and give the glory to God as He performs these signs. Yes, as we look to the cross we will learn to steward precious Holy Spirit in our midst in a greater way.

Sent to us by Rev Betty King.

3. British justice and personal freedom under threat.

Among other important concerns relating to Britain's sovereignty, justice and personal freedom are both considered to be under threat by the progress to centralise authority in the EU. If you are interested in arguments and evidence to this end, please see articles written by Jonathan Fisher QC, available here and commented on here.

4. A Reasoned Argument from Peter Horrobin of Ellel Ministries.

Peter Horrobin presents a thoughtful analysis of why he intends to vote to come out of the EU. His reasoning is based on parallels from the time of Jehoshaphat. Read the analysis on his blog.

5. Jan Evans / An umbilical cord between Britain and Europe.

The following e-mail was received from a prayer partner in the Lydia Fellowship:

Hi to everyone at Issachar Ministries, I just want to give you this picture that I saw while praying with my LYDIA prayer group. We praying about the EU, the coming elections in June and just seeking the Fathers face, regarding the whole situation. I saw the British Isles with a baby hovering over it, this baby was wrapped in a blanket, the astonishing thing about it all was that it had a massive umbilical cord, this was going across the channel into France.

I then saw over the channel coming from the top of Britain a large pair of silver scissors, but they couldn't fit around the circumference of this umbilical cord. I instantly thought how on earth are they going to cut through that...! We obviously prayed about this situation and what the Father maybe saying to us. I would very much like to hear from you after your prayerful consideration.

Jan Evans, South Wales.

Sifting Out the Truth

These are a sample of the insights we are receiving to test. There are some meaningfully reasoned arguments here as well as direct words. We have also been sent other visions of clouds of judgment coming to our shores, of Donald Trump being God's choice for America and so on. We need to sift the relevant from the not-so-relevant and together discern what God is really saying to us.

Let us use these insights, prophecies and questions alongside all else that we need to test as we move towards the decision point of 23 June. Surely God himself is showing us how important it is for us to make the right decision on that day and to go forward from that point listening to him.

We need to sift the relevant from the not-so-relevant and together discern what God is really saying to us.

Finally, we include an exhortation for prayer from prayer partner Sandy Harvey, sent via the following e-mail to the office:

When I was praying for the upcoming referendum this weekend I believe that God gave me a clear word to help us pray for it in an ongoing, continual way.

I was interceding at the time but I am aware of the enormity of the decision and the importance of fervent prayer at every possible moment in the coming days.

The Word He gave was 'open blind eyes'.

I believe God gave this as a simple strategy to be able to continually pray throughout the day wherever we are and whatever we are doing. Whilst driving, shopping or doing any every day activity if we pray those words, 'Lord, open blind eyes', we are opening a door for Him to work in somebody.

People we see in the street, the man at the petrol pump, the supermarket checkout operator, Lord open her/his blind eyes.'

Firing prayer darts whenever the vote comes to mind.

This was weighed and accepted by my prayer partner. I have also just heard that the intercessors in Israel praying for the UK about the referendum have also been using the same words. 'Open blind eyes.' (I understand that they are also praying and 'unblock ears'.)

Lay all this before the Lord, with Bibles open, and alongside other prophecies, and in a prayerful attitude seek the Lord's wisdom for the future of our nation and our vote on 23 June.

Next time: A personal overview.

This week: Paul's Slennett's prophecy about an earthquake in Britain.

The words of this prophecy came to Paul Slennett at an Intercessors for Britain meeting in 1989. He was woken abruptly in the night and found himself writing the words as if they were being dictated. I helped Paul to test the prophecy and we then wrote a book together entitled Earthquake in the City.

Despite being closely involved in the publication of the prophecy I, nevertheless, am endeavouring to take a neutral position in writing this article, including it in this series for the purpose of communal testing. If it is from God, then it carries a serious warning which must prompt a response. Even if at this late stage it is shown to be an invalid prophecy, then it must be rejected.

The Big Picture

Over the last few weeks an overall picture of what God is saying to our nation may have been building up as we have taken seriously the task of testing prophecies about Britain given over many years. Aspects of these prophecies may be especially relevant in light of the coming Referendum on 23 June, relating to our membership of the EU.

If we have our Bibles open while testing these prophecies, and if the prophecies themselves are valid, we should find that they fit well into the overall framework of prophetic fulfilment in which we live. For any age there are particular details within the general picture and to fill in these details is one reason why God may speak.

Another reason why God has spoken through prophecy through the ages is that at such times his own people have become rather negligent in discerning the times. Unfortunately, it is at such a time that the prophetic voice is often rejected. "Why should God speak through that man or woman and not to me?", might be the response, or, "We are doing fine, so why am I being confronted with these rantings?" or, plain and simple, "I don't want to listen". The prophetic task is never easy, and testing prophecy is just as hard as delivering it.

Sometimes God speaks through prophecy when his own people have become negligent in discerning the times.

Paul Slennett's Prophecy

The following is Paul Slennett's prophecy, in full:

My children, the alarm bells are sounding all over Europe, for judgment is being spoken out over the nations. Over your nation, Great Britain, a mighty earthquake is about to occur, an earthquake that will swallow up the whole City. Whole companies and city institutions will collapse in this earthquake, some never to rise again.

My judgment that has been withheld for so long must now be unleashed on your nation in order that my church repent and lead this nation in repentance, for I am a righteous and holy God, just in all my ways, a God who longs to show mercy, but one who will no longer tolerate the unrighteousness of my dear church. It is out of love that I visit this nation with judgment - you must know that this must always be the case. My children, repent now before it is too late, for already the day of my return draws near and you must not be found wanting, like the virgins who did not fill their lamps with oil; but awake, my children, and be my watchmen, and speak with a prophetic voice of the judgment that is about to come upon the nations.

If you repent and turn from your wicked ways, I will visit your nation, Great Britain, once again, not with judgment, but with revival power, and I will protect you from all the strategy of the enemy.

In regard to Europe, come out of her, my dear children, for she will align herself with the Beast and the False Prophet who will arise and appear for just a short while. My children, take heart, for I am with you always. Do not give up, but pray without ceasing and see the salvation of your God.

Weighing and Testing

Here are some points to consider:

• To whom is the prophecy addressed? 'My children' seems to imply that it is to the Church within the nation.
• What are the 'alarm bells'? When the prophecy was presented to the leaders of an Intercessors for Britain meeting, there were unusual weather patterns over Europe, but much more has happened since then. If valid, perhaps the prophecy was given much earlier than was thought at the time. Did God foresee, in 1989, the border and migrant problems in Europe and also the fragile economic conditions that are visible now? What else might these warning bells be?
• What would the nature of the earthquake be? This has caused much discussion, especially during the writing of the book. With physical earthquakes in many other countries, could this be a physical earthquake coming even to London, or is it a metaphor for a financial shaking? We have already experienced financial shaking and economists predict there is more to follow.
  • On the side of the physical earthquake, the very weekend when Kingsway were about to decide whether to publish the book, a national newspaper contained a warning from the British Geological Survey that Britain is overdue for a major earthquake, which we received at the time as a prophetic confirmation. Such earthquakes have occurred historically around once every 200 years. The mainstream media occasionally report with some sensationalism an impending, devastating quake,¹ although experts can never predict with accuracy when, where and with what magnitude such an event may occur. However, it remains that a significant earthquake occurring in Britain is a scientific possibility.
  • When we consider the way God gave advanced warning of the Hillsborough stadium disaster and our recent reflections on how we might have brought warning, we realise how important it is to test this part of the prophecy. Additionally, there have been some Christians who have had dreams or visions of buildings collapsing in London, but what is the Lord really saying? Perhaps if we prayerfully test this prophecy together then he will give further insight and take away our uncertainties.
• It was while this prophecy was being tested, during the writing of the book, that insight was given concerning the centrality of the Coronation Oath to our nation, against which we can assess the nation's falling away from God's ways, especially in the liberalisation of many of our laws.
• Notice that a condition is given in the third paragraph (which we look for in relation to Jeremiah 18:7-8).
• The reason why it is particularly important to test this prophecy at this time is that it includes a clear injunction to come out of Europe. During the writing of the book we reasoned that the only way out would be if a treaty could be re-negotiated, but at the time we foresaw no way, outside of an act of God, for such an opportunity to come about. Now, with such an opportunity, do we really see this as given by God?
• It may seem alarming to speak of the Beast and the False Prophet in regard to the EU, but is this similar to what Boris Johnson spoke about (in a more political way) last weekend, when he warned about the EU fulfilling, in a different way, what the Nazis had in mind?
• If the prophecy is valid then what is the timing? How does it fit with the overriding prophecy from Haggai concerning the shaking of the nations, which we believe is imminent (if not happening right now)? Could it be that we are being shown no less than the fall of cities in the anti-Christian world foretold in Revelation 18:19? Could this be the importance for Britain of taking a first step to repentance by coming out of the EU?

If this prophecy is correct it will fit into the general picture of other prophecies that we can see being fulfilled. Please join us in testing it very carefully, and do contribute to the discussion.

Next time: Some recent prophecies received by Prophecy Today UK.

References

1 E.g. see Connor, S. Expert predicts 5.5 magnitude earthquake could hit London at any time. The Independent, 16 September 2010.

Monica Hill’s recent article Surveying the World Church Scene provides some insightful statistics on global church trends. If we interpret these statistics through the discernment of the Holy Spirit we have some valuable information as to the ‘big picture’ of world affairs and what God is doing.

Those statistics which are particularly eye-catching relate to areas of the world once almost closed to Christians.

The picture of Indonesia is one such area. Monica wrote that whilst it:

still has the largest Muslim population in the world…Indonesia is also home to more Christians than all 20 countries in the Middle East/North Africa region combined…Although the official records still show 88% as being nominally Muslim there has been a tremendous Spiritual Awakening since the 1990s.

For one who has worked in such areas of the world and known missionaries who have prayed for a great harvest but seen nothing tangible for their life’s labours, this is an astounding picture. The extent of the Church’s growth in these countries surprises even me, who was expecting a harvest (though was unsure of the scale and the timing), having received prophetic insight some thirty years ago.

A vision ahead of time

On 1st April 1985 I saw the following. It was a waking vision as clear, I imagine, as when Joseph saw those visions of the famine in Egypt recorded in the Book of Genesis.

I saw a large field that had just been harvested. The field was filled, as far as the eye could see, with large sheaves of ripe corn. From out of the sheaves came wave after wave of young men, serious faced with a glow as if freshly washed. They wore the traditional Middle Eastern Jilaba and on their heads a Taqiyah, the traditional Arabic prayer cap. They struck me as being very serious young men.

At the time I did not know what I had seen, only relating the imagery in a general way to a harvest for the Kingdom of God. It was only later that I realised that I had been shown a promise of a great harvest of souls from the Muslim world.

At the time such a vision and promise would not have been understood by the majority of Christians. It was before awareness had grown of the challenge of Islam and the plans of God for the Muslim world. At the time, across Africa and Asia doors were closed to missionaries. There was estimated to be one missionary to one million Muslims. Yet, ahead of time the vision was given.

Looking forward

Now I see another significance relating to the timing of the vision. Coinciding exactly with this vision, April 1985 was the time of release of the first issue of Prophecy Today in its earlier format. My vision coincided with other prophetic insights being published from the beginning of Prophecy Today. Now, as we release the new online edition, the vision seems especially relevant.

As we look back, we are confident that we heard from God. As we look forward we have a basis from which we can understand the purposes of God as he brings shaking to the world – a shaking that is redemptive for all who will heed His call.