The first prophet to recognise God’s missionary purpose.

“If you will return, O Israel, return to me,” declares the Lord. “If you put your detestable idols out of my sight and no longer go astray, and if in a truthful, just and righteous way you swear, ‘As surely as the Lord lives’, then the nations will be blessed by him and in him they will glory.”

This is what the Lord says to the men of Judah and to Jerusalem: “break up your unploughed ground and do not sow among thorns. Circumcise yourselves to the Lord, circumcise your hearts, you men of Judah and people of Jerusalem, or my wrath will break out and burn like fire because of the evil you have done – burn with no one to quench it.” (Jeremiah 4:1-4)

This is another of Jeremiah’s early pronouncements, made during the reign of Josiah when the king was making a great effort to reform the nation. Jeremiah perceived that Josiah’s great reformation had, so far, not achieved its purpose of bringing the people back to the God of Israel. His opening statement was that returning to traditional religious practices was not enough: God was calling for them to return to him.

Josiah’s reform had not yet touched the hearts of the people. He had ordered the desecration of pagan altars and the breaking down of totem poles and all the other symbols of worship of foreign gods. But this had not really changed the people and produced the faith in God that both Josiah and Jeremiah were longing to see.

Putting away the detestable idols was not enough. God was looking for his people to be in a right relationship with him, whereby they could truthfully and honestly make the statement of faith: “As surely as the Lord lives” (v2).

Israel a Light for the Nations

Jeremiah saw this in the wider context of God’s missionary purpose for Israel: that they would be the means of conveying the knowledge of his salvation to all the nations. Jeremiah said that when Israel was truly in a right relationship with God, declaring his truth openly on the world stage, then the Gentile nations would also be blessed by God and would experience the glory of his presence.

In making this pronouncement, Jeremiah was ahead of all the other writing prophets who preceded him, although what he was declaring had already been embedded in the history of Israel from the time God called Abraham to leave his country and people and go to the land that God would show him. At that time, God made a solemn promise: “I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you” (Gen 12:2-3).

Putting away detestable idols was not enough: God was looking for his people to be in a right relationship with him.

God’s intention to use Israel to reveal his truth to the Gentiles was confirmed to the exiles in Babylon when God sent them a message of hope: he was about to overthrow the Babylonian Empire and release his people to go back to the Promised Land and to rebuild Jerusalem, thereby preparing the way for the fulfilment of the promised new covenant.

At that time God revealed to the exiles his purpose to use their little nation of Israel, purified from idolatry by exile in Babylon, as his servant and ambassador to the nations of the world: “It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth” (Isa 49:6).

To the ends of the earth: God's missionary purpose for Israel. Photo: Israeli coastline at Caesarea. See Photo Credits.God’s purposes are always much greater than our meagre perception of them, as well as our own small plans for our contribution in the service of the Kingdom. God sees the bigger picture, while we only see the little bit in front of our eyes.

King Josiah’s objective was to stop idolatry among the people by physically breaking down the pagan idols and centralising worship in the Temple in Jerusalem. However, Jeremiah saw beyond this, to God fulfilling the greater purpose for which he created the nation of Israel and revealed his Torah through Moses. Jeremiah could see God’s greater purpose in setting Israel aside from all the other nations in order to reveal his nature and purposes to humankind.

The Need for Circumcision of the Heart

However, in order for Israel to be the servant of the Lord, something of great spiritual significance had to happen in the nation. There had to be a spiritual awakening, enabling them to understand the purposes of God. That meant breaking up the ‘hard ground’ in their human nature so that they were receptive to the truth that God was longing to convey to them.

The people had to experience a spiritual circumcision - a circumcision of their hearts: cutting away the corruption of the world that had infected the nation through worshipping false gods of wood and stone. This idolatry had led them into fertility cults and sexual aberrations, adultery and family breakdown, and failure to teach their children the truth. It also meant greed and corruption permeating their business practices and affecting every part of national life.

In order for Israel to be the servant of the Lord and fulfil his covenant purposes, there had to be a spiritual awakening.

Most of all, the nation was no longer trusting in God for their protection - even as storm clouds were gathering on the international horizon. The Babylonian army was conquering one nation after another, across the Middle East. Clearly, Judah would soon be the next target, but they were grossly vulnerable and underprepared. They were a nation in disarray and would easily fall victim to an army said to be even more cruel and despotic than the Assyrians.

Jeremiah could foresee the future as clearly as if it were already happening, which gave great urgency to his calls for something more than Josiah’s reformation. He wanted to see a heart transformation across the nation – a spiritual revival that would not only ensure God’s covering of protection against an enemy attack, but would actually achieve God’s purpose for the nation to be his servant, bringing his salvation to the Gentiles.

The Final Word

The final word in this pronouncement was a dire warning of what would happen if Israel failed to understand the situation that faced them, not perceiving the purposes of God and not grasping the opportunity he was giving them to turn to him and be saved. The consequence of these failures was national disaster on an unimaginable scale: a fire no-one could quench.

The historical fact is that Israel and Judah ignored the warnings God sent to them through Jeremiah. The unquenchable fire fell as the Babylonians carried out a systematic destruction of towns and cities across the land, including Jerusalem.

God sees the bigger picture - we only see the little bit in front of our eyes.

Today, the nations of the world are being subjected to an unprecedented shaking of their pillars of state, creating turmoil, instability and international foreboding of what lies ahead. There have been plenty of warning signs, such as the collapse of the Twin Towers in New York, the Notre Dame fire in Paris and the Brexit turmoil in Britain: all signs of the threat of destruction coming upon Western civilisation.

The warnings Jeremiah gave to Israel need to be heard in the world today.

This article is part of a series. Click here for previous instalments.

The most important book you’ve never heard of…

The Didache (pronounced did-ah-kay) has been described as the most important book you’ve never heard of. So what exactly is it and does it deserve this accolade?

Its full title, ‘The Teaching of the Lord to the Gentiles through the Twelve Apostles’, explains its purpose and content. It is an early Church manual: the teaching of the early Jewish followers of Jesus to the new Gentile believers.

The Jerusalem Council of Acts 15 agreed that God had indeed “opened the door of faith to the Gentiles” (Acts 14:27). But after the Council’s ruling of four initial prohibitions (Acts 15:29), what else was required of Gentiles if they were to progress in the faith? If they were not expected to keep Torah as fully as their Jewish brethren, what did they need in order to walk in the same Way?

Here in the Didache we find compiled the necessary instruction to prepare them for immersion and membership in the Body of Christ. As such, this special document fulfilled a key role in the Great Commission to make disciples (not just converts) of all nations.

Walking in the Way

The Didache can be seen as a kind of apostolic Mishnah for new Gentile believers. Certainly there is a Jewish quality inherent in the text. The opening is particularly Jewish, and the language and prayers in later chapters have direct parallels and counterparts in the Judaism of the time. All the early believers in Messiah were still within the fold of Judaism, so this is hardly surprising.

Another similarity with the Mishnah is that the Didache is likely to have been passed on orally before being written down, as evidenced by certain mnemonic devices within the text. Most scholars believe its style places it in the mid-1^st Century, though some dispute this. If it is this early then it falls within the oral tradition of the time. The long title, quoted above, would have been added later when it was written down (incidentally, shorter versions of the title do exist, namely ‘The Teaching of the Twelve Apostles’, and just ‘The Teaching’, or ‘Didache’).

The Didache is an early Church instruction manual setting out teaching for helping new Gentile converts to become disciples.

The Didache is an anonymous document. Although the 12 apostles are mentioned in the title, they are not referred to in the text. Some see similarities with the Epistle of Barnabas and so suggest a link with him and hence with Paul. However, we cannot be sure if any of the apostles were directly involved in its production or transmission, although there is no doubt that the essential thrust of the Didache follows the same path and breathes the same spirit.

The Didache has been described as having an archaic simplicity (which fits its early dating). Its expressions are primitive. It contains no detailed creed, no exalted titles of Jesus, no lofty theology or doctrine. Rather it is a simple work of everyday living, reflecting the Jewish concept of ‘halakhah’, or walking with God. Its aim is to pass on the Way of Life as taught by Jesus (rather than provide a description of him and his works), directing Gentile converts in the step-by-step transformation necessary for full participation in their new faith.

Before the ‘Parting of the Ways’

The Didache clearly represents a time before Christianity became separated from Judaism. Nothing in it indicates the later ‘parting of the ways’. It has been described as one of the last voices of authentic apostolic faith: the final flowering of Judeo-Christianity before Greek influence and theology took charge. This alone makes it a fascinating and worthwhile document to study.

The Didache was popular among early believers and enjoyed wide circulation. Numerous early Church writers mentioned it and quoted from it frequently, for instance Clement of Alexandria, Origen, Eusebius and Athanasius. It is mentioned as being read in churches, but was not considered canonical or to be used to confirm doctrine. However, it could be seen as being “appointed by the Fathers to be read by those who newly join us and who wish for instruction in the word of godliness.”¹

This is recorded as continuing until the 4^th Century, but by the 5^th Century the Didache fell out of popularity and was referenced much less. It does get an occasional mention in later times, but for centuries it was assumed that copies no longer existed. Then came a surprise discovery in 1873.

The Didache has been described as one of the last voices of authentic apostolic faith.

An Astonishing Find

A Greek Orthodox Archbishop, Philotheos Bryennios, was browsing in the library of the Greek Convent of the Holy Sepulchre in Constantinople and found a text lodged between two longer works in a single bound volume of Christian manuscripts. Somehow it had escaped the notice of previous cataloguers. Was this find too good to be true? Might it be a modern forgery? After a few years it was judged authentic and dated as a copy from 1056. It was finally published in 1883. When the first English translation was released in 1884, it sold 5,000 copies on the first day.

Although older fragments have been found since, this remains the only complete manuscript. Known as Codex Hierosolymitanus 54, it now resides in the library of the Greek Orthodox patriarchate in Jerusalem. In 1922 two Greek fragments were found in Egypt which were textually very close to that found in Istanbul, thus verifying its accuracy. In addition, a Coptic fragment from Cairo, dating back to the 5^th Century, was published in 1924, and another nearly complete Gregorian version was found in Constantinople in 1923, though never published. The 1873 manuscript remains the most reliable and complete.

Inevitably, a find such as this created a lot of controversy - especially where its contents didn’t agree with then-current Church traditions! The Catholic Church appreciated some bits of the Didache but was dismayed that some of its liturgy wasn’t there. Similarly, Protestants, pleased to see these omissions, did not like the emphasis on what they saw as ‘works of righteousness’, such as fasting twice a week. Both sides inevitably attempted various interpretations to place it more comfortably within their own traditions.

Intended for Study

The Didache is a short work, approximately one third of the length of Mark’s Gospel. It is composed of 16 short chapters (some very short), containing just 2,190 words in total. The vocabulary and grammar reflect the popular koine Greek of the 1^st Century. Its style is simple and terse. It uses only 552 different words, of which 504 are found in the New Testament. All this again points to an early date.

The Didache is a short work, approximately one third of the length of Mark’s Gospel.

The material of the Didache was probably intended to be studied in pairs, in a one-to-one format, as the entire text uses the second person singular. This is similar to the rabbinic concept of chavruta, where the novice studies at times with a partner of the same level, but at other times with someone more mature in the faith acting as a mentor. Indeed ‘The Training’ is a better title than ‘The Teaching’, as the Didache represents a form of apprenticeship! Crucially, the mentor was not offering his thoughts on these matters, but passing on instructions that he had previously received and was also living out.

The Didache also seems to be for both male and female disciples. Specifically female issues are addressed, and the novice is addressed as ‘my child’, not ‘my son’.

Flow of Topics

Some believe the Didache was composed in stages, with the first section, called ‘The Two Ways’, existing in some form before being incorporated into the Didache. Nevertheless, as a whole it displays a unity across its structure, with a flow of topics which may indicate a comprehensive step-by-step programme for Gentile converts to become full disciples. The layout allows the recipient to progress slowly from introductory material to more complex rituals of daily living and community.

Though there are no separate headings, the content clearly divides into sections or tractates. Phrases or topic sentences are repeated to signal the beginning of new portions and summary statements are used to bring blocks of material to a close. These linguistic clues suggest the following four sections (though some split the third into two parts, making five in total):

Section 1 refers to two ‘ways’: the Way of Life and the Way of Death. These two paths would have already been well-known from Scripture (e.g. Psalm 1) and the teaching of Jesus. The Way of Life concerns one’s relationship with God as well as one’s relationships with other people.

Much of this reflects the Torah and the Decalogue, but the Didache contains a noticeable emphasis on how Gentile believers needed to live within the Roman world. In particular, it contains new prohibitions pertaining to what they would encounter in Roman society. Overall, the Didache represents an interesting adaptation of the Torah to take into account the circumstances that these converts would face.

The Didache represents an interesting adaptation of the Torah to take into account the circumstances that new Gentile converts would face in the Roman world.

Section 2 provides regulations for eating, baptising, fasting and praying. The chapter on food is very short and simple, and covers meat offered to idols. The next chapter, on baptism, shows a preference for baptising in flowing water, although exceptions are allowed if this is not available. Baptism is to be done in the name of the Father, the Son and the Holy Spirit, and was to mark a clear turning-point in life, including the breaking of previous social bonds (even those within a family if necessary), as through baptism the convert was now joining a new family.

Fasting was to be undertaken before baptism and the next chapter indicates that in general a fast should be made twice a week, as within the Jewish tradition, though on different days from the Jews! This chapter also contains short injunctions on prayer, including use of the Lord’s Prayer.

The next two chapters contain the blessings to be made before and after a meal, especially the eucharist which was a full meal within the context of a family. Again, Jewish traditions are preserved here.

Warnings and Hope

Section three contains regulations for hospitality and for testing various kinds of visitors, especially itinerant prophets. They are to be welcomed and even honoured, but their time spent in any one community must be limited. Warnings are given against those who seek money or extended hospitality, and of course their words had to be tested and match their conduct, which must have already made a favourable impression upon the community before their words are heard.

The Didache contains a lot of cautionary advice regarding prophets - something still needed today. It seems the new Christian communities had much to fear from abusive and wayward prophets. However, ample provision is also made for welcoming true prophets, who could even be rewarded – provided they didn’t ask (interestingly, there is no mention of the communities creating and sending out their own prophets to other places. However, they were to appoint their own local overseer, or episkopos, which at that time was an entirely secular word meaning someone charged with oversight. These men were not themselves teachers or prophets, but also had to be of good conduct and then similarly honoured)!

The Didache contains a lot of cautionary advice regarding prophets - something still needed today.

The final section is on the end times! What a refreshing change from the complexities and confusion we find today. Here is a short synopsis of apocalyptic warnings and a message of hope. The emphasis is upon the ‘not yet’ aspect of the Kingdom, the need for holiness in preparation for Jesus’ return, and warnings of false prophets and deceivers.

Finally, three signs of truth are mentioned that will appear at the end: the unfurling or opening of the sky, the sound of the trumpet and the resurrection of the just. Then the world will see the Lord coming upon the clouds. Perhaps this is all we need to know in advance!

Now you’ve heard of this important book, click here to read our reviews of three editions currently available to purchase.

Paul Luckraft reviews three different translations of the ancient text.

If you wish to purchase a copy of the Didache for yourself then here are three very different options that I have come across and can recommend.

I have used all three in my article on the Didache, and readily acknowledge their help in compiling it. Which you would prefer will depend upon the level of analysis and commentary you require, and how much you want to spend!

Owles’ Translation

The simplest option is a translation by R Joseph Owles (2014, 33 pages). Be warned: all you get is an English translation. There is no Greek text to go alongside it or commentary to explain it, though there is a single page of notes at the end.

However, it is well-formatted in a way that makes it easy to read and understand. If that is all you require, then this will suffice and may be the cheapest version you can find.

Owles’s translation is available on Amazon in paperback and Kindle forms.

Milavec’s Translation and Commentary

The next alternative is by seminary and university professor Aaron Milavec (2003, 114 pages), which starts with a very informative introduction. After this comes the Greek text with a side-by-side English translation (the Greek being on the left-hand page and the English on the right).

The remaining pages are mainly taken up with what is described as a brief commentary. Apparently, elsewhere, Milavec spent 15 years compiling a 1,000-page commentary, so he apologises that this one is neither exhaustive nor definitive! However, this briefer version (65 pages) will be more than sufficient for most readers.

The book also contains a bibliography and recommended electronic aids for further study of the Didache. Milavec provides several flowcharts showing the progression of various events, such as the key aspects of the Didache training, which might be of interest to some. The final few pages offer some considerations on the dating of the Didache and its dependence upon Matthew’s Gospel.

All in all, this is the edition that will be most suitable for those who want a bit more than just a basic translation, but don’t want to spend hours in further study.

The Milavec edition is available on Amazon in both paperback and Kindle forms.

Janicki’s ‘The Way of Life’ Version

If you want a book that will take you much deeper into all that the Didache offers, then The Way of Life by Toby Janicki is worth considering. Published in 2017 by the Vine of David, a publishing arm of Messianic ministry First Fruits of Zion, this is a hardback which will cost you more to obtain, especially as you may need to get it from the US.

This near 600-page volume contains a new translation (again, side-by-side with the Greek) and a very extensive commentary from a Messianic Jewish perspective. Indeed, it is described as the first commentary of this kind. Most Didache studies have been influenced by denominational church interpretations which did not value its Jewish context, so this book is a very worthwhile contribution to the whole Jewish roots movement.

One significant bonus is an appendix containing the Epistle of Barnabas which makes for a fascinating comparison with the Didache. Another appendix features the Oxyrhynchus Papyrus fragments. There is also a very full bibliography for the even-more-serious student!

Janicki’s ‘The Way of Life’ version is available in hardback form from FFOZ or from Amazon.com (both international shipping).

This study series on the life and prophecies of Jeremiah and their relevance today was published on Prophecy Today UK during 2019.

1. The Prophet's message for our times
2. Jeremiah's call to ministry
3. Jeremiah begins his prophetic ministry
4. Jeremiah's first public prophetic word
5. Has a nation ever changed its gods?
6. Do not put your trust in the nations...
7. How easy it is to forget God
8. Adultery, idolatry and spiritual brinkmanship
9. God's plans for the faithful remnant
10. The broken covenant
11. The conspiracy
12. Jeremiah's insight into the Father's heart
13. God's warning to humanity
14. The first prophet to recognise God's missionary purpose
15. Blow the trumpet!
16. The prophet with tears in his eyes
17. The limits to God's patience
18. God's offer of forgiveness and protection
19. Who does God hold responsible for the state of the nation?
20. Discerning the signs
21. Finding the right path
22. Disaster unless repentance
23. Surely the Lord would protect his own Temple...
24. Idolatry is not hidden from the Lord
25. Worship is not a substitute for obedience
26. God's abhorrence at the killing of children
27. Jeremiah's most devastating prophecy
28. The Prophet's appeal to common sense
29. When religious leaders re-interpret Scripture to suit themselves
30. Deception in the house of God
31. A timeless message about life's true meaning
32. Choosing the way of the world or the way of the Lord
33. The God of Creation is a God of action
34. When the wicked prosper, is God unjust?
35. The importance of staying close to the Lord
36. Even in times of drought, those whose confidence is in the Lord will survive
37. The cure for anxiety
38. A fearful message
39. The truth is unpopular
40. Judgment might be inevitable - but it isn't the end of the story
41. When sin becomes engraved on the heart of the nation
42. The nations are clay in the Potter's hands
43. From the stump of Jesse, a righteous Branch has come
44. Remainers and Leavers
45. The promise of a new covenant

Torah portion: Leviticus 16:1-18:30

Acharei mot (‘after the death’)

In Israel, this Torah portion is read in the spring: a time of warmth and beauty, when the flowers appear and the voice of the turtledove is heard (Song of Solomon 2:11-12). It is at the end of the month of Nisan, with a message for a ‘spring clean’ in our lives, and a renewal of our reverence for God’s awesome holiness.

The Need for Humility

Moses was reminded about the important difference between the holy and the common, the sacred and the profane. The God of Israel expressed His Presence in the Tabernacle as infinite Holiness, and it was only one man, the High Priest, who was permitted to enter the Holy of Holies where God ‘dwelt’, and then only once a year, on Yom Kippur. 

Aaron’s disobedient sons entered the Holy Place to burn incense in a self-motivated way (Lev 10:1) and were consumed by God’s fire. After their deaths (acharei mot), God told Aaron that he could not approach His Presence just whenever he chose, or he would also die. 

He must have made a sin offering, set aside his High Priest’s garments and put on a simple linen tunic (signifying purity and humility). Only then could he enter God’s Presence to represent a flawed community before a God who was both Holy, Holy, Holy(Isa 6:3) and also a consuming fire (Heb 12:29). 

The Need for Submission

There is often in church groups today a great superficiality when entering the holiness of God’s Presence. Believers often come into His Presence as if it were a social gathering, an opportunity to catch up with friends, or to update church business. 

Holy and reverend, literally fear-full (nora, from yare, meaning to be afraid) is His Name (Ps 111:9). There are many distractions to this reverent attitude in the Presence of the Living God, which can prevent us from obtaining cleansing and coming in humility before the Lord of lords. 

Even the reading of His precious Word of truth can be taken lightly and without understanding. His Word simply commands us to submit to God and His righteousness in humility (James 4:7; Rom 10:3).

We need priestly linen garments, and an attitude of humility and submission, lest we fail to learn from Aaron’s sons, who in self-appointed pride or zeal were consumed by God’s fire. When we respond to God’s command to “Choose life”, it is only by daily cleansing and faith in Jesus’ Blood shed for us that we can walk in the awesome holiness of His Presence. 

God has spoken to us through His Son (Heb 3:2), calling us to “Listen to Him” (Matt 17:5) and walk as He did, in the Father’s ways.

Life is Sacred 

Our life is God’s gift, and for Him to dwell in us we must express our love for Him by obeying His teaching. The Torah is Jesus’ way of life for His redeemed people (see Matthew 5), and in this portion we find prohibitions of eating blood (the symbol of sacred life) and of a range of unlawful sexual practices as pursued by pagan nations, which defile both man and the land. For these things God confirmed that He would blow upon them with His fiery wrath and they would be melted (Ezek 22:21). 

As a nation, and as His church, in these days, we need to mark the difference between the holy and the common, the sacred and the profane. If we are to receive the blessings and protection of His Presence, we must follow in His way. 

That is His Truth (Amen). This is a good time for a spring clean.

Author: Greg Stevenson

Paul Luckraft reviews Stephen Bishop’s latest book on the questions posed by Jesus.

This is the latest book from Stephen Bishop, the first title under his own new publishing label, and taking a slightly different format to his previous books, which lends itself well to the book’s purpose. Bishop has chosen 31 of the 300+ questions that Jesus asked, giving each a chapter and challenging us to face up to what God might still be asking us personally and directly today.

Hebraic Discipleship

The introduction sets the scene well by considering why questions are so prevalent in the Gospels. Usually, they are not mere requests for information but are intended to challenge. They demand a response rather than a reply, and are often designed to open something up in the life of the hearer.

Jesus asked his disciples questions as part of their training. He chose questions that really matter - and if we are to be his disciples today, we must face the same questions he asked them. This way, we become more aware of ourselves and what we really think about certain topics and ideas. We then have the chance to allow him to change us.

Jesus asked his disciples questions as part of their training; if we are to be his disciples today, we must face the same questions he asked them.

Taking Jesus’ Questions Personally

Bishop organises the questions in his book into four themed sections: questions about realisation, about restoration, about reaction and about reflection. Each chapter is just three or four pages long, with a single word title which is intended to highlight the essence of the question.

Jesus asked his disciples questions as part of their training; if we are to be his disciples today, we must face the same questions he asked them.

For instance, the first chapter, ‘Searching’, considers the young Jesus’ double-barrelled question to his parents, “Why were you searching for me? Didn’t you know I had to be in my Father’s house?” (Luke 2:49). After a brief and helpful consideration of the passage from which this is taken, Bishop concludes the chapter with a challenge for us, “Are you searching for God…in the right place?” (p16).

As with all chapters, he then provides a short selection of further questions for personal reflection (though these would also be ideal for discussion in a group study).

Each chapter follows the same format. The question is quoted, then the passage from which it is taken is referenced so that we can read it again in context. Before the brief exposition there is usually an amusing story or illustration from real life to ease us into what the author wants us to learn and the challenge that might face us. Finally, three or four further questions are offered to allow us to continue to reflect either on the passage or our own personal circumstances.

Jesus’ questions demand a response rather than a reply, and are often designed to open something up in the life of the hearer.

Transformative Devotions

This is an excellent book from a writer who is now well into his stride as a communicator and educator. He is well-informed, often humorous, and makes you want to keep on reading - although I suspect the full benefits of the book would come with taking a chapter a day. Here is a month’s worth of daily devotions that could transform your walk with the Lord.

Jesus’ questions demand a response rather than a reply, and are often designed to open something up in the life of the hearer.

In particular, it is good training in how to read the Bible better. Every time you come across a question - and there are many throughout Scripture, not just the Gospels - then stop and think. Is this for me? Are you asking me, God?

‘Are You Asking Me, God? Facing questions that matter’ (Bible-Bish-Books, 2018, 132pp) is available from Amazon for £5.99.

Prophecy Today UK has also reviewed the following books by Stephen Bishop:

• Finding a Place to Settle: The Book of Ruth: Learning to Find God-Gifted Identity (Zaccmedia, 2016)
• Time: Full Stop or Question Mark? (Zaccmedia, 2017)
• Two Minutes Added On (Zaccmedia, 2018)

Read more about the author in our 2018 interview, here.

Christians and Jews are both in the firing line.

With residents of Israel bombarded by 700 rockets last weekend, it’s something of an understatement to say the Jewish nation is under fire.

Fortunately, decisive words and action – in marked contrast to what we are witnessing in Britain – led to a ceasefire as Hamas terrorists backed down in the face of an ultimatum from Benjamin Netanyahu. He warned them that if they didn’t drop their weapons forthwith, Israel would annex Gaza and drive them out forever.

Israel has long since learnt that they cannot fully rely on the support of their allies, and are thus prepared to take tough action when necessary.

British Betrayal

The British Parliament, now in complete disarray over our future in Europe, made a decision 80 years ago on 23 May 1939 which effectively sent thousands of Jews to certain death.

Capitulating to Arab opposition, a White Paper was passed on that day severely restricting entry to Palestine (then under Britain’s mandate) of Jews fleeing Nazi persecution. It was a shocking betrayal of our pledge to prepare a home for Jewish people to live in safety.

The British Betrayed

It is significant that this anniversary coincides with the European elections, which we should never have needed to contest three years after a majority 17.4 million of our citizens voted to leave the EU.

"The day of the LORD is near for all nations. As you have done, it will be done to you; your deeds will return upon your own head"

Following the shameful betrayal of the Jewish people 80 years ago, the British people themselves are now feeling betrayed by the same Parliament. Is there perhaps a connection? The word of God says: “The day of the LORD is near for all nations. As you have done, it will be done to you; your deeds will return upon your own head" (Ob 15).

19^th-Century Britain

There was a day, in 19^th-Century Britain, when we acted more decisively and with greater honour and compassion, as viewers of the hit ITV series Victoria would have observed last Sunday night.¹

In 1850, Foreign Secretary Lord Palmerston actually ordered a naval blockade in response to an Easter anti-Semitic outrage in Athens involving a British subject. Gibraltar-born Jew Don Pacifico and his family were viciously attacked by a mob after the Greek government banned the traditional burning of an effigy of Judas Iscariot in apparent deference to a wealthy British Jew, Lord Rothschild, who was in the country to discuss offering a loan.

There was a day when Britain acted more decisively and with greater honour and compassion.

Pacifico, a former Portuguese consul-general, was targeted in his capacity as de-facto leader of the city’s Jewish community. Palmerston was also a key figure in early political moves designed to facilitate the restoration of Israel.

Persecution of Christians in the UK

Tragically, it seems that, to some degree, Britain is now playing the role of Judas, the betrayer of Jesus, the Jewish Messiah, turning on their own Christians in a bid to silence those holding to the truth of the gospel and the commandments of God which have been recklessly jettisoned by successive governments.

I believe there is a sense in which God is speaking to both Christians and Jews, telling us we’re in this together. After all, we both worship the God of Israel, which is surely why both groups are being so fiercely persecuted worldwide.

There is a sense in which God is speaking to both Christians and Jews, telling us we’re in this together.

The Relationship Between Christians and the Jewish People

The church needs to understand that the Jews brought us the gospel (along with the Bible, the law, the prophets, the patriarchs, and our Lord himself). We owe it to them to offer help in their time of need (Rom 15:27). At the same time, however, Jews must understand that Jesus is their Messiah – Gentiles are even called to tell them so by declaring: “Your God reigns!” (Isa 52:7).

Praise God, many are responding, though others are clearly offended. But the gospel has always been an offence (Gal 5:11). And we must tell them – it’s a way of saying thank you, just as many grateful Africans have come over to Britain to thank us for our faithful forefathers who took the gospel to their countries, often sacrificing their lives in the process. These Nigerians, Zambians, Zimbabweans and others are now living among us, preaching with passion the message we have largely discarded, acting as lighthouses to a rudderless society in danger of shipwreck.

Worldwide Persecution

That we are in this together was brought home most forcibly through Sri Lanka’s Easter Sunday terror attacks. Though the targets of the atrocity were the Christians, two of the eight British citizens killed by the bombs were Jews – siblings Amelie and Daniel Linsey, members of the synagogue of which Lord Leigh of Hurley is president. He said: “They shared the same classes as my children.”²

Shechem (also known as Nablus) in Samaria, some miles north of where the Jifnah attack took place. Both Christians and Jews are targeted in Israel / See Photo Credits

In territory run by the Palestinian Authority, meanwhile, Christian residents of the town of Jifnah were attacked by (ruling party) Fatah activists after a local woman complained to the police about the son of a senior Fatah official. The violent incident included shooting.³

In spite of what I said about Britain turning on their own Christians, I am pleased to say that the plight of persecuted Christians abroad has at last been acknowledged by the Government, thanks to a report commissioned by Foreign Secretary Jeremy Hunt, who has already opened the way towards further reconciliation with the Jewish community by apologising for the White Paper mentioned earlier.

Mr Hunt, reported to be a committed Christian, said Christians are enduring what amounts to genocide in some parts of the world and were being driven out of the Middle East in a modern-day exodus. And he blamed political correctness – particularly a “misplaced worry” that it would be interpreted as “colonialist” – for failing to confront the issue.⁴

The plight of persecuted Christians abroad has at last been acknowledged by the Government.

His report found 245 million Christians spread across 50 countries now suffer high levels of persecution. So it seems that as Jews migrate to Israel, now home to nearly seven million sons and daughters of Abraham, Christians in neighbouring countries are being uprooted and forced in the opposite direction.

We must stand together with our brothers in the ancient faith of Abraham, Isaac and Jacob, and be a blessing to one another. Their deed to the land is, primarily, in the Bible (Gen 17:7f). And our right to inheritance in the faith of Abraham is also in the Bible (Rom 4:16f).

References

1. The incident and its repercussions were featured in last Sunday’s episode of the series on the life of the young Queen.

2. Two Jewish siblings among victims of Sri Lanka attacks. The Jerusalem Post, 24 April 2019.

3. Christians Violently Attacked by Palestinian Forces, Forced to Pay Special ‘Tax’. United with Israel, 29 April 2019.

4. Persecution of Christians is modern-day 'genocide' says report. Daily Mail, 3 May 2019.

Is the end closer than we think?

A friend of mine, who is gifted in one-to-one evangelism, asked me a question a few days ago: would I write out for him all the scriptures relating to the return of Jesus? The reason, he said, was that he was finding himself talking more and more frequently about Jesus’ return, as he witnessed to those he met.

This was not an isolated incident. Increasingly, I am meeting Christians who are being led to consider the Lord’s return, and finding their interest expanding to want to read those hard passages relating to ‘end times’, that have been allowed to fade into the background for so many years.

Getting Perspective

We should pause to consider the bigger picture, not from our own perspective, but from the Lord’s.

There is always plenty to talk about these days, relating world affairs to the wisdom of Scripture. Indeed, we often need to be selective in Prophecy Today, as to which of the many burning issues of the week should be addressed for comment in our articles.

In the coming days, it will surely become increasingly more and more fast-paced, confusing and concerning. Yet, we should also pause to consider the bigger picture, not from our own perspective, but from the Lord’s.

The Bigger Picture

Many Christians in the UK are praying fervently for the outcome of Brexit, and that is right and good. It is my opinion that the UK, has indeed, been granted a window of opportunity to put matters right with God. I connect this to the remaining time that our Queen is on the throne, whose Coronation Oath, though already broken, defines a place to return in repentance to God.

However, coming out of the EU will merely be a step along the way. We can only imagine what may lie ahead in our witness and prayer, if the nation would also reverse the many unbiblical laws now deeply engrained in the hearts and minds of the people and our leaders. This will preoccupy Christians for some time yet.

“When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near”

Nevertheless, there is a higher reference point than those on earth, and Scripture instructs us to look upwards: “When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near” (Luke 21:28). This is what Jesus told us to do, nearly 2,000 years ago. The only question is whether we are, indeed, in the time frame to which he was referring.

Accident of History?

With the nation of Israel becoming re-established in their ancient Promised Land in 1948, one is prompted to think carefully about whether this is indeed a major sign of the soon coming of Messiah.

We could look upon the pressures and conflicts of the Middle East through political eyes, and see them as simply accidents of history, rather than fulfilments of a covenant promise. Or, we could look up and seek the Lord God for understanding, as to whether this is fulfilment of the prophecy, that the fig tree would bud again (Luke 21:29-31). If it is a sign, then, as we read in this passage from Luke, “the Kingdom of God is near”. And if this is a major sign, then so are the many other signs in the socio-political arena.

Tears and Laughter

There may be tears of sorrow in the coming days, when events occur that we cannot control, and it will be the poor who will suffer most, as always occurs when the leadership of nations goes astray. Our tears will lead to prayer, just as the tears of Jeremiah led to prayer, and moreover, when Jesus wept over the City of Jerusalem, as he knew what was about to come upon it (John 11:35; Luke 19:41-44).

God laughs because the world's rulers cannot succeed, any more than Satan can succeed, in preventing Jesus coming back to establish his Kingdom on this earth.

Yet, there is a contrast, as it says in Psalm 2:4: “The One enthroned in heaven laughs”.This picture of God laughing in the midst of a sorrowful, earthly situation is not his laughing at human misery, but at the rulers who take counsel together and lead the world astray.

God laughs because they cannot succeed, any more than Satan can succeed, in preventing Jesus coming back to establish his Kingdom on this earth, or, any more than they can quench the Gospel, with all its covenant blessing and promise, bestowed on his own people with multitudes still being saved throughout the world.

Time to Seek Understanding

Whatever our view of the end times, difficulty undoubtedly lies ahead, calling for perseverance. Nevertheless, one thing we must not do is to despair and give up. Looking earthwards at the escalating troubles will divert us from paying attention to the bigger picture of history that we can see by looking heavenwards and seeking God for peace and understanding.

This ‘big picture’ is absolutely certain to be fulfilled. It is locked into God’s unfolding, immovable covenant purposes, given first to Abraham, and then, finally, through the fulfilment of the promises to Jeremiah (see Ch. 31), fulfilled through Jesus the Messiah. The climax of these promises is his return.

One thing we must not do is despair and give up.

Thus, the question remains whether the signs all around us in this shaking world are the signs of his coming. If so, we must look up and seek God for understanding. The prophetic scriptures have too often been sidelined amongst Christians, because there is such division on their interpretation. Surely, it should be the opposite: that working together and seeking the Lord, we find a place of unity, through better understanding of what we have been told in the prophetic passages concerning the return of Jesus.

Let us, at least, seek to balance our concerns for the many issues filling our daily news with more earnestly seeking to understand how God is working out his end time purposes. It is surely time to look up.

Click here to read Dr Clifford Denton’s 2016 study series on the end times.