The most precious gift you have is Life. Notice I haven't said 'a life' but Life! When God breathed into Adam the breath of life and he became a living being (Gen 2:7), something special was deposited within humanity in which we all now share. We only have 'a life' because we have been granted Life, something which could only have come from God Himself, the ultimate Living One. It takes a radical shift to stop thinking of 'my life' and to appreciate what it means to be a partaker of that divine Life, but it is essential if we are to live fully.

Part of our difficulty in realising this is that as soon as that Life was placed within human beings, mankind was attacked by satan, the one who "was a murderer from the beginning" (John 8:44). With that Life squashed and mutilated we are greatly diminished so while still having 'a life' it is often reduced to mere existence, either based on self-indulgence or just survival.

The good news is that Jesus came to restore us to a full and abundant life (John 10:10). We can be 're-inflated' through new birth and be filled with the same Spirit that breathed life into Adam.

But there still remains the matter of how to maintain that Life within the context of our natural existence - how to stop merely living a life (usually doing things my way) and how to start enjoying a Life that flows onwards in ever greater measure (even in more advanced years!).

Living in Days

I believe there is a big clue in Scripture worth exploring, namely that God has ordained that Life is to be lived in days. He constantly speaks to us about days, rather than months or years. It seems that the fundamental unit of Life on earth is the day. Here is something that God has placed within Creation from the beginning, something that can never change while Life continues on earth. Life as we know it will always be lived out as a succession of days.

I believe that God wants us to think in days. In fact, although God lives outside time, He seems to think in days too. Whatever you think of the nature of the days in Genesis 1 (poetic, literal, extended periods) it is clear that there was a day framework to the act of creation. God started in days and will end there too, with the Day of the Lord.

This is far more than the general advice to 'live one day at a time' or 'seize the day'. It is tapping into something as pre-ordained as Life itself, putting ourselves 'in time with God' . We are to commit to each day as a special gift from God and recognise it as a sign of his ongoing grace in our lives.

Advice from Scripture

To help explore this theme, here are some scriptures to meditate on.

• "All the days ordained for me were written in your book before one of them came to be." (Ps 139:16)
• "Teach us to number our days aright, that we may gain a heart of wisdom." (Ps 90:12)
• "Surely goodness and love will follow me all the days of my life" (Ps 23:6)
• "This is the day the Lord has made; let us rejoice and be glad in it." (Ps 118:24)

It is tempting to restrict this last text to Sunday, the day we sing the song about this! But the Jewish psalmist was hardly thinking about our day of worship! Nor even about his own Sabbath. Which day, then? Any day! Every day! This day, today, the one you are in right now! This is the day God has made and the one you should be rejoicing about.

Starting the Day Well

It is important to start each day correctly. "He wakens me morning by morning, wakens my ear to listen like one being taught" (Isa 50:4). This needn't be a lengthy devotion, but how good it is to hear something from God the moment we emerge from our night's sleep! It has been commented that to enter a new day inattentive to the grace attached to it is to run the risk of the day descending into meaningless and randomness.

We can also be sure that God will continue to provide for us day by day, if we ask Him 'this day' for our 'daily bread'. If He has given you this day how much more will He provide what you need within it?

Evening Passed and Morning Came

In Hebrew thinking, the day begins at sundown. The pattern is evening then morning. This is how a day works. Every time we go to bed we should be aware that our new day is about to begin. A sense of gratitude and trust at this point can improve our rest and preparation for what the next day will bring.

Ultimately, a day will come which will be our last one on earth. But for the Christian this holds no fear, as Jesus proclaimed Himself to be not just "the bread of life" (John 6:35) but "the resurrection and the life" (John 11:25). For the believer, Life will go on. It cannot be interrupted. Death is not fatal!

Living Life in days as God intended means that each new morning can be regarded as a mini-resurrection, preparing us for our eternal future and the day everlasting.

Author: Paul Luckraft

In our series on the relevance of the prophets today, Howard Taylor looks at the heart-breaking symbolic message lived out by Hosea.

In many ways, the Israel of Hosea's time was similar to the wealthy Western society of today after the collapse of its former enemy, the Soviet Union. Israel had become affluent and secure. Its traditional enemies were in disarray and everything was going well for the country. But also like today's Western society, the nation had become corrupt, perverse, immoral and crime-ridden. After only one more generation it would be swept away in terrible judgment. Who but the Lord's prophets would have expected such a disaster?

The book of Hosea draws us near to the heart of God as he faces the iniquity of mankind. It challenges all superficial human expectations as to how God and man should respond to the presence of evil.

Seeing Evil from God's Perspective

The most common complaint against God is that he does not use his power to rid the world of evil and suffering. Should it not be easy for him? If he is both good and all-powerful, should he not be able to remove evil at a stroke? Countless theological students have sweated over essays on this so-called 'problem of evil'.

Hosea's experience enables us to see the problem of evil from God's point of view. God does not merely show Hosea how to approach the issue, he invites the prophet to experience in his personal life the dilemma that faces God.

Hosea's experience draws us near to the heart of God and enables us to see the problem of evil from his point of view.

It is for this reason that in the first chapter we read of Hosea's agonising calling. God tells him to take an adulterous wife and children of unfaithfulness because, in departing from the Lord (Hos 1:2), the land is guilty of the vilest adultery. The pain of family life which Hosea is called upon both to endure and to deal with enables him to experience something of God's own father heart for his people.

At the heart of the story of Hosea is the culmination of the painful process whereby sin is taken away through the cross of the Saviour. Hosea was not to foresee the consummation of Israel's agonising relationship with God. Nevertheless, the message clearly points beyond itself to that great sacrifice of love through which sinful man will be saved.

Solutions for an Unhappy Family

The book of Hosea introduces us to a family whose relationship to one another parallels God's relationship with his people. It is an unhappy family. The wife is faithless and leaves her husband, the children are strangers to him in his own home. What solution can there possibly be to such a situation?

1. Hosea could try long-suffering tenderness in an effort to bring his wife and children back - but this method alone would solve nothing, the wayward wife would just continue her wilful behaviour.
2. He could use strong-arm tactics, forcing his family back and keeping them prisoners - but that would also be futile, because it would entail resigning his calling as a husband and a father to become an autocrat who forces his family to obey.
3. He could simply let them go and wash his hands of the whole business -but that would be the end of the family he had promised to love and protect.

In fact, God's plan of redemption calls for the use of all three options. In his dealings with Israel, the world and with believers, there are times when we are aware of his great tenderness, times when we are mindful of his judgment, and times when it seems as if he has left us to 'stew in our own juice.' But through all his dealings with us we see a holy love which will not let us go. If we are to be eternally separated from him it will be our choice, not his.

At its heart, the story of Hosea is a shadow of the painful process whereby sin is taken away through the cross of the Saviour.

Gomer's Children

Soon after their marriage Gomer makes a fool of them both. Today, Western society mocks God and makes itself foolish as a result.

Gomer leaves her husband, but God commands Hosea: "Love her as the Lord loves the Israelites" (Hos 3:1), and so the book of Hosea unfolds. The names of Gomer's successive children are portents for Israel. The Lord commands that the first son be named Jezreel, "because I will soon punish the house of Jehu for the massacre at Jezreel, and I will put an end to the kingdom of Israel. In that day I will break Israel's bow in the Valley of Jezreel" (Hos 1:4-5).

Jezreel had been the site of a terrible massacre and injustice, involving trickery, butchery, and hypocrisy. It would be like naming a child 'Syria' or 'Libya'. The message of this first portent is that the strength of evil power structures and nations will be broken. God will not allow any evil empire to last forever.

The second child, a daughter, is to be called Lo-Ruhamah, "...for I will no longer show love to the house of Israel, that I should at all forgive them" (Hos 1:6). The name means 'not pitied'. It was a warning to Israel that a time would come when the nation would feel that it had forfeited God's compassion. It would look as if he cared nothing for them. The judgments that God will surely bring upon our society will make us feel the same.

The third child's name illustrates what we are already experiencing in the West. God said, "Call him Lo-Ammi, for you are not my people, and I am not your God" (Hos 1:9).
Yet the very next verses after these warnings tell of an astounding reversal of the process of judgment, though it is one which can only come about after the full wrath of God has been revealed.

But through all God's dealings with us we see a holy love which will not let us go.

In Hosea 1:10 we read God's promise that "...the Israelites will be like the sand on the seashore, which cannot be measured or counted. In the place where it was said to them, 'You are not my people', they will be called, 'sons of the living God'."

In Hosea 2:1 we read of God's reassurance: "Say of your brothers, 'My people', and of your sisters, "My loved one."'

The remaining chapters of Hosea reveal vital aspects of God's relationship with humanity. Let us look at just three of them:

1. The Day of the Lord

In Hosea 2:16,19,20, we read God's declaration: "In that day...you will call me 'my husband'; you will no longer call me 'my master'...I will betroth you to me for ever; I will betroth you in righteousness and justice, in love and compassion. I will betroth you in faithfulness, and you will acknowledge the Lord."

In prophetic writings the phrase 'in that day' signifies that tremendous event when the Lord will not just send his prophets, but come in person. In the Old Testament God draws near to his people, revealing his heart of love. In the New Testament, God comes among his people in the person of Jesus, although he allows them to reject him. But even in his being rejected, he prays for their sin, and the sin of the whole world, to be forgiven.

2. Repentance Must Be Deep and Lasting

It is so easy in times of personal or national emergency to ask for God's help, to urge others to pray, or to call for a return to basics, but Hosea mocks such a shallow response to God. The people may say, "Come, let us return to the Lord. He has torn us to pieces but he will heal us; he has injured us but he will bind up our wounds. After two days he will revive us; on the third day he will restore us, that we may live in his presence" (Hos 6:1-2), but the Lord is not to be bought off so easily.

"Your love is like the morning mist," he tells his errant people, "like the early dew that disappears. Therefore I cut you in pieces with my prophets, I killed you with the words of my mouth; my judgments flashed like lightning upon you" (Hos 6:4-5).

In both Testaments, God draws near to his people, revealing his heart of love, even though he allows them to reject him.

Much of the religion which we see within certain segments of the church represents nothing more than a facade - the empty offering of a cheap and spurious grace - with nothing but blessings for all and sundry. The Lord's prophets, however, bring to bear on the situation a word which cuts through such superficiality.

3. The Fatherhood of God

God first compares his relationship with Israel to that of a husband to his wife. Later on, the illustration is changed to that of a father's relationship to his child.
The most moving example of this is to be found in chapter 11 where God is revealed as loving and long-suffering. Many hundreds of years later, through his death on the cross, Jesus totally illustrated the full content of this chapter. Only those who come to the Father with child-like faith will enter the Kingdom of God.

Today, in much the same way that the people of Israel asked for a king to rule over them so that they might be like the other nations (1 Sam 8:4-5), Israel's great longing is simply for her status as a nation to be recognised by those around her. But God's call, from the beginning, has been for Israel to be ruled by him and him alone.

She was not to put her trust in the power and security offered her by the surrounding nations, but to put her trust in God. In Hosea 13:10-11 we read, "Where is your king, that he may save you? Where are your rulers in all your towns, of whom you said, 'Give me a king and princes?' So in my anger I gave you a king, and in my wrath I took him away."

Today, despite her desire for peace, Israel can find no rest. Her neighbours are fanatically opposed to her very existence. Although their rejection of Israel's right to exist is an expression of the wickedness of their own hearts, the Lord is using these threats to Israel to bring her to the point where she realises that she can no longer rely on her military prowess to save her. Only God and his anointed King, Israel's Messiah, will in the end provide the nation with true security.

Israel longed for recognition from the nations around her, but God's call from the beginning has been for his people to trust in him and him alone.

It is then, at the end of the age, that the nations will "beat their swords into ploughshares...Nation will not take up sword against nation, nor will they train for war any more" (Isa 2:4) or, as Hosea 2:18 puts it, "Bow and sword and battle I will abolish from the land, so that all may lie down in safety."

Only then, when the authority of the Lord's Anointed is acknowledged in all the world, will the power of death and the grave be seen to be beaten: "I will ransom them from the power of the grave; I will redeem them from death. Where, O death, are your plagues? Where, O grave, is your destruction?" (Hos 13:14).

Originally published in Prophecy Today, Vol 10 No 5, September 1994.

For back issues of this series, click here.

What is the best way to study Bible passages on the end times?

There are many reasons for reading the entire Bible over and over again. One reason is to ensure that we find all its references to whichever theme we are studying, including the end times. More important, however, is that we cultivate a biblical worldview.

Instead of reading and interpreting the Bible through the lens of our worldly experiences and what others have told us, we look out on the world and judge what we see through the lens of Scripture, ingrained into our hearts by the Holy Spirit as we study carefully and prayerfully.

Today, particularly in the West, we live busy lives and have access to a wealth of information on all subjects, including Bible themes. Such information is no longer contained in Christian bookshops but also proliferates online. Without realising it, we can end up taking shortcuts in our Bible studies, gleaning from others rather than studying for ourselves. In so doing, we are in danger of imbibing the mindsets of others, rather than working out our own through a personal walk with God.

Instead of reading the Bible through the lens of our worldly experiences, we should look out on the world and judge what we see through the lens of Scripture.

This surely is a major reason for many of the conflicting views on the end times. Would it be different if our attitude was like that of the Bereans (Acts 17:11), who searched the scriptures for themselves to see if what they heard was true?

Biased Perspectives and Their Consequences

For example, perhaps even without realising it, we may still retain an element of Replacement Theology in our thinking, leading us to concentrate overmuch on God's plan for the Church in the Gentile world. In turn, we easily lose a balanced perspective on his designs for Israel and therefore his overall covenant plan.

We might also cultivate a habit of seeking to select verses of Scripture – often out of context - as 'proof texts' for our hopes for the future of the Church. Surely this is why there is so much contemporary emphasis on an expectation of the 'rapture', when the Church will be taken out of the difficult circumstances of the world, and when this will occur. 'Proof texts' used in support for this are Matthew 24:37-41 and 1 Thessalonians 4:13-17.

If we focus too much on this hoped-for event, out of context with the rest of Scripture, we begin to read every other aspect of end times Scripture through this lens. We become more and more concerned to find the best estimate of where to place the 'rapture' – and others do the same, with different conclusions, resulting in conflicting views of 'pre-', 'mid-' and 'post-tribulation' rapture.

Though Paul told the Thessalonians to comfort one another with an expectation of the Lord's return (1 Thess 4:18), I do not think he would have had them take his dramatic description of the way it will happen so out of context, as many today seem to have done.

If we lose a balanced perspective on God's overall plan, we can end up taking Scripture out of context.

The Background of the Covenant

The context of the end times (and all the events leading up to the return of the Lord) is the overall covenant plan of God. 'Covenant' and 'end times' are two intersecting themes that weave through Scripture, overlapping to become totally dependent on one another. If we read the entire Bible with this in mind, we cannot also fail to see that there is another theme bound up with these two – namely, God's purpose for Israel. A biblical mindset holds all this in balance. We find these overlapping themes behind the writings of all the Prophets, e.g.:

• The promised New Covenant proclaimed to Israel and Judah (Jer 31) is within the context of God's end times plan for Israel.
• The end time passages in Ezekiel 38 and 39 are in the context of the re-birth of Israel in Ezekiel 37.
• The great end time deliverance of Israel shown to Daniel (Dan 12) is in harmony with the other Prophets and with the Book of Revelation.
• Jesus, in speaking of his return (Matt 24; Mark 13; Luke 21), was talking to his disciples in the Land of Israel, to where he will return.

Harmony of Scripture

In reading the scriptures as a whole, we find that there is balance and harmony in all the major Bible themes. But without realising it, we often read one set of scriptures and put it in one compartment of our mind and another set and put it in another compartment, as if there are parallel worlds to which they apply.

This applies to reading the New Testament and Old Testament in isolation from each other, as much as to reading certain passages and Books in isolation. All the scriptures build together to emphasise one period of end time history. Ezekiel and Daniel, for example, both speak of the same time and circumstances, as do Jesus in the Gospels and John in the Book of Revelation.

The context of the end times is the overall covenant plan of God, including his purposes for Israel.

If we study the scriptures in a balanced way, we will find themes echoing across the whole of the Bible that will help us prepare, understand the signs of the times and have a sense of God's timing. For example:

• The 'sacrificial meal' and its context in Ezekiel 39:17-20 is echoed in Revelation 19:17-21. These surely are descriptions of the same event.
• Could we consider before God whether the sealed scroll of Daniel 12:4 was the same one opened by Jesus in Revelation 5:9-10? It is reasonable to assume this, since the last things on this earth could only be released after the Sacrifice of Jesus opened the way for the Gospel to go out to the entire earth, prior to the final judgments.
• Also, surely, the events so clearly revealed in Matthew 24, Mark 13 and Luke 21 are precisely the same events proclaimed more mysteriously in the Book of Revelation. All these things line up in harmony.

Haggai Speaks of the End Times

Many of us believe that, over recent years, God has spoken to us concerning the fulfilment in our day of the great shaking of Haggai 2:21-22, repeated in Hebrews 12:25-29. This is not independent of all else that is prophesied for the end times but fits into the overall picture, helping us to understand where we are on the final run-up to the return of Jesus.

This also focuses our attention on the covenant priorities of our age - completion of God's purposes for Israel and the strengthening of believers across the world.

All the scriptures on the end times build together in harmony.

Our Purpose

This short series on the end times is not intended to bring yet another formula, but to encourage the reading of the entire Bible afresh, with prayerful desire to understand the times. At four chapters a day this would take about a year, by which time world affairs will have moved on and it will be wise to consider it all again. There is no substitute for this prayerful study on our own and in our local prayer and study groups.

When the disciples asked about the signs of the Lord's coming, they were told to watch and pray. That command has been passed down to us. In so doing, we will be drawn closer to the Lord and to one another as the events unfold before us. We will achieve a stronger biblical worldview and we will learn to find harmony in all the scriptures.

Next time: An overview of Matthew 24.

For other articles in this series, click here.

Is Muslim violence really comparable with 'Christian' violence?

Pope Francis is renowned for his outstanding concern for the poor and powerless. Long before he came to Rome he earned a reputation in South America as a pastor who cared for people and was constantly seeking to improve the lot of those who were downtrodden.

Could this be the reason why he has spoken recently, comparing the motive of Muslim jihadists with what he sees as Christian violence?

Understandable though this sensitivity might seem, is it not one more contribution to confusion and compromise concerning Islam and the true Christian witness?

The Pope's Contrast of Islamic and 'Christian'

Two things have prompted us to use our editorial this week to continue examining the challenge of the Islamic movement in the West.

First, is the reported comment to a journalist by Pope Francis on the murder of Fr Jacques Hamel. The Pope is reported to have said that "he doesn't like speaking about Islamic violence because there is plenty of Christian violence as well...[He] said that every day when he browses the newspapers, he sees violence in Italy perpetrated by Christians: 'this one who has murdered his girlfriend, another who has murdered the mother-in-law...and these are baptized Catholics! There are violent Catholics! If I speak of Islamic violence, I must speak of Catholic violence. And no, not all Muslims are violent, not all Catholics are violent. It is like a fruit salad; there's everything'."¹

Of course, Pope Francis is right in acknowledging that some who call themselves Christians do commit murder. As Protestants we would wish to point out that that all human beings are born sinful and baptising them as infants does not change their human nature - so baptised Catholics are still sinners liable to commit acts of murder. It is being born again through repentance and accepting Jesus as Lord and Saviour that changes human nature.

Do the Pope's recent comments just add further confusion and compromise concerning Islam and the true Christian witness?

We would also want to point out the difference between a man who murders his girlfriend in a fit of temper and another who deliberately carries out a cold-blooded act of assassination such as the mass murder of those in the Bataclan concert-hall. If we lump together jihadist attacks with all other kinds of violence, we close down debate and understanding about the very distinctive motivations and agendas behind radical Islam.

Christians and Muslims Praying Together

The second is widespread reference in this week's media to opinions concerning joint Christian and Muslim prayer. There is a growing idea that Christians and Muslims can find ways to pray together - the assumption being that both pray to the same god. Christopher Howse commented on this in the Daily Telegraph, referring to Christian Troll's chapter on this theme in the Bloomsbury Guide to Christian Spirituality.²

Born-again Christians and Muslims do not and cannot pray to the same god! But as these two examples show, there is clearly need for clarification!

These instances are among the growing number in our day that challenge us to be clear on whether Christians worship the same god as Muslims. They are not new questions, but they are questions that are closer to home than in previous times.

The point is that human beings, to avoid confrontation, are likely to compromise. This must not happen in the Christian Church at this crucial time in history!

To avoid confrontation, human beings are likely to compromise. This must not happen in the Church at this time!

Mission to Muslims

In the 1980s, I was led to become involved with the challenge of Islam, in terms of both the ministry of the Gospel and the advance of Islam in the West. In those days it was said that there was one missionary to a million Muslims because of the difficulty of witness in Muslim countries and because of the poor understanding about Islam in the West.

For a period, I had the privilege of leading prayer among serving and former missionaries to the Muslim world. I met men and women who had spent a whole lifetime of service in the Muslim world and had not seen a single convert. Some had begun to doubt that it was possible for a Muslim to become a Christian. This seems hard to believe now. Not only has Islam become centre-stage politically and religiously, but also multitudes of Muslims have been saved by faith in Jesus the Messiah.

At around the time that these things were happening in the 80s, a fresh wave of missionaries was going into Muslim countries. Some found the same difficulty as the previous generation, and a new word became prominent – contextualisation. It is amazing how often we can think of a word that sounds quite reasonable in and of itself, but which masks a major error. Here and there, some Christian missionaries were beguiled to think that a way forward was to put the Christian message into the context of Islamic communities. Hence, some experiments have been made to open mosques with the idea of Christians and Muslims sharing in worship together.

This same idea is still alive, as our second example above illustrates. The bottom line is that it raises the question as to whether or not the God and Father of our Lord Jesus Christ is the same as the God of Islam.

Christian mission to the Muslim world has raised the same question – do we worship the same god?

Personal Experience

Personal experience helps us to know where to draw the lines. My personal experience of a short spell in a Moroccan jail for our Christian witness took me behind the scenes of the Islamic world. It begged the question as to why God would have sent us to witness to seekers after truth in a Muslim country only to be imprisoned by those who follow the god of Islam. Same God? Surely not. It also gives us the ability to contrast the rigid exclusion of everything Christian in hard-line Islamic countries like Saudi Arabia with the freedom offered to Islam in countries with an ingrained Christian heritage.

Returning to the first quote, what had Pope Francis in mind? Was he thinking of the Crusades when he considered that Christians had as much to answer for as Muslims in their violence? Perhaps he was thinking of the troubles in Northern Ireland or even the world wars that were fought in the last century.

He has a point - but one also senses a disturbing possibility that some Christian leaders are finding ways to unite with Islam in a quest for peace. Of course we must seek and defend peace, but at what cost? Is this another thread of compromise? Again, we are eventually led to the same question as to whether the God and Father of our Lord Jesus Christ is the same as the god of the Qur'an.

God is Great!

All Christians would agree that the God of the Bible is Great! We sing it and proclaim it, loud and clear! But when we hear that yet another terrorist has proclaimed 'Allahu Akbar!' prior to a murderous act of violence, and we discover that he has simply repeated (in Arabic) the Muslim proclamation 'God [Allah] is Great!' then we must ask whether this can be the same god.

Some Christian leaders seem to be finding ways to unite with Islam in a quest for peace.

Of course, many say that these terrorists are not true Muslims and are misguided. However, the question still remains. When one investigates what the Qur'an says about the god of Islam one sees clearly that it is not the God and Father of our Lord Jesus Christ. Just because we use the same words, it does not mean that we address the same god.

If the god of the Qur'an were the God of the Bible, he would not say that he did not have a son, as is written around the ceiling of the Dome on the Rock on Temple Mount in Jerusalem. The foundation of the Christian faith is that Jesus the Messiah is the Son of God. Neither would there be incitement to jihad against Christians and Jews in the Qur'an. On close study, the god of Islam is not the God and Father of our Lord Jesus Christ.³

We must not compromise on this issue either through guilt trips on violence that true Christians would not have perpetrated anyway, or through seeking some sort of joint expression of worship, as if there were two paths to the same God - one through Islam and one through Christianity.

True Seekers

Among the millions of Muslims in the world, particularly the young, there is a true seeking after the One True God. Jesus, the Saviour of the world, is working to redirect their prayers to the God and Father of our Lord Jesus Christ, the God of Abraham, Isaac and Jacob, and away from the god of Islam.

It will not help to muddy the waters through compromise, but this does not mean taking up arms to defeat violence with violence.

Now is the time for a clear and true proclamation of the Gospel. It is also time for a winning Christian lifestyle, a witness of the One True God borne out in true Christian discipleship. Our God is Great and far greater than counterfeits. The rise of Islam and the tides of response from the Pope and others challenge us to stand on the clarity of whom our God is.

Now is the time for a clear and true proclamation of the Gospel – and for winning Christian lifestyles.

The foundation of our concern for Muslims and of our witness to them is that there is difference between Islam and New Testament Christianity. The teaching of Jesus stands in stark contrast to that of Muhammad. They cannot both be the final revelation of God to mankind. Compromise, however humanly well-meant, will not help.

This is a matter of life and death, not so much of the physical kind but concerning eternal life in fellowship with the God and Father of our Lord Jesus Christ.

References

1 Quoted from Ibrahim, R. Pope Francis Equates Muslim and Christian Violence. FrontPage Magazine, 2 August 2016, re-published on the Middle East Forum.

2 2012, ed. Richard Woods and Peter Tyler. Bloomsbury. See also Howse, C. Can Muslims pray with Christians? The Telegraph, Thursday 11 August 2016.

3 For further reading on this subject, see James R White's What Every Christian Needs to Know About the Qur'an. 2013, Bethany House, Minnesota.

Whilst violent chaos is let loose, most continue to live in unreality.

The recent fatal knife attack in London's Russell Square was, for me, not only a reminder of what Israel has been facing on an almost daily basis over much of the past year, but also a flashback to the 7/7 bombings that struck the city's transport system.

On that July day in 2005, Islamic fanatics murdered over 50 commuters and injured hundreds more, including my younger brother David. The first I knew of last week's attack was the all-too-familiar image on my internet news feed of Russell Square where, 11 years ago, a blown-up double-decker bus came to represent the awful carnage of London's nightmare.

Despite sitting only three feet from the man behind the plot as the Edgware Road tube blast was detonated, David miraculously survived (minus a leg) thanks to prayers, paramedics and doctors. But I am still left wondering what it will take for people in general to wake up and realise that all hell is being let loose, and that they need to do something about it, or they will become part of the problem.

All hell is being let loose – if people don't wake up, they will become part of the problem.

Living in Unreality

The disturbing result of a new survey only confirmed my fears – that 59% of Brits admit to being 'hooked' on the internet.¹ They are almost constantly attached to their phone, tablet or computer; one adult explained that, for him, it amounted to a fear of 'missing out'.²

The good news is that, as a result of the far-reaching impacts technology is having on our lives, many are now committing to 'digital detoxing'. But most continue to live in such an unreal world that it seems even terror is not enough to rouse them from their soulless slumber.

This unreality has even infiltrated the world's apparent powerbase – Washington's White House – where President Obama told a summit on global development that "we are living in the most peaceful" era in human history and that "the world has never been less violent"³ – rhetoric no doubt designed to contrast with that of the Republican Presidential nominee's camp.

Most people live in such an unreal world that even terror is not enough to rouse them from their soulless slumber.

His Secretary of State John Kerry, meanwhile, has said that air conditioners and refrigerators are as much of a threat to life as terror groups like ISIS.⁴

But in radical Islam we are facing the most serious threat to civilisation since the murky shadow of Nazism lengthened over Europe. As I write, Israel is preparing for a worst-case scenario as a peace deal looks possible in the Syrian civil war along its northern border. It's a widely understood reality in the region that, when the jihadists have ironed out their differences and stop fighting each other, they will turn their fire on their common enemy – Israel.

Our Fate Intertwined with Israel's

And Christians must continue to pray for Israel's protection. Not only are they in dire need of Divine covering, but it's a biblical command to pray for the peace of Jerusalem (Ps 122:6). It's also in our interests to do so because, as former Spanish Prime Minister Jose Maria Aznar points out, "if it [Israel] goes down, we all go down."⁵

He argues that the Jewish state is at the cutting edge in the battle between militant Islam and the West and, in a Times article, concludes, "Israel is a fundamental part of the West which is what it is thanks to its Judeo-Christian roots. If the Jewish element of those roots is upturned and Israel lost, then we are lost too. Whether we like it or not our fate is inextricably intertwined."⁶

When the jihadists in the Middle East stop fighting each other, they will turn on their common enemy – Israel.

Jihad On Our Doorstep

We can no longer ignore Middle Eastern terrorism because we are now forced to contend with it on our own doorstep. And for UK residents there's another reason: Palestinians are threatening to take Britain to court for helping the Jews to re-settle their ancient land! Yes, a lawsuit is being prepared against the British Government for issuing the so-called Balfour Declaration of 1917 through which it committed itself to this goal.⁷

And though Britain subsequently reneged on some of its promises, there is no doubt that she played a major role in Jewish restoration. This is something for which we should all be proud, of course, but our brave new politically-correct world is more likely to see it as shameful colonial practice.

It's worth noting, however, that those committing jihad against Israel are not holding back on bringing the same terror to our streets too. And if Palestinian Authority terror is politically correct, what's so different about the terror we have witnessed in London, New York, Paris, Brussels, Madrid, Munich and Nice? Jihadists everywhere are using the same tactics, and the same excuses (the god of Islam).

It's time to come off the fence and take sides – and all the more so in light of the shock news of a leading Christian charity being accused of siphoning off millions of dollars in support of terror group Hamas. The big question is: are you on the Lord's side?

References

1 Wakefield, J. Net overload 'sparks digital detox for millions of Britons'. BBC News, 4 August 2016.

2 Ibid.

3 Chasmar, J. Obama: We're living in 'most peaceful' era in human history. Washington Times, 26 April 2016.

4 Kerry was in Vienna on 22 July 2016 to amend the 1987 Montreal Protocol that would phase out hydrofluorocarbons (HFCs) from basic household and commercial appliances like air conditioners, refrigerators and inhalers.

5 Aznar, JM. Support Israel: if it goes down, we all go down. The Times, 17 June 2010. Quoted in Gardner, C, Peace in Jerusalem. Olivepresspublisher.com.

6 Ibid.

7 Posselt, I. Palestinians Threaten to Sue UK over Century-Old Balfour Declaration. Bridges for Peace, 26 July 2016.

Going on holiday and searching for the perfect book to accompany you on your travels? Look no further than the books we've reviewed on Prophecy Today so far this year.

Journey into the riches of the Bible with Keller's My Rock, My Refuge (on the Psalms), or Whitworth's The Way of Wisdom. If you are keen to learn more about Israel's place in the plan of God, past, present and future, you may like Joel Richardson's provocatively-entitled When a Jew Rules the World.

For meatier explorations of anti-Semitism in the Church, try The Jews: Why Have Christians Hated Them? by Gordon Pettie, or Merrill Bolender's When the Cross Became a Sword. Alternatively, for exciting and encouraging stories about the love of Jesus transforming both Arabs and Jews in Israel today, read Julia Fisher's recent book, What is God Doing in Israel?

If your preferred subjects are politics and the state of the nation, you might like Melanie Phillip's The World Turned Upside-Down. Or, if your passion is seeing the Church recover its Hebraic roots and get back to biblical basics, why not try Heidler's Messianic Church Arising or Stephanie Cottam's Ready or Not - He is Coming, or start a journey with Steve Maltz? We have reviewed several of his books including his trilogy on the Western Church: How the Church Lost The Way, How the Church Lost The Truth, and To Life, as well as his 'God' trilogy: God's Signature, God's Blueprint and God's Tapestry.

Just click on the links above to read our reviews and for purchasing information.

Happy reading!

This week's scriptures: Numbers 30:1-32:42; Jeremiah 1:1-2:3; Matthew 5:33-37

Amidst the myriad different modes of communication God has created, the spoken word has been given a unique place and power. By God's spoken word the entire world was created. By His spoken word were His desires and standards for our living unveiled.

Through the Old Testament God chose to reach out to His people Israel – and to other nations surrounding them – primarily through the spoken word of His prophets, empowered by the Holy Spirit.

When the Lord walked the earth in the person of Jesus, His words transformed lives with forgiveness, healing, freedom and true life – and sent out his followers to do the same, taking the good news of the Kingdom to the ends of the earth.

Faithfulness in Our Speech

The power of words – for good or ill – means that God takes our speech very seriously - and so should we. This week's Torah portion picks up on this theme, following Moses as he outlines to the Israelites the importance of keeping the vows and pledges they make, including any 'rash promises' they might utter (Num 30:6).

Later in the passage we read of the promise made by the Reubenites and the Gadites to help the other Tribes take the Promised Land, even though they had made a special request to dwell ultimately in land outside of its boundaries. God held them to their word.

In the same chapter we are also reminded of God's faithfulness to His own promises, including the oath He swore in anger to the generation of Israel who feared to enter the Promised Land (Num 32:10-11; Ps 95:11). God desires us to be a people faithful to our words because He is faithful to His.

This week's scriptures take this faithfulness beyond the matter of oaths and vows, however. This week's Haftarah portion is the calling of Jeremiah, who was given the very words of God in order "to uproot and tear down, to destroy and overthrow, to build and to plant" (Jer 1:10). What a responsibility! Numbers 30 also reveals how seriously God takes the words we do not speak – our very silence has power, actively confirming and condoning the actions of others.

And in Matthew 5, Jesus goes even further, suggesting that the people of God should flee from oaths and vows entirely – simply letting our "yes be yes" and our "no be no". If your heart is in the right place, there should be no need to swear, vow or pledge by anything – your word alone is powerful and should be completely reliable.

The Power of the Tongue

The Bible brims full of verses about the fearsome power of the tongue. The Lord has ordained that "the tongue has the power of life and death" (Prov 18:21), of blessing and of cursing (Rom 12:14). In as much as it can bear encouragement, grace, healing and good admonishment, so it can also corrupt, divide and harm (e.g. Eph 4:29; Prov 12:18, 17:9). Whilst "gracious words are like a honeycomb, sweetness to the soul and health to the body" (Prov 16:24), foolish and rash words bring ruin and corruption (Prov 13:3; also James 3:1-12).

Ultimately, our speech will justify or condemn us eternally, for salvation involves both inner belief and outward confession (Rom 10:9-10). And at the end of time, all men will be held to account for every word they have spoken (Matt 12:36-37).

A People of Pure Speech

Why does God place such a high premium on the spoken word? Scripture tells us that "out of the overflow of the heart, the mouth speaks" (Luke 6:45; Matt 12:33-37; also Matt 15:18). God has created a special relationship between the mouth and the heart, such that our words (including our silences) indicate something of what is going on inside of us.

This is a scary prospect, but there is also incredible opportunity here. By our words, we can give others a window in on the light and hope of the Kingdom of Heaven which dwells inside of us. Only Christians have access to the Spirit of God, who stands ready to fill our mouths with His words if we are prepared to allow Him. Believers alone have access to the wisdom of Heaven that teaches us when to declare God's truth out loud, and when to "let [our] words be few" (Ecc 5:2-3).

In a babbling world of constant media noise, where we are all on information overload, by what kind of words will we be known? Believers alone have the power to speak words that refresh, revive and bring life to the soul, that are consistently and powerfully trustworthy, honourable and pure. How dry and parched the world is, how thirsty for the Living Word of God, whose ambassadors we are and who dwells in us.

How vital it is to hand over our tongues to the Lord, to be controlled by the Holy Spirit and given words from Heaven to speak. God can, of course, turn the tongues of men and animals to His own ends at any time (as the example of Balaam and his donkey shows) – but more often than not, He waits to be invited. What a beautiful mandate awaits our words if we yield to His control - to be used to glorify His name and declare wonderful truths about His character and deeds, to refresh and speak life to others, to set people free from enemy oppression and to serve the Body of Jesus with prophecy, wisdom, encouragement, prayer, discipline and love.

Only God's Power

The closer we get to God - the more aware we become of His holiness – the more aware we become of how unclean our own lips are (see Isaiah 6:5-7). No power of our own can cleanse, tame and empower the "fire" of the tongue (James 3:6) to Kingdom ends. This process is a work of the Holy Spirit of the Living God, through the way made by the atoning work of Jesus on the Cross. It begins not in the mouth, but in the heart.

Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer. (Ps 19:14)

Author : Frances Rabbitts

Mental illness is becoming the go-to explanation in the press for the recent spate of terror attacks. But this approach is not without problems.

Have you noticed that media coverage of the recent terror attacks across Europe has been littered with references to the mental health of the perpetrators? Without necessarily denying links to Islamic extremism, reports also keenly stress the role of psychological instability.

To take a few recent examples, according to the BBC, Lahouaiej-Bouhlel, the man responsible for the Nice lorry attack, reportedly "had a history of violence and mental instability".¹ Omar Mateen, the 29-year old responsible for the Orlando nightclub attack in June, "was violent and mentally unstable".²

The Ansbach suicide bomber (27-year old Syrian refugee Mohammad Daleel) was reported as having previously received psychiatric care following two suicide attempts, and Adel Kermiche, who murdered French priest Jacques Hamel in the Rouen attack, had apparently received treatment for mental disorders as a teenager.³

London Stabbings

Most recently, this week's stabbing in London led the Met Police very quickly to point to "mental health issues" as a possible explanation, whilst repeatedly emphasising that terrorism is just one of many possible lines of enquiry and that so far there is "no evidence of radicalisation".⁴

Of course, not all recent attacks have been described in this manner. Nevertheless, a cross-media narrative is certainly emerging which holds 'mental health issues' as the go-to explanation for the recent spate of terror attacks in Europe. Only in the last few days have others begun to point out the problems with this approach.⁵

A cross-media narrative is emerging which holds 'mental health issues' as the go-to explanation for the recent spate of terror attacks in Europe.

Complex Concept – Not Catch-All Explanation

The highly complex relationship between mental health and violent behaviour is not well understood. Individuals driven to such terrible actions as we have witnessed in recent weeks must themselves be severely disturbed – mentally deluded, corrupted or oppressed. To deny the presence of psychological problems in this context could be dangerous.

For Christians, belief in the existence of a spiritual realm necessarily provokes questions about the influence of demonic spirits. But the secular press ignores such things and rushes to explain away what is going on purely by a catch-all reference to mental health problems, which though convenient, can be severely misleading.

Will Gore of The Independent has argued that "The media glosses over the specifics in favour of creating a kind of homogenised bogeyman figure: a religious fundamentalist afflicted by mental illness and immune to rationality".⁶ His argument is that the media's first response to any attack is to suspect jihadism, the second response is to expect mental health issues, and the third response is to conflate the two, oversimplifying and demonising them both.

This is visible in the term 'Islamopsychosis', which is gaining traction online, and also in yesterday's Daily Express, which claimed that ISIS might be deliberately targeting mentally unstable people to encourage them to carry out attacks.⁷

The complex relationship between mental health and violent behaviour is not well understood, but the secular press ignores such things.

Explanation or Distraction?

So, whilst our security services are working around the clock to try to understand the complex processes behind radicalisation, the general public are being sold a different and much simpler narrative – these attackers are just crazy religious people!

This sits neatly with the 'Islam is a religion of peace' doctrine; any Muslim who turns to terror is not practising a true form of their faith – they are simply mentally unstable. So the public is deceived and deluded about the incursion of jihad (radical Islam) into Europe. The secular humanist values of multi-faith 'tolerance' remain intact.

But if we ignore the links of attackers to radical Islam, we close down proper debate and divert attention away from the real reasons behind the attacks. We end up blaming mental health for the things we do not understand and dismissing anything beyond our comprehension or in discord with our own worldview.

Mark Brown of The Independent commented yesterday:

When such events break the reasoned quiet and order of our lives, we look for ways to make ourselves safe, ways to fit the shock of such attacks into our existing ways of thinking and understanding of the world. We want an explanation for what feels beyond comprehension...⁸

The 'mental health' narrative is fast becoming the pacifying response that somehow makes us feel more comfortable and in control of a threatening and unpredictable situation. But this leaves us deceived about the full truth and irrationally prejudiced about both Muslims and those suffering from mental health problems.

The 'mental health' narrative is fast becoming the pacifying response that somehow makes us feel more in control of a threatening situation.

Danger for Christians

The great danger of all this cover-up for Christians will be the next stage in the deception. As the secular media begin dismissing all terrorism as the action of crazy religious fundamentalists, this will only be a stepping stone to saying that all religious people are mentally deluded – especially those who can be labelled 'fundamentalist'. This is the final goal of our secular humanist society.

Paul warned about the coming of a great delusion in the last days. In the first chapter of Romans, he spoke of people suppressing the truth about God and creation, leading God to give them over to a depraved mind and them becoming filled with every kind of wickedness, evil, greed, depravity and violence.

When writing to the Thessalonians, in reference to the 'man of lawlessness' being let loose into the world, Paul said that people perish because they refuse to love the truth and so be saved. He said "For this reason God sends them a powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth but have delighted in wickedness" (2 Thess 2:11).

As terrorism is increasingly dismissed as the action of crazy religious fundamentalists, it will then be easy to assert that all religious people are mentally deluded.

Shine Like Stars

Only a lost and broken world would try to explain away one terrifying problem it doesn't understand with another it understands even less – shifting fear from one base to another.

For Christians, it is important that we guard our hearts, so we do not allow ourselves to be drawn under the powerful, delusional influence of fear currently shrouding Europe. It is also important that we brace ourselves and learn the full truth about Islam – because we're not going to get it from the BBC.

In an increasingly panic-stricken time we are given the opportunity to shine like stars in the universe (Phil 2:15), holding out the beautiful gifts for which the entire world is searching: TRUTH, HOPE and PEACE. It is time for the Church to stop hiding its light under a bowl – the world needs it now.

References

1 Attack on Nice: Who was Mohamed Lahouaiej-Bouhlel? BBC News, 18 July 2016.

2 Orlando nightclub shooting: How the attack unfolded. BBC News, 15 June 2016.

3 Knife attack raises fears of Isis targeting people with mental health problems. The Express, 4 August 2016.

4 Russell Square stabbings: Man arrested on suspicion of murder. BBC News, 4 August 2016.

5 E.g. Brown, M. Mentally ill people are the collateral damage of news reports about the Russell Square stabbings. The Independent, 4 August 2016.

6 Gore, W. Mental illness has become a convenient scapegoat for terrorism – but the causes of terror are rarely so simple. The Independent, 25 July 2016.

7 See note 3.

8 See note 5.

UK hi-tech company ARM Holdings has been sold to Japanese firm SoftBank - but should we care?

'STORM OVER JAPAN RAID ON WORLD CLASS UK TECH GIANT', ran the p1 headline in the Daily Mail.¹ The story described how, for £24bn, top UK microchip technology company ARM was to be sold to the Japanese firm SoftBank.

Hard Won, Easily Squandered

Whilst one Member of Parliament likened the deal to a football club flogging off its best players, the new Chancellor of the Exchequer, Philip Hammond, claimed that the deal would turn "a great British company into a global phenomenon" (in fact, it already was a 'global phenomenon').

He was clearly anxious to cash in on what was promoted as the great advantages to the UK economy of new world-class deals resulting from the decision to pull out of the European Union. Shares inevitably soared sharply upwards as investors interested in making money licked their lips.

But this deal wasn't about selling abroad a quantity of finished products (e.g. ten million chips). It was about the one-time disposal of what is called 'intellectual property rights' held by ARM - the hard-won skills and know-how across a wide range of technical disciplines required to bring such products to market. The long-term worth of such know-how can amount to hundreds of millions of pounds over decades.

During the last few days a technically naïve political class - goaded on by the press - has, too late, begun to sense the importance of such a decision and, at the time of writing, efforts are being made to claw back the deal.

This deal wasn't about selling a quantity of finished products – it was the one-time disposal of hard-won skills and know-how.

Common Folly

Tragically, such deals are now commonplace in Great Britain. They go largely unreported, making news only in the financial press. They are commonplace because the nation is unaware of the value of the work done by skilled scientists and engineers collaborating closely, as in this case with Cambridge University, with bodies having universally acclaimed academic skills.

Industry in the UK is generally privately owned and thus able to act in its own interest. In the USA, in France and Germany, state oversight bodies are set up to ensure that technology essential for a nation's future wellbeing is protected, and to scrutinise such deals to permit or disallow them. But not in the UK.

Historic Precedent: Rolls-Royce Jet Engines

Careless disposal of such knowledge for short term financial or political gain began with the sale of a few Rolls-Royce jet engines, the brain child of Frank Whittle (later Sir Frank), to the Soviet Union just after the war. In 1946, Soviet jet-engine designers asked Russia's leader Josef Stalin to acquire proprietary technical information on Britain's jet engines needed to leapfrog the technically steep, expensive and lengthy learning curve associated with the huge, new technology challenges and so position itself into technical equality or superiority with the West.

The Russian Government approached Sir Stafford Cripps, President of the Board of Trade and a Cabinet Minister in the post-war Labour Government, who prior to that had been Ambassador to the Soviet Union. Soviet engineers visited England to negotiate for the rights to build the engine originally designed by Whittle and his small Power Jets company, which had built the first Allied jet engines under the most severe financial constraints. Whittle's engine technology had subsequently been taken over by Rolls-Royce for development and mass-production to power the very first Allied jet fighters, the UK's straight-winged Meteors and Vampires.

Careless deals disposing of knowledge for short term financial or political gain are now commonplace in Britain.

Agreement was reached, and a handful of engines were supplied. Russian engineers rapidly reverse-engineered the design to produce their own version. The pay-off occurred in the early 1950s, when American heavy bombers tasked with destroying North Korea's industrial infrastructure were attacked by a new Russian swept-wing, transonic fighter (the MiG-15) powered by the new engines. The West had nothing to touch it. The Americans lost aircrews and were very upset.

More Recently: Astra-Zeneca vs Pfizer

A host of innovative, high-tech technology, the UK's life-blood, has subsequently been sold off over the years to the benefit of company directors and investors.

One deal was remarkable because its directors refused to give way to would-be hostile take-overs. In 2014, pharmaceutical company Astra-Zeneca was approached by US firm Pfizer to accept an offer. Top-level UK Government officials, including Prime Minister David Cameron, cheered Pfizer from the side-lines. Their argument was that in a global marketplace it doesn't matter who owns what. The battle became prime-time 'must see' TV coverage of the Government's Select Committee in which the US company was described as an asset-stripper.

Astra's directors—among them Swedish chairman Leif Johansson and French chief executive Pascal Soriot, who could between them have made around £60m from the deal - steadfastly resisted four successive offers by Pfizer's Scottish-born chairman and chief executive Ian Read. Finally, after some five or six weeks in the glare of knowledgeable and intensive press and BBC commentary, Pfizer admitted defeat and said that it would not again attempt to take over Astra. The American offer, finally standing at an eye-watering £70bn, collapsed.

A Fool and His Money

The Bible has much to say in warning about such deals. Abraham grew immensely wealthy because he was a man of faith and recognised the source of his wealth. Deuteronomy 8:17-18 says that the true dispenser of wealth is God himself (1 Chronicles 29:12 says much the same thing).

Solomon (2 Chron 1:12) was promised wealth, riches and honour such as no other man before him had enjoyed and no other later one would have – because he had first chosen to seek the way of wisdom. The benefits of wisdom are extolled in the Book of Proverbs, which promises prosperity for all who seek her (Prov 3:2).

Precious assets are given by God for the good of the nation, not to satisfy the greed of a few individuals.

God's people are not to give away what he has given to them. Proverbs 5:15-16 gives us the picture of a man drinking water from his own well and not allowing his springs of water to overflow casually onto public squares. These water supplies, precious in a semi-tropical environment, were intended to bless the local community, not to be scattered around and lost.

Selling off the precious assets that God has given to Britain may satisfy the greed of individuals in the short-term, but its long-term effects are to reduce the wealth of the nation and to reduce national ability to help its citizens and bless others in less developed parts of the world. This is surely sinful in the eyes of God.

References

1 18 July 2016.

Clifford Denton's second article on the end times emphasises the importance of reading Scripture through the right lens.

The Masterpiece of the Bible

The Bible is like a tapestry. A multitude of themes trace their way through the scriptures, from Genesis to Revelation. These themes intersect and overlap so that they are both single themes and part of a whole.

The picture of the end times is one of those themes. Echoes from Genesis are in Revelation. The plagues of Egypt remind us of the woes that God will pour out on the entire earth right at the end of time. We learn about the heart and mind of God, the separation of the saved from the unsaved, judgment on sin and much more.

So, to understand the end times, we must read the entire Bible.

Greek versus Hebrew

How, then, do we approach the reading of Scripture with the end times in view? We must beware of an overly-analytical approach. Western philosophy and scientific analysis emerged from ancient Greece. This has fostered methodical, 'logical' attitudes to world issues based on human rationality, but as far as the scriptures are concerned another mindset is needed.

Western education, influenced by those Greek patterns of logic, has unfortunately trained our minds away from the biblical, Hebraic mindset through which we should approach Scripture. This has even influenced our theology, including perspectives on the end times, contributing significantly to the divisions and conflicting conclusions on the topic which exist among Christians today.

To understand the end times, we must read the entire Bible.

The Hebraic mindset is founded on faith and leads to a seeking after God through a prayerful walk. It is a mindset that encourages questions - but not questions of the philosophical kind that expect straightforward, rational answers. We must not approach God with our questions expecting to walk away with the single answer that ticks all the boxes of our theology.

Instead we find ourselves enquiring about aspects of a larger truth. Our questions are held in the background, in our spirits, and are part of an ongoing communication which results in God feeding us, edifying us and gradually revealing something richer and clearer on questions that are deeper than we first thought. Sometimes God hears one question and raises another as an answer. We find this in the biblical record of Jesus' own teaching.

A Walk of Discovery

For this walk God has provided us with Scripture, that wonderful tapestry of intertwining themes that builds into an overall picture.

The walk is both personal and corporate, so we each have a testimony that we share with others as they also share with us, as we sit prayerfully together with the scriptures open and as we share our questions.

Through Word and Picture

There are two main ways in which God communicates prophetically. One is in pictures; the other is in words. These are not independent. As we often say, 'a picture paints a thousand words'. Language gives rise to pictures in our imagination, and pictures can be described, interpreted and celebrated in words.

Nowhere are these connected forms of communication clearer than in the created universe, which God created in all its visual splendour to speak of himself. Psalm 19 expresses this profound truth: "The heavens declare the glory of God; and the firmament shows his handiwork. Day unto day utters speech, and night unto night reveals knowledge. There is no speech nor language where their voice is not heard" (NKJV).

There are two main ways in which God communicates prophetically: pictures and words.

While scientific enquiry has revealed much about the laws of nature and the structure of the universe, giving many people of faith further understanding through which they praise God all the more, science has never proven or disproven the existence of a God of Creation. Indeed, more and more scientists in our day have become side-lined by theories of evolution that seemingly do not require a Creator. Far better to prayerfully gaze with wonder on Creation and let God speak of himself to us in his own way, by faith unspoiled by too much logical analysis.

Communicating Heart to Heart: Illustrations from the Arts

God made mankind in his image, so we (in a limited way) are able to express ourselves through words and pictures. Though we are all human and prone to impurity, through the expressions of the various creative arts, we can begin to understand how Creator God communicates to us.

A painted masterpiece will hang in a gallery and one can look at it for hours, seeing the overall picture, while from time to time focussing on a detail that makes up the whole. If the picture were broken down into individual details the overall impression would be lost.

Poets use words to convey their thoughts in the same way that artists use paints on canvas. Many of us fall short of understanding poetry if our scientific mindset seeks to over-analyse the structure of the poem, which was often (for some of us) how we learned to approach poetry at school. We were taught to dissect it through metre, rhyme, structure, figures of speech and so on, rather than just reading it.

C Day Lewis described this error in reading poetry, where the reader "doesn't take off his critical controls and allow the poem to pass direct to his imagination".¹ Lewis was considering what makes a good poem and how it should be read. He understood that a good poet communicates from his heart through particular choices and combinations of words – that is his craft. We, the readers, are intended to trust the poet as a communicator and allow him to speak to us through the end result of his writing.

How much more so than any human artist or poet does God, the Creator of language and all visual expression, seek to communicate truths to us heart to heart. And so to the key point of this article.

How much more so than any human artist or poet does God, the Creator of language and all visual expression, seek to communicate truths to us heart to heart?

God the Creator Communicates

The Hebraic way to approach Scripture's words, pictures and visions, including the passages relating to the end times, is to simply read them in a prayerful attitude as part of our walk with God. He is less concerned that they be scientifically analysed and more concerned to reach into our hearts and minds, to plant there the message behind the words and pictures – rather like C Day Lewis explained that poetry should be read.

This will not leave us with the overall picture alone, as a general abstraction. From time to time we will find ourselves focussed on a particularly relevant detail. However, this is not so we can reconstruct scientifically what God is saying, such as many have done with various time-lines of the prophetic scriptures, only to find that they have pushed the idea too far and into disagreement with someone else's system – or indeed into conflict with factual events as they unfold.

Let us trust God, the Greatest of all Communicators, and read together what he has said of the end times. Perhaps some of us should start afresh and read the scriptures with this renewed mindset. Simply read the entire Bible and see what God says. Do it the Hebraic way.

Next time: Harmony among the prophetic scriptures.

For other articles in this series, click here.

References

1 Introduction to A New Anthology of Modern Verse 1920-1940. Methuen, 1941 p XV.