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Why is the language in which Scripture was first written so important?

The original language of the Old Testament is Hebrew. The language through which the New Testament came to the Gentile world was Greek. This is because Greek was the language that was widespread at the time of the first apostles - not because Greek was to replace Hebrew as the language of Scripture.

A lot can be gained by understanding the scriptures through the Hebrew language and with a Hebraic way of thinking. You may already study Hebrew as an aid to Bible study - if not, why not consider doing so?

Hebrew Language and Culture

Language has a powerful effect on the lives of people. Before the advent of widespread communication, and after the dispersion at the Tower of Babel, language was probably the most important barrier keeping communities of people separate from one another. Language fenced them in, as it were. Each group's community traditions and culture then developed within this framework, interacting with and influenced by their language.

Hebrew is one of the Semitic group of languages, which also includes Ugaritic, Canaan-Phoenician dialects and Aramaic (it is also closely related to Ethiopic and Arabic dialects). As we study the growth of the societies of the Semitic nations in the Middle East, we find that language and culture were closely interwoven as the people-groups developed through the centuries. Thus when we are seeking to understand the background of the Bible we need to look at both the language and culture of the people.

The language of the Bible influenced the interpretation of the Bible. Israel is closely defined by the way Torah is interpreted linguistically, and this has been so for thousands of years. This was the case through the wilderness years, at the time of the judges and in the kingdom years, and on to today. In other words, the scriptures of the Tanakh (Old Testament) were interpreted into laws and customs of the community – and so Hebrew language was related to action. Understanding the Hebrew language is therefore key to understanding both Scripture and its application.

The Hebrew language is closely interwoven with Hebrew culture, and has long influenced the interpretation of Scripture.

In the chapter 'The Power of the Word' in his book Heritage: Civilization and the Jews, (1984, Summit Books), Abba Eban says:

The Hebrews entered history suddenly, without much storm or drama. Indeed, history barely noticed that the Jews had entered it at all. Why should the powerful, sophisticated empires in the rich green valleys of the Nile and the Euphrates be impressed by those ragged, wandering tribes? They had no cities, no temples, no buildings, no armies. All that they had were ideas expressed in words.

All subsequent history bears witness to the unconquerable power of those words. A few thousand Hebrew words uttered in Israel a few thousand years ago have been sending sharp impulses of thought and feeling into mankind ever since. We cannot imagine the history of civilizations, of religion, of philosophy, literature, drama, science, art, with acknowledging the potency of those words.

The words preserved the people in their separate identity... (p31)

This is well known to those who make in-depth studies of the power of language. Some branches of the modern science of linguistics concentrate on the psychological, cultural and social effects of language, so important is the link between language and culture. Language is far more than words that convey information. It forms the framework of personality, of society and of culture, both through the nature of the language itself and the practices that are described by it. Language and culture are inseparable.

Language is far more than words that convey information. It forms the framework of personality, society and culture.

With all the implications of this, Hebrew was the chosen language of God to convey his teaching to Israel. Their whole existence, and therefore the background to Christianity, is influenced by this. We gain a workable understanding of the background of the words of Scripture through scholarly translations, but there are other depths to consider through familiarity with the language of Scripture itself.

This is an immense subject on which we can only touch briefly, so we will illustrate with a small number of examples of the specific characteristics of the Hebrew language.

The Alphabet

There are 22 consonants in the Hebrew alphabet. Each letter is a word picture. For example, the Aleph is a representation of an ox, a Bet represents a house, a Gimel represents a camel, a Dalet a door, a Heh a window and a Vav a hook. Words of the scriptures were originally formed with consonants only. The readers and writers of Scripture would have been familiar with how to say each word and so vowels were not developed until much later.

Of all the languages on earth, Hebrew was the language God chose to convey his teaching to Israel, influencing their whole existence and the background to Christianity.

As Menachem Mansoor writes in Biblical Hebrew, Volume 1 (1990, Baker):Hebrew Alphabet, see Photo Credits.

The Hebrew Bible was originally written without vowels. The Hebrew of the Dead Sea Scrolls, dated between the second century B.C. and the first century A.D., has no vowels. When Hebrew had ceased to be a spoken language, several systems of vowel signs were invented by Jewish grammarians to help the public read Hebrew accurately. Our present system was probably adopted about the ninth or tenth century A.D. and is known as the Tiberian – developed by Jewish scholars of Tiberias... (p31)

Vowels were written beneath, above and within the existing consonants, so that the original form of the words without vowels was preserved. The vowels consist of patterns of dots or lines. As Mansoor implies, oral tradition preserved the pronunciation of words, before it was considered necessary to preserve the Hebrew language in written form.

This indicates that though Scripture was written, it was also linked with oral traditions, being connected more to the doing of what was written than philosophising about it. It was primarily a spoken language. The written word was related to the spoken word, which in turn was related to lifestyle and culture.

Hebrew was primarily a spoken language, preserved through oral traditions before it was ever preserved in written form.

The Verb Structures

The verb structure of the English language and other languages is far more complex than Hebrew. There are less variations of a verb in Hebrew; generally speaking, the various tenses of a verb are formed by adding prefixes or suffixes to verb roots of three letters.

The verb is to be found at the beginning of a sentence, indicating its priority - as opposed to the priority of the noun in other languages. Hebrew is a 'doing' language, not a philosophical language. The tenses of the verb are also simple, related (in general terms) to completed, continuing or uncompleted action. If we consider the relationship of language with culture we have another clue as to the characteristic of a Hebrew speaker, who speaks in simple and straightforward ways relating to the activities of life.

In Hebrew, verbs are prioritised at the beginning of sentences. Hebrew is a 'doing' language, not a philosophical language.

Figures of Speech

EW Bullinger's book Figures of Speech in the Bible (1993, Baker) is over 1000 pages long, containing hundreds of examples drawn from the whole range of literature to be found in the Bible. Figures of speech reflect aspects of the Hebrew mind. We cannot say that every Hebrew speaker will use anything like that range of figures of speech, any more than every English person will be a literary expert at the level of William Shakespeare. But the Hebrew language nevertheless gives us some insight into the Hebrew culture and mindset.

We will take three examples for illustration: Ellipsis, Parallelism and Hyperbole.

a) Ellipsis

Ellipsis is the figure of speech in which there is an omission of some part of a sentence, which gives the sentence a special emphasis. Generally speaking, a sentence has three components: a subject, a verb and an object. Omission of any of these three is possible. Bullinger put it this way:

The omission arises not from want of thought, or lack of care, or from accident, but from design, in order that we may not stop to think of, or lay stress on, the word omitted, but may dwell on the other words which are not emphasized. For instance, in Matthew 24:19, we read that the Lord Jesus, "gave the loaves to His disciples, and the disciples to the multitude.

There is no sense in the latter sentence, which is incomplete, "the disciples to the multitude," because there is no verb. The verb "gave" is omitted by the figure of Ellipsis for some purpose. If we read the last sentence as it stands, it is read as though Jesus gave the disciples to the multitude!

This at once serves to arrest our attention; it causes us to note the figure employed; we observe the emphasis; we learn the intended lesson. What is it? Why, this; we are asked to dwell on the fact that the disciples gave the bread, but only instrumentally, not really. The Lord Jesus Himself was the alone Giver of that bread. Our thoughts are thus, at once, centred on Him and not on the disciples. (p1)

There are a very large number of examples of ellipses in the Bible. With a mind tuned to this aspect of Hebrew, the reader naturally draws a particular emphasis because of the omitted words. This is an aspect of Hebrew culture as well as something we should understand in the reading of Scripture.

Bullinger demonstrates that there are complex examples of ellipses as well as more simple ones. For example, he perceives a 'Complex Ellipsis' in Romans 6:4: "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father..."

He writes, "The complex Ellipsis here may be thus worked out: "Therefore we are buried with him by His baptism-unto-death (and raised again from the dead), that like as Christ was (buried and) raised again from the dead by the glory of the Father, even so we also should walk in newness of life" (p113).

b) Parallelism

Parallelism is another of the figures of speech that gives a sentence a certain emphasis. In this case it is through the repetition of similar, synonymous, or opposite thoughts or words in parallel or successive lines. Bullinger distinguishes seven kinds of parallelism, each bringing their own form of emphasis. Often this figure of speech is considered poetic, but its use is more general than that – it is simply another aspect of the Hebrew way of communication. Here are a few examples.

Psalm 1:1:

Blessed is the man
That walketh not in the counsel of the ungodly,
Nor standeth in the way of sinners,
Nor sitteth in the seat of the scornful.

Bullinger states: "Here we have three series of gradation:- walketh / standeth / sitteth; counsel / way / seat; ungodly / sinners / scornful. These gradations point us to the fact that there is a mine of truth contained in the verse, on which a volume might be written." (p350).

Proverbs 10:1

A wise son maketh a glad father;
But a foolish son is the heaviness of his mother.

Here the emphasis is made with a contrast in two lines opposed in sense to one another.

Proverbs 18:24:

There are friends to our own detriment:
But there is a friend that sticketh closer than a brother.

Bullinger says: "The point of the parallel lies in the plural, "friends"...many friends in contrast with the faithfulness of one 'friend'" (p353).

These are simple examples, but the Hebrew language contains examples of growing complexity.

c) Hyperbole

This important figure of speech involves emphasis being given through exaggeration. More is said than is meant to be literally understood, in order to heighten the impact of the phrase. Here are a few of the simpler examples noted by Bullinger (pp423-428):

Genesis 2:24

'Therefore shall a man leave his father and his mother, and shall cleave unto his wife.' This does not mean that he is to forsake and no longer to love or care for his parents. So Matthew 19:5

Deuteronomy 1:28:

'The cities are great, and walled up to heaven,' to express their great height.

Judges 20:16:

'Every one could sling stones at an hair and not miss': to describe the wonderful proficiency which the Benjamites had attained in slinging stones.

These few, of the many examples of Hebrew figures of speech in the Bible, illustrate the character of the language in conveying ideas and forming the way of thinking of the Children of Israel, which in turn determines the character of the people and the nation as well as being a framework for our understanding of the scriptures.

The Hebrew Basis of Scripture

Apart from a few places where Aramaic was used (Dan 2:4b-7:28, Ezra 7:12-26, Gen 31:47 and Jer 10:11) the Tanakh (Old Testament) was passed down to us through the Hebrew language. It was faithfully copied from generation to generation in the scribal traditions, so that one small mistake would render the whole manuscript obsolete and require a fresh start to preserve accuracy.

Because the language used for the New Testament was Greek and because we have the Septuagint (Greek translation of the Old Testament), we have insights into the Hebraic background of the New Testament. We can compare words and phrases in the New Testament with the words and phrases of the Septuagint. However, it is always the original Hebrew that is at the root of the scriptures. The authors of the New Testament were entirely Hebrew in their outlook (and, for the most part, background) despite the fact that the message of the Gospels is recorded in Greek.

Every part of Scripture should therefore be read through the mindset of Hebrew. This is to understand both its meaning and its intent for our lives. Through faith in their Hebrew Lord, Christians join the historic community of the Hebrews and accept its Scripture, which is Hebraic in both word and deed.

In summary, then, the construction of the Hebrew language has its own characteristics which must be understood in order to discover the true meaning of Scripture. We have discussed how language and culture are related and suggested that the Hebraic culture is not one of philosophising but one of doing. The whole character of the Hebrew people, as intended by God, is linked to the study of the Hebrew language. We have also mentioned the important fact that the Greek of the New Testament should be understood through Hebrew eyes.

For Reflection and Comment

What benefits are there in reading the Greek New Testament through a Hebrew mind-set?

Next time – final in the series: Timeline and Bibliography

Part of the prophetic task is to bear witness to Jesus the Messiah, including to how he fulfils Messianic predictions in Scripture.

Prediction was not the central element in Biblical prophecy. Prophets were primarily proclaimers of the principles of righteousness to the people of their own day. As is frequently noted, they were 'forthtellers' rather than 'foretellers'. But it remains true that inspired prophecy always points to a future when the great principles the prophets had seen at work in Israel would be openly developed and manifest.

But in addition, the Old Testament prophets from time to time did predict what was going to happen, and these predictions included the coming of a deliverer who would rescue from their sin and disaster his chosen people, and eventually through them the whole of mankind. This was their 'messianic hope'.

Bible prophecy centres around proclaiming God's truth more than predicting the future. However, predictions were sometimes given – including of a coming deliverer.

The Coming of 'Messiah'

On one occasion John the Baptist, who was at that time in prison, sent some of his disciples to ask Jesus this question: "Are you the one who was to come, or should we expect someone else?" (Luke 7:19). 'The one who was to come', or the erkomenos (to use the Greek word), was a common way of referring to God's expected deliverer. There is hardly any reference in the Old Testament to the word 'Messiah' as a description of the 'coming one'. Such description was something that developed during the years between the end of the Old Testament period and the beginning of the New (see Dan 9:25-26).

It is significant that the word 'Messiah' was used of Cyrus, the Persian ruler: "This is what the Lord says to his anointed, to Cyrus..." (Isa 45:1), and again, "I call you by name and bestow on you a title of honour, though you did not acknowledge me" (Isa 45:4). 'Messiah', from the Hebrew Mashiach meaning 'anointed', is the English equivalent of our word 'Christ'. High priests and kings were anointed with oil in order to establish them in their office (Ex 29:5-7; 1 Sam 10:1). Jesus is rightly called the Christ because God anointed him with the Holy Spirit, as Peter told the Roman centurion Cornelius (Acts 10:38).

The word 'Messiah' was not used to describe God's expected deliverer until the years between the Old Testament and the New.

How Old is the Messianic Hope?

It is as old as the story of man's sin in the Garden of Eden. For no sooner had man rebelled against God's commands than God was declaring (in a promise which is usually referred to as the 'protevangelium') the coming of a deliverer who would be "of the seed of the woman". "He (the man) will crush your (the serpent's) head and you will strike his heel" (Gen 3:15).

Another element in the messianic hope was given in Jacob's blessing to his children when he indicated that the deliverer would come from the tribe of Judah: "The sceptre will not depart from Judah...until he comes to whom it belongs and the obedience [or gathering] of the nations is his" (Gen 14:10).

This promise was still being echoed many years later by Ezekiel (Ezek 21:27). An unexpected source of further information about the Messiah is to be found in the inspired words of the nevertheless unholy prophet Balaam, "I see him, but not now; I behold him, but not near. A star will come out of Jacob; a sceptre will rise out of Israel. he will crush his enemy..." (Num 24:17-18).

No sooner had man rebelled against God's demands than God was declaring the coming of a deliverer.

The Messianic Hope - Four Pictures

1. A Prophet-Messiah Like Moses

God's promise to Moses is recorded in Deuteronomy 18:18-19: "I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him". We are told towards the end of that same book that "no prophet has risen like Moses, whom the Lord knew face to face" (Deut 34:10). The context of God's promise to Moses was that of the occult practices of the surrounding nations. These things were detestable in God's sight and he warned his people to have nothing to do with such practices (Deut 18:9-13).

In our day, with the rapid growth of witchcraft, magic and occultism, folk both within and outside of our churches need to be told that such things bring the anger of God upon us. Peter's speech in Solomon's Colonnade makes it clear that Jesus the Christ is the one whose words we must obey, for this is the Messiah like Moses (Acts 3:22).

2. A Priest-Messiah Like Melchizedek

There is only one appearance of Melchizedek, the mysterious king-priest of Salem (see Gen 14:18-20). He is described as the priest of God Most High. He brought with him bread and wine (though we have no guidance as to what they were used for), and he accepted tithes paid by Abraham. Had it not been for the writer of Psalm 110, no-one would have recognised the important lessons to be learned from Melchizedek. He reveals that the Messiah was to be a priest, not in the order of Levi, but in the order of Melchizedek (Ps 110:4).

Jesus claimed this psalm as speaking of himself (Mark 12:35-36) and later on the writer to the Hebrews points out that Melchizedek is a type of Christ's priesthood - for Christ's is a royal priesthood in a way that Aaron's was not.

Melchizedek is the type of an eternal priesthood, as nothing is said in Scripture about either his birth and his antecedents, and we know nothing about his death (Heb 7:1-3). In the order of Levi, relays of priests had to be ordained, because being subject to death they could not go on for ever. In such ways the writer points out the superiority of the Priest-Messiah.

The Messiah was to be a priest like Melchizedek – whose priesthood was both royal and eternal.

3. A King-Messiah from David's Family

Although they are important in our understanding of the Messianic hope brought to us in the word of God, comparatively little is written about the two categories of title we have been considering, i.e. the prophet-Messiah and the priest-Messiah. However, much more is written about the King-Messiah.

We have seen that the Messiah was to come from the line of Judah, and this was true of David. The prophet Nathan brought the word of the Lord to David and assured him that his kingdom would be established for ever: "Your house and your kingdom shall endure for ever before me, your throne shall be established for ever" (2 Sam 7:16). That could not prove true for David himself, but pointed to the Messiah whose kingdom would last forever (Rev 11:15).

David was Israel's favourite king, and all subsequent kings were compared with him (1 Ki 11:4; 11:6, 14:8; 15:3; 15:11-14; 2 Ki 18:3 and 22:2). David is celebrated in the Psalms (see Ps 2, 18, 21, 45, 63, 72, 89, 101 and 312). These psalms indicate that the Messiah would:

• meet worldwide opposition;
• become world ruler;
• have Zion as his capital;
• enjoy a rule, both prosperous and peaceful, that would last forever;
• be the friend of the poor but the enemy of the oppressor;
• inherit God's covenant and Melchizedek's priesthood;
• be seated at God's right hand as Yahweh's son;
• possess an everlasting name
• and receive unending thanks.

As well as having the roles of prophet-Messiah and priest-Messiah, the Bible predicts the Messiah as being a King coming from the house of Judah and from David's line.

A subsidiary title to be given to the King-Messiah is shown in Jeremiah 23:5-6. "'The days are coming' declares the Lord, 'when I will raise up to David a righteous branch, a king who will reign wisely...in his days Judah will be saved and Israel will live in safety.'"

4. A Suffering Messiah Like Isaiah's Servant

The hope of a Messiah who would be at one and the same time prophet, priest and king was appreciated by those who read about him in the psalms and prophets, but the idea of someone who was going to let people trample over him and dismiss him as not worth a second look was not one that appealed to anyone in Israel (Isa 53:2, 3, 7). It was a totally new concept of messiahship that introduced the idea of vicarious suffering.

But that is the only way of salvation for sinners, whether they are Jews or Gentiles. It is not surprising that the idea of a King marching in as conqueror was more appealing than a bloodied figure carrying his cross outside the city-wall and dragging along the instruments on which he would die an agonising death.

The Messianic Hope: All Four Kinds of Messiahs in One

No one prophet gave the complete picture, and today this is still true (1 Cor 14:29). The guise in which the Messiah-Jesus came was a bitter disappointment to the Jews of his day. They had formed their conception of what the Messiah should be from their partial study of the scriptures, and he was not the kind of Messiah they wanted or were expecting. "He came to that which was his own, but his own did not receive him" (John 1:11).

The Jews formed their conception of the Messiah from a partial study of the scriptures, failing to recognise the prophecies that he would suffer, and be humble and down-trodden.

Are we likely to fall into the same error in our day? Are our minds really open to all that is promised in the scriptures concerning our soon-to-be-returning Messiah at his Second Coming?

We can be certain that, however biblical our own understanding of eschatology might be, no one is going to get it all right. That is no reason for giving up our studies - but every reason to proceed with humility and caution. Jesus' contemporaries did not get it right either, because certain things seemed inconsistent and irreconcilable.

Yet, slowly and surely, the church under the guidance of the Holy Spirit pondered on the Messianic foreshadowings of Christ in the scriptures until they discovered that the various elements found their union in him. They came to see in him King, Priest, Prophet and Suffering Servant, and at the same time they saw in him God and worshipped him in adoring love and wonder (John 14:9). "All the prophets testify about him," said Peter (Acts 10:43), and we must continue to follow their example.

The Prophets' Task: Bearing Testimony to Jesus the Messiah

The question with which we started this study was, "Are you the one who was to come or should we expect someone else?" The woman of Samaria found the answer when she said to Jesus, "I know that the Messiah (called Christ) is coming." And he replied, "I who speak to you am he!" (John 4:25-26).

Are our minds really open to all that is promised in the scriptures concerning the second coming of our Lord Jesus?

The crowd who had witnessed the feeding of the five thousand were on the right track for the correct answer when they reasoned, "Surely this is the prophet who is to come into the world" (John 6:14). Best of all is the personal testimony of Martha, who exclaimed, "I believe that you are the Christ, the Son of God, who was to come into the world" (John 11:27).

Central to all true prophecy is the Lord Jesus the Messiah, and we do well to heed the words of Revelation 19:10, addressed to those who were holding to the testimony of Jesus: John says, "Worship God! For the testimony of Jesus is the spirit of prophecy."

First published in Prophecy Today, Vol 6, No 2, March/April 1990.

'My Rock; My Refuge: A Year of Daily Devotions in the Psalms' by Timothy Keller (with Kathy Keller) (Hodder & Stoughton, hardback, 372 pages, £12.99, available from The Good Book for £8.99 + P&P)

While daily Bible study notes such as 'Every Day with Jesus', 'Word for Today' and 'Daily Bread' have long been immensely popular among believers, full-year devotional books by favourite Christian authors and celebrities have become increasingly in vogue, and there is now an utter abundance from which to choose. If you're into this type of inspirational reading to begin each day of the year, you can take your pick.

A current best-seller on both sides of the Atlantic (though the US title is catchier – 'The Songs of Jesus') comes from American theologian and apologist Timothy Keller, author of the huge-selling, 'The Reason for God: Belief in an Age of Scepticism'.

Two decades ago, Keller began reading the entire book of Psalms every month. 'My Rock; My Refuge' – his first-ever devotional - is based on his accumulated years of study, insight and inspiration, as recorded in his prayer journals.

Inspirational Reflections

The book (co-written with his wife, Kathy) works through all 150 psalms, one per day (or part of one, and never more than 12 verses a day), providing short inspirational reflections on each passage followed by a thoughtful prayer. Keller is an insightful thinker and his comments, though kept short, are full of spiritual depth and wisdom, providing plenty of food for thought and allowing space for further contemplation.

Keller is an insightful thinker and his comments are full of spiritual depth and wisdom.

Additional references are sometimes provided, allowing further study should you have the time. But please note, this is not a commentary - so do not expect complex theological expositions, or lengthy explanations of some of the more contentious passages within the Psalter. Indeed, many difficult verses aren't discussed at all.

Grow in Hunger

Personally, I'm not the type of person who likes to read other people's prayers, yet there's plenty of meat in Keller's heart-cries to help engender further prayer on your own part. Do consider using this book if you are seeking clear and insightful reflections that get to the heart of each individual psalm. Keller's hope is that as you spend time meditating on them one by one, your hunger for God will grow and you will be drawn into a closer walk of fellowship with him.

Clifford Hill responds to the widespread sex attacks in Germany on New Year's Eve.

This was the headline news in Germany that has shaken the nation which has opened its borders to more than 1,000,000 migrants and refugees during the past year. It is particularly disturbing for the President Angela Merkel whose personal policy has been to provide an open door for those escaping the war in Syria and Iraq. She has been foremost among European leaders in expressing compassion, both in deeds and in words, for the victims of the violence and atrocities causing so much suffering in the Middle East.

The reports from a number of German cities show that similar incidents occurred to those in Cologne where it is reported on the BBC News website that "around 1000 young men arrived in large groups, seemingly with the specific intention of carrying out attacks on women."¹ More than 100 women have reported being subjected to sexual harassment and have complained that the police deployed outside the Central Station to control the New Year crowds did not come to their aid.

Organised Harassment

Newspaper reports say that the police were overwhelmed by the crowds of aggressive young men, many of whom were intoxicated, who surrounded women and girls intent on making sexual advances. There have been numerous reports of girls suffering unwelcome assaults that have left them traumatised. The Hamburg police said that many similar incidents had been reported on New Year's Eve and similar reports from other German cities indicate that this was part of an organised event.

The attacks have been particularly disturbing news for Angela Merkel, who has been foremost among European leaders in expressing compassion to refugees fleeing war-torn nations.

Link to Migrants

The most disturbing fact to come from these incidents is that many of the young men involved were migrants or asylum seekers. Many did not even speak German or English. The inevitable conclusion from this is that Germany has been foolish in taking so many newcomers in such a short period of time and not providing for their acculturation into German society.

It would be very sad if the events in Cologne and Hamburg triggered widespread anti-migrant activities, but it is hard to see how such sentiment can be avoided in view of the public outrage at the attacks upon defenceless women and girls simply out to enjoy a New Year party atmosphere.

Lack of Cultural Understanding

This is a clear demonstration of the danger of policies devised by well-meaning politicians who have no understanding of the culture and social values of Islam that have moulded the upbringing of these young men. To them, women on the streets, scantily dressed and not under the authority of a man are nothing more than prostitutes and are therefore fair game.

Well-meaning politicians in the West may have no understanding of the cultural and social values that will have moulded the upbringing of these young men.

In Islam, all women are second-class citizens. In Saudi Arabia they are not even allowed to drive a car, let alone appear on the streets unaccompanied by a man. Legally their testimony is not equal to that of a man and they do not have equal human rights. A girl who is raped in a town can be stoned for adultery because it is assumed that she should have cried out for help, therefore she is guilty of complicity. The men often escape punishment.

Inevitable Repercussions

Until European leaders study the teaching of Islam they will continue to blunder by forming policies that can only lead to violent confrontation and social disorder, even if they successfully filter out the migrants who come into Europe with the deliberate intention of carrying out acts of terrorism.

Until European leaders study the teaching and culture of Islamic countries, they will continue to blunder with policies that foster social disorder and not successful integration.

The New Year events in Germany will have repercussions throughout Europe and we can only hope and pray that the German authorities will act quickly to instigate educational courses to teach their one million newcomers about the Christian heritage of Europe and the social values that are rooted in our faith.

What is God Doing?

Prophetically, we have to ask the question of whether God has sent all these people of North African and Arab descent as the 'rod of his anger', in judgement upon Europe for the way we have scorned our spiritual heritage and despised our Christian birthright - as he sent the Assyrians against Judah in the time of Isaiah. On the other hand, it may be that in his love and mercy, remembering the faith of our forefathers, God may be sending this great influx of Muslims into Europe as the greatest opportunity for evangelism we have ever had.

After hundreds of years of missionary activity in North Africa and the Middle East, our Western missionaries have made little impact. Could it be that God is allowing the terrible conflict in the Middle East as the means of opening up those nations that have been closed to the gospel for hundreds of years? The major question we have to face is: does Europe have sufficient commitment to the gospel which declares that salvation is only to be found in the name of Jesus? And can the churches in Europe rise to the challenge to be witnesses for Jesus, forthrightly and fearlessly showing his love and declaring his word? The future of world peace may depend upon the answer to these questions.

References

1 Germany shocked by Cologne New Year gang assaults on women, BBC News, 5 January 2016.

Weekly readings: Exodus 1:1-6:1; Isa 27:6-28:13; 29:22-23; Acts 7:17-35; 1 Cor 14:18-25

Through these six chapters of Exodus we trace the astonishing journey of Moses from Hebrew baby in the bulrushes, discovered by Pharaoh's daughter and raised as her own son, to exile in a foreign land, to anointed leader sent by God to lead the Israelites out of slavery.

Behind the Story

It is easy to read these chapters in view of the next phase of the story: God's miraculous interventions and Israel's grand release from captivity. There is nothing wrong with this perspective, but with it, it is easy to miss the substance of what came before this divine rescue plan – the horrific reality of years of grinding abuse and oppression for God's people. Shifting focus to this for a moment, and re-reading the narrative, it becomes apparent that the slavery which defined both nations during this era was both preceded and pervaded by a spirit of fear.

What led the Egyptians to enslave the Hebrews in the first place? Fear – fear that they would grow too numerous and too strong and eventually rebel against them (Ex 1:8-12). What kept the Israelites in bondage for so many years? Fear of their dreadful masters. What led to Moses running away to Midian? Fear for his own life, after he had murdered an Egyptian (Ex 2:14). What led him to argue against God so many times before eventually accepting the call to go back? Fear - of the reception he would get, or perhaps of his own inadequacies.

Another Kind of Fear

But there is also another kind of fear demonstrated in this passage by two rather obscure, unlikely characters. Shiphrah and Puah were midwives instructed by Pharaoh to kill all the newborn Hebrew sons. But fearing God more than they feared the king, they refused to be the tools of infanticide – and God richly blessed them both for their faithfulness (Ex 1:15-21).

In Shiphrah and Puah we glimpse what God intended fear to be: an attitude of deep reverence and humble submission that leads us to honour and obey his ways above all others, no matter what the cost. We also see this fear at the site of the burning bush, where Moses hides his face in awe of God's presence.

From Fear to Freedom

God designed fear to be a good thing, which – just as the natural fear we all experience warns us of imminent threat – warns and protects us from spiritual danger. But as with every other Godly emotion and attitude, the fallenness of this world and the designs of satan have together twisted and perverted fear into a whole host of new, grotesque forms, which are daily used to steal, kill and destroy human life. And from fear precipitates control – attempts to bind, oppress and enslave, just as the Egyptians did.

For every Christian, of course, a blessing of being saved is liberation from all these kinds of fear through the cross and resurrection of Jesus Christ. We have been given both the tools and the calling to recognise and deal with all forms of unGodly fear – and to be ministers of a new and better kind, which was intended from the beginning. It is this better kind of fear that leads to life (Pro 22:4), wisdom (Pro 9:10), peace (Ps 112:8), intimacy with God (Ps 25:14) power, love and sound mind (2 Tim 1:7).

It is one of the many paradoxes of our faith that those who fear God rightly will have complete security and no fear at all (Ps 112:7-8). As this new year begins, let us each not shrink back and accept the kinds of fear common to the world, but instead take hold of that which is offered to us in Christ Jesus – the perfect love which casts out all fear (1 Jn 4:18).

Author: Frances Rabbitts

Whilst the media puts us all on information overload, the church largely stays silent. How can Christians understand the nature and purposes of God - and make them known?

There is no shortage of news today. In fact, most people are on information overload! We are bombarded with messages through the internet, from social media, from the TV news, from newspapers and magazines and all the stuff that comes through the letterbox. The world news becomes more depressing every day. The following are a few headlines from the first week of 2016:

Starving people in besieged towns near Damascus / Islamic State beheads more victims and threatens Britain / 47 dissidents executed in Saudi Arabia / Iran and Saudi Arabia break diplomatic contact / North Korea explodes a hydrogen bomb / Stock Market crash in China threatens economy / More migrants drown in boats from Turkey to Greece / Arab and North African men assault women at New Year celebrations in German cities.

But all these headlines are about what human beings are doing in the world. The great missing factor in our news broadcasts is "What is God doing today?"

Silence from the Church

This question should be in the minds of every Christian and on the lips of every preacher in every church in the land! Why is there such silence from church leaders? Do Christians no longer believe in the sovereignty of God? The Bible teaches us that God is not simply the God of creation, who flung the stars into orbit and created the universe – God is still active, sustaining his creation, and communicating with human beings whom he made in his own image.

The media is highly active in bringing us information about what is happening in every part of the world. But why is the church not similarly active in telling the world what God is doing today? The world does not know that God is active in working out his purposes today because there is no word coming from major church leaders and ordinary Christians are so silent. Why are we so timid about being witnesses to the truth? Do we not know that nothing happens in the world that is not either the direct will of God or his allowable will?

The media is highly active bringing us information on what is happening around the world. Why is the church not similarly active in declaring what God is doing?

The Nature and Purposes of GodA lady watches the recent dip in the Chinese stock market. See Photo Credits.

The Bible is packed with information about the nature and purposes of God: how he revealed his truth to the prophets of Israel, how he sent Jesus, our Lord and Saviour, to enable us to know him as our Father, and how he both loves us and is a God of justice, requiring us to be his witnesses to the world.

But God never gives a task without also giving the ability to fulfil it. This is why the Holy Spirit was given to believers to enable them to understand what God is doing and to empower them to speak to others in his name.

God told the prophets that there would come a day when the nations would reach such a point of rebellion against the truth that he would start to shake them like gravel in a sieve. This is reported by Isaiah (2:12-21) and Haggai (2:6-7) and repeated in Hebrews (12:26f), where the purposes of God's shaking of the nations is explained.

Those who understand the truth revealed in the Bible and who also study world history will know that a new phase of history was entered in the early 20th century with the First World War, which signalled the collapse of the great modern empires. This process was accelerated by the Second World War which changed the map of the world and began great movements of population that are coming to a climax today, with vast numbers moving from east to west and south to north. The inevitable clash of cultures is only just beginning, which will intensify instability and violence in the nations.

The Holy Spirit was given to believers to empower them to understand what God is doing and to speak to others in his name.

At the same time, the rise of militant secularism in Western nations is undermining truth, deceiving people, blinding them to the significance of what is happening around them and destroying their ability to resist the power of false religions and philosophies that threaten their security. Western civilisation is beginning to crumble and this is a major reason why God is shaking the nations - to alert us to the danger of what lies ahead.

The Searchlight of Truth

Just consider what God has done in recent years. He has been turning on the searchlight of truth to reveal the corruption that is spreading like a cancer through the Western nations. In 2008 the light was turned on greed and corruption in the banking industry. In Britain this was followed by similar revelations among our politicians and revelations of sexual immorality among church leaders, followed by similar revelations among celebrities who are the idols of modern society.

A major reason why God is shaking the nations is to alert us to the danger of what lies ahead.

Now the searchlight of truth is being turned upon Islam and this is partly why there is such turmoil in the Middle East, where Islam began. God has even allowed the establishment of the Islamic State, whose atrocities have shocked many Muslims who know very little about the history of Islam, the activities of Muhammad, and the teaching of the Qur'an – all of which are reflected in the practices of Islamic State fighters, who claim to be the only true Muslims. Muslim scholars know the teaching and practices of Muhammad, but it has been hidden from the world for centuries. It is now being revealed as the searchlight of truth is turned on.

Truth Brings Freedom

At the same time, many Jews and Muslims across the Middle East - from North Africa to Iraq and Iran - are having dreams and visions of Jesus, as God reveals his truth to them. This is preparing the way of the Kingdom of God, which the writer to the Hebrews says is the purpose of the great shaking of the nations (Heb 12:26f).
So instead of being afraid of all the turmoil in the world today, we should actually be glad to see God at work in his world, shaking all the man-made systems and false teachings that have deceived and enslaved multitudes. It is the truth that sets us free!

Clifford Denton begins to draw his series to a close, looking at the fruit that is born when our heritage in relation to Israel and the Jews is properly understood, and our relationship with them repaired.

Since April, through this series on Christianity, Israel and the Jews we have surveyed extensively the many factors that have led to the Christian Church distancing itself from its heritage in relation to Israel and the Jewish people. By studying these issues, we begin to understand how to repair what has been lost. It is like digging the weeds and stones from around the roots of a plant, so that the roots will go down deeper, feed on the nourishing soil and thereby produce better fruit. This is one metaphor.

Another, and the most appropriate, is the Olive Tree of Romans 11. It could be that some branches of Christianity were never grafted into the Olive Tree. As such they will produce a form of religion that lacks life. Other branches that were grafted in bear better fruit through drawing on what Paul calls "the nourishing sap".

In summary:

• God made a Covenant with Abraham.
• Israel, the physical descendants of Abraham, Isaac and Jacob were chosen as the heirs of the Covenant.
• The Covenant is fulfilled in and through faith in Yeshua HaMashiach - Jesus the Messiah.
• All who have faith in him, and live in fellowship with the Father through this faith, are members of the one covenant family.
• Even though some of the physical descendants of Abraham, Isaac and Jacob were cut off through unbelief, many have been (and will still be) grafted into the Olive Tree.
• Believers from the Gentile world were also grafted into this existing family of faith, coming to share in its heritage and history.
• By understanding the Covenant and how to use the Bible as one united Book, we can draw deeper into spiritual wells of salvation.
• By understanding who we are as the Covenant People of God we can develop a biblical, balanced understanding of Israel – past, present and future.

Together with those from the Nation of Israel who live by faith in the One True God and his Son, Yeshua HaMashiach, we learn how to live a fruitful life in an increasingly alien world, emphasising those things that strengthen our faith, our families and our communities. These include:

• Bible study from foundations to fulfilment, using all appropriate tools of language, history, geography, culture and personal testimony
• Prayer
• Care of the poor and isolated
• Strengthening the home and thereby our community of faith, through the principles of community life passed on through our entire biblical heritage
• Demonstrating to the world around us, through our living testimony, how the Covenant given to Abraham is manifested in the life of faith in Yeshua, Jesus our Messiah
• A balanced understanding of God's purposes in Israel
• An understanding of the prophetic purposes of God - past, present and future

Renewing Our Minds

This series has argued that the major key to the future fruit of our lives and ministries lies in renewing of our mind-sets, or ways of thinking, towards Israel and our covenant and biblical history.

We need not compromise with forms of Judaism that do not recognise Jesus as Messiah and are thereby lacking the full life of our New Covenant faith. But we can still maintain a healthy and respectful relationship with Jewish communities - indeed, our scriptural injunction is to pray for Israel.

This series has argued that the major key to the future fruit of our lives and ministries lies in renewing our mindsets towards Israel and our covenant history.

What we will gain, through right and balanced relationships, is a fresh perspective on the Church's heritage from Israel and the Jewish people, helping us to walk out biblical truth into biblical lifestyle, not according to ritual but according to the life of the Holy Spirit. Some of these areas where the life and heritage of Israel can help are:

• Hebrew thought
• Love and marriage
• Principles of prayer and worship
• The place of the home
• Sabbath
• Feasts including the centrality of Passover, as fulfilled in the communion celebration
• Generational harmony and stages of life
• Blessings
• Teaching our children
• Discipleship including baptism
• Social action
• Ethics

As we explore our heritage in these areas, we will enter into the fulfilled covenant family in a new and living way. This is more important than ever as the world goes forward into its last phases of history.

For Reflection and Comment

Would it be an exaggeration to suggest that the Christian Church could be both renewed and revived by putting right what has been lost over the centuries because of unfortunate rifts between Jews and Christians? How does this relate to the one new man of Ephesians 2:15?

Next time - series penultimate: Note on the Hebrew Basis of Scripture

This study is part of a series on Christianity, Israel and the Jews.

Edmund Heddle unpacks God's requirements for mankind, re-iterated again and again through the prophets and summarised by the prophet Micah: to act justly, to love mercy and to walk humbly with the Lord.

An important part of the prophet's responsibility, whether in the Old or New Testament, is telling God's people what the Lord requires of them and spelling out the divine requirements. People are forgetful and need constant reminders of their responsibilities. They are sinful and prone to go astray from the right way. They are also exposed to the seduction and attraction of evil forces. All these things apply to groups of people as well as individuals.

There is, however, one area in which the Lord's people seem particularly prone to adopt the wrong ideas - and that is worship.

How to Approach God

The classic passage on this subject is to be found in the prophecy of Micah (6:6-8):

With what shall I come before the Lord and bow down before the exalted God? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousand rivers of oil? Shall I offer my first-born, the fruit of my body for the sin of my soul? He has showed you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.

George Adam Smith in The Book of the Twelve Prophets writes, "This is the greatest saying of the Old Testament...these few verses in which Micah sets forth the true essence of religion...afford us an insight into the innermost nature of the religion of Israel, as delivered by the prophets."¹

One area in which the Lord's people are particularly prone to adopting the wrong ideas is that of worship.

Micah the Countryman

Micah was one of the prophets who functioned during the 8^th Century BC and was contemporary with Amos and Hosea in the northern kingdom of Israel. While Isaiah was prophesying in Jerusalem, the capital of the southern kingdom of Judah, Micah was a countryman, living in Moresheth, twenty miles south-west of Jerusalem. While Isaiah was a statesman involved with the court circle of his day, Micah denounced the moral and social evils he saw among ordinary people, together with their priests, prophets and merchants.

He foretold the fall of Samaria, capital of the northern kingdom, and told of a glorious future when Jerusalem would become the religious centre of the world, over which the King - to be born in Bethlehem - would reign (Micah 1:6; 3:11; 5:1-4; 4:1-5).

Whilst Isaiah prophesied in Jerusalem amongst men of rank and importance, Micah prophesied in the country to ordinary people.

The Mountains' Witness

Micah presents his teaching on what God requires of his worshippers in the form of a trial in which the Lord's case against Israel is to be heard (Micah 6:1-5). He asks the mountains, that had seen all that God had done for his people, to act as witnesses. What should the people have done to respond to God's faithfulness to his covenant? He appeals to the mountains, those silent, unchanging spectators of human conduct throughout Israel's history, to confirm that he had been faithful to his people, while they in their turn had indulged in witchcraft, idolatry and immorality (5:12-14).

The verdict revealed Israel as guilty and Yahweh as totally innocent. How amazing therefore that Micah should go on to reveal Yahweh to be one who delights in mercy: "Who is a God like you, who pardons sin and forgives the transgression of the remnant of his people? You do not stay angry for ever but delight to show mercy" (7:18).

How to Worship - Man's Idea

"Shall I come before him with burnt offerings, with calves a year old?...with ten thousand rivers of oil? Shall I offer my firstborn...for the sin of my soul?" (6: 6-7). The popular view of God sees him as a despot who needs to be propitiated by material offerings, provided they are sufficiently large and costly. The prophet even considers the possibility of offering human sacrifice, his nearest and dearest, as was practised at that time (2 Ki 3:27, 16:3; Isa 57:5), although this was strictly forbidden by the Law of Moses (Lev 18:21) and was something that had never even entered God's mind! (Jer 19:5).

The popular view of God sees him as a despot who needs appeasing through human effort – preferably through large, costly material offerings.

Note the increasing exaggeration of these suggestions. First, the prophet proposes burnt offerings with year-old calves. This is seen to be the offering appropriate to a meticulous observance of the Law. The second suggestion, embracing thousands of rams and ten thousand rivers of oil is an excessive fulfilment of the law's requirements. The third exceeds all normal bounds of humanity by putting forward the idea of human sacrifice.

The supreme mistake at the heart of all these suggestions was to suppose that Yahweh, like all other deities, required appeasement through human effort. Even the sacrificial system of Moses was meaningless without the heart devotion of the worshipper (Jer 7:22-24). This is external religion, totally ineffective in bringing forgiveness to the worshipper.

How to Worship - God's Way

He has showed you, O man, what is good...To act justly and to love mercy and to walk humbly with your God (Micah 6:8)

According to Micah, God has revealed his requirements and we are left neither in the darkness of ignorance nor to the vagaries of human suggestions, such as we have been considering in the two preceding verses. The simplicity of true religion is nowhere described more clearly than it is here. It is a heart response to God for all that he has done, expressed in the three basic elements of 'doing justly', 'loving mercy', and 'walking humbly with the Lord God'.

These requirements apply to all men of all ages, living in all places. Life is to be lived in a right relationship to one's fellow men in all circumstances - social, political, at the work-place and during leisure: avoiding whatever is unfair or wrong but delighting to be of service: and freely and willingly, showing kindness to others.

While false, external religion is totally ineffective, Micah simply expresses the three basic elements of true religion – doing justly, loving mercy and walking humbly with God.

Notice that while we are to 'do' justly, we are to 'love' showing mercy. Mercy must never be grudging or stinted. If justice obliges us to go one mile, mercy will constrain us to do two! (Matt 5:41). A concern that all have their fair share and their just rights makes a sure foundation for society. Sadly, it was the very thing so lacking in Micah's time.

How to Walk with Your God

We have seen that, according to Micah's analysis of the situation, the way to worship God begins with a right and loving relationship with other people. Let us note that it does not stay there. We need to be in right relationship with God as well as with our neighbour. The exalted God who dwells in the highest heaven is also prepared to accompany each step of their earthly life all who will humble themselves to walk at God's pace in his chosen direction (Isa 57:15).

The essential feature is to walk 'humbly'. This is a rare word, occurring only twice in the Old Testament, the other occasion being in Proverbs 11:2. Some scholars stress that its root meaning is 'secretly'. Jesus made it clear that we need from time to time to withdraw from the business of life and to enter the quiet room. He assures us that our Father, who sees what is done in secret, will reward us (Matt 6:6).

The God who dwells in highest heaven is prepared to accompany each step of their earthly life all who will humble themselves to walk at his pace and in his chosen direction.

It is however important to preserve the rendering 'humbly'. The spirit of humility is always to be in evidence when weak, sinful men attempt to walk with a perfect and holy God. But the rewards of such an experience are of incredible value, as Enoch found when he walked with God (Gen 5:21-24). If we walk with our God while here on earth, we shall not find it strange when the time comes to leave it. We shall have that lovely feeling, in heaven, of belonging!

Prophets' Chorus

When Micah was given the revelation that we have been studying he became part of a prophets' chorus. For Amos had cried out for justice – "let justice roll on like a river..." (Amos 5:24). And Hosea had exclaimed, "I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings" (Hos 6:6). And we must bring in the 'thrice holy' exclamations that Isaiah heard in the Temple when he was humbled before the majesty of Israel's God (Isa 6:3-5). Micah takes these sentiments from his fellow prophets and weaves them into the call that summarises God's requirement (Micah 6:8).

Approved by the Lord Jesus

On one occasion Jesus was asked. "Of all the commandments, which is the most important?" Jesus replied, "Love the Lord your God...love your neighbour as yourself." The questioner replied, "You are right in saying that God is one and that there is no other but him. To love him with all your heart, with all your understanding and with all your strength, and to love your neighbour as yourself is more important than burnt offerings and sacrifices." When Jesus saw that he had answered wisely, he said to him. "You are not far from the kingdom of God" (Mark 12:28-34)

In agreeing with the reply given by the teacher of the law, Jesus did not dismiss the Mosaic sacrificial system as being of no significance. It was important in training Israel to understand the ministry of the Messiah and his atoning death on the cross. But once it had been fulfilled, Jesus agreed that the love of God and of one's neighbour took priority. The conclusion reached by Jesus endorsed the statement many years before by the prophet Samuel: "Does the Lord delight in burnt offerings and sacrifices as much as in obeying the voice of the Lord? To obey is better than sacrifice..." (1 Sam 15:22).

The essence of Micah's famous statement is that God has no interest in a multiplicity of empty acts. Offerings and rituals, however splendid and costly, count for nothing in his estimation. Even the Levitical ordinances are valueless unless they express a sincere, heartfelt response to God's grace and mercy. Jeremiah sums it up thus: "When I brought your forefathers out of Egypt and spoke to them. I did not just give them commands about burnt offerings and sacrifices, but I gave them this command: 'Obey me, and I will be your God and you will be my people. Walk in all the ways I command you, that it may go well with you'" (Jer 7:22-23).

God has no interest in a multiplicity of empty acts. His command is that we obey him, and walk with him, and be his people.

Announcing God's Requirements

The prophet's responsibility is to discover what the Lord requires and then to make it his requirement. Three errors may crop up as he does this. First, he may refuse to pass on God's requirement because it is too costly or too embarrassing. Secondly, he may pass on only a part of God's requirement, leaving some things unsaid.

Thirdly, he may add to what God requires, for example by suggesting rituals and procedures that end up by adulterating God's pure will. Today's prophets have a solemn responsibility to make sure that their people know what God is requiring of them. They must also be careful not to misuse their position of privilege by adding their own or other people's ideas to what God actually requires.

The Message of Micah's Name

The name 'Micah' means, 'Who is like Yahweh?', and towards the end of his prophecy he answers that question when he says, "Who is a God like you, who pardons sin?...You do not stay angry for ever, but delight to show mercy" (Micah 7:18). Moses asked the same question after God had brought his people safely through the Red Sea: "Who among the gods is like you, O Lord? Who is like you - majestic in holiness, awesome in glory, working wonders?" (Ex 15:11). Let our worship clearly manifest both the mercy and the awesomeness of such a great and glorious God.

Prophets have a solemn responsibility to make sure that people know what God is requiring of them – they must not misuse their privilege by adding their own ideas in.

What is your God like, the God who is worshipped in your fellowship? Remember, it is part of the prophet's task to give a clear picture of what the God and Father of our Lord Jesus Christ is like, and what is required of those who profess to worship him.

First published in Prophecy Today, Vol 6, No 1, January/February 1990. Part of our series on the Ministry of the Prophet.

References

1 Smith, G A, 1900. The Book of the Twelve Prophets, Commonly Called the Minor. Vol. 1. Reprint. London: Forgotten Books, 2013. pp418-9.

Paul Luckraft interviews author Mark Dunman, whose two books 'Has God Really Finished With Israel' and 'The Return of Jesus Christ' were reviewed in Prophecy Today last year.

One of the delights of reviewing books for Prophecy Today is encountering new authors that immediately impress through the quality of their writing and display a depth of thinking that makes even familiar topics come alive. For me, one of the highlights of 2015 was discovering the two books by Mark Dunman.

Consequently, I decided to meet the author and find out more about his background and what had influenced him. In particular I wanted to learn from him about the way God leads us into new ventures.

Discovering God

All I knew about Mark before I met him was that he was now retired after a career as a science teacher in Further Education. As such, he was not a minister, or a professional theologian, or a writer. So how was it that, in later life, he had turned his hand to writing and to tackling such challenging topics as Israel and the end times? What I discovered was both fascinating and encouraging.

Mark came from a home that did not believe in God, but by his twenties he was agnostic: "By my mid-twenties I wasn't anti-God, but as a scientist I felt I needed evidence that God was real and what the Bible said about Jesus was true." God subsequently provided this evidence in the form of Biblical prophecy and the supernatural gifts of the Holy Spirit, especially the remarkable gift of praying in a language that had not been learnt.

By early 1974 he was ready to put faith into action and pray the sinner's prayer of repentance and accept Jesus into his life. The baptism in the Holy Spirit followed two weeks later. He says: "I was bowled over by the fact that I could pray fluently in a language I had not learnt, especially when I thought of the years I had taken to reach a reasonable fluency in French!"

Reading the scriptures convinced Mark there was a divine mind behind everything he already knew and experienced. Here was a God who made and kept covenants, who made plans and knew the future. Prophecy was a normal way for God to speak, and once he had spoken it would be fulfilled.

Reading the scriptures convinced Mark there was a divine mind behind everything he knew. Here was a God who made and kept covenants, who made plans and who knew the future.

All this would eventually shape Mark's views and inform his understanding, especially on the vital topics he would one day write about. The role of the Jewish people and the land of Israel in God's purposes today could not be ignored. Nor could the key doctrine of Christ's return and the trickier aspects of end time theology be relegated to secondary importance. God had made certain things clear and we needed to accept his whole word into our Christian faith.

Growing in Truth

Mark learnt quickly, thanks mainly to Bible teachers such as Derek Prince and good teaching in his church. He was realising the importance of truth and how it shapes our Christian lives. As he grew in the knowledge of God he developed a level of discernment that would prove useful later. Not everything he would read would strike him as true. Not all authors would impress him! But at this point it never occurred to him to join their ranks.

Although he was used to writing reports and papers within his teaching community, God had not yet called him to be a writer. For Mark, life at this time was what most people would regard as standard, revolving mainly around a family and a career. But God was waiting, biding his time and preparing his man.

A New Direction

All changed in the 1990s when Government plans for modernisation within Further Education brought innovations and the inevitable redundancies. Mark accepted, reluctantly at first, that this meant him, but he soon came to terms with it. God was calling him to something new. Looking back, it was a God-given chance to serve, to embrace fresh opportunities and to activate his faith in new areas.

Mark came to terms with redundancy as God calling him into something new. Looking back, it was a God-given chance to serve, embrace fresh opportunities and activate his faith in new areas.

At this time Mark started to delve more into the Old Testament and to think increasingly about Israel. As a result, a new realisation dawned. Previously he admits to believing that although Israel was important to God's purposes it was too important to entrust to the Church. As such, he thought the Jews constituted a separate work of God. He had simply not seen the link between the Church and Israel.

He now sought out an Israel prayer group and in 2003 he joined Watchmen for Israel, led by members of his Church. From this point Mark discovered a new heart for Israel as he began interceding for them. He describes one emotional prayer time which profoundly affected him. He now knew this was where part of his calling would lie.

Journey into Writing

His first attempt at writing in a Christian context was a pamphlet written on behalf of this prayer group, entitled Why pray for Israel and the Jewish people?. This gave him confidence that he could write as he done some years before as a professional teacher.

In 2007, Mark began to draft a fuller book to counter replacement theology. He had become more aware of this teaching and how it was widespread in the Church at large. The impetus was the publication of the Reverend Stephen Sizer's book Zion's Christian Soldiers with its embrace of replacement theology and its negative attitude towards Israel.

Mark discovered a new heart for Israel and knew that this was where part of his calling would lie – his first full book was drafted to counter replacement theology in the church.

So he started to write, producing a first draft, but then stopped. As he says, "I felt confident about the theology – I knew that replacement theology was wrong – but I realised that I was up against experienced writers and theologians and that I needed to learn more about the recent history of Israel. I needed to do more research."

Gaining Balanced Insight

It was some time before Mark returned to the book, but in May 2011 he started writing again, now better informed and qualified. By the end of the year the book was basically finished, but something was missing. Mark reminisces, "I needed a brief recent history of Israel without the opposing side simply dismissing it as partisan. The solution came with an unexpected trip to Israel. I returned with my opening chapter where I contrasted the opposing attitudes to Israel, before going on to make my theological case."

Mark had visited Israel for the first time in 2009 with a CFI group, but a second visit in 2012 provided some extra important experience and information. He spent 12 days there and met Palestinian Christians who lived in the West Bank. From this he began to gain a Palestinian perspective of life in Israel and the hardships they face. This is especially true of the small group of evangelical Christians in Gaza and the West Bank.

New Book, New Topic

In June 2013, the book was published. Was this the start of a writing career? Mark wasn't looking for this but a second book did soon follow. The trigger for this was a conference where 'end time' teaching was on the agenda. Overhearing conversations, while Mark and his wife were promoting his Israel book at the stalls, he realised that there was much uncertainty about the end times, especially on subjects such as the Millennium, the Tribulation and the Rapture. He felt he needed to clarify his own ideas and perhaps help other people to do so as well. A second book would be the answer!

Now experienced, he knew what he needed to do first – thorough research! From November 2013 to June 2015 Mark did just that, the result being a book which provided a comprehensive overview where different views are not condemned but held in tension, while certain aspects are strongly advocated as being more biblically justified. Mark knew what he needed to say, and how to say it.

Letting God Lead

Will he write more? At this stage he doesn't know. He has learnt that as an author, two books are better than one. You find it easier to publicise and sell. You are more likely to be noticed. However, he will only write a third book if God clearly leads.

His advice for anyone wanting to write is: do your research, and make it as good as you can. If you have just one (or two) books in you then make them special. Make each page worthwhile and each word telling. Be prepared to take time, and to stop when necessary to wait for God's special revelation and timing.

Do you have a book or two in you? Mark's advice is to make them as good as you can – make each page worthwhile and every word telling. Be prepared to take time and let God lead.

What does Mark feel God is saying through the books he has written and the experiences this has involved? For him, writing is about bringing people back to the word of God: "while the days become spiritually darker it is essential for Christians to stay close to God's word and to trust him in their daily lives. It will be increasingly important for Christians to avoid deception. Belonging to a valid church with good teaching is one of the best insurances and one doesn't have to be in agreement with them on every doctrinal issue!"

He also believes that we can all expect God to use us. Even in later life, he will open new doors - though our previous experiences and skills are never wasted. On our part, we need to be wholehearted and willing to seek help from others. He would also recommend getting involved in praying for something, such as Israel, where God can touch your heart. This can easily provide the catalyst for new ventures.

We hope you've found Mark's story inspiring and encouraging. What new surprises has God in store for you?