Vol. 88 No. 1,042 October 2018 TESTIMONY For the study and defence of the holy Scripture 378 A new book of treasures

Also in this issue: King Cyrus and president Trump: an unexpected pairing 357 Blind disciples? 363 The reliability of the New Testament text 370 GDPR statement 395

Contents TESTIMONY

Publishing Editor: JEREMY THOMAS. 22 Kingswood Close, Kings Norton, Birmingham, B30 3NX. Tel. 0121 444 6810; email: [email protected] Contents Section Editors: DAVID BURGES. 7 Whitehead Drive, Wellesbourne, Warwick, Publishing Editor’s column 357 A worthwhile reprint CV35 9PW. Tel. 01789 842692; (Review) The Song of Moses email: [email protected] Geoff Henstock 382 Science; Archaeology Gary Penn 359 Miriam of Masada The Christadelphians and EDWARD CARR. 46 New Street, the Kindertransport: Donisthorpe, DE12 7PG. Barbara Booker 361 Tel. 01530 271522; a second volume (Review) email: [email protected] “What do you want me Geoff Henstock 383 Exhortation to do for you?” Steve Wilson 363 The letters of John Thomas SHAUN MAHER. 5 Birch Court, to Alexander Campbell (9) Doune, FK16 6JD. Tyre, Tarshish and Brexit —Part 1 Tel. 01786 842996; Taking a closer look at Reg Carr 384 email: [email protected] Isaiah 23 (3) Watchman Jeremy Thomas 365 One and many Chris Davenport 389 ERIC MARSHALL. The Pines, “Be ready always” Ling Common Road, Castle 2. Witnesses and the text The tower of Babel Rising, King’s Lynn, Norfolk, John Stephenson 392 PE31 6AE. Tel. 01553 631279; of the New Testament email: [email protected] John Thorpe 370 Give attendance to reading . . . Exposition The stones cry out in November Geoff Henstock JEREMY THOMAS (see above) Trends and discoveries in 394 Principles, preaching and ­problems Bible archaeology GDPR policy statement 395 David Burges GEOFF HENSTOCK. 13 ­Alpha 374 York scenes Crescent, ­Panorama 5041, Pertinent pronouns (6) 8. Number 35 Stonegate S. Australia. Tel. 8277-0730; email: Geoff Henstock Neil Galilee [email protected] 377 XVIII Australia Editor; Prophecy; Father of the fatherless Reviews Shaun Maher 379 Testimony books

Articles for publication Articles to be considered for publication are welcome and should be Testimony website: forwarded to the Publishing Editor (in Australia, the local editor) in the http://testimonymagazine.com first instance.

Publication of articles in the Testimony does not presume editorial endorsement except on matters of fundamental doctrine, as defined in the Birmingham Amended Statement of Faith. XVII “Now the sons of Noah who came out of the ark were Shem and Ham and Japheth . . . These three were the sons of Noah, and from these the whole earth was populated. Then Noah began farming and planted a vineyard” (Gen. 9:18-20, NASB). “Perhaps no biblical plant so typifies the land and its people as does the vine. Vineyards, vines and wines are mentioned throughout the Bible. The first vineyard encountered is that planted by Noah after the flood (Genesis 9:20), presumably in the Mount Ararat region. Remarkably, it is in this very area, near the southern end of the Caspian Sea, that many botanists regard the cultivated grape as having arisen from its wild ancestors” (F. Nigel Hepper, Illustrated Encyclopedia of Bible Plants, p. 96).

Cover picture: Grapevine Publishing Editor’s column HE ‘WATCHMAN’ article in the July Testi- mony 1 highlighted the opening of the new United States embassy in Jerusalem earlier The ‘temple T coin’ issued by this year. The promise to relocate the embassy from Tel Aviv had been made by Donald Trump the Mikdash even before his election to the presidency in No- Education vember 2016. His decision is considered highly Center of Israel, showing provocative, as it constitutes a clear recognition the heads of of Israel’s claim to Jerusalem as the ‘eternal and President Trump undivided capital’ of the Jewish people—to the and King Cyrus. anger of others who have their own claims on the city, and the dismay of many in the interna- tional community who are searching for peace in the region. Persia includes a small depiction of the famous ‘Cyrus cylinder,’ which refers to Cyrus’s defeat of A curious comparison Nabonidus, father of Belshazzar and last true king As the Watchman article stated, the move was of Babylon, in 539 BC. The fall of Babylon to the timed deliberately to coincide with the seventieth Medo-Persians had, of course, been prophesied anniversary of the founding of the State of Israel in the visions of Daniel chapters 2 and 7, and the in 1948. To mark the coincidence of these two sig- event itself is recorded in chapter 5. nificant events, the Mikdash Educational Center Similarities between President Trump and of Israel has issued what it calls a ‘temple coin.’ King Cyrus which might justify them being This ‘coin’ has no monetary value, being only a portrayed side-by-side on the coin are perhaps kind of commemorative medal. Nevertheless it not obvious. Rabbi Mordechai Persoff, head of features a fascinating juxtaposition of imagery. the Mikdash Educational Center, explained: Prominent on one side is a menorah, or seven- “There are non-Jewish leaders who played an branched lampstand, familiar to us from the Bi- essential role in the return of the Jews to Jeru- ble’s descriptions of the tabernacle and Solomon’s salem. Hopefully, Trump will continue in this temple, and the official symbol of modern-day path and, like Cyrus, play a central role in the Israel. More curiously, however, below the meno- rah are overlapping profile-portraits of President 1. Shaun Maher, “One hundred years, seventy years, Trump and King Cyrus of Persia, between sym- one catastrophe, and a great and glorious day”, vol. bols of their respective nations. That of ancient 88, no. 1,039, Jul. 2018, p. 257. Testimony, October 2018 Contents 357 building of the Temple.”2 The rabbi’s comment The latter was a holy dwelling for the glory of reflects the Center’s self-declared mission “to the God of Israel, not a place for one ungodly spread knowledge and awareness” of the Jewish power to promote and protect its own interests temple, and to promote within the Jewish world within the territory of another. Cyrus’ actions the desire for the rebuilding of a functioning had been prophesied explicitly some centuries temple in Jerusalem before the coming of Israel’s before: “It is I [God] who says of Cyrus, ‘He is Messiah.3 The word ‘mikdash’ is derived from the My shepherd! And he will perform all My desire.’ Hebrew word kodesh, meaning ‘holy,’ and alludes And he declares of Jerusalem, ‘She will be built,’ to the Jewish name for the temple of Old Testa- and of the temple, ‘Your foundation will be laid’” ment times, Beit HaMikdash, or ‘sanctified house.’ (Isa. 44:28, NASB). Yet, for the time being at least, it will doubtless suit the president and his sup- Biblical references porters to seek to capitalise on the portrayal of The building of a third Jewish temple in Jerusalem him as the answer to Israel’s troubles. before Christ’s coming reflects the stated aims Meanwhile, we can look forward with much of the Mikdash Educational Center. The idea greater confidence to the fulfilment of another has been considered by some Christadelphian prophecy, made at the very time of the Jews’ students too. A statement issued by the Center return from exile under Cyrus’ decree. Based on sought to connect recent events with this move- events at that time, it concerns the coming of the ment, even to portray them as the fulfilment of one who truly has the solution to world peace, Bible prophecy: “President Trump is starting and who will establish a dwelling place for the a prophetic process by moving the American glory of the God of Israel: “Thus says the LORD embassy to Jerusalem. Just like King Cyrus 2,500 of hosts, ‘Behold, a man whose name is Branch, years ago said, ‘He [God] charged me to build a for he will branch out from where he is; and he house in Jerusalem,’ here again President Trump will build the temple of the LORD. Yes, it is he is building a house in Jerusalem.”4 This biblical who will build the temple of the LORD, and he quotation, taken from Ezra 1:2 (and 2 Chroni- who will bear the honour and sit and rule on his cles 26:23), appears on the coin around the two throne. Thus, he will be a priest on his throne, portraits. and the counsel of peace will be between the two On the other side of the coin is part of another offices’” (Zech. 6:12,13, NASB). Bible verse, Isaiah 60:8—“like doves to their nest” (see NIV)—below an artist’s impression of the Jewish temple, towards which flies a dove with an olive branch in its mouth. The symbology suggests peace being brought to Jerusalem— presumably by the efforts of President Trump. The reverse of the Some right-wing Christian groups in America ‘temple coin.’ have been promoting the parallel suggested by this imagery, seeing Mr Trump, like Cyrus be- fore him, as one who, although not personally endowed with the attributes of a man of God, has yet been chosen by God, and who therefore has a divine mission to bring order to the chaos of the Middle East. In other words, he is a ‘chosen 2. Breaking Israel News item, “Sanhedrin issues Trump- Cyrus temple coin for world peace”, vessel’ to do God’s will and bring about peace.5 https://www. breakingisraelnews.com/105767/new-special-edition- Such a view of things makes it easier, of course, temple-coin-minted-for-israels-70th-anniversary-the- to rationalise some of the less attractive aspects end-of-the-exile/ of Mr Trump’s personality. 3. Website: http://en.hamikdash.org.il/ 4. ABC News item, “Israeli group sells special-edition A more realistic hope Trump coin”, https://abcnews.go.com/International/ However events in and around Israel play out be- israeli-group-sells-special-edition-trump-coin/story ?id=55096698 fore the return of the Lord, it appears far-fetched, 5. For an online article explaining this concept in not to say arrogant, to parallel President Trump’s greater detail, see https://www.vox.com/identities/ decision to relocate the American embassy with 2018/3/5/16796892/trump-cyrus-christian-right-bible- King Cyrus’ decree to rebuild the Jews’ temple. cbn-evangelical-propaganda Testimony, October 2018 358 Contents Exhortation The Song of Moses Gary Penn

The ‘Song of Moses’ in Exodus 15 is a message of been better to have remained in deliverance that we are challenged to identify with. We Egypt. may live in different times and different circumstances, Our response to threat but the experiences of the children of Israel are recorded The response from Moses to the ter- so that we might learn lessons for our lives today. rified people is unexpected. With Pharaoh’s army bearing down on HREE DAYS AFTER leaving Egypt, the them, and nowhere to turn, Moses says simply, children of Israel were at the edge of the “Fear ye not, stand still, and see the salvation TRed Sea. It did not take long for Pharaoh of the LORD, which He will shew to you today” to have a change of heart: (v. 13). What do we do when adversity swamps “the heart of Pharaoh and of his servants was us and the terror of circumstance threatens to turned against the people, and they said, Why overwhelm us? have we done this, that we have let Israel go First, Israel was not to fear. There are times from serving us? And he made ready his in our lives when we are naturally afraid. This chariot, and took his people with him: and is something more. The fear that the children of he took six hundred chosen chariots, and all Israel felt was real fear for their very lives. Fear in the chariots of Egypt, and captains over every these circumstances is very difficult to overcome. one of them” (Ex. 14:5-7). Facing death, the children of Israel forgot God. This was, of course, in the purpose of God. He The counsel of Jesus is: “fear not them which kill had already declared, “I will harden Pharaoh’s the body, but are not able to kill the soul: but rather heart, that he shall follow after them; and I will fear Him which is able to destroy both soul and be honoured upon Pharaoh, and upon all his body” (Mt. 10:28)—eternally in the grave. This host; that the Egyptians may know that I am the confronting perspective is tempered by Jesus’ LORD” (v. 4). God’s purpose was that His name words, “Fear not, little flock; for it is your Father’s might be honoured. The impact on the children good pleasure to give you the kingdom” (Lk. of Israel of a rapidly pursuing Pharaoh, together 12:32). Let us keep fear at bay through focusing with his army, was profound. The pounding our minds on our wonderful hope. of the hooves of thousands of horses pulling Secondly, Israel was to stand still. There was hundreds of chariots made the air tremble. The not to be the frenzied activity of man’s devices sound would have been deafening. No wonder and attempts to save. They just needed to stand the children of Israel were “sore afraid” (v. 10). still—when every fibre of their being was scream- They came to Moses in terror, saying: ing out for them to flee. But there was nowhere for “Because there were no graves in Egypt, hast them to go; they were trapped. Do you have times thou taken us away to die in the wilderness? when, no matter what you try, nothing works? wherefore hast thou dealt thus with us, to ‘Plan A’ fails, ‘plan B’ does too, ‘plan C’ fares no carry us forth out of Egypt? Is not this the better; and then we turn to God. Often we need word that we did tell thee in Egypt, saying, to stand still, and wait on God’s good pleasure. Let us alone, that we may serve the Egyp- Thirdly, in standing still, Israel had to see tians? For it had been better for us to serve God’s salvation. This required tremendous faith. the Egyptians, than that we should die in the Moses provided no details of how this could be. wilderness” (vv. 11,12). All they knew was that, whatever was going to Notice that there is no mention of God. Worse, happen, it would happen that day. Moses goes the mighty hand of God is forgotten, and Israel’s on to say that the Egyptians, of whom they were miraculous deliverance from Egypt is attributed terrified, would not be seen again and that God to Moses. Further, they say that it would have would fight for them. Think of the enormous Testimony, October 2018 Contents 359 level of faith Moses demonstrated. His trust in the Only our heavenly Father can accomplish such power of God to save was amazing. At this stage miracles. Only He can become, and has become, he could provide no details because he did not our salvation through Christ. yet know how God’s deliverance would unfold. Moses recognises God as “a man of war” And who would have guessed that the deliver- (v. 3). This reference to God as “a man” is not ance planned by God would be the miraculous derogatory. The Hebrew word used for “man” parting of the sea? generally appears to describe an exalted man, or There are times when we need help and wis- an upright man. The reason for the title is noted dom to know what to do. Sometimes the answer in verse 4: the destruction of Pharaoh’s chariots we receive and the course our path takes is to- and his chosen captains, the elite of his army tally unexpected, and it is only with the benefit drowned and covered by the Red Sea, destroyed of hindsight that we see the remarkable hand of by Yahweh, the “man of war,” destroyed by the divine providence. Yet we trust that, as Paul says, power of His right hand. “all things work together for good to them that Praise to God continues when Moses sings love God, to them who are the called according about the “greatness of [His] excellency” (v. 7). to His purpose” (Rom. 8:28). The intent of the enemy is stated in short, sharp bursts, almost as if the enemy is running and A song, our song panting for breath: “The enemy said, I will pur- Moses’ immediate response to God’s salvation is sue, I will overtake, I will divide the spoil; my a wonderful example. In Exodus 15 he leads the lust shall be satisfied upon them; I will draw my children of Israel in praise to God for the salva- sword, my hand shall destroy them” (v. 9)—all tion given to them. Whilst the witness of God’s to no avail as God blows with His wind, and the work in our lives might not be as dramatic, we sea covers them (v. 10). also should thank God for His hand in our lives. The magnificence of Israel’s God is contrasted The reason for the song is evident in verse with the gods of the land: “Who is like unto 1—because of the salvation wrought by God in Thee, O LORD, among the gods? who is like throwing the horse and his rider into the sea. Thee, glorious in holiness, fearful in praises, do- What were the strength of the horse and the ing wonders?” (v. 11). Pharaoh, thought by the might of armour against God? The evidence of Egyptians to be a god himself, was powerless to their failure was littered on the seashore. Truly, save his army. There is no god like Yahweh, and God had triumphed gloriously. What could Egypt He was known to Egypt as Yahweh through the offer? Only death. What can the world offer? Only events of that day. death. The very path of salvation for Israel was The supremacy of Israel’s God was vindicated, the death of the Egyptians. Their passage across not only in the destruction of the Egyptian army, the sea has greater significance. Paul remarks: “all but also in His mercy toward Israel. Moses sings, our fathers were under the cloud, and all passed “Thou in Thy mercy hast led forth the people through the sea; and were all baptized unto Moses which Thou hast redeemed: Thou hast guided in the cloud and in the sea” (1 Cor. 10:1,2). Egypt them in Thy strength unto Thy holy habitation” could not survive this baptism. So with us today. (v. 13). This statement is prophetic, to the children Our baptism is into Christ. The world cannot of Israel, and to us today, as by God’s grace we survive this baptism. And the world should not will be guided with the mercy and help of God survive this baptism. We know that, with Paul, we to His “holy habitation.” find a law in our members that when we would do good, evil is present (Rom. 7:21). How blessed Fear and dread we are to be able to come around the emblems Such was the magnitude of the day’s events that, of our Lord’s sacrifice, and to ask for, and obtain, as Moses prophesied, fear and dread would come forgiveness of sins on the basis of God’s mercy on the nations whom Israel would encounter in and our repentance! their journey to the Promised Land. Forty years Moses continues: “The LORD is my strength later, at Jericho, Rahab confirms this message, as and my song, and He has become my salvation; she tells the two spies: this is my God, and I will praise Him, my father’s “I know that the LORD hath given you the God, and I will exalt Him” (Ex. 15:2, ESV). Moses land, and that your terror is fallen upon us, attributes due benevolence to God by recognis- and that all the inhabitants of the land faint ing the source of Israel’s strength and salvation. because of you. For we have heard how the Testimony, October 2018 360 Contents LORD dried up the water of the Red sea for Tragedy and hope you, when ye came out of Egypt” (Josh. 2:9,10). Sadly, the tragedy of what we read in Exodus 15 This fear and dread was to continue until is that, with the exception of Joshua and Caleb “Thy people pass over, O LORD, till the people and their families, all the children of Israel who pass over, which Thou hast purchased. Thou participated in this joyous praise fell in the wil- shalt bring them in, and plant them in the derness and did not reach the Promised Land. mountain of Thine inheritance, in the place, In the near future, we believe, God will again O LORD, which Thou hast made for Thee to arise as “a man of war.” This time the power dwell in, in the Sanctuary, O Lord, which Thy of His right hand will be our Lord Jesus, now hands have established” (Ex. 15:16,17). seated at the right hand of God. In the name of God’s protection was to be upon the people that God, Jesus will come to destroy utterly those He had purchased. We have been purchased by that come against God’s people. By the abundant the blood of His dear Son. God will guide our mercy of our God we can be with Jesus in that paths and protect us too, if we let Him work in day. Let us look forward in the hope of his glori- our lives. Moses concludes that “The LORD shall ous appearing and be encouraged, first, to fear reign for ever and ever” (v. 18) because He de- not, and, secondly, to stand still, and in doing so stroyed the Egyptians and allowed Israel to pass finally to see God’s salvation. Let us lift up our on dry land. Praise was given. God was exalted hands that hang down, and strengthen our feeble for His marvellous works. Praise continued in the knees; let us lift up our eyes, for our salvation spontaneous response of Miriam (v. 21). draws near. Contents

Miriam of Masada Barbara Booker

11. My final days in Jerusalem last of our family. I cannot begin to tell you the details of their deaths and of our survival. My HAT I NOW tell you is the final part of my desolation seemed overwhelming and my prayers Wlife in Jerusalem. so empty. I felt like a vessel whose water, once During this time of such chaos, Jonathan and spilled on the ground, could never be recovered. I had our only child, the son for whom we had There is a lot I don’t know, or don’t remember, prayed. We called him Samuel. The delivery even to this day. When I try now to recall more was difficult and our joy was brief for he lived details, I feel as though a great cloud comes over only a short time, and then my son, our tiny son, me, and my mind is lost in a fog. was gone. The Lord had given and had taken I have mentioned the tunnels in Jerusalem away. And I was desolate beyond words and and how they were like streets beneath the main quite beyond any comforting from my husband. streets. Throughout our land there are caves There had been so much suffering and death, and tunnels. They were the exciting childhood and now one more little soul had been taken places of adventure and mystery. But childhood away. seemed a lifetime ago. These areas were also used Very soon thereafter I was also robbed of my for storage, and more recently they provided a beloved, my Jonathan, as well as my eldest brother refuge for our soldiers and ordinary folks alike. and his wife, swallowed up in the chaos that was So it was to the tunnels beneath our home that I Jerusalem at the time. As you know, your little fled with Naomi. For myself I cared nothing, but maidservant Naomi is my niece. She was my eld- for my brother’s child, his little Naomi, I must est brother’s only child and together we were the survive—we must survive. Testimony, October 2018 Contents 361 12. The escape HIS was the time many of the Christians Tfled the city. As I know now, they had been warned, years earlier, by their Prophet, who told them, “When you see Jerusalem surrounded by a great army, then is the time to flee to the mountains.” And along with them went many other Jews also. The city gates were zealously guarded from the inside by factions of Jews. These guards would kill any trying to escape, as they counted such actions to be desertion to Rome. Why the tunnels were not also guarded, I really don’t know. But mercifully they weren’t. I’ve since learned that people fled north to Pella, south to Zoar or, like me, to Masada. My Jonathan had a relative who was the commander of Masada, and Jonathan had always told me that if we ever needed a place of refuge, that is where we should go. So, to Masada I would go, with my precious Naomi. Along with others, we waited in the coolness below the city. We were waiting for dark, for a time of a little less activity in the streets overhead. The ruins of the fortress of Masada, looking Our belongings were few, our children unnatu- from the north, with the remains of Herod’s rally quiet. They somehow sensed the urgency palace in the foreground. In the background of our situation. We were of all ages, of all walks behind the hills is the Dead Sea, and beyond of life. No longer was there the rich man or the that the mountains of Moab and Edom poor man; money and all other forms of wealth to the east. had lost their value. The Lord had said in the time Photo: Andrew Shiva/Wikipedia of the prophet Ezekiel that silver and gold would save no one in the day of the Lord’s wrath. We roads. The early hours found us at Engedi, that were all quite destitute, all just seeking to survive. cool, sweet refuge of water and trees and stillness. And as I prayed softly with my Naomi, others in There we rested for three days, and regained some that place beneath the heart of Jerusalem joined strength. Then another patrol arrived to take us me. In the quiet that followed, I heard voices, soft further south to Masada. voices saying, “May Your will be done.” I left behind Jerusalem, the city of peace. All We could see the sky through the air holes my life, I had heard that phrase, ‘the city of peace,’ and we waited till the evening was spent and but never had I known the city to enjoy even a true night was upon the city, upon us. And then moment’s peace. we left. Daylight streaked the mountains of Moab and The commander of Masada, Eleazar ben Ya’ir, the Salt Sea to the east as we approached our sent out night patrols for several purposes, one new home. I held the small hand of my Naomi of which was to search for any who might have and thanked my God, my loving God, for such fled Jerusalem. Such was our blessing, for our a refuge. He was my God, who had turned my small group was found by men from Masada. darkness into light, and One who would shield They carried some of us when necessary, into the all those who sought refuge in Him. quiet, starlit night, through the countryside. We My Lady, I need to return to the market for moved swiftly and silently with men who knew some items I ordered this morning; may I leave even the smallest goat path, avoiding the main now and continue later? (To be continued)

Testimony, October 2018 362 Contents Exposition “What do you want me to do for you?” Steve Wilson

It is not immediately evident from a linear reading of the “And they were on the road, going Gospel of Mark that the writer uses matching miracles up to Jerusalem, and Jesus was walk- to bracket sections of his Gospel. This article considers ing ahead of them. And they were amazed, and those who followed specifically how the two records of the healing of blind men were afraid. And taking the twelve enclose an episode that highlights the blindness of Jesus’ again, he began to tell them what disciples to his teaching. was to happen to him, saying, ‘See, we are going up to Jerusalem, and N MARK 4 the episode of Jesus in a boat calm- the Son of Man will be delivered over to the ing the storm is matched at the end of chapter chief priests and the scribes, and they will I6 with Jesus calming the wind, having walked condemn him to death and deliver him over on water. In between these ‘bookends’ Mark to the Gentiles. And they will mock him and describes miracles and instances around our spit on him, and flog him and kill him. And Lord’s use of boats. Similarly, his reports of the after three days he will rise.’”1 feeding of the 5,000 in chapter 6 and the feeding But notice the disciples’ uncomprehending re- of the 4,000 in chapter 8 bracket a section about sponse: “And James and John, the sons of Zebedee, food not defiling. came up to him and said to him, ‘Teacher, we want you to do for us whatever we ask of you.’ Blind men, blind disciples And he said to them, ‘What do you want me to do For the purposes of this article, and to illustrate for you?’ And they said to him, ‘Grant us to sit, what Mark may be attempting with his bracket- one at your right hand and one at your left, in ing, we will consider the third of these sections, your glory’” (vv. 35-37). where Mark records two accounts of blind men Notice Jesus’ question, “What do you want me to being healed by Jesus. The first, in chapter 8, is do for you?” Store it away for a moment; we will the record of the blind man in Bethsaida; and the come back to it. Meanwhile, notice the brothers’ second, in chapter 10, is that of blind Bartimaeus, reply to Jesus’ question: “Grant us to sit, one at healed as Jesus left Jericho. These two accounts your right hand and one at your left, in your sit either side of four separate occasions which glory.” They, and the other disciples with them, describe Jesus’ attempts to get his disciples to had not understood a word that our Lord had see that, in going to Jerusalem, he must suffer just said about the culmination of his ministry many things, be killed, and after three days in Jerusalem, and still believed—due to extreme rise again. Such a structure makes one won- cultural conditioning that we can all suffer der whether the deliberate placing of the two from—that Jesus was on his way to declare his miracles is to emphasise a point about spiritual kingship in Jerusalem. blindness. Between these two accounts, Jesus consistently Receiving sight warns about his impending suffering over a span Given his disciples’ incomprehension, Jesus takes of just ninety-one verses: 8:31-33; 9:9-13,30-32; the time to teach them, and us, a vital lesson. In 10:32-34. It is evident in these verses that Jesus is fact, it seems that the point that Jesus wants to desperately trying to open the disciples’ eyes to make to them is so fundamental that he is willing prepare them for the coming trauma. to travel perhaps a day’s journey out of his way Consider the fourth of these warnings from our Lord, recorded in 10:32-34: 1. All Bible quotations from the ESV. Testimony, October 2018 Contents 363 simply to press home the point. Although he is right hand in your glory.’ Rather it was, “Let me going to Jerusalem, he appears to take a diversion recover my sight.” to the west and takes the disciples into Jericho to teach them about their blindness. Following Jesus “And they came to Jericho. And as he was It is not that James and John never saw things leaving Jericho with his disciples and a great clearly. Their spiritual eyes must have been open crowd, Bartimaeus, a blind beggar, the son on occasion or they would not have recognised of Timaeus, was sitting by the roadside. And Jesus for who he was. They had had some deeply when he heard that it was Jesus of Nazareth, spiritual moments with the Lord, not least the he began to cry out and say, ‘Jesus, Son of transfiguration; but on the matter of his death David, have mercy on me!’ And many rebuked they were completely blind. No matter how he him, telling him to be silent. But he cried out tried to prepare them for this, they simply could all the more, ‘Son of David, have mercy on not accept that things were not going to be the me!’ And Jesus stopped and said, ‘Call him.’ way that they had constructed in their minds. And they called the blind man, saying to We too must accept that our lives may not be him, ‘Take heart. Get up; he is calling you.’ as we construct them in our own minds. We may And throwing off his cloak, he sprang up and cause ourselves considerable pain by projecting came to Jesus. And Jesus said to him, ‘What do into the future and saying, ‘My life will be like you want me to do for you?’ And the blind man this, and this, and this . . .’—and then, when things said to him, ‘Rabbi, let me recover my sight.’ turn out differently, we are floored and our faith And Jesus said to him, ‘Go your way; your is affected. So when Jesus asks us (so to speak), faith has made you well.’ And immediately “What do you want me to do for you?”, perhaps our he recovered his sight and followed him on first answer ought not to be, ‘Give me a place in the way” (vv. 46-52). the Kingdom,’ but instead, ‘Let me recover my When the crowd hear the blind man calling out, sight’—let me see what the Lord wants for me they tell him to shut up. How often, I wonder, and surrender to that in acceptance. It is surely do we do this—tell those whom God is using significant that Mark tells us that Bartimaeus fol- to teach us a lesson to be quiet? How often have lowed Jesus: “And immediately he recovered his we closed our minds because we had no idea sight and followed him on the way” (v. 52). We that God uses the maimed, disabled and rejected can only guess that Bartimaeus followed Jesus to things of this world to instruct us? But we don’t Jerusalem and witnessed the events of the next like receiving the message from those beneath six or so days, culminating in the Lord’s death. us; our pride can’t stand it, and a lesson is lost. ‘Shut up, blind man,’ the crowd say. But Jesus had An unforgettable lesson gone out of his way to find this man, and he gets The disciples were with Jesus on that occasion, them to call him over. Bartimaeus does not need and from the deep trauma they experienced they a second bidding. would soon appreciate that sitting beside him in Now notice what happens. Bartimaeus is stood his glory was not what they were to experience before Jesus. We can only assume that the disci- in the short term. There was an important lesson ples are crowded around, with the larger crowd for them first. Indeed, Jesus had already indicated around them. What does Jesus do? He says nine how they (and we) must approach our elevated words—exactly the same nine words that he had position as sons and daughters of God: “whoever spoken to James and John earlier: “What do you would be great among you must be your servant, want me to do for you?” (v. 51). and whoever would be first among you must be This would not have been lost on them. We can slave of all” (vv. 43,44). This is what the disciples confidently say that they would have instantly had to see, and would learn, as the Son of God been struck by the repetition of the very question surrendered his own will to the will of his Father. asked of them only a few days before: “‘Teacher, This is how true service plays itself out—even to we want you to do for us whatever we ask of you.’ death. Discipleship is not about glory, but about And he said to them, ‘What do you want me to do service and surrender. for you?’” (vv. 35,36). Now Jesus has taken them to They, and we, have to see that this is how life a blind man to ask him the very same question; will have to be for all disciples—not an unhin- only this time the man knew that he was blind, dered ‘hop’ into the Kingdom, but a journey of for his answer was not, ‘Grant me to sit at your testing and trials before our final entering into Testimony, October 2018 364 Contents the joy of our Lord. That is why, I suggest, Mark between his accounts of the feedings of the 5,000 goes to great care to place all this between his and of the 4,000, and also his account of Jesus on two accounts of the blind receiving their sight. a stormy sea with his disciples. One can only be Mark also seems to build a similar exhorta- impressed at the depth and complexity of the tion, beyond the scope of this article, bracketed Scriptures. Contents Prophecy Tyre, Tarshish and Brexit: Taking a closer look at Isaiah 23 (3) Jeremy Thomas

HE PENULTIMATE part of this study ruin.” The siege towers and the Chaldean palaces concludes our verse-by-verse analysis of reference the victories of the King Sargon II of TIsaiah 23, identifies the initial fulfilment of Assyria over King Merodach-baladan of Babylon the prophecy, and considers to what extent we in 710 BC. This was only nine years before As- should expect an additional last-days fulfilment. syria would come, in turn, against Tyre in 701, and was therefore relatively recent news at the “Behold, the land of the Chaldeans—this time when Isaiah spoke his prophecy. The people is the people which was not; Assyria of the Levant would know all about Assyria’s appointed it for desert creatures—they audacious conquests, and so Isaiah’s readers in erected their siege towers, they stripped its Judah would be in no doubt what the prophet palaces, they made it a ruin” (v. 13).1 now meant: ‘Since mighty Chaldea was dealt with Curiously, the prophecy now invites the reader to so ruthlessly by the Assyrians, what chance will consider “the land of the Chaldeans.” The Hebrew tiny Tyre have against them?’ is difficult in this verse, which is rendered in a Applying this verse to Assyria, and not to great variety of ways in the different translations. Babylon, also makes it possible to date Isaiah 23 If Chaldeans here means Babylonians, it is pos- to within just a few years: the prophecy must sible to look (as many have done) for the fulfil- have been given between 710 and 701—during ment of Isaiah 23 in the time of the Babylonian the reign of King Hezekiah of Judah, around the Empire. As we have already seen from Ezekiel very time of Assyria’s campaign against Judah 26:7-11, Tyre would indeed be invested by the as recorded in 2 Kings, 2 Chronicles and Isaiah. Babylonians. Jeremiah also includes Tyre amongst Interestingly, in Ezekiel’s later prophecies the nations which would come under Babylonian against Tyre, Assyria is listed amongst the na- dominion for three generations (Jer. 27:1-7). We tions which did business with her: “the traders will consider this interpretation of the chapter in of Sheba, Asshur and Chilmad traded with you” more depth later in our study. (27:23). Ezekiel is certainly speaking of a siege For the time being, however, in verse 12 we of the city by the Babylonians. This took place found archaeological evidence for an Assyrian under Nebuchadnezzar, and lasted a remark- conquest of Tyre. This is supported by some able thirteen years, from about 586 to 573 BC. of the English translations of verse 13, which This detail is important for our interpretation make it clear that the prophet has in mind an of Isaiah 23, because here is biblical evidence of earlier Assyrian conquest of Chaldea. AV’s “till” Tyre’s return to material prosperity after the time is misleading. See instead RV, for instance: “Be- of the Assyrian Empire; and, as we shall see, this hold, the land of the Chaldeans; this people is is exactly in line with the chapter’s concluding no more; the Assyrian hath appointed it for the beasts of the wilderness: they set up their towers, 1. Bible quotations are from the NASB except where they overthrew the palaces thereof; he made it a otherwise stated. Testimony, October 2018 Contents 365 verses. Later still, Zechariah, prophesying yet youthful charms a thing of the past, having to go another campaign against Tyre, this time by the about singing lewd songs to generate business. Greeks under Alexander the Great in the period The wording of the NASB strongly suggests that between the Old and New Testaments, tells us there was a well-known, bawdy drinking song, that the city regained her wealth after the Baby- ‘the song of the harlot,’ verse 16 constituting the lonian siege too: “For Tyre . . . piled up silver words of this song. The NET’s paraphrase is ex- like dust, and gold like the mire of the streets. plicit on this point: “At the end of seventy years Behold, the Lord will dispossess her and cast her Tyre will try to attract attention again, like the wealth into the sea” (Zech. 9:3,4).2 According to prostitute in the popular song: ‘Take the harp, biblical evidence, Tyre is repeatedly overthrown go through the city, forgotten prostitute! Play it but repeatedly recovers. well, play lots of songs, so you’ll be noticed!’”

“Wail, O ships of Tarshish, for your “It will come about at the end of seventy stronghold is destroyed” (v. 14). years that the LORD will visit Tyre. Then she The final stanza in the first section of the prophecy will go back to her harlot’s wages and will echoes its opening stanza in verse 1b. play the harlot with all the kingdoms on the face of the earth. Her gain and her harlot’s * * * * * wages will be set apart to the LORD; it will HE details of Isaiah 23, particularly their not be stored up or hoarded, but her gain Tcorrespondence with the historical events we will become sufficient food and choice have referred to, point to the fulfilment of the attire for those who dwell in the presence first section of the prophecy in Assyria’s victory of the LORD” (vv. 17,18). over Tyre in 701 BC. This came to pass just a few There may be an ironic contrast here with a com- years after the prophecy was given, making it a mandment in the Law of Moses: “You shall not good example of the biblical principle of a prophet bring the hire of a harlot . . . into the house of being given a short-term prophecy to speak so the LORD your God” (Deut. 23:18). that the veracity of his longer-term prophecies But this is where our challenges begin. In the is established (see Deut. 18:21,22). context of the initial, short-term fulfilment of the But Isaiah 23 does not end with Tyre’s de- prophecy the interpretation of these verses is dif- struction and economic collapse at the hand of ficult, for it is hard to find in the recorded history the Assyrians. The closing verses of the chapter of Tyre a clear indication of an improvement in indicate clearly that these conditions would pre- the city’s fortunes seventy years after her fall to vail for only a limited period, after which Tyre’s Assyria. (We shall consider some of the avail- fortunes would be restored. It is this section of the able evidence towards the end of our study.) The prophecy which has traditionally been applied by beginning of verse 17 may conceivably mean a some to Britain—though not always consistently, period of at least seventy years; but that is not the as we shall see. face-value reading of the verse, nor is this sugges- tion satisfying in the light of other seventy-year “Now in that day Tyre will be forgotten for prophecies which can be dated exactly.3 seventy years like the days of one king. At the end of seventy years it will happen 2. It is interesting to note that the Old Testament speaks to Tyre as in the song of the harlot: take of at least three separate conquests of Tyre: by the As- your harp, walk about the city, O forgotten syrians (Isaiah 23), by the Babylonians (Ezekiel 26–28), and by the Greeks (Zechariah 9). From the annals of harlot; pluck the strings skilfully, sing many history Wikipedia lists no less than eleven sieges of songs, that you may be remembered” (vv. Tyre, three of them by Assyria: https://en.wikipedia.org/ 15,16). wiki/Siege_of_Tyre . Yet Tyre proves to be remarkably Despite severe judgement at the hand of God, resilient! Perhaps her inexorable return to materialism it appears that Tyre would not learn her lesson. is amongst the reasons why Old Testament prophecies After seventy years she would return to her im- against Tyre provide so much of the language used in moral materialism by renewing her earlier trad- Revelation 18 of “Babylon the great,” who will similarly pose an enormous threat to the spiritual wellbeing of ing relationships with the surrounding nations. God’s people, in the days before the Lord’s return. The picture is a graphic and distasteful one: no 3. For example: Jeremiah 25:8-14 (609–539 BC); Jeremiah longer fit to be described as a “virgin” (v. 12), Tyre 29:10-14 and Daniel 9:1,2 (606–536 BC); 2 Chronicles is now depicted as a decrepit prostitute, with her 36:17-21 (587–517 BC). Testimony, October 2018 366 Contents Some commentators have suggested that the For the seventy years of Jeremiah 25:11 to corre- phrase “like the days of one king” (v. 15) refers spond to the seventy years of Isaiah 23:15,17, and not to a specific king but to the average length of both these two prophecies to refer to the same a king’s reign. Looking at the biblical evidence, event (Tyre’s subjugation to the Babylonians), it however, none of the kings of Israel or Judah would be necessary to insert, between verses 14 reigned for anything like seventy years; nor, and 15, a lacuna of nearly one hundred years, according to the history books, did any of the running from Tyre’s fall to the Assyrians in 701 contemporary kings of Assyria or of Babylon. BC to the start of Babylon’s seventy-year dominion Another suggestion is that the phrase refers to over the nations in 609 BC. This is an implausible the average human life span (see Psalm 90:10 for reading of the passage, for why say “at the end something similar), but in that case why use the of seventy years” if in truth a period of over 160 word “king”? years is meant? Other Christadelphian writers have under- Alternatively, we should at least reconsider the stood the word “king” in the sense of ‘dynasty’: possibility that the first section of the prophecy “The expression ‘one king’ must be under- was fulfilled by Babylon, rather than by Assyria stood as one kingdom, and the ‘seventy as we have proposed. As we saw from the quo- years’ refer to the duration of the Babylonian tations above, this was the view of both Brother kingdom . . . After that time, Tyre rose again, John Thomas and Brother John Carter.6 One im- and was afterwards overthrown by Alexander mediate problem with this suggestion, however, is t h e G r e a t .” 4 that it removes the prophecy from its immediate “Tyre’s glory would be eclipsed for 70 years, context (a set of prophetic ‘burdens’ (v. 1) given the years of ‘one king,’ that is to say one dy- at the time when Assyria was at the height of its nasty, the ‘head of gold’ of the image Nebu- powers). Secondly, it ignores the historical fact chadnezzar saw in his dream.”5 that Tyre did fall to Assyria. Finally, it becomes It will be noted that both these writers apply very difficult to understand why verse 13 men- Isaiah 23 to Tyre’s conquest by Babylon. Another tions the exploits of the Assyrians in the context seventy-year prophecy involving Tyre certainly of Tyre’s fall, if in fact Tyre’s conquest as predicted relates to Babylon: in this chapter would be accomplished by the “Therefore thus says the LORD of hosts . . . ‘I Babylonians. Assyria was essentially a spent force will send to Nebuchadnezzar king of Babylon, by the time that Babylon captured Tyre in 573 BC. My servant, and will bring them against this For all these reasons, it remains almost certain land [Judah] . . . and against all these nations that Isaiah 23 and Jeremiah 25 refer to separate round about; and I will utterly destroy them events, and that they do not both refer to Tyre’s and make them a horror and a hissing, and fall to the Babylonians. an everlasting desolation . . . these nations will serve the king of Babylon seventy years. A latter-days application? Then it will be when seventy years are com- The admitted challenge of finding a clear fulfil- pleted I will punish the king of Babylon and ment of verses 15-18 in Tyre’s history during the that nation,’ declares the LORD” (Jer. 25:8-12). In verse 22 Tyre and other Phoenician territo- 4. C. C. Walker, “Wayside Letters (11): Tyre and the ries are listed amongst the nations who would Seventy Years,” Christadelphian, vol. 51, no. 605, Nov. come under Babylon’s sway: “. . . all the kings of 1914, p. 500. Tyre, all the kings of Sidon and the kings of the 5. John Carter, “Special Study Section: The prophecy of Christadelphian coastlands which are beyond the sea . . .” The Isaiah,” , vol. 125, no. 1,489, Jul. 1988, p. 260. This study of Isaiah 1–27 is also available as an wording is very reminiscent of Isaiah 23, and it e-book: https://thechristadelphian.com/the-prophecy- is true that the Babylonian dynasty can be said of-isaiah-chapters-1-27-e-book.html to have lasted seventy years: from its defeat of 6. For more on Brother Thomas’s view, see: John Thomas, the last king of Assyria, Ashur-uballit II, by King “Tyre—ancient and modern, with some unsuspected Nabopolassar of Babylon, the father of Nebu- applications to the latter days,” Christadelphian, vol. 25, chadnezzar, at Harran in 609 BC, to Babylon’s no. 289, Jul. 1888, p. 387. The series from which this article comes was originally published as a single own fall to the Medo-Persians, as described in article: “Tyre and the Daughter of Tyre,” Herald of the Daniel 5, in 539 BC. Kingdom and Age to Come, vol. 10, no. 3, Mar. 1860, p. Yet it was Assyria, not Babylon, whom this 49; available online at http://literature.christadelphian- study identified as Tyre’s conqueror in Isaiah 23. resources.com/Thomas/Herald/Volume%2010.pdf Testimony, October 2018 Contents 367 Old Testament period helps to open up the pos- is enthroned in Jerusalem, and his ancients sibility that this ‘appendix’ to the main prophecy ‘dwell before the Lord’ (v. 18), there in the refers to much later events, specifically in the last glory foreshadowed by Solomon’s kingdom.”8 days. Some Christadelphian writers consider it In support of his case, Brother Walker quotes at self-evident that the closing verses of Isaiah 23 are some length from Brother Thomas.9 Many broth- a picture of the Kingdom age. We have already ers and sisters have subsequently adopted this mentioned Psalm 45, in which “the daughter of approach to Isaiah 23. Tyre” brings a gift to God’s anointed king, from which we know that there will be a Tyre-like Difficulties power, at least, at that time. Although Brother Thomas and Brother Walker If Isaiah 23 needed splitting into two like are consistent in their reading of Isaiah 23, there this, placing the respective fulfilments of its two seem to be a number of difficulties with their sections centuries apart, then it would not be interpretation, especially in verses 6, 7 and 12: unique. One could cite a number of Old Testament • Taking the long view of history, it is reason- prophecies in which there is an initial or partial able to see Tyre’s ancient economic power and fulfilment at one point in history, but where other influence as having been ‘inherited’ by other details were fulfilled much later, or yet remain nations at various times.10 The suggestion to be fulfilled. Zechariah 9, which also concerns that this is predicted in Isaiah 23, however, Tyre, is an excellent example. It includes the well- depends largely on a future-tense reading known prediction of the coming of Alexander of verse 7, as in the AV. All the other English the Great against the Holy Land, but then turns translations consulted in this study use the its attention to events in Jerusalem at the time of past tense here. For instance: “. . . whose feet the Lord Jesus, and even looks ahead to the time carried her far off to dwell” (NKJV). We saw of the end and Zion’s final deliverance from her earlier that the word translated “dwell” (“so- oppressors. journ,” AV) has the idea of residing somewhere Such a ‘split’ approach to Isaiah 23 is required, on a temporary basis; so, even if the AV is of course, for it to be possible to apply verses 15- correct, the verse may indicate only that Tyre’s 18 to Britain in the last days. In addition to the exiled traders would one day return to their exposition by Brother John Thomas in Eureka, own city (not that they would permanently summarised in part 1 of this series, a further migrate far overseas). Notwithstanding Tyre’s argument for identifying Britain as the subject fall in 701 BC, history indicates that, even of these verses is set out by Brother C. C. Walker before the end of the Assyrian era, the rulers in The Ministry of the Prophets.7 His argument of Tyre did return to the city from which they depends on seeing in this chapter a prediction had fled. And, as we shall see, that Tyre her- of Tyre’s economic power migrating westward to self regained her trading power is evidenced a new home, as Brother Thomas had done. The beyond question by Scripture. following extract will illustrate the point: • To what extent does verse 12 indicate a west- “After this, the sovereignty of the seas—naval ward migration of Tyre’s power? The prophet and mercantile—migrated westward from the says that, in Chittim, Tyre will “find no rest,” shores of Phoenicia. Tyre was no longer ‘the not that she (or a successor nation, symboli- mart of the nations,’ as she had been some cen- cally taking the same name) would enjoy the turies before, when the prophets depicted her benefits of trade there once she had shaken off splendour and proclaimed her fall. Isaiah, by her Assyrian oppressors. The whole tenor of the Spirit, decreed this migration in v. 6: ‘Pass ye over to Tarshish; howl, ye inhabitants of the 7. R. Roberts and C. C. Walker, The Ministry of the Proph- isle. Is this your joyous city, whose antiquity ets, and here particularly of Isaiah, 1907, specifically pp. is of ancient days? Her own feet shall carry her 392–404. far off to sojourn.’ ‘Pass over to Chittim; there, 8. Ibid., pp. 393–4. also, thou shalt have no rest’ (v. 12). This, of 9. John Thomas, “Tyre—ancient and modern, with some itself, is an indication that the terms Tyre and unsuspected applications to the latter days,” op. cit., p. 385. Tarshish are not to be geographically confined 10. An excellent case for this is made in the three-part to the land of the Phoenicians in the prophe- series by Matt Wigzell, “Today’s global economic cies concerning the latter-days . . . This is a crisis—the final migration of Tyre (1),” Testimony, vol. work to be accomplished when the Lord Jesus 80, no. 954, Nov. 2010, p. 352 et seq. Testimony, October 2018 368 Contents Isaiah 23 is not the relocation of Tyre’s trad- dominant naval and mercantile power of Great ing activities to a new home so that she can Britain in the late nineteenth and early twenti- continue to make money, but the seventy-year eth centuries. In the latter work, Brother Walker suspension of all such activity and the devas- quotes from “A Remarkable Parallel” between tating impact of this on her trading partners. Tyre and Britain, written by Brother Thomas in • Verses 15 and 16 state that it is the same city 1860,11 in which twenty-one points of correspond- of Tyre which returns to material prosperity ence between the two nations are set forth. A few after seventy years, not that an overseas power of these are still striking—for example, the way in takes over Tyre’s name and role: “At the end which Britain, like Tyre of old, founded overseas of seventy years it will happen to Tyre as in the colonies, initially as trading posts, but which in song of the harlot: Take your harp, walk about time became independent, sovereign powers in the city, O forgotten harlot . . .” The language of their own right. The fact has to be faced, how- the city being forgotten but then remembered ever, that, with the passage of time, most of these again does not suggest that Tyre’s erstwhile points of correspondence no longer exist. Britain’s economic activity has moved to another place. economy and maritime power are now a shadow • If Britain is the latter-day Tyre, similarly of what they once were, and are eclipsed by those corrupt in her religion (Protestantism) and of other nations.12 We may not wish to rule out therefore liable (as understood by Brother the possibility that her fortunes will return to the Thomas) to be judged as one of the ‘harlot glory days when ‘Britannia ruled the waves,’ and daughters’ of Rome (see Rev. 17:5), then why there are still the other Old Testament prophe- was she ‘blessed’ by God in inheriting Tyre’s cies which may bear on the question of Britain’s trading power in the first place? Is this not a future role; but our study so far suggests that this contradiction? expectation cannot reasonably be derived from a Bible students may be able to rationalise away careful reading of Isaiah 23. some of these difficulties. One might argue, for example, that Britain was blessed by God to pre- (To be concluded) pare her for her role in the return of the Jews to their land. Yet the basic impression gained from 11. This list was originally published in the article “Tyre a fair-minded reading of Isaiah 23 is surely that and the Daughter of Tyre,” op. cit. the chapter prophesies a change in circumstances 12. Like-for-like comparisons over time are admittedly for the destroyed city of Tyre itself. In the short not straightforward. In 2016, the United Kingdom’s term her citizens would travel overseas, not for gross domestic product (the total value of goods and colonisation or for continued trade and gain else- services produced in a year) was less than a quarter of China’s, around one sixth of the European Union’s, and where, but for reasons of conquest and temporary around one seventh of the USA’s: https://en.wikipedia. impoverishment. Later, her leading citizens and org/wiki/List_of_countries_by_GDP_(nominal). Even if traders would return, and the same city’s fortunes one includes the merchant navies of the UK’s overseas would be restored. The chapter contains both a territories and her merchant interests in her former short-term prophecy and a longer-term prophecy, colonies, her 2012 merchant navy capacity (measured very much in the spirit of Deuteronomy 18:21,22; in gross register tonnage) was only the fifth largest in the world, constituting less than twelve per cent of the but both prophecies concern the city of Tyre itself. aggregate capacity of the four larger merchant fleets: The interpretations of Isaiah 23 set out in https://en.wikipedia.org/wiki/List_of_merchant_navy_ Eureka (1861) and in The Ministry of the Prophets capacity_by_country. These statistics do not indicate (1907) appear to be too heavily influenced by the maritime economic supremacy. “The Tyrians not only played a leading role in international trade but were also the main intermedi- aries in the world between the 12th and 4th centuries BC. Tyrian traders would bring metals from Spain, gold from West Africa, and carry olive oil to Egypt. From Damascus came textiles and wool, from Palestine agricultural materials, from Africa ivory for home furnishings, and from the Arabian Peninsula came incense, aromas and precious stones. Both local and imported materials would then be skilfully reworked in Tyre . . . Cedar timber was one of the most important materials to be exported by Tyre in mass amounts because of the tree’s solidity, the nearby mountain forests, and their necessity to Mesopotamia’s construction, which had practically no trees. Egypt also needed large amounts of timber and oil . . .” Ali Khalil Badawi, “Tyrian trade,” Tyre, Al-Athar Magazine (2010), p. 52

Testimony, October 2018 Contents 369 Principles, preaching and problems “Be ready always” 2. Witnesses and the text of the New Testament John Thorpe

An essential aspect of sharing our belief that the Bible is The witnesses to the text true, and of defending it against critics, is knowing that it The first thing to note about the text of the New Testament is that it is at- is a reliable document. Here, we consider reasons why we tested by a very large number of dif- can trust the manuscripts of the New Testament. ferent witnesses. There are over 5,800 available Greek manuscripts of part HE NEW TESTAMENT was written in the or all of the New Testament. There are another first century AD. We no longer have the 10,000 manuscripts of the Bible in Latin transla- Toriginal manuscript of any book in the New tion, most of them of the Vulgate of about AD 400, Testament; we do not even have direct copies, or but many of older Latin translations. There are even copies of copies. The manuscripts that we more than 8,000 manuscripts of translations of do have are the result of chains, sometimes long the New Testament into other ancient languages chains, of copying. such as Syriac (Syrian Aramaic), Ethiopic, Coptic This leads to a major argument from the (two dialects—Sahidic and Bohairic), Armenian sceptical critics who produce the popular books and Old Slavonic. There are also citations of the that denigrate the New Testament. The argument Bible in various books written by various church made by the likes of the New Testament scholar authors of the second century and beyond—it Bart D. Ehrman has two parts. The first of these is said that one can reconstruct the entire New is that the text of the New Testament has had so Testament using quotations from the early many copying errors over the centuries that it is church written before the Council of Nicaea no longer a reliable representation of the text as it (AD 325). was at, say, the end of the first century. The second The witnesses are notable both for their num- part of the sceptical attack is the claim that many ber and their closeness to the writing of the initial of the changes to the manuscripts were deliberate documents. As shown in the table opposite, a changes inserted by scribes in the early church, comparison with other ancient works produces so that the ‘mature’ text of the New Testament is a startling inference: while there are 5,800 Greek more the product of second- and third-century manuscripts of the New Testament, the earliest scribal alterations than it is of the original writ- being only fifty years after the completion of the ers of the books. The more extreme sceptics go original, for other ancient writings there are far so far as to assert that there was no real writer fewer documents and much longer time gaps. of any of the books of the New Testament, but As an example of how to read this table: Cae- that the books are the product of many changes sar’s Gallic War was written in 44 BC. There are by different generations of copyists. ten known manuscripts, of which the earliest is Of course, the evidence points in a completely from around AD 900, about 950 years after the different direction. The reality is that the text original. No-one would conclude that Caesar’s of the New Testament is mainly unchanged in Gallic War or the Annals of Tacitus were the prod- any significant way from the text written by the uct of scribal emendation over a long period of apostles who wrote it down in the first place, and time, or that the text was unlike that originally that enough evidence exists to show that the text written by Caesar or Tacitus. The evidence for of the New Testament is reliable. the text of the Bible is far stronger. Testimony, October 2018 370 Contents Book Written Earliest known Delay Number of known manuscript manuscripts Thucydides, History c. 400 BC c. AD 900 1,300 years 8 Tacitus, Annals c. AD 100 c. AD 1100 1,000 years 20 Pliny the Younger, Letters AD 113 c. AD 850 750 years 7 Caesar, Gallic War 44 BC c. AD 900 950 years 10 New Testament before AD 70 c. AD 120 50–80 years 5,800+ versions

Kinds of manuscripts centuries when old uncial manuscripts were The earliest manuscripts of the New Testament copied into the minuscule script. would have been written on papyrus, the common Copying by hand remained the form of trans- writing material of the first century. The oldest mitting the Scriptures until the middle of the extant manuscripts and manuscript fragments of fifteenth century, when printing was invented. the New Testament are also written on papyrus; The first major book to be printed was an edition they are known as papyri. The Greek of the time of the Latin Bible, by Johannes Gutenberg in 1455. was written entirely in capital letters, and there From this point onwards it was much easier to was no punctuation, or spaces between the words. produce Bibles without errors (even here there This kind of writing is known as ‘uncial’ script, are occasional misprints), and once the type had and manuscripts which use it are known as ‘un- been correctly set up, all the copies of an edition cials.’ (Hebrew manuscripts from the Dead Sea would be identical. Scrolls are rather more advanced, having spaces between words and rudimentary punctuation.) What can be learned from the manuscripts? The alternative writing material was parch- There are two main things that can be deduced ment, a material made from animal skins by a from the various witnesses to the text. The less process popularised by the Kingdom of Perga- obvious of these is the date of the manuscripts, mon. Parchment was very expensive compared which shows that the New Testament must have with papyrus, and originally the church could been completed within the first century AD. not afford to use it. In the fourth century, how- The oldest physical witness is a papyrus frag- ever, the church became associated with the state ment of John’s Gospel, P52, currently in the John and grew in wealth; manuscripts could now be Rylands Library (the library of the University of written on parchment and even on vellum (a Manchester). An analysis of the handwriting of particularly fine kind of parchment made from this manuscript would place it in the first half of the skins of very young animals). The writing the second century AD, possibly as early as the still contained only upper-case letters and still end of the first century (but possibly as late as lacked spaces. Papyrus continued to be used for AD 140). Another fragment of John’s Gospel, P90, a few more centuries, but was gradually replaced by parchment as the writing material of choice. Copies continued to be made in the uncial script for several centuries. There were changes in the shapes of the letters, which allows schol- ars to decide the date of the manuscript, but the script is recognisably uncial. Then in the ninth century a new form of writing was developed. This had lower-case letters as well as upper-case, had spaces between the words, and punctuation, and used accents to help indicate pronunciation. This script is known as ‘minuscule.’ Minuscule manuscripts were much easier to read than un- cials. Not only that, but one could fit more words Papyrus fragment P52, front and back, showing onto a page, thus cutting the cost of books. There text from John’s Gospel written in uncial script. was a flurry of activity in the ninth and tenth Wikimedia Commons Testimony, October 2018 Contents 371 became tired and they made mistakes. This means that any New Testament manuscript can be expected to contain some errors. In reality, however, the number of errors is surprisingly low. There was a correction process; when the manuscript was completed, a corrector would read through it and compare it with either the ‘exemplar’ (the manuscript from which the copy was made) or some other manuscript, and would note errors and correct them, usually writing the correct text in the margin or above the line. Nevertheless, some errors would escape notice. The challenge is deciding what is a mistake and what is a record of the original text. In spite of the tendency of scribes to make occasional errors, the problem of reconstructing the original text is not as difficult as one might suppose. A good proportion of the mistakes made were spelling mistakes, which were often cor- rected by the next scribe to see the manuscript. There are other common mistakes that can be identified and corrected. For example, consider the text of 1 John 2:23: “Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the 90 Papyrus fragment P . Son hath the Father also.” dated to the late second century, is now housed In the Authorised Version of the English Bible, the in the Sackler Library at Oxford, England. second half of this passage is printed in italics; Both of these are only fragments, but they this, of course, means that it was not present in show that John’s Gospel was in wide circulation the Greek text from which the translation was in the first half of the second century, which made. Instead it is imported into the text from means that it must have been written before the the Latin Vulgate. However, the Authorised Ver- end of the first century. Almost-complete papyrus sion is almost certainly correct in including this manuscripts of John’s Gospel (P66) and Luke and text. The clue here is that in Greek the phrase John (P75) date from about AD 200. The papyrus in italics ends with the same two words as the manuscript P45 from about AD 250 contains all previous phrase. This is a common copying er- the Gospels and Acts. ror. The scribe looks at the exemplar and reads The existence of such fragments has put paid a phrase. He then looks at the copy until he has to the older critical theory that the Gospels finished writing the phrase. When he looks back were written in the late second century; they to the exemplar, he finds the last words which he were complete, and in their current form, by the has written and continues from there. If a nearby beginning of the second century. (Using addi- section ends with the same words, the scribe may tional evidence, one can place most of the books skip over a few words of text. The words skipped of the New Testament considerably earlier than over will be omitted from the copy. this.) This error is sufficiently common to have been The other conclusion that one can draw from given a name. It is called a ‘homeoteleuton,’ from the witnesses to the text of the New Testament the Greek phrase that means ‘same ending.’ A is that the text we read today is essentially the copying error like this can easily be detected and same as that written by the apostles. corrected, and the majority of copying errors are as easy to detect as this. Copying errors In the case of 1 John 2:23, other Greek manu- The manuscripts of the New Testament were scripts not available when the Authorised Ver- copied by hand. Often the scribes who made sion was translated contain the words which the the copies worked long hours in poor light; they Authorised Version has in italics. Testimony, October 2018 372 Contents Textual variants 138,000 words in it, only 912 words are in dis- There are many places in the New Testament pute. Of these, two thirds are of very minor where there is variation in the text among the significance. In the case of 245 words, the only available witnesses. For nearly all of these, how- difference is in the Greek style—they can’t be ever, it is fairly easy to see which of the variants translated into English. is correct. For the remaining passages the dif- The significant variants comprise 512 words; ferences between the variants are unimportant. these are mainly the account of the woman Here is an example of a trivial difference be- taken in adultery (Jno. 7:53–8:11) and the end of tween manuscripts: the Gospel of Mark (Mk. 16:9-20). This article is “And when they had preached the word in already quite long enough without looking at the Perga, they went down into Attalia” (Acts cases here in any detail; there are good reasons 14:25). to suggest that both passages are authentic, but This version of the passage is the one found in whether they are or not, a Bible which left them the majority of manuscripts, but there are two out would not have a different teaching from a other variants: Bible with them in. “And when they had preached the word of the Lord in Perga, they went down into Attalia”; Other evidence of textual accuracy “And when they had preached the word of The evidence of the accuracy and reliability of the God in Perga, they went down into Attalia.” New Testament text is not, of course, restricted to A significant number of witnesses, including the evidence of manuscripts and early quotations. Codex Sinaiticus and many Old Latin versions The New Testament contains many details con- (translations made before the Latin Vulgate), firmed by archaeology; it contains many minor support the second variant, but only a very small elements of internal evidence which would easily number of witnesses (one papyrus, one uncial be lost by poor copying; and it contains a good and three ancient translations) support the third number of undesigned coincidences. Because variant. The scholars who look at the text of the these are dependent on minor details of the text, Bible have elected to stay with the reading in poor copying (or deliberate alteration by scribes) the Authorised Version (the first variant above). would lose them. The fact of their existence is also The point here, however, is not the question good evidence that the text of the Bible is reliable. of which is the correct variant, but the fact that There is no reason to fear a rational look at the the three variants tell exactly the same story. manuscripts of the New Testament. There are pas- What Paul and Barnabas did is exactly the same sages in the New Testament where the correct text regardless of which of the variants turns out to is debatable, but, where the evidence is strong—as be correct. Scholars may spend a considerable it is in most of the New Testament—there is no amount of effort attempting to decide which of doctrinal issue involved. the variations is correct, but in the end it doesn’t It is hoped to present further articles which make any difference to the message of the Bible. look at the different available witnesses to the text of the New Testament, and possibly to look The scale of the problem at some places where there are differences be- An analysis of the published text of the Greek tween the texts underlying different translations New Testament shows that, of approximately of the Bible.

“The evidence for our New Testament writings is ever so much greater than the evidence for many writings of classical authors, the authenticity of which no-one dreams of questioning. And if the New Testament were a collection of secular writings, their authenticity would generally be regarded as beyond all doubt. It is a curious fact that historians have often been much readier to trust the New Testament records than have many theologians. Somehow or other, there are people who regard a ‘sacred book’ as ipso facto under suspicion, and demand much more corroborative evidence for such a work than they would for an ordinary secular or pagan writing. From the viewpoint of the historian, the same standards must be applied to both. But we do not quarrel with those who want more evidence for the New Testament than for other writings . . . because in point of fact there is much more evidence for the New Testament than for other ancient writings of comparable date.” F. F. Bruce, The New Testament Documents: Are They Reliable? Inter-Varsity Press (2000), p. 20

Testimony, October 2018 Contents 373 Archaeology The stones cry out Trends and discoveries in Bible archaeology David Burges

initiating the Great Fire of Rome, . . . James [Jacob] by name, New Testament shifted the blame to those the and some others. He made the characters confirmed crowd called ‘Chrestians,’ and accusation that they had trans- OR US WHO BELIEVE in explains, “The founder of this gressed the law and handed the plenary inspiration of name, Christ [Christus in Latin], them over to be stoned.” 7 The FScripture, the confirmation had been executed in the reign context of the record is to explain from extra-biblical sources of the of Tiberius by the procurator the subsequent removal from existence of people appearing in Pontius Pilate . . . Suppressed office of Ananus, and in order its pages is perhaps of second- for a time, the deadly superstition to identify the victim it refers to ary interest, but in the prevailing erupted again not only in Judea, his well-known brother, Jesus. culture around us, where the the origin of this evil, but also in This second mention gains its Bible is now viewed as little more the city [Rome] . . .” 5 relevance by reference back than a collection of religious Flavius Josephus makes two to Jesus in the Testimonium, myths largely divorced from references to Jesus in his work and can only be meaningful to real history, it assumes greater Antiquities of the Jews. The its readers if it refers to a real importance in “the defence of first, known as the Testimonium person, namely ‘Jesus who is the holy Scripture.” Flavianum, refers to Jesus as called Christ.’ A previous article 1 reported “a wise man . . . he was one Putting the independent testi- the publication of a list of fifty who did surprising deeds, and monies of Tacitus and Josephus Old Testament characters who a teacher of such people as together, we find corroboration of had been positively corroborated accept the truth gladly . . .” He the following facts about Jesus: by archaeology in the form of in- goes on to refer to his crucifixion 1 he existed as a man, with a scriptions or mentions in national under Pilate at the instigation of brother and hence a family records of the ancient nations. the leaders of the people, and 2 his personal name was Jesus The author subsequently added that “the tribe of Christians, so three more people to that list,2 called after him, have still to this and then turned his attention day not died out.”6 The Testimo- 1. “The stones cry out: Fifty Old Testament characters confirmed,” to characters in the New Tes- nium also declares Jesus to be Testimony, vol. 84, no. 999, Nov. tament, including firstly Jesus the Messiah and to have risen 2014, p. 447. himself.3 from the dead as foretold by the 2. Lawrence Mykytiuk, “Archaeology With the possible exception prophets, but these details are confirms more Bible people,”Bibli - of the reference to Jesus in the considered by most scholars to cal Archaeology Review, May/Jun. inscription on the famous ‘James be later insertions by Christian 2017, p. 48. 3. Lawrence Mykytiuk, “Did Jesus ossuary,’ which cannot yet be fi- scribes. 4 exist? Searching for evidence nally authenticated, strong sup- The Testimonium, however, beyond the Bible,” Biblical Archae- porting extra-biblical evidence is authenticated by the second ology Review, Jan./Feb. 2015, p. for Jesus comes from documen- reference to Jesus in Josephus, 45. tary rather than archaeological recording the execution in AD 4. “Is the ‘James’ ossuary genuine?”, sources, resting principally on 62 of James and some other Testimony, vol. 82, no. 977, Nov. the testimonies of the Roman disciples by the Jewish high 2012, p. 426. 5. “Did Jesus exist?”, op. cit. Transla- historian Tacitus and the Jew- priest Ananus: “He called a tion by Robert Van Voorst. ish historian Josephus. Tacitus, Sanhedrin of judges and brought 6. Josephus, Antiquities of the Jews in Book 15 of his Annals, de- into it the brother of Jesus who 18.3.3. scribes how Nero, suspected of is called Messiah [Gk. Christos] 7. Ibid., 20.9.1. Testimony, October 2018 374 Contents Claudius and Nero, although in the New Testament the last of these is simply referred to as ‘Caesar’ in Acts 25, 26 and 28. Five Roman governors of vari- ous titles are confirmed, namely Pontius Pilate, mentioned on a stone inscription discovered at Caesarea Maritima, and also Cyrenius, Felix, Festus and Gal- lio. Finally, there are three other characters mentioned who are confirmed by external sources: the Nabatean king Aretas (2 Cor. 11:32), and two leaders of insur- rections, the unnamed Egyptian David Burges leader of a rebellion (Acts 21:38), The Pilate Inscription at Caesarea Maritima in Israel. and Judas of Galilee (5:37), 3 he was called Christos in connection with court trials and both confirmed by Josephus. Greek, meaning Messiah or dates of important events, whose There are a few other political ‘anointed one,’ though the existence is confirmed outside figures who cannot be positively Roman historian assumed it of its pages, and these are the confirmed at present, including was his name subject of the next stage of the Lysanias, tetrarch of Abilene (Lk. 4 he had a brother named author’s project.8 This new listing 3:1), and a final list is expected James of political characters mentioned of about six nonpolitical figures. 5 he had many followers, both in the Bible and confirmed by This will then total around thirty Jews and ‘Greeks’ —that is, historical texts and archaeology, New Testament characters, in- Hellenistic Gentiles including inscriptions and coins, cluding the Lord Jesus, clearly 6 the Jewish leaders opposed totals twenty-three people.9 Of identifiable in extra-biblical him these, eleven are members of sources, confirming this aspect 7 Pilate delivered him to be the very large Herodian dynasty, of its historical reliability and executed whose lives are documented strengthening its claim to be the 8 his execution was specifically principally in Josephus’s An- Word of God. by crucifixion tiquities and Wars of the Jews, 9 he was executed during the including six Herods,10 Philip Seal of Isaiah governorship of Pontius Pi- the Tetrarch, and the women late and the reign of Tiberius Herodias, Salome, Bernice and discovered? 10 his followers were named Drusilla. UST to the south of the Christians after him, and Four Roman emperors are JTemple Mount in Jerusalem spread from Judea at least included, Augustus, Tiberius, is the area referred to in the as far as Rome. Old Testament as the Ophel. These details give ample tes- timony to Jesus’ existence as 8. Lawrence Mykytiuk, “New Testa- described in the Gospels. It is ment political figures confirmed,” Biblical Archaeology Review, also noteworthy that the Jew- Sept./Oct. 2017, p. 50. ish rabbinic writings of the first 9. The full chart can be viewed online several centuries after Christ, at https://www.biblicalarchaeol although hostile to him, never ogy.org/daily/people-cultures-in- deny his existence. the-bible/people-in-the-bible/new- Further to the extra-biblical testament-political-figures-the- evidence of the Lord Jesus evidence/ 10. Namely Herod the Great, Herod Christ himself, the New Tes- Archelaus, Herod Antipas, Herod tament refers to a surprising Coin of Herod Agrippa I. Philip, Herod Agrippa I and Herod number of political figures, in cngcoins.com via Wikimedia Commons Agrippa II. Testimony, October 2018 Contents 375 ­Archaeological excavations Bible characters confirmed by have been going on in this area, archaeology. in several seasons, between 1986 and 2013. This is the area A Jerusalem landfill where King Solomon built his palace, which was later known site as “the king’s high house” (Neh. RCHAEOLOGISTS excavat- 3:25,26), in contrast with David’s Aing the city of David have palace in the city of David, re- long known that areas of the ferred to as “the house of David” steep eastern slopes, forming (12:37) and also as “the house the west side of the Kidron Val- of Millo” (2 Kgs. 12:20). It seems Seal impression found in the ley, were covered in garbage that, in the time of the later kings Ophel excavations bearing the layers up to thirty feet thick, of Judah, including particularly probable inscription ‘Isaiah the which they have carefully sought Hezekiah, both palaces were prophet.’ to avoid. It was, however, known utilised as the residences of © www.BibleLandPictures.com/Alamy that the material was dated to the the king and his family and as among them a seal impression early Roman period in Judea. administrative centres for the of King Hezekiah himself. Many Since 2013 a long-term pro- kingdom. Both buildings would of these were recovered by the ject has been underway to have required frequent renova- wet-sifting method, washing the research the landfill in order to tion over the centuries, and the earth debris with water, which understand its origins and pur- Bible records that Hezekiah has been described previously pose, in spite of the difficulties carried out extensive strength- in “The stones cry out.”11 posed by working on the steep ening of the lower palace in his Remarkably, near to the slopes and separating at least preparations for the Assyrian Hezekiah seal was found an- eleven distinct layers in the invasion (2 Chron. 32:5). other inscribed “Yesha’yah[u] spoil.13 The latest excavation During the excavations, well- Nvy[?],” which very probably techniques have been employed preserved structures built by translates as ‘Isaiah the prophet,’ to remove sample squares from King Solomon (1 Kgs. 3:1) were although the bracketed letters each layer, followed by various discovered in the northeastern are missing due to damage of sifting methods to recover and borders of the Ophel, mainly the bulla, and the definite article identify the wide range of objects a segment of the fortification is omitted.12 The problems raised and materials one might expect wall with a city gate and tower, by these issues are discussed at in a landfill site. and parts of the royal buildings length by Eilat Mazar, the direc- Examination of pottery types integral with it. One of these tor of the excavations and author in the spoil revealed that they be- buildings was last used by the of the referenced publication. longed to a single, short period royal bakers, up to its destruc- Certainty is not possible at pre- between the end of the first cen- tion by the Babylonians in 586 sent, but the probability that the tury BC and AD 70 just before BC, as indicated by remains bulla is that of the prophet Isaiah the Romans destroyed the city. found there, including some is strong, not least because it Coins found in the landfill mostly large storage jars. Two small was found in close proximity to a patches of undisturbed debris bulla of King Hezekiah of whom 11. See “Seal of King Hezekiah dis- were revealed which had es- Isaiah was a prominent advisor covered,” Testimony, vol. 86, no. 1,014, Mar. 2016, p. 98; “Seeking caped later constructions in the (2 Kgs. 19:5,6,20). David’s Palace,” Testimony, vol. Herodian and Byzantine periods, It is certainly significant that 87, no. 1,029, Aug. 2017, p. 289. and which had been thrown from the names of Hezekiah and 12. Eilat Mazar, “Is this the Prophet the building of the bakers. These Isaiah occur together in no fewer Isaiah’s Signature?”, Biblical contained fragments of pottery than sixteen of the thirty-two Archaeology Review, Mar./Apr./ vessels, jar handles with the times that Isaiah is mentioned May/Jun. 2018, p. 63. The bulla, royal seal, small animal and hu- by name in 2 Kings 19 and 20, which is decorated with the figure of a grazing doe, can be viewed man figurines (idols), and thirty- 2 Chronicles 26 and 32, and on Google Images. four seal impressions stamped Isaiah 37–39. It is an exciting 13. Yuval Gadot, “Jerusalem and the on soft clay, known as bullae, possibility that another name Holy Land(fill),” Biblical Archaeol- most bearing Hebrew names, could be added to the list of ogy Review, Jan./Feb. 2018, p. 36. Testimony, October 2018 376 Contents date to the reigns of the Roman the high degree of cooperation source of meat, supplemented governors under the rule of Ti- that they had with the Roman by chicken and wild game, while berius (AD 15–31), while others authorities. the absence of pig and other came from the time of the Has- For Jews observing the pu- non-kosher animals indicates moneans (165–163 BC), Herod rity laws, it was necessary to the Jewish nature of the popula- the Great (47–44 BC) and Herod discard soiled pottery vessels tion. Twelve different families of Agrippa (AD 41–42). Each layer (Lev. 11:33), and it is likely that fish were identified, eight marine of garbage had been burned and rubbish was similarly considered and four freshwater. The most was covered by a layer of soil, ritually impure. The tradition de- common were mullet from the indicating that this was a care- veloped, however, that the local Mediterranean (43%) and carp fully organised ‘industrial’ waste soft limestone was impervious from the Sea of Galilee (36%), disposal process which must to impurity and so tableware as well as Nile perch from Egypt have involved the cooperation and storage vessels were fash- (2.7%) and a few other species. of the Roman authorities. ioned from this, as testified by Plant remains, not unexpectedly, Interestingly, in the Roman the account of the wedding at included a variety of cultivated city of Pompeii rubbish was Cana, where the six water pots grains and legumes, and fruits simply discarded into the sew- containing the water turned into including grapes, olives, figs and age channels, and Caesarea wine were of stone “according pomegranates. and later Byzantine Jerusalem to the manner of purification This type of archaeology may had no similar operations, so it of the Jews” (Jno. 2:6, NKJV). seem somewhat mundane, but seems that this unique opera- Correspondingly, more than a the detailed examination of Je- tion had to do with the extreme thousand fragments of stone rusalem’s rubbish tips reveals Jewish religious purity laws of vessels were unearthed in the a picture of everyday life in the first century AD cf( . Mark 7:1- Jerusalem dumps, although the time of our Lord’s ministry 4). No wonder the chief priests’ these were greatly outnumbered which is wholly consistent with concern that “if we let [Jesus] by pottery fragments. the Gospel records, and under- alone like this, everyone will Analysis of animal and fish scores the total reliability of the believe in him, and the Romans bones in the landfills enabled re- Word of God. “The words of the will come and take away both searchers to build a picture of the LORD are pure words: as silver our place and nation” (Jno. 11:48, diets of Jerusalem’s inhabitants. tried in a furnace of earth, puri- NKJV), which perhaps indicates Domestic livestock was the main fied seven times” (Ps. 12:6).

Contents Pertinent pronouns (6) Geoff Henstock

EAR THE CONCLUSION of his Parable would punish them if they were unforgiving, of the Two Debtors, our Lord highlighted because God would not regard them as His Nthe serious consequences for those with an children. What a terrible scenario for those who unforgiving attitude. His choice of an alienating had aligned themselves with the Lord! pronoun in this case is chilling: The message is appropriate to all the Lord’s disciples, hence the plural pronoun “you,” but it “So likewise shall my heavenly Father do was triggered by a question from Peter (vv. 21- also unto you, if ye from your hearts forgive 23). Hence Jesus goes on to state that Peter and not every one his brother their trespasses” his fellow-disciples (“ye”) must from their heart (Mt. 18:35). forgive their brethren their trespasses. What was This parable was delivered for the benefit of the true for Peter in the first century remains true for Lord’s disciples (v. 1). By using a first-person the Lord’s disciples in the twenty-first century. pronoun Jesus pointedly warned them that it Let us heed this lesson lest we become estranged would be his heavenly Father, not theirs, who from our heavenly Father. Testimony, October 2018 Contents 377 New book published by The Testimony

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Testimony, October 2018 378 Contents Watchman Father of the fatherless Shaun Maher

S THE UNITED KINGDOM Government we are today. The confused state of our society reveals plans to further liberalise the law with regard to relationships, sexual behaviour to make it easier for married couples to and gender identity is deeply disturbing. A 1 divorce through a ‘no fault’ process, we consider In recent years we have seen many of the what this may suggest about the spiritual and nations who were in the vanguard liberalising moral health of Western society and its direc- divorce laws, passing laws concerning same-sex tion of travel. ‘marriage’ and gender identity—in some cases, The family unit comprised of husband, wife even passing laws controlling how people should and, by God’s grace, children, is a divine ordi- speak on such issues.4 The advocates of this hu- nance that is as old as the human race. We read manistic philosophy are now seen in their true early in Genesis (2:24) that marriage and the light, and we appreciate that in this brave, new, family unit were designed and set in place by secular world, human rights is actually a zero- our heavenly Father as the cornerstone of human sum game. The rights of those in the favoured society. It is therefore no surprise that the material groups are protected, while those who object on and spiritual benefits of this institution, at multi- moral, religious or political grounds may at best ple levels, are so great as to be immeasurable. At be angrily denounced as extremists or bigots, or the most superficial level we could consider the at worst lose their rights altogether. The unspoken material benefits of a man and woman making but clearly evident position of the political forces a commitment in marriage to support one an- seeking to re-engineer society is that free speech other through life, to share their worldly goods, is permitted only when it complies with the and to provide companionship and comfort to ideological dogma of (in this case) the radical left. one another. We could then layer onto this the Similarly, equality is promoted in so far as it spiritual benefits of a husband and wife in Christ agrees with this political world-view on sexual striving to live out the deeper meaning of their morality and identity politics. Experience sug- relationship in representation of the relationship gests that, if you dare to speak out from the between Christ and his disciples (Eph. 5:22-33). perspective of Biblical morality, then you will Much could be written on the many aspects of find very little equality on offer; or, where you this alone, not to mention the benefits for chil- do, you will quickly discover a hierarchy of ‘pro- dren raised in such an environment or the wider tected characteristics,’ with religion consistently dividends for society at large. subjugated to issues concerning sexual preference or sexual morality. The spirit of the age Those who promote such changes to the so- In the modern age it is only relatively recently cietal norms, and legislate to ensure that they that assaults on the biblical definitions of mar- are embedded in the fabric of society, believe riage and family have occurred. The liberalisa- that they are ‘progressive,’ doing away with the tion of divorce laws in the UK took place with arbitrary rules and restrictions placed on the hu- the passing of the Divorce Reform Act (1969), man race by an oppressive patriarchy grounded with similar legal changes occurring across the Western Protestant ‘Christian’ nations at ap- 1. https://www.bbc.co.uk/news/uk-45525979 proximately the same time.2 This change was 2. Liberalisation of divorce laws in Roman Catholic paralleled by an overt change more generally in countries occurred at a slower rate, but most are now public attitudes to sexual morality, the sanctity on a par with the nations of a Protestant heritage. of life,3 and a systematic turning away from the 3. Illustrated principally in the liberalisation of abortion laws. Bible in public life. 4. https://www.belfasttelegraph.co.uk/opinion/columnists/ With the benefit of hindsight, we can perhaps mary-kenny/transgenders-time-has-come-and-canadas- see that diminishing the sanctity of marriage was new-law-makes-it-a-crime-to-say-otherwise-35932137. the first step in a process that has led us to where html Testimony, October 2018 Contents 379 in superstition and religion, and by Bible-based compared with the alternatives it would seem Christianity in particular. Yet even with a limited preferable, even in its grossly imperfect form, knowledge of the evidence currently available, it to government founded on the secular values of can be argued, from both religious and secular humanism or paganism. In Western culture, low viewpoints, that such moves are in fact regressive levels of corruption and oppression are the norm, rather than progressive. and, generally speaking, relative prosperity is This is a paradoxical state of affairs, consider- high. When men and women fail to keep biblical ing that those behind such laws view themselves principles in their thinking, the outcome is often as forward-thinking advocates of equality and catastrophic for the society concerned. One might free speech, while they pass laws (such as the think of the Soviet Gulags or the Nazi concentra- one above controlling speech) which seem tion camps as recent examples from both sides more reminiscent of the totalitarian authorities of the political spectrum. described in George Orwell’s dystopian novel Many of the great reformers of our society 1984 than of a liberal democracy. Unchecked, the were driven by Bible-based, Christian values logical endpoint of such thinking is tyrannical to create a fairer, more just society founded on authoritarianism. core tenets of God’s Word, principally the Ten Commandments and the Lord’s ‘Sermon on the Standing on the shoulders of giants Mount.’ The sustained and determined attack on The minds of those who push this agenda are Judaeo-Christian morality and culture does not far from God, darkened by humanistic thinking, appear to have been fully thought through. Pos- alienated from the light of God’s Word and the sessed by the spirit of their secular values and guidance He gives His creation for how to live political dogma, society’s leaders are unable or well and prosper, in both physical and spiritual unwilling to see or hear alternative perspectives. terms. This philosophy is a modern-day example They can perhaps be likened to a man sitting of “spiritual forces of evil in the heavenly places,” high up in a tree, enjoying his elevated position as described by Paul in his letter to the Ephesians and the amazing view, whilst at the same time (6:12).5 More than ever, Bible believers need to slowly and steadily sawing off the branch on ensure that we “take up the whole armour of which he is sitting, because he is annoyed by God” and “stand firm” against such thinking some of its relatively minor imperfections. Little (v. 13). does he realise that soon he will descend with The advocates of such policies do not seem to life-threatening velocity to the bottom of the tree! appreciate that the ‘oppressive patriarchy’ they By diminishing the importance and sanctity of describe is the very cultural conditions which cre- marriage, and muddying the moral waters in ated the highly successful and prosperous society respect of sexual behaviour and relationships, that we live in today. Not only so, but the same society is effectively sawing enthusiastically at so-called ‘oppressive’ conditions resulted directly the long-established and hard-earned blessings in the liberal democracies, founded on civility, of Western culture. order and respect for human life, which have afforded them the very freedom they enjoy. Like Child sacrifice and absent fathers the tower-builders of Babel (Gen. 11:1-9), in their The ironic tragedy is that those most harmed arrogance these men and woman think that they and disadvantaged by these shifts in culture and can build a superior improved society in their morality may actually be the very people the own image and according to their own values. proponents of the changes claim to be fighting Although the Christian culture and heritage for. Consider the data in the table below from the of the Western world is far from perfect, when Office for National Statistics 6 in the UK:

In 2017 there were more than two million lone-parent families in Britain These families make up 25% of the total families with dependent children in the UK 90% of lone parents are the mother 47% live below the official poverty line The majority of lone parents receive no child maintenance payments

Testimony, October 2018 380 Contents Has the liberalisation of divorce laws helped decay of the leadership elite in a civilisation as to free women from the grip of the oppressive one of the principal symptoms of a society’s patriarchy? From this data, it would appear that terminal decline, and wrote a number of papers it is men who have been freed from their respon- and lectures describing those symptoms evident sibility to family life, and women who have been in Western culture.12 left burdened, vulnerable and in poverty. Things have moved on forty years from the And what of the children? One cannot but death of Toynbee, and we can see how the moral draw the conclusion that the rights of the many decline has accelerated and spread extensively. millions of children who have been significantly The very real harm being caused is evident to harmed by the break-up of their parents’ mar- us all. Yet the world stumbles on unconsciously, riage were not really in the mind of those who perhaps even unwilling to wake up. It is acceler- have been pursuing their progressive agenda. ating ever faster towards a precipice, driven by a The same conclusion can be drawn in respect of spirit of pride and blindness. the millions of unborn children whose lives have In such times we need to be extremely careful been terminated in the wombs of their mother as not to be seduced or caught up in the thinking a result of the liberalisation of the abortion laws of the world in which we live. These so-called over the past forty years. ‘progressive’ philosophies are pervasive and One might even say that the same human spirit invade every part of our daily lives—children’s that was willing to sacrifice children in the fire to nurseries, schools, the workplace and, especially, Molech in Old Testament times is alive and well universities. We need to be watchful and on our in the twenty-first century. The form is different, guard to make sure they do not begin to creep into but the end result is the same: instead of being our homes or ecclesial life. As we are exhorted by sacrificed to Molech, the child is sacrificed on the John in his letter, “do not believe every spirit, but altar of ‘progressive’ political dogma. test the spirits to see whether they are from God, There can be no escape from the evidence of for many false prophets have gone out into the the scientific literature, which is well established world” (1 Jno. 4:1). When confronted with these and extensive,7,8,9 but which also, unsurprisingly, ideas, we need to think carefully about when concurs with the ancient wisdom of God’s Word. and how to speak out. We ought to be wise as Parents should come in pairs—a mother and a serpents and harmless as doves. father. There is no substitute for this divinely ordained fundamental unit of human society. A very present father That does not mean we should be unkind to, or Unlike the human fathers who abandon their disparaging of, lone-parent families, many of families by the millions, our heavenly Father has whom find themselves in such circumstances promised that He will never leave or forsake His through no fault of their own and do an amaz- ing job struggling courageously to raise their children well. That said, we should not believe 5. All Bible quotations from the ESV. 6. https://www.ons.gov.uk/peoplepopulationandcommun the argument that all ‘family’ structures being ity/birthsdeathsandmarriages/families/bulletins/fami actively promoted today are equal in respect liesandhouseholds/2017 of outcomes for children. They are not, and the 7. S. Krein and A. Beller (1988), “Educational attainment evidence is clear. in children from single-parent families: differences by exposure, gender, race,” Demography, 25, 221. Testing the spirits 8. V. C. McLoyd (1998), “Socioeconomic disadvantage The American Psychologist The evidence we have been considering is a and child development,” , 53, 185–204. powerful indicator both of the deterioration of 9. Y. C. Lin and D. C. Seo (2017), “Cumulative family mankind and of the nearness of God’s coming risks across income levels predict general deteriora- intervention in human affairs. We are witness- tion in children’s general health during childhood ing an unprecedented acceleration in the moral and adolescence,” PLOS ONE, https://doi.org/10.1371/ decline of Western civilisation as God and His journal.pone.0177531 Word are systematically rejected. The renowned 10. https://philpapers.org/rec/TOYASO-10 11. https://en.wikipedia.org/wiki/A_Study_of_History historian Arnold J. Toynbee (1889–1975) wrote 12. Arnold J. Toynbee, The Present-Day Experiment in West- a twelve-volume universal history of nineteen ern Civilization (Oxford University Press 1962). Beatty human civilisations through the ages, entitled A Memorial Lectures delivered at McGill University, Study of History.10,11 Toynbee identified the moral Montreal, 1961. Testimony, October 2018 Contents 381 children (Heb. 13:5). His Son is one with Him although, sadly, not before much damage has in this endeavour and has promised to be with been done. In the time that remains, we need to us even “to the end of the age” (Mt. 28:20). “So maintain our separation in thought and action we can confidently say, ‘The Lord is my helper; from the spirit of rebellion so evident in the I will not fear; what can man do to me?’” (Heb. world. 13:6). Our Father has promised us a wonderful Instead we need to focus on those things which inheritance, even now as we strive to live by His are true, honourable, just, pure, lovely, commend- Word and to follow His Son, and in the age to able, excellent and worthy of praise (Phil. 4:8). come when, by God’s grace, we will work with “Think about these things” (v. 8); “practise these our Lord Jesus to free the earth from sin and things” (v. 9). This was the closing message of death finally and completely. encouragement to the brothers and sisters in The moral relativism based on the shifting Philippi, and the same message is a clarion call sands of human thinking will soon pass away— to us today. Contents Reviews A worthwhile reprint Geoff Henstock

The Hand of the Lord. Commencing with Abram’s calling out of Ur Brother Islip Collyer. and his journey to Canaan, the author follows Christadelphian the Bible record up to the establishment of the Scripture Study Service, kingdom under Saul. Along the way he addresses 2018. some of the more obscure aspects of the record Paperback. about which readers may have wondered, and Price: A$17.60 plus highlights some of the incidental harmonies that postage. are a feature of the inspired record. Available online at http:// The first ten chapters (more than one third of www.csss.org.au/the- the book) cover Genesis, followed by a smaller hand-of-the-lord.html section of five chapters which looks at the exodus, including two chapters on Moses. There is then a chapter on the Judges and finally three chapters ROTHER ISLIP COLLYER is well known which cover the times of Samuel and Saul. for his deep insights into how men and Brother Collyer presents fresh perspectives on Bwomen think and their responses to Bible the record. Not every reader will agree with all teaching. In this book, subtitled “An Historical the conclusions the author draws. For instance, his Survey: Abraham to Saul,” he brings these insights suggestion about Sarah’s response to the incidents to bear on the Bible narrative of the emergence on Mount Moriah in Genesis 22 will challenge of the Jewish people, from the call of Abraham many. On the other hand, his comments on Lot’s to the establishment of the kingdom. The work wife, Esau, Jethro and Korah will be found to be was first published in about 1930, and this is the very apposite. His observations about the memo- first time that it has been reprinted. rial name of God also are well worth considering. In his introduction Brother Collyer says, The text is complemented by the illustrations “We shall try to keep the record so free from used in the first edition. As with Brother Collyer’s complexity and so simple in style that wise men writing style, these are now rather dated, but will approve, and all readers will be able to their authenticity and charm more than makes understand.” Successful in this regard, the work up for this. It is very pleasing to see this book has much to offer all readers, from the teenage back in print and available to a new generation novice to the hoary-headed, long-term Bible of readers. It would make a lovely gift or Sunday student. School prize for a senior scholar. Testimony, October 2018 382 Contents The Christadelphians and the Kindertransport: a second volume Geoff Henstock

Part of the Family: volume 2. scheme. Dates and statistics are the building Brother Jason Hensley. blocks of any history, but we need to bear in The Christadelphian, 2018. mind that these events involved individual men, Paperback, 465 pages. women and children. As Brother Jason wrote on Price £15.50 plus postage. page 50 of his first volume: Available in the UK from “Sometimes individual stories get lost in the The Christadelphian facts and the figures. Therefore, this book, Office, 404 Shaftmoor along with the subsequent books published Lane, BIRMINGHAM B28 in this same series, is an attempt to tell those 8SZ; tel. +44 (0)121 777 s t o r i e s .” 6328. Those who read and enjoyed the stories docu- mented in Volume 1 of Part of the Family will be Available online at https://thechristadelphian. pleased to know that Volume 2 has now been com/part-of-the-family-volume-2.html published. As foreshadowed in the first book, Also available in ePub format, price £7.50: Volume 2 tells the stories of further child refugees https://thechristadelphian.com/part-of-the- who were assisted by Christadelphians in the family-volume-2-e-book.html United Kingdom. Again the accounts of these Australia: price A$28.60 plus postage. Available ten individuals were developed in conjunction online at http://www.csss.org.au/part-of-the- with them, or, if they had already died, with their family-christadelphians-the-kindertransport- families. The stories are told with great sensitivity and-rescue-from-the-holocaust-volume-1- and remarkable candour. In several cases, these clone.html boys and girls never saw their parents again after HE OCTOBER 2016 issue of the Testimony they departed by train for Britain. reviewed a book written and published by Several of the youths covered in this volume TBrother Jason Hensley on Christadelphian were housed in Elpis Lodge (‘Abode of Hope’), involvement with the Kindertransport, a scheme a hostel established in Birmingham to house up under which close to 10,000 unaccompanied Jew- to twenty teenage Jewish boys and generously ish children from Europe found refuge in Britain. financed by the Birmingham and Coventry eccle- Arriving from Europe by train, these children, sias. Brother Jason provides background informa- some mere toddlers, were provided with shelter tion about this bold and very successful initiative. by generous British men and women. Several Elpis Lodge as it is today. Christadelphian families were among those who Jeremy Thomas opened their homes to these refugees. In 2016 Brother Jason published the first vol- ume of Part of the Family. That book commenced by outlining the biblical basis for Christadelphian interest in the natural seed of Abraham, and some of the history of our community’s support, from the days of Brother Robert Roberts to the 1940s, for Jews fleeing pogroms in Europe—especially those who sought refuge in the Holy Land. Hav- ing laid that foundation, Brother Jason provided biographical sketches of ten children taken into the homes of British Christadelphians. There are many reliable texts on the history of the Holocaust and several on the Kindertransport Testimony, October 2018 Contents 383 The assistance provided by Christadelphians­ in a few Jewish children who escaped the horrors their homes and in the support of Elpis Lodge of the Nazis and their collaborators. There are reflected their conviction in the hope of Israel. also lessons to be learnt about the need for our Reading about the Holocaust is always emo- beliefs to drive our actions on a daily basis: “As tionally draining. Although events are painted we have therefore opportunity, let us do good against a backdrop of great tragedy, there is unto all men, especially unto them who are of something very inspiring about these stories of the household of faith” (Gal. 6:10).

Contents History The letters of John Thomas to Alexander Campbell (9) —Part 1 Edited and annotated by Reg Carr

Letter 9: written from Liberty, Amelia heaven-going. The substance of the debate was first County, Virginia, on 20 November 18371 published by Brother Thomas in 1838 as A testimony and addressed to Alexander Campbell in against the Apostacy. It was later republished in modi- fied form by Robert Roberts in 1872 under the title Bethany, Virginia The Apostacy unveiled. It appears that the only reason Campbell even mentioned the debate was in order to EAR BROTHER, condemn the views that the Doctor expressed in it. On the desk before me is the eleventh 4. This report, written by James Wesley Hunnicutt (and Dnumber of your periodical.2 It contains first published in theVirginia and North Carolina Confer- three documents which have an intimate con- ence Journal), was republished by Campbell on pages nexion with myself. The first is a republication 509–11 of the November 1837 Millennial Harbinger. of the prospectus of a debate held in Lunenburg Campbell was happy to republish the report because between me and a ‘Protestant clergyman’ of the it was heavily critical of the Doctor’s views about 3 the mortality of the human ‘soul,’ the death state, the Presbyterian sect; the second, a report of said resurrection to judgement of the just and unjust, the discussion by another ‘Protestant Divine’ of non-necessity of human priests, the conditionality of the Episcopal Methodist communion; 4 and the eternal life, and the thousand-year reign of Christ on third some “remarks” purporting to be on the earth—all of which Hunnicutt described as “a few of two preceding articles from your own pen.5 For the many heterodox, anti-scriptural and infidel pecu- liarities and illogical absurdities of Brother Thomas”! 1. There had been a gap of seven months since the It is interesting also to note that Hunnicutt, who was a last letter written by Brother Thomas to Alexander prominent preacher among the Primitive Methodists Campbell. in Richmond before later becoming a Baptist, referred 2. This was the Millennial Harbinger for November 1837, to Brother Thomas as “formerly a follower of Mr. A. which contained the various documents referred to Campbell.” here by Brother Thomas relating to his views and 5. Campbell’s ‘Remarks,’ published on pages 511–14 of his Campbell’s devastatingly critical opinion of them. November 1837 Millennial Harbinger, contained some 3. Reprinted verbatim from the Apostolic Advocate, this of the most biting and damning personal criticisms ‘prospectus’ of the Lunenburg debate appeared in that Brother Thomas can ever have received. Among the November 1837 issue (pp. 508–9) of Campbell’s the expressions used by Campbell about the Doctor Millennial Harbinger. The debate itself, between Brother were the following: “I regard the author of them [‘these Thomas and John S. Watt, a Presbyterian clergyman pernicious doctrines’] as an incorrigible factionist”; from Lunenburg, had taken place in early August “believing him to ‘be subverted’ from the faith by false 1837 at Lunenburg’s Fork Meeting House. The subject reasonings and ‘science falsely so called,’ and going of the debate was the true nature of the soul and of about to subvert others, and therefore coming under Testimony, October 2018 384 Contents the re-issue of the first I return you my sincere unsolicited by me (for it was his own suggestion), acknowledgments, because it has given my pro- presented me with a letter of introduction from spectus a wider circulation than I could have the Sycamore Church to any other of the like faith flattered myself it would obtain under existing and order I might sojourn with.7 The church be- circumstances; and thus it may be the means, ing witness, then, I left that city honorably. I have by increasing my subscription list, of expediting since resided in Philadelphia and Richmond. In the publication of the debate—a consummation neither of those places can a single flaw be justly to be desired, at least by your humble servant, detected in my moral conduct. In both places, to inasmuch as it will tend to correct the very mon- the neglect of my own interests, I pleaded for what strous absurdities which have found a circulation I firmly and honestly believed, and do believe, to my prejudice, among both the friends and foes to be true. I would not wink at what I believed to truth. As for document number two, I can have the Scriptures condemned in practice. I gained no objection to its appearance in the Harbinger, for the ill-will, and I fear the hatred, of many who I have already published it in my own periodi- have a name to live but are dead. With this I laid cal. By a reference to the September number it my account. My reputation may be clouded for will be found with my remarks appended to it. a while; but there is a righteous God in heaven, These occupy five pages of No. 5, and over two and an impartial judge of His appointing, before of No. 6. They would have been more extended whom we shall all stand; and having lived in but for the conclusion that, as the whole matter all good conscience to this day, I appeal to Him, was to appear in another form, it would not be fearing nothing from His decision.8 necessary to enlarge on the present occasion. On good authority, I learn that my strictures the precept of Paul (Titus 3.10) . . . I can no longer have been duly appreciated by the most intimate regard him as a brother in the Lord”; “If the whole of his procedure in defence of those positions which friends of the reporter; of whom one declares that subvert the faith of the resurrection of the dead and he will not acknowledge him as a brother if he of eternal and universal judgment, and his untiring does not give me a sound caning! These “good” pertinacity to propagate them, do not make out as folks evidently belong to the “Church militant,” clear a case of a factionist, or heretic, as defined by which for valor and pugnacity stands high in Paul, I would despair of ever finding an unequivocal “the Protestant world”! case in the present day.” But, my good Brother Campbell, I am afraid 6. This was now one of the major points of disagreement between Campbell and Brother Thomas: the latter had that you will in the end gain no applause either come to appreciate that those who claimed to be fol- from the brethren, the ‘divine,’ or yourself, when lowers of Christ but who had not been baptised (that you recur to the circumstances of the appearance is, fully immersed) with an intelligent understanding of this report in your paper. Consider who Mr. of the truth of the ancient gospel, did not qualify as Hunnicutt is. It is true he is a Protestant; but he ‘Christians’ in the truest sense. Campbell was not as is not a Christian, unless it can be shown that ‘exclusive’ as this in his definition or application of men become Christians without believing and the term. 6 7. This was the James Challen whose preaching had first obeying the gospel. I am a Christian, and glory attracted Brother Thomas’s attention to the Campbel­ in the name, and am jealous of the honors and lite gospel when he arrived in Cincinnati in 1832. privileges and immunities attached to it; so much Challen was an elder in the Sycamore Church in the so, that I cannot, I will not, consent to share them city where the Doctor was baptised. with the innumerable pretenders to the title in 8. The ‘clouding’ of Brother Thomas’s reputation to which the Protestant and Papal sections of the Kingdom the Doctor here refers was the work of a number of of Antichrist. Bro. Walter Scott can testify that misguided brethren in Richmond, one of whom (James ‘Jemmy’ Griffin) accused the Doctor of ‘extortion,’ I believed the gospel and obeyed it before wit- by increasing the rate of charging for his medical nesses, of whom our esteemed Bro. Daniel Gano consultations and visits beyond what he had first of Cincinnati was one. These brethren, then, can quoted. Despite the publication and distribution of a testify, from the developments of a three hours scurrilous pamphlet entitled A review of the defense of conversation upon the truth, that I heard it, had Brother John Thomas, the Doctor was able to give a full read it, believed it, and obeyed it. They, therefore, and measured reply to these accusations (Advocate, Sept. 1838, pp. 162–7). The accusations made in the are my witnesses that I put on Christ understand- pamphlet were also examined and found to be false ingly and honestly (for my interest seemed to be by the elders of the Corinth Church in Powhattan on the side of Protestantism), and am therefore a (ibid., pp. 173–4). The pamphlet was the work of three Christian. When I left Cincinnati, Bro. Challen, members of the Sycamore Church in Richmond (T. J. Testimony, October 2018 Contents 385 I say, then, that I am a Christian of good repute of nearly all ‘Reformation churches’ are embued, before God. Now you know that the sect of the together with the notorious apathy and want of Nazarenes has been everywhere spoken against, knowledge among great numbers—it is manifest in all ages, by Jews, Greeks, Romanists, Infidels, that if you were even deemed heretical by your and Protestants of all ranks and degrees. Was church, other churches would be bound in honor it, then, to be expected that if I maintained the and justice, to you and themselves, not to ratify truth, and what I maintained were reported by their decree until they had examined you in their an enemy to the faith, that that report would do own behalf. honor either to me or my defense? For my own We ought to be very cautious in this matter part, I expected no more justice at the hands of a of excommunication; and especially ought we priest than I have received at those of Mr. Hun- to beware of jumping to conclusions upon the nicutt.9 But what I most regret is, and that, too, reports of enemies to the faith. I know we agree more for your sake than my own, that you should in this—if we differ in everything else beside, seize with such avidity upon the report of a sectarian, which, however, we do not—that there is no upon which to found that ‘bull of excommunication’ infallible judge of controversy upon earth. If this be which you have thundered against me in the form of “re- true, then my judgment of you, or yours of me, m a r k s .” 10 What would the brethren have thought or ours of the church, or the church’s of us, is of me, or how would you have liked it, had some not, and cannot, under existing circumstances, popish priest published a report of your debate be infallible. If you say there is no resurrection with Purcell,11 attributing to you blasphemies of the dead then, inasmuch as the Scriptures against God, if I had grounded an edict upon it, turning you over to Satan, or proclaiming you to Glen, James Bragg and Garland Haynes), and it seems the world as everything that was heretical and clear that the real motivation for this personal attack on the Doctor was because of his preaching on the diabolical? What an outcry would have resounded mortality of the soul (or ‘soul sleeping’ as his enemies against me, for my barefaced assurance, my anti­ dubbed it). The unacceptability of this view, to at least christian arrogance, or my Supreme-Pontifical some of the Campbellites in Richmond, was one of presumption! And very justly. For who could have the reasons why the Doctor decided to move away conferred the power and authority upon me to from the state capital to take up residence on his farm sit on the throne of God, and thus ex cathedra 12 to near Paineville. He had bought the property the year have hurled my ecclesiastical thunderbolt at you? before, in an area to the west of Richmond where his teaching had already been favourably received. If your views had been ever so heretical in my 9. James Hunnicutt’s report on the Doctor’s debate with judgment, my duty would have been to reason the Rev. J. S. Watt was seriously flawed, as a number with you and not anathematize you. If you had of readers of the Advocate subsequently attested (see, been subverted, it would have been for me first for example, the letter from R. Malone, of Greensville, to have expostulated with you according to our Virginia, published in the Advocate for December 1837, Lord’s commands. If all proper means failed, I p. 279, where Hunnicutt’s comments were dismissed would then have had to charge you before the as a “misrepresentations”). 10. Campbell had not only declared that he no longer church to which you belong, and if they con- regarded Brother Thomas as a brother in Christ, but demned you, and they requested me to notify to had also gone on to say that it “belongs to the church the world the premises, the conclusions, and the of which he [Brother Thomas] is a member to consider sentence they had decreed against you, it would whether his case is not of the same genus with that of then have remained for me to have recorded it as Hymeneus and Philetus (2 Tim. 2.16,17), and then for their act, and not mine. But even if your church sister churches to act upon their approbation or disap- Millennial should have condemned you as a heretic, it would probation of her decision of this question” ( Harbinger, Nov. 1837, pp. 513–4). depend very much upon the constitution of that 11. Campbell’s debate with the Roman Catholic Bishop body whether the public should ratify their deci- of Cincinnati, the Rt. Rev. John B. Purcell, took place sion. By the public I mean the brethren at large. If in Cincinnati from 13 to 21 January 1837. It was on your church were endowed with spiritual gifts, the subject of Roman Catholicism, and a report of the and so could judge infallibly as the churches of the proceedings was published under the title A debate apostolic age did, then, indeed, the public would on the Roman Catholic religion (New York: Benziger Brothers, 1837). be bound to ratify their decree. But inasmuch as 12. Ex cathedra means literally ‘out of (or from) the chair.’ these gifts are not now in congregations, and It is a Latin phrase still used to describe the (alleg- owing to the utter perversion of the faith by the edly) ‘infallible’ declarations of the Pope made when Apostacy—with the spirit of which the majorities he speaks from ‘Peter’s chair.’ Testimony, October 2018 386 Contents plainly say there is, the Scriptures pronounce the knowledge of these circumstances, were Mr. you perverted, but even then not lost but in a Hunnicutt a juryman on any case in which I was state to be reasoned with, and so reclaimed to concerned, I should strongly object to his services the true doctrine. If you deny the remission of in that capacity. sins by faith in the blood of Christ and obedience, But my dear Brother, the more I reflect upon then you would manifestly have apostatized, the documents before me, the greater is my as- and trampled underfoot the blood of the Son tonishment at seeing them where I do. What can of God. But is there no difference between this have been the cause of their appearance at this “cri- and contending for what one honestly believes sis”? You say, in effect, my report, or prospectus, to be the Scripture doctrine of the resurrection, and Hunnicutt’s articles; for it is written, p. 514, the gospel, its obedience, and so forth? If at this in italics thus, “The Rubicon is passed in the late time, just as some are beginning to emerge from discussion, as is evident from the report of Dr. the smoke of the Great City,13 they are to ‘elevate’ Thomas and the Methodist Journal above quoted.” themselves as arbitrators in religious matters, Upon my having passed the Rubicon, carrying out and with an air of infallibility to fulminate the idea, am I to conclude that you consider me decrees against their brethren, I certainly think as marching upon Rome, to besiege your capital they are overstepping the bounds of modesty, and to overthrow the Senate?18 There is some little decorum, discretion, and propriety. It appears resemblance here, for the thunders of excommu- to me, from all the consideration I have been nication usually emanate from that city to burst able to bestow upon the subject, that brethren upon the heads of the untried condemned! But ought not to excommunicate one another, unless fear not, my Brother: I have indeed passed the for well-established dereliction of Christian conduct, Rubicon, the boundary of Cæsar’s province, and or a plain and positive (not a constructive) denial of am marching onwards as expeditiously as time the truth, founded upon their own confession and not will serve; but it is towards Jerusalem and not upon the report of others who may be either personally to Rome that I urge my way. The Rubicon which or ecclesiastically opposed to them.14 I have passed was baptism into Christ, when I regard Mr. Hunnicutt’s report as a species of revenge. He is not an impartial witness in this 13. Presumably, Rome, that is, Roman Catholicism and, case, as I will show you. In the month of August by extension, the ‘Christian’ Apostasy in general. 1836, I attended, by request, the annual meeting 14. It is interesting to observe that these two specific grounds for disfellowship—‘disorderly walk’ and of the brethren at the Fork Meeting House in ‘denial of the faith’—are still applied generally among 15 Lunenburg. After my speech on the second Christadelphian ecclesias today. day, an invitation having been given for any who 15. Lunenburg’s Fork Meeting House was a 200-mile were dissatisfied at what they had heard to state round trip from Richmond, where Brother Thomas their objections, Mr. Hunnicutt rose, and in his was living in August 1836. The journey, “on a rough remarks upon what I had written in the Advocate trotting horse,” combined with “exposure to the sun concerning ‘Methodistic sanctification,’ said it and rain,” made the Doctor ill for the next three weeks 16 (Apostolic Advocate, Sept. 1836, p. 108). was as false as I was infamous. In the September 16. Mr Hunnicutt, a recently ordained Methodist minister, number I reported proceedings, and in doing so stood up during the second day of the meeting at gave him some salutary discipline. He had been Lunenburg in August 1836 and took the Doctor to task smarting under this from that time till the debate for his sardonic comments (in the Apostolic Advocate he has so ignorantly reported. In writing of him I of December 1835) about how Methodists typically played upon his name, and spelled it Honistrutt ‘got’ religion. instead of Hunnicutt. He sent me a message when 17. Brother Albert Anderson (1803–84), who lived in Lunenburg at that time, is described by Peter Hem- I was in Lunenburg, for the purpose of debat- ingray as “the most durable supporter of Brother 17 ing, by Bro. A. Anderson, wanting to know if I Thomas” (Peter Hemingray, John Thomas: his friends knew his right name when I wrote it Honistrutt. and his faith, p. 73). Well into the 1870s he was still I replied through Bro. A. that when he explained describing himself in the official US census returns why he called me, in effect, an infamous liar, we as a ‘Thomasite minister.’ would then talk about his inquiry. We afterwards 18. ‘Passing (or crossing) the Rubicon’ means to pass the point of no return. It derives from the occasion met on civil terms; but he made no allusion to my when, in 49 BC, Julius Caesar led his army across the reply. Since that, he has volunteered his services Rubicon river (in the north of Italy) on his march to as reporter; the rest you know. (See Adv[ocate] p. Rome to take control of the Empire. The Roman Senate 112. vol. 3.) Now, I would just observe that, with considered this an act of insurrection and treason. Testimony, October 2018 Contents 387 I renounced the faith of Cæsar and of Cæsar’s of a revengeful spirit. Scripta manent: 23 refer to god. them. But permit me to say that I cannot attribute the But what was the cause of the difference be- cause to these articles. I will give you my reasons. tween your letter to me and that to our brother I have a letter from you in your own handwrit- only about four months after? As there have been ing, dated Bethany, Dec. 20th, 1836, about eleven no private communications between you and me, months ago. It is a friendly epistle and the last I the cause must be sought for in the Advocates of have received from you.19 In this you subscribe January, February, and March; for the December yourself, “in all benevolence, yours in the Hope, A. was published and the April not. On referring to Campbell.” This was, and is, reciprocated by me these, I find the articles on ‘Materialism,’ Nos. 2, to this day; but I perceive that some secret influ- 3, 4, and a prefatory notice to ‘Epistolary Extracts.’ ence is working upon your too easy faith which These, then, have caused you to lose all confidence prevents you giving me credit for truth. Time, in me. Had I to re-write No. 2, I think I should however, who is one of the best friends to truth, express myself in somewhat milder terms.24 I may yet clear up all to our mutual satisfaction; at all events, I will indulge the pleasing, if but 19. As far as can be ascertained, the only letters from delusive, hope. Well then, eleven months ago, and Alexander Campbell to Brother Thomas that have mark, two months subsequently to my leaving survived are the occasional example that Campbell Richmond, you considered me “in the Hope” and published in his Millennial Harbinger. Other than that, also, “yours,” or your Brother. Now I would here we only have the occasional phrase or sentence quoted observe that all that I believe now, I believed then, by Brother Thomas from Campbell’s letters. and practised, and if you consult my periodical, 20. This “brother” with whom the Doctor was “intimate” was almost certainly Brother Albert Anderson (see and unprejudiced persons, they will say, “he tells note 17). the truth.” But I have also the copy of a letter in 21. Brother William Willcocks Sleigh was a declared en- my possession, written to a brother in whom you emy of Campbell and his ‘Reformation.’ Born in 1796 therein say that you have “the fullest confidence.” in County Cork, Ireland, Sleigh had what Campbell Now this brother has as much confidence in me described as “a public controversy” in Cincinnati in as you profess to have in him; and we are very the summer of 1834 with the Campbellite preacher intimate together for the truth’s sake; and with John Telemachus Johnson, of Georgetown, Kentucky, on the question “Is remission of sins by Jesus Christ 20 but little variation, we believe the same things. conditional or unconditional?” Sleigh followed up This letter is dated April 11, 1837, not quite four this debate with a series of lectures entitled “Camp- months after the former, and about three months bellism unmasked by Brother Sleigh from London,” and twenty days before the debate. In that letter, which he subsequently published as a pamphlet. The you speak of me in the most opprobrious terms, same Brother Sleigh subsequently took Alexander reduce me to a level with Dr. Sleigh,21 and declare Campbell to court for publishing, in the Millennial Harbinger, what he claimed were libellous extracts that you have “lost all confidence” in me. I saw about him from a pamphlet by Origen Bacheler. (See this letter soon after its arrival and, as it was the Millennial Harbinger, Oct. 1838, pp. 462–4.) almost altogether about me, I was permitted to 22. See the Doctor’s letter to Campbell, dated April 1837, take a copy of it. You know that you received a in which he wrote, “For myself, as to feelings, all the letter from Lunenburg, signed by about fifteen past is as though it had never been,” and in which he brethren concerning your sentiments respecting defended himself in very measured terms against me, which they testified I did not deserve. I had some extremely critical accusations made by Camp- bell. no hand in that letter: it was written and sent 23. Scripta manent is a Latin expression meaning ‘the spontaneously by them. I myself read your letter written things remain’—by which the Doctor meant of April in the audience of nearly 20 brethren, that the things he had written were there on record who with one voice condemned it. I observed, and would bear out his point. in effect, that I had never expressed myself of 24. Perhaps the Doctor regretted such passages as this an enemy in such terms; it was rejoined that (aimed at Campbell, of course): “it is exceedingly it was to be hoped I never would. How have probable that The Harbinger’s mind was biased by his sectarian education. Which class of disciples learn I addressed you since that letter? I refer you the Christian doctrine soonest and better—those who 22 to my letter to you in the May Advocate, and were formerly sectarians, or those who were infidels? to the manner in which I have written of you It is the latter, because they have but little to unlearn; since. I have rigidly guarded myself in refer- while the former are spending their precious time ring to you, lest I might give color to the charge in unlearning the dogmas and traditions of men. Of Testimony, October 2018 388 Contents did not, however, call you the Pope or Man of brother who gives life to the Harbinger, that brethren Sin. This is a construction put upon my words are bound by a royal law ‘to love one another, not in which was not intended. In No. 3, I consider, I word only, but in deed and in truth’; and that, as love covers a multitude of sins, an obligation rests upon made sufficient admissions to have satisfied any us, in view of all these considerations, to return good 25 reasonable person; and in No. 4, I see nothing for evil, and to mantle with the cloak of charity as that you can take exception to, unless it be the many of the pecadilloes of our friend and brother as complete refutation of your positions.26 may comport with the interests of the truth” (Apostolic Now, your judgment concerning me, it ap- Advocate and Prophetic Interpreter, Feb. 1837, p. 228). pears, has been made up ever since April 11. It is 26. The Doctor continued to take a firm stand against obvious, then, that you have only been waiting a Campbell on key doctrines, such as the conditionality of eternal life; but it is impossible to fault his chal- favorable opportunity to “come down upon me lenge to Campbell to disprove its truth according like a thunderstorm,” as a brother in Richmond to Scripture: “The Advocate most respectfully and informed me you intended to do before the Har- earnestly requests The Harbinger not to slight the binger had arrived. But, my Brother, it is a cloud proposition already advanced, viz. that eternal life without a bolt; for it comes at a time when I have is conditional. The Advocate declares himself open ceased to be electric. It may be a storm of thunder to conviction now, if The Harbinger can demonstrate but, for myself, I regard it as vox et prœterea nihil.27 from the Scriptures to the satisfaction of the writer’s mind, namely, that Immortality, Incorruptibility, or (To be concluded) Eternal Life is unconditional, The Advocate will admit the probability of The Harbinger’s system of Abstract Spiritualism being true; though he confesses it is to this class, The Harbinger is himself an illustration” his mind incomprehensible, and irreconcileable with (Apostolic Advocate and Prophetic Interpreter, Jan. 1837, the doctrine or ‘words of eternal life’ promulgated p. 211). by Jesus and his Apostles” (Apostolic Advocate and 25. For example, the following appeal to Christian charity: Prophetic Interpreter, Mar. 1837, p. 246). “though he [Alexander Campbell] has proscribed us 27. Vox et prœterea nihil is a Latin phrase meaning ‘a voice and our writings—yet will we not forget that it is a and nothing more.’ Contents

Exposition One and many Chris Davenport

The following thoughts arise from the exchange in the “Therefore sprang there even of one Your Letters page of the magazine, earlier this year, on [Isaac, Abraham’s “only son”], and him as good as dead, so many as the the question of the correct understanding of the Hebrew stars of the sky in multitude, and as word elohim.1 the sand which is by the sea shore innumerable.” N THE REVEALED purpose of God there is Unlike Isaac, who died only in type, Christ lit- a theme of transforming ‘one’ into ‘many.’ It is erally died “in bringing many sons unto glory,” Iillustrated early in Genesis by the promise to becoming “the captain [or author] of their salva- Abram, whose name, meaning ‘high father,’ was tion” (2:10). In praying to his Father concerning changed to Abraham, ‘father of a multitude,’ in these “many sons,” he says: “I have manifested line with the promises in Genesis that he would Thy name unto the men which Thou gavest me be the progenitor of a great nation. Sarai’s name out of the world” (Jno. 17:6), with the objective was also changed to Sarah as an indication that of this expressed later in the prayer: “I in them, she would “become nations” (Gen. 17:16, AV mg.). and Thou in me, that they may be made perfect The change was achieved in each case by the ad- in one” (v. 23). Thus we see a singular Christ which also features in the process of becoming “many” following ,ה dition of the Hebrew letter in the name which God gave Himself in Exodus 3:14, Ehyeh asher ehyeh. In Hebrews 11:12 this 1. Vol. 88, no. 1,036, Mar. 2018, p. 91; no. 1,039, Jul. 2018, transformation of one to many is described thus: p. 261. Testimony, October 2018 Contents 389 the manifestation of his Father’s name to his “Their children also multipliedst Thou as the disciples. stars of heaven, and broughtest them into the The same idea is expressed in Daniel’s vision land, concerning which Thou hadst promised of “a certain man,” literally ‘a man of the one,’ in to their fathers, that they should go in to pos- Daniel 10:5, who, although one, has the voice of sess it. So the children went in and possessed a multitude (v. 6). Similarly, the Apostle John’s the land . . .” vision of the “one like unto the Son of man” in Notwithstanding this repeated emphasis on Revelation 1:13 has “his voice as the sound of the plurality of Abraham’s seed, we are told in many waters” (v. 15), suggesting a plurality of Galatians 3:16 that in fact the “seed” promised constituents within the one individual. to Abraham was not “many” but “one,” that is, The biblical interplay between singular and Christ. How can we properly reconcile these plural illustrated in these examples seems to have two very different aspects of the promise? We additional subtleties, which we will now consider. see from later in Galatians 3 how there can be ‘many in one,’ since those baptised into Christ are Singular-plural duality “all one in Christ Jesus” and thus become “heirs The first promise to Abraham was that his seed according to the promise” made to Abraham should become a great nation (Gen. 12:2) who (vv. 28,29). This is the great Christian hope. Yet would be as many in number as the dust of the it remains remarkable that God has chosen to earth (13:16) and as the stars of heaven (15:5). His reveal two different aspects of His purpose in a seed was also promised the land of Canaan (12:7). single phrase: “and to thy seed.” It was not that When Moses spoke to the Israelites shortly before the seed was sometimes plural and sometimes they left the land of Egypt, he reassured them singular; it was both at the same time. We will that God would fulfil this promise to give them term this idea ‘singular-plural duality,’2 and now the land “for an heritage” (Ex. 6:8). This came to examine this concept further. pass in the days of Joshua: “And the LORD gave unto Israel all the land Application of singular-plural duality to which He sware to give unto their fathers; God and they possessed it, and dwelt therein” “Who hath wrought and done it, calling the (Josh. 21:43). generations from the beginning? I the LORD, This point is driven home by Joshua’s words the first, and with the last; I am He” (Isa. 41:4). shortly before his death: God is speaking of Himself through the prophet. “And, behold, this day I am going the way of However, “with the last” should more properly all the earth: and ye know in all your hearts be rendered ‘with the last ones,’ as the Hebrew This is noted .(םיִנֹרֲחַא) and in all your souls, that not one thing hath for “last” is in the plural failed of all the good things which the LORD by Brother John Thomas in Eureka 3 and recog- your God spake concerning you; all are come nised in a NET note on this verse.4 This seems to pass unto you, and not one thing hath failed to be another example of the transformation of thereof” (23:14). ‘one,’ the single God, into ‘many’ by the means Moses assured them that they were the beneficiar- of “generations” (Heb. dor) being produced. The ies of the fulfilment of the promises to Abraham: Hebrew word here is also used prophetically of “Behold, I have set the land before you: go in Jesus Christ in 53:8: “. . . and who shall declare and possess the land which the LORD sware his generation? for he was cut off out of the land unto your fathers, Abraham, Isaac, and Jacob, of the living.” Yet he would in future time see to give unto them and to their seed after them his seed, and himself be seen as the righteous . . . The LORD your God hath multiplied you, justifier of many (vv. 10,11). and, behold, ye are this day as the stars of heaven for multitude” (Deut. 1:8-10). 2. It is interesting that God’s creation apparently features Later, Moses reiterates that God had made Israel dualities. For example, light sometimes behaves as “as the stars of heaven for multitude” (10:22). This waves and sometimes as particles (so-called photons). fact—that the seed of Abraham, now become It is not that it is sometimes one and sometimes the other; it is both at the same time. This is usually known “as the stars of heaven for multitude,” had pos- as the wave-particle duality. sessed the land promised to their fathers—was 3. Eureka, vol. 1, p. 112. confirmed in Nehemiah 9:23,24, even after the 4. “I, the Lord, [am with] the first, and with the last ones return from the Babylonian captivity: I [am] he.” Testimony, October 2018 390 Contents Elsewhere in Isaiah’s prophecy a similar de- We might also consider how “LORD” (Heb. scription of God appears: Yahweh) is translated in New Testament passages. “Thus saith the LORD the King of Israel, and Psalm 110 is quoted frequently in the New Testa- his redeemer the LORD of hosts; I am the first, ment. It begins: and I am the last; and beside Me there is no “The LORD [Yahweh] said unto my Lord [adon], God” (44:6). Sit thou at My right hand, until I make thine And again: enemies thy footstool.” “Hearken unto Me, O Jacob and Israel, My When they are quoted in the New Testament—for called; I am He; I am the first, I also am the example, in Matthew 22:44—both Yahweh and last” (48:12). adon are translated by kurios, the Greek word for In both these cases the Hebrew for “last” is ‘lord.’ Thus “Lord God” is a reasonable transla- which is singular and therefore rendered tion of Yahweh elohim, as it has the sanction of the ,ןֹורֲחַא correctly. But it raises the question of why God’s inspired writers of the New Testament. reference to Himself by means of the phrase “the last” sometimes contains a singular “last” The purpose of God and sometimes a plural one. Each is, of course Does this mean that the literal rendition ‘He who true. In time to come God will be manifested will be mighty ones’ is incorrect? We think not. It in a multitude of “generations” of those “all one can still relate to the purpose of God, clearly re- in Christ Jesus,” yet He will remain the great vealed throughout Scripture, to manifest Himself singular Uncreate. in a multitude. The phrase appears to be another example—perhaps even the primary one—of Yahweh elohim singular-plural duality. In terming himself Yah- According to some Bible students the Hebrew weh elohim, God simultaneously expresses His expression Yahweh elohim has the literal meaning, uniqueness as the one supreme God, and His ‘He who is, or will be, mighty ones.’ Evidently, purpose to be manifested in a multitude. however, the expression is used in different We should expect that, in expressing divine ways in Scripture. Elohim, although a plural ideas using human language, there may be gram- word, can have a singular import, the so-called matical anomalies. If we restrict our appreciation majestic plural, and thus simply refer to the one of God’s Word to the technicalities of grammar, God, the great uncreate Unity. This is shown, and do not consider expositional aspects of the for example, by the way in which Jesus quoted matter, then we are in danger of not seeing the Exodus 3:6: wood for the trees. “Now that the dead are raised, even Moses Well may we say with the apostle: shewed at the bush, when he calleth the Lord “O the depth of the riches both of the wisdom the God [Gk. theos] of Abraham, and the God and knowledge of God! how unsearchable are [theos] of Isaac, and the God [theos] of Jacob. His judgments, and His ways past finding out! For He is not a God [theos] of the dead, but of For who hath known the mind of the Lord? or the living: for all live unto Him” (Lk. 20:37,38). who hath been His counsellor? or who hath Here the word elohim in Exodus 3 is translated first given to Him, and it shall be recompensed using the Greek theos, which is singular. There unto him again? For of Him, and through Him, are many other places in the Old Testament where and to Him, are all things: to whom be glory elohim clearly has a singular connotation. for ever. Amen” (Rom. 11:33-36).

“‘To Abraham,’ saith Paul, ‘and to his seed were the promises made.’ God saith not to seeds as of many persons; but as of one individual, ‘and to thy seed which is Christ.’ Here then, we perceive a plurality of promises were made; not to Abraham alone, but his descendant the Christ in connection with him. Paul promptly disposes of the question as to what is meant by the seed of Abraham. He excludes all who have no other claim upon Abraham but their animal descent. For saith he, ‘they are not all children of Israel, which are of Israel; neither, because they are the seed of Abraham, are they all children; but “in Isaac shall thy seed be called,” that is, they which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed.’” John Thomas, “The true hope of the gospel as arising out of the promises made to Abraham,” Christadelphian, vol. 13, no. 145, Jul. 1876, p. 296

Testimony, October 2018 Contents 391 Exposition The tower of Babel John Stephenson

A fresh look at a familiar Old Testament narrative our interest in written form in the revealed new insights to the writer. twenty-first century. We are unable to discover when this account was HEN I WAS a university student in 1966, originally composed. However, it does have a life studying the text of the Book of Genesis, situation; the background is Mesopotamian. After Wan examination question asked me to examining cuneiform records, the Assyriologist show how archaeology has illuminated the Old Professor Samuel Noel Kramer stated: “beyond Testament. As an example I discussed the tower all doubt . . . the Sumerians believed that there of Babel. However, since reading the article “A was a time when all mankind spoke one and the guide to detecting chiastic patterns”1 I have same language, and that it was Enki, the Sumerian looked again at the Hebrew text of Genesis 11. God of wisdom, who confounded their speech.”6 Verse 1 provides the introduction, while verse We may ask why the tower is mentioned in the 9 provides the conclusion, linking an event that title of the story. The ziggurat or temple-tower was happened in primaeval time with a situation in the dominant feature of many cities in the land the present age. The whole narrative is carefully of Shinar. At Babylon the pyramid-shaped tower constructed. The Old Testament scholar Gordon stood on a base approximately 290 feet square, Wenham 2 draws attention to the palistrophic3 with seven levels rising to approximately 290 arrangement of the material as follows: feet high, on top of which was situated a small temple. “The so-called Esagil tablet, A “the whole earth had one language” (v. 1)4 dated 229 BC, gives the exact dimen- B “there” (v. 2) sions of this tower.”7 However, “The C “one another” (v. 3) biblical story of the Tower of Babel D “Come, let us make bricks [Heb. nilbenah]” (v. 3) must reflect a time before the sack of E “let us build ourselves” (v. 4) Babylon by the Hittites (c. 1600 BC) F “a city, and a tower” (v. 4) and the existence of a ziggurat there G “the LORD came down” (v. 5) as early as the third millennium BC F’ “the city and the tower” (v. 5) is very probable.”8 E’ “which the sons of men had built” (v. 5) Any good story needs an introduc- D’ “Come, let Us . . . confuse [Heb. nabelah]” (v. 7) tion (v. 1), scenes which develop the C’ “one another’s speech” (v. 7) story (vv. 2-8), and a conclusion (v. 9). B’ “from there” (v. 8) As we have noted, the structure of A’ “the language of all the earth” (v. 9). this account is highly polished. The Note in verses 3 and 7 the use of the interjec- introduction, using a simple Hebrew conjunction tion “Come [Go to, AV],”5 which introduces an waw,9 which may be translated ‘Once upon a time,’ expression of strong desire, “let us . . .” Note too is followed by five episodes and the conclusion, the phonetic allusion in the verbs used in D and which begins with a compound Hebrew adverb D’, for biblical Hebrew often makes use of sound that is normally translated by the English word symbolism and word play. It is only when these ‘therefore.’ The name of Babylon (Heb. bbl), a verses are read in Hebrew that the beauty of the city on the Euphrates, is explained by a differ- language strikes the reader. ent Hebrew verb (bll), which means ‘to confuse.’ As Wenham notes, “the Tower of Babel is a However, the name given on Assyrian inscrip- short but brilliant example of Hebrew story tell- tions means ‘gate of God.’ ing.” The structure of the account would have Whether we believe that the tower of Babel was helped to make it easily remembered, even in the ziggurat seen and described by the Greeks as oral form, when originally composed, and its the final achievement of Nebuchadnezzar in the theme catches the imagination while holding seventh or sixth century BC, or some ­structure Testimony, October 2018 392 Contents constructed at an earlier date,10 the biblical ac- 6. “The ‘Babel of Tongues’: A Sumerian Version” in I count of events at Babel has similarities with Studied Inscriptions from Before the Flood, Eisenbrauns, cuneiform literature from early Mesopotamia, Indiana (1994), p. 281. 7. George A. F. Knight, Theology in Pictures, Handel Press, the setting in which Genesis places the account. Edinburgh (1981), p. 114. The Assyriologist E. A. Speiser saw this as a 8. D. J. Wiseman, Illustrations from Biblical Archaeology, relevant background against which “to answer Tyndale Press, Rochester (1966), p. 20. a perplexing question and point a significant 9. This may be also translated ‘but,’ ‘or,’ ‘that is,’ ‘while’ moral message.”11 or ‘then.’ Wenham suggests that the purpose of the 10. For an alternative suggestion, see Chris Parkin, “The story was to mock Babylonian boasts about their Tower of Nimrod,” Testimony, vol. 87, no. 1,031, Oct. 2017, p. 362. temples, especially in light of the suggestion by 11. E. A. Speiser, Genesis (Anchor Bible Commentary), the late Brother Wilfred Lambert, in his study New York (1964), p. 76. In this work, the author claims of Babylonian wisdom literature,12 that it was a that the Mesopotamian cuneiform literature is the commonplace of Babylonian thought that their source of the Genesis story of Babel. Any such claim temples had their roots in the netherworld and needs to be assessed in the light of a biblical definition their tops reached to heaven. of the doctrine of inspiration. For a consideration of the suggestion that the sections of the Book of Genesis (in- cluding the account of Babel) are compiled, under in- 1. Testimony, vol. 88, no. 1,034, Jan. 2018, p. 26. spiration, from existing scrolls or tablets, see: Edward 2. Gordon Wenham, Genesis 1–15, Word Books, Texas Whittaker, “The canon of Scripture: Old Testament,” (1987), p. 235. Testimony, vol. 46, no. 544, Apr. 1976, p. 142; reprinted 3. A palistrophe is a literary technique in which there is a in For the Study and Defence of the Holy Scripture, vol. crosswise arrangement of concepts, words or phrases, 1 (1987), The Testimony; also Derrick Banyard, God’s which are repeated in reverse order; also known as a Living Word (1993), The Christadelphian, p. 5.—J.D.T. chiasm. 12. Wilfred Lambert, Babylonian Wisdom Literature, Eisen- 4. Bible quotations are from the NKJV. brauns, Winona Lake, Indiana, (1996). 5. This is a particular mode of speech (known as the cohortative) used to express the speaker’s desire, wish Contents or command.

God’s glory in the Galilee calendar As the end of 2018 approaches, some readers may be considering purchas- ing a calendar for next year. Some of the calendars produced within the Christadelphian brotherhood are intended for distribution to members of the public as aids to preaching the gospel; larger and more expensive calendars, produced on a commercial basis, are often given by brothers and sisters to friends or relatives, or kept for use in our own homes. A reader has drawn attention to a somewhat different calendar, produced each year by the Galilee Calendar Company in Israel. A new calendar, covering the period September 2018 to October 2019 (Tishrei/Cheshvan 5779 to Tishrei/Cheshvan 5780 in the Jewish calendar) is entitled God’s glory in the Galilee. Each month features a full-colour photograph from the Galilee area with a large-print Scripture quotation in English and Hebrew (Old Testament or New Testament). Both the Gregorian calendar and the Jewish calendar, including the traditional festival dates, are included. The penultimate two-page spread consists of notes on the Hebrew alphabet, the prayer “Hear, O Israel” from Deuteronomy 6, and the priestly blessing from Numbers 6. The final two-page spread contains notes on the sabbath and the feasts of the Hebrew year, including the dates of the feasts, their earliest occurrence in the Old Testament, references to the feasts in the New Testament, details of feasts celebrated in Israel today, and suggestions regarding future prophetic significance. Copies are available in the UK from Christian Friends of Israel, PO Box 2687, Eastbourne, BN22 7LZ. Also available online at https://www.cfi.org.uk/gods-glory-in-the-galilee, where images from the new calendar can be seen. UK price: £9.00 plus postage. Proceeds go towards supporting “congregational and humanitarian works in the Land of Israel.”

Testimony, October 2018 Contents 393 Give attendance to reading . . . in November Geoff Henstock

URING NOVEMBER we continue our from Esther” in Glimpses of Glory by Brother consideration of Israel’s history from the Dudley Fifield. For a fictionalised take on the Ddecline of the kingdom of Judah to the account of Esther and the deliverance of the Jews days of the exile. We also conclude our reading from Haman you may wish to read Sister Hannah of Daniel before going through several of the Hayles’ book Persecution. so-called minor prophets. Our New Testament readings take us through those parts of Acts Daniel which deal particularly with the preaching of In early November we read the last three chapters the gospel to the Gentiles. We then read the rest of Daniel. These chapters include some fascinat- of Paul’s epistles. ing material. In addition to works on Daniel recommended in the October article there are Ezra and Nehemiah two works which deal specifically with these The history of the exiles who returned from later chapters: Brother Robert Roberts’ pamphlet Babylon offers valuable lessons for disciples Daniel and His Great Fulfilled Prophecy of Chapter in all ages. Brother Michael Ashton’s book The Eleven (long out-of-print but it is worth looking Exiles Return covers much of the text of Ezra for a second-hand copy), and Brother Tony Ben- and Nehemiah, as does Brother Stephen Irving’s son’s Daniel’s Last Prophecy (available from The book Return and Rebuild. Brother Leen and Sister Testimony). Kathleen Ritmeyer’s book Jerusalem in the Time of Nehemiah will assist readers to visualise events Minor prophets recorded in the text. Brother Fred Pearce’s book From Hosea to Zepha- In Brother Dennis Gillett’s book Of Hearts and niah covers all the minor prophets prior to the Minds there is a valuable chapter entitled “Ezra exile. Brother C. C. Walker has some insightful the Scribe—a Temple Builder.” On pages 150–3 comments on God manifestation as seen through of his book Elam, Media and Persia, Brother W. H. the minor prophets in Chapter 7 of Theophany. Boulton offers some useful comments on Ezra. In volume 1 of Eureka, under the heading “The Brother Dudley Fifield’s book Glimpses of Glory Apocalypse Rooted in the Prophets,” Brother includes an interesting chapter entitled “The John Thomas comments on apocalyptic elements Man Nehemiah.” Sunday Mornings (a book of in all the prophets from Ezekiel to Zechariah, exhortations published by the Christadelphian except Jonah. in 1942) includes a meditation by Brother G. T. Fryer entitled “Nehemiah: Man of Prayer,” while Hosea the prayers of Nehemiah are the subject of a In addition to works on the minor prophets gen- chapter in Prayer Studies in Principle and Practice erally, there are commentaries on each prophecy by Brethren Melva Purkis and Cyril Tennant. which may be recommended, including The Those who enjoy fictionalised accounts of Bible Prophecy of Hosea by Brother Cyril Tennant. events may like to read The Life of Nehemiah by Sister Eunice Ormiston. Joel This short and colourful prophecy has attracted Esther the attention of several authors, including the For students of Esther, Brother Roy Standeven following: offers thoughtful commentary in The Fascination • Brother Mark Allfree, The Prophecy of Joel of Esther. Sister Rosemary Humphrys penned an • Brother Christopher Maddocks, An Exposition essay on Esther which is included in Women of the of Joel Bible, while there is a chapter entitled “­Lessons • Brother Carl Parry, Joel Testimony, October 2018 394 Contents • Brother Andrew Perry, Joel Gaston has published a commentary entitled • Brother Peter Robinson, Joel—Teeth in the Wind Obadiah, while Brother John Allfree’s book Edom • Brother Harry Whittaker, The Prophecy Given in Prophecy comments at length on Obadiah along Through Joel. with other related prophecies. In addition to these books there is a chapter Amos entitled “Obadiah” in Brother Dudley Fifield’s Although this also is a very colourful prophecy, book Glimpses of Glory which is worth read- expositors have not given as much attention to ing. Amos as they have to Joel. There is one compre- hensive Christadelphian commentary on this Acts book, Amos Then and Now by Brother David Baird. Recommendations about books which deal with A feature of this work is the inclusion of thought- Acts may be found in the articles published in provoking digressions on the relevance of Amos’ March and September 2018. message for twenty-first-century disciples. Colossians to Hebrews Obadiah Recommendations about books which deal with When considering this prophecy there are two each of these letters may be found in the article books you may wish to consult. Brother Thomas published in April 2018.

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BOVE THE DOOR to the shop at number 35 Stonegate in York Ahangs a distinctive wooden Bible inscribed, “Holy Bible 1682.” We enter and ask the shop assistant why it is there. She explains that the building was once a publishing house called “The Sign of the Bible.” Today it is a fashion and furniture shop, but it retains many historic features. Research tells us that the fifteenth-century building was a bookshop from 1682 to 1873. Bookshops in those days were often outlets for publishers or printers as well as places to buy books.

Amongst other books popular in the seventeenth The sign for the printer’s century—including the works of Shakespeare, next door was a chained Milton’s Paradise Lost, and Bunyan’s Pilgrim’s red devil. The errand boy Progress—the Bible was a book in great demand in a printer’s shop was and, presumably, this was why it was chosen called ‘the little devil,’ and as the sign for a bookshop. Two hundred years the devil was blamed for earlier, printing had only just been invented and printing mistakes. printed Bibles were rare. The steady increase in religious freedom in England over the next two Human nature likes to put the blame for error centuries, together with greatly increased access and sin on someone or something else, but the to the Bible, laid the foundations for the redis- Apostle Paul says, “when I would do good, evil covery of Bible truth that was to follow. Visiting is present with me” (Rom. 7:21). The historically 35 Stonegate gives us chance to contemplate a popular idea of the devil being a distinctive red step on that road. creature with horns finds no place in the Bible, of course. As well as being the ‘adversary’ within But the road was not an easy one, as evidenced us, the devil can be another person who entices by two other antique bookshop signs nearby. us to sin: “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil” (Eph. 6:11).

Nearby, another former book- shop has a sign showing Min- erva, the Roman goddess of wisdom, with a pile of books. Around 1600 this bookshop had about 3,000 books—an impressive number for the time. The Bible tells that there is no end of the making of many books (Eccl. 12:12), but rather the Lord gives wisdom (Prov. 2:6).—Neil Galilee

Contents XVIII TESTIMONY BOOKS NEW BOOK: Treasure . . . new and old. Ray Walker. The thirty-nine chapters of this book have been selected from articles Ray walker contributed over many years to the Bible Student and the New Bible Student magazines. History, theology, philosophy, ethnology and other disciplines are brought skilfully to bear on the Bible in these intriguing chapters, and the reader is guaranteed an intellectual ‘treat.’ There are also some challenges in store as the author manages convincingly to blow away a number of errors and preconceptions. £10.00.

One man’s pilgrimage: under God’s good hand. 88 pages. £2.00. Testimony Handbook of Bible Principles. 197 pages. £2.00. Family Trees of the Tribes of Israel. 117 pages. £5.50. Moses: Earth’s Meekest Man. 172 pages. £2.50. Paul’s Epic Journey to Rome. 153 pages. £6.00. The Pen of a Ready Writer. 272 pages. £2.50. Daniel’s Last Prophecy. 141 pages. £7.50. Man and Woman. 122 pages. £0.50. ‘Spirit’ in the New Testament. 185 pages. £1.00. “In the nurture and admonition of the Lord.” 196 pages. £8.50. The Exodus – A Commentary on Exodus 1–15. 237 pages. £1.00. Wonders of Creation: the works of the Divine Designer. 202 pages. £10.00. For the Study and Defence of the Holy Scripture: Volume 1. 236 pages. £5.00. Volume 2. 207 pages. £8.50. Volumes 1 & 2 together. £10.00

All titles postage extra. Available from Peter and Norma Forbes, 16 Mountfields Drive, Loughborough, LE11 3JE; tel. 01509 232214; email [email protected]; or from http://testimonymagazine.com/shop/

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