Vol. 89 No. 1,045 January 2019 TESTIMONY For the study and defence of the holy Scripture

In this issue: NEW SERIES: The Lord’s apostles 35 2019: another significant anniversary 21 Understanding a difficult parable 7 Evolution: the implications for inspiration 14 Contents 2018Testimony, Subject January Index2019 pull-out Contents A TESTIMONY

Publishing Editor: JEREMY THOMAS. 22 Kingswood Close, Kings Norton, Birmingham, B30 3NX. Tel. 0121 444 6810; email: [email protected]

Section Editors: Contents DAVID BURGES. 7 Whitehead Drive, Wellesbourne, Warwick, CV35 9PW. Tel. 01789 842692; email: [email protected] Publishing Editor’s column 1 World watchman Science; Archaeology Miriam of Masada January 2019 EDWARD CARR. 46 New Street, Barbara Booker 3 Shaun Maher 29 Donisthorpe, DE12 7PG. “The yoke in his youth” Tel. 01530 271522; Elohim: the angels or God email: [email protected] Himself? Peter Banyard 32 Exhortation P. H. Adams 5 The rock and the sons of SHAUN MAHER. 5 Birch Court, Unfaithful management thunder: three apostles and Doune, FK16 6JD. Richard Morgan 7 how they grew Tel. 01786 842996; 1. The three primary apostles email: [email protected] Iron sharpens iron (7) 11 and their names Watchman Genesis 1–2: inspiration and George Booker 35 ERIC MARSHALL. The Pines, honesty (Review) P.S. Ling Common Road, Castle Mark Allfree Rising, King’s Lynn, Norfolk, 14 Jeremiah PE31 6AE. Tel. 01553 631279; Prophetic frameworks Mark Vincent 39 email: [email protected] Jamie Whittaker 16 York scenes Exposition For those who would be 11. Jubbergate JEREMY THOMAS (see above) kings (3) Neil Galilee II Principles, preaching and Edward Carr ­problems 20 100 years on from Versailles 13 ­Alpha GEOFF HENSTOCK. Geoff Henstock Crescent, ­Panorama 5041, 21 Testimony books S. Australia. Tel. 8277-0730; email: Putting off [email protected] Ray Ginn 26 Australia Editor; Prophecy; Reviews

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. I “You are also to count off seven sabbaths of years for yourself, seven times seven years, so that you have the time of the seven sabbaths of years, namely, forty-nine years. You shall then sound a ram’s horn abroad on the tenth day of the seventh month; on the day of atonement you shall sound a horn all through your land. You shall thus consecrate the fiftieth year and proclaim a release through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family. You shall have the fiftieth year as a jubilee; you shall not sow, nor reap its aftergrowth, nor gather in from its untrimmed vines. For it is a jubilee; it shall be holy to you. You shall eat its crops out of the field” (Lev. 25:8-12, NASB).

Cover picture: Shofar, Jim Willey. Publishing Editor’s column IBLE PROPHECIES which cover very ex- (v. 3), which persecutes the people of God during tended periods of time teach the reader of the time of the pagan Roman Empire but then BScripture that, from God’s point of view, disappears from the scene for a while, having things in “the kingdom of men” (Dan. 4:25,32, delegated “his power and his throne and great AV ) 1 do not remain the same for very long. Daniel authority” to a beast that emerges from the sea 2 and the Book of Revelation are good examples (13:1,2). This beast continues the dragon’s ‘dirty of this. Each of these prophecies extends from work’ for some time, but in turn morphs into the events in the prophet’s own day until the com- “scarlet beast, full of blasphemous names” (17:3) ing of the Kingdom of God, which will “crush which will arise, in the days prior to the second and put an end to all [human] kingdoms [and] coming of Christ, to pursue a further programme endure forever” (2:44). The fragile nature of hu- of persecution of the saints. As in Daniel 2, this man governments over the passage of time is is a reminder to the faithful that things do not clear from such prophecies. remain the same for long. The prophet Daniel perceived that King Nebu- chadnezzar of Babylon had been lying awake at Change: sudden or gradual? night, anxious about what would happen to his The transfer of power from empire to empire or mighty empire once he was no longer around: “O from kingdom to kingdom is sometimes very king, while on your bed your thoughts turned sudden. Babylon fell to the Medo-Persians in a to what would take place in the future” (v. 29). single night (Dan. 5:30). In Revelation, towards It was revealed to him by God: “After you there the end of each of the three main sections of will arise another kingdom inferior to you, then the prophecy there is an earthquake, indicative another third kingdom . . . Then there will be a of devastating changes as one era passes to the fourth kingdom . . .” (vv. 39,40). The king took im- next (6:12; 11:13; 16:18). Such dramatic changes, mense pride in the city that he had done so much however, are seldom part of everyday life. In to glorify and beautify—“Is this not Babylon the the experience of most of the people of God, the great, which I myself have built as a royal resi- changes which come in the affairs of human his- dence by the might of my power and for the glory tory, even if expected, are gradual—on a day-to- of my majesty?” (4:30)—yet within a generation day basis imperceptible. Amongst the instances of the king’s death the city and the empire fell. of great change that we could select from Bible Revelation, drawing heavily on the symbology history, perhaps few occurred with the abruptness of Old Testament prophecies, helps to fill out the of Daniel 5. A fourth-century disciple of Christ long-term picture outlined in Daniel 2. In Revela- tion 12 we are introduced to “a great red dragon” 1. Other Bible quotations are from the NASB. Testimony, January 2019 Contents 1 did not go to bed one night in a pagan empire King Nebuchadnezzar’s dream, “a stone . . . cut and wake up next morning in a Christian one. out without hands [strikes] the statue on its feet The change from pagan Rome to Christian Rome of iron and clay” (Dan. 2:34). was gradual and cannot have been felt in all parts In a time of growing uncertainty, I have found of the empire at the same time. it very helpful to reflect on some of the things that The gradual nature of political change in our are most certain about our discipleship, namely world can be a threat to our preparedness to meet God’s unbreakable promises, and the guarantee the Lord at his coming. Because things seem much of everlasting life in His Kingdom for those who the same from one day to the next, life often feels remain faithful to Him. In contrast to the world very stable. At such times it becomes harder to of fragile human affairs in which we are asked imagine what the sudden changes brought about to live out our probation, it is a real comfort to by the Kingdom of God will be like—or even to be able to look ahead to what the writer to the remember that the changes will come. With this Hebrews calls “a kingdom which cannot be in mind, the Apostle Peter warned his readers shaken,” and in that confident hope to seek to of those who would arise (within the ecclesias?) cultivate “gratitude, by which we may offer to and pour scorn on their expectation of Christ’s God an acceptable service with reverence and return, saying, “Where is the promise of his awe” (Heb. 12:28). coming? For ever since the fathers fell asleep, Times of great political uncertainty need not all continues just as it was from the beginning throw us off course, therefore; they can be a great of creation” (2 Pet. 3:4). Peter’s antidote to this motivator towards meaningful progress in our dangerous thinking was to remind the believ- discipleship. At the beginning of 2019 our Lord ers that there had been times in human history still has not come; but come he will, and in that when God had intervened, suddenly and with expectation we do well to consider Peter’s ques- catastrophic consequences—and that He would tion, “what sort of people ought you to be [?]” one day intervene again. From the Old Testament (2 Pet. 3:11). Peter supplies the only correct answer: Scriptures he cites the example of the Flood (v. “be diligent to be found by him in peace, spotless 6). Peter’s exhortation was especially pertinent and blameless” (v. 14). in the light of God’s coming judgments on the Mosaic order, which is what he appears to refer * * * * * to next (v. 7). The current members of the committee of The Preparing through uncertainty Testimony are as follows: Here in the UK, there is more than a sniff of • Mark Allfree (Nottingham, Forest Road) political uncertainty in the air. At the time of • Mary Benson (Norwich) writing, the news media remain preoccupied • David Burges (Leamington Spa) with the UK’s forthcoming departure from the • Bernard Burt (Coventry West) EU. Prime Minister Theresa May has so far failed • Edward Carr (Ashby de la Zouch) to persuade the British House of Commons that • Reg Carr (Barton-under-Needwood) the interim ‘Brexit’ deal negotiated with Europe • Peter Forbes (Glenfield) is worthy of support, and there is no sign of any • Geoff Henstock (Happy Valley, Australia) emerging consensus on what the country should • Trevor Hughes (Amersham) do if the deal is not approved. Europe’s leaders • Shaun Maher (Stirling) seem to want to avoid a ‘no deal’ scenario as • Eric Marshall (Kings Lynn) much as the UK does, and it may be that, at the • Sarah Marshall (Nottingham, Forest Road) last minute, European leaders manage to find a • Gill Nicholls (Rayleigh and Southend-on-Sea) form of words which does just enough to per- • Jeremy Thomas (Walsall) suade just enough MPs to vote the deal through. • John Thorpe (Liverpool City) But there is no certainty of that, and the conse- • Paul Tovell (Burton-on-Trent) quences for the country may be serious if a way • Jordan Walton (Walsall) forward cannot be found. The political situation • Jamie Whittaker (Morpeth). is unprecedented in recent times—and to many A number of other brothers and sisters contribute people life looks much more unstable than they to the work of the magazine on a regular basis. At are used to. Worse will assuredly come in the days the start of the new year, I take the opportunity to which lead up to the time when, in the terms of thank all those who are involved.—Jeremy Thomas Testimony, January 2019 2 Contents Miriam of Masada Barbara Booker

19. Life on Masada campsites, to scavenge for food, which included sheep and goats, and to bring in anyone fleeing IFE ON THIS mountain refuge settled gently Jerusalem or elsewhere. But as time went by, Lupon us. We had a home, food, and water. And these refugees were fewer and fewer. The patrols we had life. My very soul once again thanked might be gone for weeks, moving throughout our my God, who alone is my true Rock, Fortress land watching the Roman troop movements and and Deliverer. comparing information with the Zealots in Hero- You’ve asked about my daily life on Masada. dium and Machaerus. Our men travelled light; How can I tell you how it feels to live season after their weapons were mainly the traditional bow, season, high above the realities of life? We lived arrow and sling that have been used throughout as in a dream, a dream with a far-off hazy begin- our nation’s history. ning and no end in sight. The days ran together As news was received after one of our raids, into weeks and months and finally into several the reports would be shared the next day with years. Our life on Masada continued. We huddled the entire camp. One such report was that a chief around our fires during the chilly rains of winter. rabbi, a Pharisee, Yohanan ben Zakkai, had ar- We survived the blazing heat of what seemed ranged to be smuggled out of Jerusalem before almost endless summer days. We sometimes felt the final siege. It was also reported that he had like we had only two seasons. But we lived on. established, with Rome’s permission, a rabbini- Eleazar could always be found, as another cal school at Jamnia on the coast. The purpose dawn crept upon us, watching the horizon. He of the school was to organise the Jewish laws saw nothing of Rome, and seeing nothing was because of the increasing threat of the loss of all good news. But he knew, and we did too, that things Jewish. Rome would eventually come. But still, we con- From time to time there would be skirmishes tinued in our dreamlike lives. with companies of Roman soldiers. Sometimes Our duties were simple. There was minor our men returned wounded, sometimes our maintenance and housekeeping, the daily collec- dead were carried back to us, but always our tion of water, the baking of bread, and child care. men returned. Rome knew we were here and Everyone worked in the farms, as we called our Rome would come. And so Eleazar watched vegetable patches, where the soil was rich. Some in the pre-dawn, in the dusk and even in the also cared for our animals. Most days there would dark for Roman campfires in the desert, or for be group meals, one family with another, one sec- signals from our sister forts at Herodium and tion of the camp with another. Most of the men, Machaerus. however, stayed together for meals and prayers. Eventually we numbered close to a thousand, Camp leaders kept strict records of foods, and each with his or her own story to tell. In appear- allotted portions to everyone fairly and regularly. ance, Masada resembled a huge ship, and the We were not eating the manna, the ‘angels’ food’ ship was well run, but it was also a ship with no of our ancient wilderness times, but we were destination, drifting idly in an ocean of summer eating so much better than the inhabitants of days and desert haze. We were a strange lot on Jerusalem. Yes, our duties and our lives were board this wilderness ship. As one of our men simple. It was a time of little things; we did not stated, we were a Noah’s ark of homeless Jews! We despise the days filled with little things—it was had children of all ages, young people and adults, life. And we were grateful. but we had very few elderly. It felt strange. Here Routinely, Eleazar sent out patrols—often he we were, a camp—you might call it a miniature led them—to check on the location of Roman city—but our city lacked elders. Life, and then Testimony, January 2019 Contents 3 Rome, had decimated and destroyed the oldest There were no arms to hold me, to rock me to generation of our nation. sleep, to assure me that all would be well. I We came from all classes and occupations. We wondered what was happening to me. I couldn’t were the once wealthy, the peasant, the black- always remember or hear the sound of my Jona- smith, the former slave, the farmer, the soldier, than’s voice, or what exactly little Samuel looked the shopkeeper, the city-dweller, the healer, a like. I wondered what kind of a wife and mother few Gentiles, the wives, the mothers and the I was. I was neither. But, no, that was not true. I children. We had representatives of our nation’s had my Naomi. She was mine, just as surely as four varying philosophies: Pharisees, Saddu- Samuel was mine. I had to live on for Naomi, for cees, Essenes and Zealots. Then there were even Jonathan, for Samuel and for all we had lost. I had some Christians. We really were quite a jumble to continue to hope and to pray that the days in of humanity, passengers on a ship as old as the the valley of death would be over; that our God ancient mountains. would remember the promises He made to us, His Permit me to say in passing that the name people, that He would rebuild the ruined cities of Zealot covered at least two different groups. so we could live there and plant vineyards, and There were those who were considered the more drink the wine from them, and that our people honourable, and there were the Sicarii, or dagger would never again be uprooted from His land. men, skilled in the use of the short knife, a weapon Surely the Lord’s great love and His compassions used quickly and quietly in crowded markets would never fail. They are new every morning; and streets. A number of times the two groups His faithfulness is great. So I said to myself that disagreed, violently, and even Eleazar struggled He is my portion and that I would wait for Him. to keep them under control. And with each day, when the evening faded and We even had our own small marketplace— morning dawned, I arose to bless His Name once nothing like Jerusalem’s, of course—but still we more, and make a fresh start. had craftsmen, bakers, potters, weavers, cobblers It was because of our own personal, inward and others. Each had wares that we needed and struggles that at times emotions flared. Tempers skills that we truly appreciated. Yes, we were and voices rose, along with the ever-present dust all different. But now, strangely, we were all the and heat of the day. Attitudes were constantly same. We were all equal in this new life, this needing to be adjusted, from the past to the very simplified existence, all so far above and distant real present. Lifestyles were so vastly different from our countrymen and the struggles of what and all felt the lack of former comforts, former remained of our nation. employment, and most importantly family. Many Yes, Mistress, each of us had our own story, but of us felt such a deep loss for our feast days and some stories were never shared. People struggled our lives that had been centred around our God’s to deal with their shattered world as best they laws and rituals, and His temple. could, whether man, woman or child. My Naomi But there were also many who proclaimed that and I were not alone with the tragedies that we’d God had deserted us, and that we were truly the experienced, but at times we felt so very alone. ‘Ichabod,’ for God’s glory had departed from us. Nights were the worst. She had nightmares Some grumbled and complained that we had and she cried. She cried for her parents and been given the bread of adversity and the water of grandparents, and her cousins, aunts and un- affliction. And I remembered the stories of Israel cles. She cried for her short life in Jerusalem. I of former times doing much the same under our had managed to bring several of her favourite leader Moses, and how such complaints were not toys and several pieces of clothing made by her acceptable to either God or Moses. Eleazar had mother. She had made friends with other children appointed wise men and women to oversee us, on Masada, and the daylight hours were good and peace would be made, because we had to for them. There were chores, games, swimming, have peace on this lonely plateau. exploring, meals to share—even pet goats and In the meantime, I had made friendships with lambs to enjoy. Yes, daylight was good. But, oh, some of the healers in the camp. I had acquired the nights! How I dreaded the coming of dark. I the skills of a midwife, having been taught by my would comfort her, cry with her, and then try to mother and our servants in service to my sisters- rock her to sleep. in-law and neighbours in Jerusalem. I could now For myself, there was no one. I wept alone for offer those skills with compassionate care to the my family, my Jonathan and my tiny Samuel. women of Masada, and through such service I Testimony, January 2019 4 Contents could sense a measure of usefulness returning newborn! Slowly, very slowly, my own personal to my soul. agony for the loss of my tiny son was mostly There were always babies due. Some we deliv- replaced with the joy of placing a newborn into ered safely, and some we lost. At times we lost some anxious mother’s arms. We had no swad- a mother also. Women in labour were helped to dling clothes, but we did our best for each mother the northern terraces for privacy and shade. I and child. And the best included prayers for lives feel sure, my Lady, that King Herod never had as worthy sons and daughters of the Most High any thought of his terraces being so used! How God, the Father of us all. we rejoiced when we heard the hearty cry of a (To be continued) Contents

Encounter Elohim: the angels or God Himself? 1 P. H. Adams

In this third republished article on the Hebrew word to the people, but to the Hebrews, Elohim, the author publishes, and replies to, letters ‘Yahweh is our Elohim’ and ‘all the received from readers of previous articles on the same gods [Elohim] of the nations are things o f n o u g h t .’ topic. “In those cases where Elohim is UR SHORT ARTICLE entitled “Let Us translated ‘judges,’ the truth is that the persons make man in Our image” (see December involved should come to the judgment court of O1947 Testimony) has brought us numerous God. The Septuagint so gives it. We have also letters, some in favour and some rather critical. the cases where it is translated ‘great,’ but in both Here is one from a Northampton reader. these instances (Genesis 30:8 and 1 Samuel 14:15) ‘God’ is the correct translation. The wrestling of “I have read with great pleasure your article in Rachel was indeed a ‘wrestling of God,’ for she the Testimony entitled ‘Let Us make man in Our said, ‘God hath judged me, and . . . heard my image.’ You very rightly call attention to the fact voice.’ In the case of Jonathan, it is recorded in 1 that the word Elohim means ‘God; i.e., object of Samuel 14:6 that he said, ‘Maybe the Lord will worship,’ vide Young. work for us,’ which He did, and the trembling “With regard to the instance in Psalm 8 where was a trembling of or from God. Elohim is translated ‘angels,’ you are of course “Nineveh too was a ‘great city,’ a city great aware that the RV translates ‘God’ (‘little lower even in God’s eyes. Moses was ‘exceeding fair’ than God’), and the whole language of the psalm (‘fair to God’ according to the Greek of Acts 7:20). is to this effect, that is, that God has put a man “So far as the plural pronoun ‘Us’ is concerned, over the works of His hands, and in relation to we have a passage in Isaiah 6:8—‘I heard the them man is little lower than God. voice of the Lord, saying, Whom shall I send, “This can, of course, only mean so far as his and who will go for Us?’ One must follow facts relationship of ruler to the rest of creation is wherever they lead. When we read in Genesis 1 concerned; for obviously man is infinitely lower that ‘Elohim said,’ it is certainly wrong to suppose than God, and is certainly not a little lower than that angels, who are God’s messengers, did the angels, but a great deal lower than they. He has work. Surely the simple truth is that God said, a prospect of becoming ‘equal to angels.’ ‘Let there be light,’ and there was light, and so on “Elohim is applied by the Hebrew writers to the false gods and goddesses of the nations. Even 1. First published in the Testimony, vol. 18, no. 208, Apr. their rulers were Elohim or objects of worship 1948, p. 131. Testimony, January 2019 Contents 5 through the whole account of creation, especially ­Yahwehistic or covenanted angelic, or Logos in view of the divine statement in Isaiah 45:12, ‘I activity as in the Elohim of the human judges or have made the earth, and created man upon it: I, prophets (Psalm 82). He called them Elohim to even My hands, have stretched out the heavens, whom the Word of God came, or finally activity and all their host have I commanded.’ All this is in flesh and spirit in Jesus Anointed. completely upsetting to the idea that the angels “I believe that the God of Abraham, of Beth-el, were the ‘Us’ who created the earth and man. of Sinai, were all angelic manifestation, and can “I expect you will get a deal of criticism about be proved to be so. Hence the large number of your article, but you are RIGHT to emphasise the passages where Elohim is used come under one great truth of the essential oneness of God. The or other of these manifestations. first of all the commandments is, ‘Hear, O Israel: “R. S.” The LORD our God is one LORD.’ “V. L. L.” Reply—R. S. is quite correct in stating that our notes on this subject in the December Testimony Writing on the same subject, a Nottingham “left untouched the doctrine of divine manifesta- reader says: tion.” This was done deliberately, as that doctrine “As one of those who hold the angelic applica- was not called in question in any way whatever. tion of Elohim, I feel that I must comment on But R. S. rather misses the point of our argument your article. in those notes, that Elohim is primarily a name “You will of course be aware of the exposition for the Almighty Himself, and not—as implied of Elohim, Eloah and Yahweh as names of divine in the article we were criticising—the name for manifestation, as given by Dr Thomas in Eureka. angels exclusively. Our own view is that only on I must say I find this exposition true to Scripture, the principle of God-manifestation does Elohim to philosophy, to the activities of the divine in refer to angels, and then only to those angels the natural world, and I feel that your statement who actually and personally act the part of the leaves untouched that unique treasure of our Almighty in their contacts with men. faith, the doctrine of divine manifestation. This In our December article we cited Leviticus doctrine excels the doctrine of the Trinity, whose 20:24—“I am the LORD [Yahweh] your God [Elo- difficulties it solves; it leaves room for the progres- him]” and also Deuteronomy 6:4—“Hear, O Israel: sion of the divine activity as indicated in nature; The LORD [Yahweh] our God [Elohim] is one LORD it makes objective the Logos doctrine, and—above [Yahweh].” One might easily gather from the letter all—it makes real God’s offer of participation in by R. S. that both these verses refer to angels, the divine nature. whereas the contexts make it plainly certain that “I do feel therefore that the very great case each verse refers exclusively to the Almighty made by Dr Thomas cannot be dismissed so Himself. In fact, Jesus cites Deuteronomy 6:4 summarily, and that it ought to be stated to your (see Mark 12:29), and is recorded as using the readers. The authorities quoted are all without Greek word Theos (God) for the Hebrew Elohim. knowledge of the doctrine of divine manifesta- The context in Mark 12 clearly indicates that tion, and hence interpret according to their lack Jesus interpreted Deuteronomy 6:4 as referring of knowledge—especially the Jewish, which exclusively to God Himself. is purposively blind. Stephen shattered the false It is true, of course, that Stephen states in Acts interpretation of Yahweh and Elohim by referring 7 that the Elohim of the burning bush was an to the angel which so spake at Sinai. angel (not angels, notice), but this angel repre- “I find that the Elohim of Abraham, Isaac and sented or manifested the Almighty, and only as Jacob were angelic. I find an angel saying, ‘I am the representative and manifestation of, and the the God that appeared to thee at Beth-el.’ I find that mouthpiece for, God Himself could the angel of the ‘Yahweh’ of the Mosaic voice was the angel the burning bush say, “I am the God of thy fathers, of the Mount Sinai. The ‘I AM’ of the burning the God of Abraham, and the God of Isaac, and bush was an angel, and all the declarations of the the God of Jacob” (v. 32). only Yahweh in Isaiah 40 onwards subsequently The name Elohim does not apply to all angels, referred to Jesus. but only to those angels who speak on behalf of, “All this is not to deny one supreme deity, and in the stead of, God Himself, and then only El, but to affirm that in relation to the universe when they are thus speaking representatively of and the earth His activity is Elohistic or angelic, the Almighty. Testimony, January 2019 6 Contents Angels—as angels—are not termed Elohim way to an understanding of the doctrine of God- but malak (messengers). We have an interesting manifestation. study of name usage in Genesis 18:2, where we In the nature of things, human beings cannot are told that three “men” stood by Abraham. see Yahweh Himself. Certain angels are therefore Two of these three “men” (they were angels, of chosen to appear to men on God’s behalf, and course) went on to Sodom (19:1), and are termed such ‘manifestations’ of God are given His name, malak (messengers, for such they were). The other and are allowed to speak for God, and speak as if angel (evidently the chief of the three) remained they were God Himself. with Abraham, and is termed Yahweh. The two The doctrine of God-manifestation, rightly angels (malak), who went on to Sodom, said to understood, makes all this perfectly plain, and Lot, “the LORD [Yahweh] hath sent us to destroy we are grateful to Dr Thomas for providing such it [Sodom].” These subordinate angels are not a valuable aid to our studies of the inspired termed Yahweh or Elohim. Surely this points the Scriptures. Contents

Exposition Unfaithful management Richard Morgan

How should we understand the seemingly difficult Parable were trampling one another, he began to say to his disciples first, ‘Beware of the Manager in Luke 16? The position of the parable in of the leaven of the Pharisees, which Luke’s record, and similar wording used elsewhere in this is hypocrisy. Nothing is covered up Gospel, provide helpful information for interpreting the that will not be revealed, or hidden Lord’s meaning. that will not be known. Therefore whatever you have said in the dark HE PARABLES that Jesus used in his teach- shall be heard in the light, and what you ing are never as straightforward as they have whispered in private rooms shall be Tmay seem from a cursory reading. Some- proclaimed on the housetops’” (12:1-3). times they’re out-and-out confusing. One example of the latter is the Parable of the Manager in Luke Worried about the here and now 16, in which Jesus seems to commend someone As Luke traces Jesus’ footsteps towards Jerusalem for his dishonest behaviour. At the end of the he highlights the mindset of those with whom parable Jesus says, “And I tell you, make friends the Lord interacted—for instance, a little later in for yourselves by means of unrighteous wealth, the same chapter: so that when it fails they may receive you into “Someone in the crowd said to him, ‘Teacher, the eternal dwellings” (v. 9).1 tell my brother to divide the inheritance with To understand what Jesus means in this par- me.’ But he said to him, ‘Man, who made me able, and in his subsequent remarks, we need to a judge or arbitrator over you?’ And he said look at the broader context in which the parable to them, ‘Take care, and be on your guard sits. The incident occurs during Jesus’ journey to against all covetousness, for one’s life does Jerusalem, where he knows that he will fulfil his not consist in the abundance of his posses- mission and be crucified. As recorded in Luke’s sions’” (vv. 13-15). Gospel record, as Jesus goes on this journey he Someone was worried about the here and now. refers continually to the way in which the Phari- Jesus is going to explain that life is not about sees had mismanaged God’s house. Jesus is going present advantage—or shouldn’t be, if one is to expose the hypocrisy of the Pharisees, bringing to deny oneself, take up one’s cross and follow to light their true motives: him. So he replies with the Parable of the Rich “In the meantime, when so many thousands of the people had gathered together that they 1. All Bible quotations are from the ESV. Testimony, January 2019 Contents 7 Fool, who was overly concerned with hoarding and will cut him in pieces and put him with the wealth of this life (vv. 16-21). He then says, the unfaithful” (12:45,46). “Therefore I tell you, do not be anxious about If Jesus condemns unfaithful stewardship here in your life, what you will eat, nor about your body, chapter 12, surely he cannot be using the same what you will put on” (v. 22); instead, he said, be language in chapter 16 to commend someone for concerned about eternal things: wasting his master’s possessions. “Sell your possessions, and give to the needy. Provide yourselves with moneybags that do Another wasted opportunity not grow old, with a treasure in the heavens The theme of wasted opportunities continues in that does not fail, where no thief approaches chapter 14, where Jesus tells the Parable of the and no moth destroys. For where your treasure Banquet, when those initially invited refused to is, there will your heart be also. Stay dressed attend because they had more pressing matters for action and keep your lamps burning, and (vv. 16-24). He follows it by continuing to exhort be like men who are waiting for their master against seeking after present advantage: “So to come home from the wedding feast, so that therefore, any one of you who does not renounce they may open the door to him at once when all that he has cannot be my disciple” (v. 33). These he comes and knocks. Blessed are those serv- words are echoed later in Luke when Jesus spoke ants whom the master finds awake when he to the rich young ruler: “When Jesus heard this, comes. Truly, I say to you, he will dress himself he said to him, ‘One thing you still lack. Sell all for service and have them recline at table, that you have and distribute to the poor, and you and he will come and serve them” (vv. 33-37). will have treasure in heaven; and come, follow me’” (18:22). Managing God’s household It is therefore very fitting that Jesus ends his It is in this context that Jesus brings up the topic journey towards Jerusalem by interacting with an- of managing God’s household: other man who could very easily have depended “And the Lord said, ‘Who then is the faithful on the here and now: and wise manager, whom his master will set “And Zacchaeus stood and said to the Lord, over his household, to give them their portion ‘Behold, Lord, the half of my goods I give of food at the proper time? Blessed is that to the poor. And if I have defrauded anyone servant whom his master will find so doing of anything, I restore it fourfold.’ And Jesus when he comes. Truly, I say to you, he will said to him, ‘Today salvation has come to this set him over all his possessions” (vv. 42-44). house, since he also is a son of Abraham. For Notice how the language here matches and con- the Son of Man came to seek and to save the trasts with the parable in chapter 16. In chapter lost’” (19:8-10). 12 Jesus speaks of a faithful and wise manager This seems to be the culmination of all that has who is given responsibility over his master’s transpired during Jesus’ journey to Jerusalem. possessions. Conversely, in the parable of chapter Zacchaeus was someone who did not waste the 16 Jesus speaks of a manager (v. 1) who has been possessions or goods put into his care, and, as a unfaithful (v. 11) because he was wasting his tax collector, he is a living example of what Jesus master’s possessions (v. 1). Can we really accept, was teaching about during the ‘lost’ parables of then, that Jesus is commending the manager for Luke 15 (which we will come to shortly)—“the being wise—in the face of his statement that “The Son of Man came to seek and to save the lost” master commended the dishonest manager for his (19:10). shrewdness. For the sons of this world are more Jesus follows this interaction with another shrewd in dealing with their own generation than parable which concerns the importance of be- the sons of light” (v. 8)? ing a good manager of the possessions put into Jesus goes on to talk about the importance of one’s care: “And he said to him, ‘Well done, good being a good manager: servant! Because you have been faithful in a very “But if that servant says to himself, ‘My little, you shall have authority over ten cities’” (v. master is delayed in coming,’ and begins to 17). These words echo what Jesus said in chapter beat the male and female servants, and to eat 12 about the “faithful and wise manager” (v. 42) and drink and get drunk, the master of that whom his master “will set . . . over all his posses- servant will come on a day when he does not sions” (v. 44). On the other hand, there are again expect him and at an hour he does not know, those who waste the possessions given to them Testimony, January 2019 8 Contents to manage: “Then another came, saying, ‘Lord, that is coming to me.” And he divided his here is your mina, which I kept laid away in a property between them. Not many days later, handkerchief; for I was afraid of you, because the younger son gathered all he had and took a you are a severe man. You take what you did journey into a far country, and there he squan- not deposit, and reap what you did not sow’” dered his property in reckless living’” (15:11-13). (19:20,21). Note the theological problem that this The Greek word translated “wasting” and “squan- man had—his view of his master was that he was dered” is the same in each case, and these are the “a severe man,” and he was afraid of him. One only two occasions in the New Testament when of the clues for interpreting the parable of the the word is used in this way.2 The chapter break is unfaithful manager in Luke 16 revolves around misleading, because the two parables go together our view of God. Is He a severe master? as a pair. We often put the three ‘lost’ parables of That, then, is the broad context within which chapter 15 together, and there are similarities in the Parable of the Unfaithful Manager sits. The those three; but, while the first two certainly go question that the parable answers is this: What together, the third—the Parable of the Prodigal happens when things go wrong? What happens Son—goes with the Parable of the Unfaithful when we don’t follow Jesus’ exhortation, and don’t Manager in chapter 16. First note the similarity manage his household in a good way?—although in language in the first two ‘lost’ parables: the parable in question provides only half the “What man of you, having a hundred sheep, answer . . . if he has lost one of them, does not leave the ninety-nine in the open country, and go after Pairs in Luke’s Gospel the one that is lost, until he finds it?” (15:4); Before considering the message of the parable, “Or what woman, having ten silver coins, if note the two audiences who were listening: “Now she loses one coin, does not light a lamp and the tax collectors and sinners were all drawing sweep the house and seek diligently until she near to hear him. And the Pharisees and the finds it?” (v. 8). scribes grumbled, saying, ‘This man receives The ends of the two parables are also very similar sinners and eats with them’” (15:1,2). Two diverse to each other: groups of people: the scribes and Pharisees, out- “Just so, I tell you, there will be more joy in wardly righteous, upstanding managers of God’s heaven over one sinner who repents than over house; the other group outwardly wasteful of ninety-nine righteous persons who need no the opportunity of life God had given them. But repentance” (v. 7); Jesus is about to turn the tables. Perhaps these “Just so, I tell you, there is joy before the angels groups are represented by those who refused the of God over one sinner who repents” (v. 10). invitation to the banquet in the parable of the previous chapter, and those who were invited More similarities to replace them. In the case of the Parables of the Prodigal Son and The fact that there are two distinct groups is the Parable of the Unfaithful Manager, in addition a key feature of Luke’s Gospel, in which things to the similar language we’ve already considered are often paired together to contrast people like (wasting/squandering) there are several other Pharisees and tax collectors. In fact, Luke’s Parable similarities. For instance, the prodigal son has of the Unfaithful Manager appears to be paired an epiphany: “But when he came to himself, he with the parable which comes immediately be- said, ‘How many of my father’s hired servants fore, the Parable of the Prodigal Son. Notice the have more than enough bread, but I perish here similarity in language: with hunger!’” (v. 17). The unfaithful manager “He also said to the disciples, ‘There was a also comes to himself in an epiphany, and, like rich man who had a manager, and charges the prodigal son, realises that he’s going to go were brought to him that this man was wasting hungry if he doesn’t remedy his situation: “And his possessions. And he called him and said to the manager said to himself, ‘What shall I do, him, ‘What is this that I hear about you? Turn since my master is taking the management away in the account of your management, for you from me? I am not strong enough to dig, and I can no longer be manager’” (16:1,2); am ashamed to beg’” (16:3). “And he said, ‘There was a man who had two sons. And the younger of them said to his father, “Father, give me the share of ­property 2. The word is usually translated ‘scattered.’ Testimony, January 2019 Contents 9 Both also decide to go for help and find shelter: Another contrast is seen in the two types of “I will arise and go to my father, and I will say relationship in the parables. The prodigal son to him, ‘Father, I have sinned against heaven has a loving relationship with his father, while and before you’” (15:18); the unfaithful manager is commended by his “I have decided what to do, so that when I master. This too indicates the contrast between am removed from management, people may the two audiences who heard these parables. The receive me into their houses” (16:4). tax collectors and sinners to whom Jesus spoke, They then each act on their resolve: from whom would come the “sinner who repents” “And he arose and came to his father. But (15:7), had come, by sitting at the feet of Jesus, to while he was still a long way off, his father understand who their heavenly Father was. But saw him and felt compassion, and ran and the shrewd Pharisees who “[needed] no repent- embraced him and kissed him. And the son ance” (so they thought) related to God like the said to him, ‘Father, I have sinned against man in the parable of chapter 19—“I was afraid heaven and before you. I am no longer worthy of you, because you are a severe man” (v. 21). to be called your son’” (15:20,21); “So, summoning his master’s debtors one by Humility, not shrewdness one, he said to the first, ‘How much do you Having told these parables, Jesus in his conclud- owe my master?’” (16:5). ing comments uses a large degree of irony: “And I tell you, make friends for yourselves by means Essential differences of unrighteous wealth, so that when it fails they However, it is not so much in the similarities that may receive you into the eternal dwellings” (16:9). we should compare these parables, but in one The Pharisees couldn’t bring themselves to admit glaring difference. Look at the attitude of mind that they had mismanaged God’s house, and of the prodigal son: “I am no longer worthy to didn’t possess the humility to repent and return be called your son. Treat me as one of your hired to their Father. But they did have the shrewdness servants” (15:19). It’s the humility of the son that’s to wriggle themselves out of the sinfulness and missing in the unfaithful manager. Both wasted into the “eternal dwellings,” which should be the possessions put into their care, both came contrasted with the true eternal dwelling of the to their senses, and both resolved to act. But the father’s house that the prodigal son returned to. ways that each remedied his situation are starkly The only eternal dwelling for those who resort different. One, in humility, was reconciled to his to the shrewdness of the world, instead of hav- father. ing the humility to repent, is the house of death. What was the outstanding characteristic of The prodigal son and the manager both wasted the other? “The master commended the dishon- their possessions, in contrast to the attitude of est manager for his shrewdness. For the sons of mind presented in the ‘lost’ parables of the sheep this world are more shrewd in dealing with their and the coin, where any wastage was frowned own generation than the sons of light” (16:8). upon. And it’s the spiritual ‘wastefulness’ of the Shrewdness—as far as the world is concerned, a Pharisees that Jesus directly turns to, following good characteristic. The unfaithful manager was the parable: “One who is faithful in a very little commended for getting himself out of a difficult is also faithful in much, and one who is dishonest situation, and in his terms he succeeded. As if to in a very little is also dishonest in much” (v. 10). emphasise the contrast with the previous parable, Echoing words that he spoke in chapter 12, the dishonest manager is one of the “sons of this and which he will repeat in chapter 19, Jesus world”—as opposed to the prodigal son, who commends faithful management of God’s house, surely became one of the “sons of light.” and condemns dishonesty—the very characteris- The two men stand in sharp contrast—just like tic ascribed to the manager (16:8). Jesus follows the two audiences that Jesus was talking to. All up with an exhortation for us all: “If then you have sinned and come short of the glory of God; have not been faithful in the unrighteous wealth, it doesn’t matter whether you’re labelled ‘a sin- who will entrust to you the true riches? And ner’ or have the more ‘shrewd’ way of a Pharisee, if you have not been faithful in that which is whereby you can appear righteous. But there is another’s, who will give you that which is your only one type of person who remedies the situ- own?” (vv. 11,12). ation he’s in because of his sins, by repentance Finally, underlining that this parable was and returning to his father in humility. spoken against the Pharisees, Luke records: Testimony, January 2019 10 Contents “‘No servant can serve two masters, for either knew their hearts—that they were dishonest he will hate the one and love the other, or he in their management of the house of God. The will be devoted to the one and despise the question for us is, What are we doing with the other. You cannot serve God and money.’ The ‘possessions’ God has given to us—our time, Pharisees, who were lovers of money, heard resources, skills and opportunities? Are we us- all these things, and they ridiculed him. And ing them for the here and now, and to benefit he said to them, ‘You are those who justify ourselves, or are we faithful managers of God’s yourselves before men, but God knows your house, and looking forward to the time when we hearts. For what is exalted among men is an will help ‘manage’ the Kingdom of God? If we abomination in the sight of God’” (vv. 13-15). do find that we’ve been wasteful in our manage- The Pharisees looked the part. They had a certain ment of the household of God, then let us make wisdom and shrewdness about them. But Jesus sure our reaction is like that of the prodigal son.

Contents

Iron sharpens iron (7) Letters between Brother John Carter and Brother Fred Chambers

Halifax June 15/1913 3. Nephesh = breath—animal soul. Rendered Dear Fred, Creature 9. heart 15. life 119. mind 15. person I propose considering the teaching of the Word 30. soul 428 times. In all by 33 words. concerning “Life.” I have found the investigation 4. Nephesh chayah = being or breath. These con- of the matter rather a difficult one. The words in joined occurs twice, I think. the original language which are rendered ‘life’ in 5. Etsem = bone. Only once by life. the A.V. are very inadequately represented by that 6. Bios = manner, means or period of life. Ren- word. I can’t think of a word in English which dered ‘good’ 1. life 5. living 5. seems to meet the case exactly. The word ‘life’ 7. Zoē = life–motion–activity. Rendered ‘life’ 133 has such a range of meanings. Chambers’1 gives times. lifetime 1. 16 meanings—Nuttall’s 2 17 meanings. ‘Life’ has 8. Pneuma = Spirit. Only once by life. to do with ‘state of living’—‘animate existence’— 9. Psuchē = animal breath. Rendered heart 1. life ‘manner of living’—‘moral conduct.’ ‘Life’ has not 40. mind 3. soul 58. only to do with merely living organisms but is 10. Zaō = to live–move. Rendered live 118. be alive also expressive of the conduct of an individual. 9 & by 5 other words. The best way of getting at the ideas underlying Nos. 2, 5, 6, 8, 10 do not enter at all into the subject the original is to find out what is said about it, under consideration. ascertain what qualities are expressed by it & On pages 34–41 in Elpis Israel 3 much of inter- to what conditions it is applied. To do this we est is to be found. If you do not rember [sic] the shall have to look at many passages where each matters therein mentioned, do you mind looking word occurs. up? The following I wish to emphasize. “The But first let me extend the list already submit- ted. The following facts are from Young’s Concord- 1. Chamber’s Dictionary; edition unknown ance. 1–5 O.T. words. 6–10 N.T. words. 2. Nuttall’s Dictionary; edition unknown. 1. Chayah sing. = life/Chaiyim plural = lives. 3. Elpis Israel, Thomas, John, Special Edition 1904, p. 34, published by Charles Jones. This edition is set Rendered by 33 words in A.V. 148 times life differently from all the editions produced by The or live. 115 times by 32 other words. Christadelphian and is not referenced in the list of 2. Yom = days. Rendered only 4 times by life but editions. The ‘quotation’ is actually a paraphrase of 1,167 times by days. the passage. Testimony, January 2019 Contents 11 scriptures define ‘Living soul’ to be a living Mt. 7:14 narrow the way leading to zoē & animal body.” Nephesh signifies ‘creature’ also few are those finding it Y ‘soul’ or ‘breathing frame.’ Chayah is ‘of Life.’ 18:8 it is good for thee to enter into Nephesh chayah is the ‘genus’ etc. Page 34—By zoē lame or maimed rather than a figure of speech the container is put for the having two hands - - cast into age thing contained . . . hence nephesh signifies ‘life’ during fire Y or those mutually affective positive and negative Either deformities of this life are perpetuated in principles in all living creatures, whose closed the age to come (& what a cripples’ home it will circuits cause motion of & in their frames. Note seem with all the early martyrs—bodies muti- also 1st paragraph on page 39.4 lated) or zoē is present possession. The present life is dependent on blood-ener- Lk. 12:15 not in the abundance of things gised bodies. This same kind of life is possessed which one hath doth his zoē consist by all animals. Mortality defines life manifested Y through corruptible bodies. Immortality defines Jno. 3:36 He believing into the son hath life manifested through incorruptible bodies. aiōnian zoē, but he disobeying the Nephesh life or ordinary animate animal organ- son shall not see zoē ED ism is the same as psuchē life. Psuchē = animal 5:24 He . . . believing hath aiōnian zoē breath according to Young. That is to say psuchē . . . hath passed out of death into answers to the life we have which is dependent zoē Y for its continuance upon the act of breathing. The Passed out of death (soil) into zoē air is drawn into the lungs where the oxygen is (soil) T Nisbet 5 transferred from the air to the blood, thus ener- 1 Jno. 3:14 we have known that we have gising & revivifying the blood which is pumped passed out of the death into the zoē around the system by the heart, in its course Y repairing waste tissues & taking up impurities. Jno. 6:47 He who is believing . . . hath zoē Cut off the air from an individual’s lungs & he aiōnian Y ceases to live. 6:54 " " " eating . . . hath " " Y Now zoē life is not the same as psuchē life. 8:12 . . . 13 but shall have the light of zoē There must be psuchē life before there can be zoē Y life. But all who have psuchē have not zoē. John 10:10 I came that they might have zoē 6:53. Ye have no zoē in you, unless ye eat the flesh 10:28 And zoē aeonian I give to them, & of the Son. If they eat “his flesh” i.e. believe his they shall not perish—to the age Y doctrine, they have zoē. Ignorance alienates from 17:2 He may give to them zoē aiōnian Y the zoē of the Deity. Eph. 4:18. God hath granted 20:31 that believing ye may have zoē Y repentance unto zoē. Acts 11:18. Believing they Rom. 6:4 so also we, in newness of zoē, might have zoē Jno. 20:31. should walk Y God knows beforehand who will believe. Jesus 8:6 the mind of the Spirit—zoē & peace is the way, the truth & the zoē. Jesus ‘the zoē’ is Y. This obviously refers to present in heaven. Hid with Jesus in heaven is the zoē of life those who have not yet believed but whom God foreknows will do so. When they believe their 4. Ibid., p. 39—a paragraph which begins, “Besides the zoē no longer remains hid with Christ. It becomes ruach and neshemeh without, there are certain elemen- theirs. This idea, new though it may seem, is tary principles . . .” given in Col. 3:3. Paul had been shewing that, 5. Brother Thomas Nisbet, of Glasgow ecclesia. The references made here and later in this letter to the though they were once alienated yet they had views and writings of Brother Nisbet could have been received reconciliation. ‘They had died’ in bap- from a number of sources. He was a very frequent tism into Christ’s death. “For ye died, & your zoē contributor to the Fraternal Visitor from its beginning life hath been hid with the Christ in God; when (in 1885/6) right up to the time of this letter (1913). the Christ—our zoē—may be manifested we also Brother Nisbet published a magazine called The Inves- etc.” This is Young’s translation. He makes a point tigator from which a number of pamphlets were also produced—the quotations may have come either from of the tenses. Note the ‘hath been,’ past perfect. this magazine or from a pamphlet produced by him. It is evident that zoē is a present possession He was born in 1848; he was at first an active member of the believers. The proofs are:– Y = Youngs/ of the United Presbyterians in Glasgow, but in 1872 ED = Diaglott. was baptised as a Christadelphian, aged twenty-four. Testimony, January 2019 12 Contents 1 Tim. 4:8 . . . the godliness . . . a promise will have zoē aiōnian. The possession of zoē aiōnian having of the zoē that now is & that at this time is limited to the conditions of psuchē which is coming. life. The ‘walking in newness of zoē’ is hindered Jesus laid down his life (psuchē) “As the Father by the law of the carnal or animal or psuchē bod- had zoē, so had he given to the son to have zoē ies. But when the perfect is come then the part “in himself.” But he did not lay down this zoē. possession will merge into the full possession. Jno. 10:11 shepherd giveth his psuchē . . . for Only those have zoē at this present time, who are the sheep in the proper relationship to the zoē giver. 10:15 I lay down my psuchē. also 10:17 Zoē occurs 38 times in connection with aiōnian. 1 Jno. 3:16 because he laid down his psuchē for Dr Thomas says “Aiōn is not time, long or short, us (psuchē = animal life Y). bounded or endless . . . It is a fixed & settled Why did Jesus lay down his psuchē? “The bread course of things related to a common centre.”7 The is my flesh, which I will give in behalf of the zoē E.D. in the appendix. gives aiōn as “an indefinite of the kosmos.” ED. Jno. 6:51. The kosmos is the ar- period of time, past present or future. Eternal as rangement or world of which he is to be the head. generally understood is an improper translation; Let us now try to define zoē, & then look at it in fact we have no proper equivalent.” in its connection with aiōnian. We have not got “Eternal Life,” in the English The definition you supply = “the perfect antith- sense of the words, at the present time. But we esis of death. Life in all its manifestations from have aiōnian zoē now. Why is it aiōnian zoē? Be- the life of God down to the lowest vegetable.” cause zoē is a part of ‘the course of things’ related You quote zoology as proving this. But zoology to a common centre. The centre of the Messianic is derived from zōon animal, logos science, & not system is Jesus. His aiōn (the Millennium) is the from zoē. I don’t think this definition can apply aiōn of all the aiōns. Or in the Hebrew ‘THE olahm in the Scripture sense, because some had not zoē. of olahms.’ And anything that is related to that Sis. Lumb 6 says zoē means life-living. So also whether reward or punishment is ‘aiōnian fire’ does Young. She further says “The Scripture use in the one case & aiōnian zoē (in its fullness) in of zoē is for the life to be given in the age to come.” the other. Inasmuch as the ‘life’ we now live (not This is true, but is only half the answer. exist) is the result of the influence upon our minds Bro. T. Nisbet defines it as signifying “that of the Light, & as that Light concerns both the which relates us to the Logos creating in us a aiōn & the zoē, so we now in a measure possess tendency in the direction of the Deity; it is that aiōnian zoē. When the vehicle of that manifesta- which was the light of the men enlivened by it . . . tion is perfected by immortalization the zoē in It is not to be confounded with character which essence unchanged, because then, as now it will may rather be looked upon as the outcome of it.” create a tendency Deity-wards, the manifestation “The Life is the Light of men” John 1:4. will be fuller & perfect & that which is in part “Here we have . . . an interchangeable proposi- will be done away. tion. ‘The Life (zoē) is the Light’ or ‘The Light (zoē) is the Life.’ This is the key to John’s testimony to Sincerely yours Jesus in his reproduction of the words of Jesus John. about this zoē. ‘Light’ with him is ‘Light of zoē.’ it is more than knowledge: it is union with Lifegiver.” 6. The ‘Sister Lumb’ referred to was most likely Sarah That seems nearer. I understand it to be a condi- Ann Lumb, who was baptised at Todmorden in 1883, and who later belonged to the Elland ecclesia. She aiōn tion of relationship to God & his , necessarily would have been well known to Brother John Carter, dependent at this present time on psuchē life, but and in 1913 would have been about seventy years old. in the age to come on spiritual or incorruptible 7. “Begun but never finished,”Christadelphian , vol. 9, no. bodies. Such having immortality, in its fullness 100, Oct. 1872, p. 465. There was a famine in Israel in the days of the Judges, which prompted Elimelech and his family to move to Moab. Rather than live through the famine, Elimelech forsook his inheritance. He and his two sons died in the land of Moab. The sons had no children. The family inheritance was lost because of the choice made. By contrast, Ruth forsook any inheritance she had in Moab to return to uncertainty with Naomi in Israel. She had made the God of Israel her God (Ruth 1:16). This was despite Naomi having no expectations when she returned to Bethlehem (vv. 11-13). Ruth’s focus was not on the immediate future, but on an eternal inheritance.—Peter Forbes

Testimony, January 2019 Contents 13 Review Genesis 1–2: inspiration and honesty Mark Allfree

Genesis 1–2: a harmonised God and His eternal purpose that first emerge and historical reading. in the early chapters of Genesis, but which are Brother Peter Heavyside. expanded in the rest of the divine record. Lulu, 2018. Paperback, 182 pages. The beliefs of evolutionary creationists Brother Peter uses the writings of two prominent Price: US $10.95 or evolutionary creationists, Denis Alexander and currency equivalents Peter Enns, to illustrate the lengths to which (proceeds to charity). evolutionary creationists go to accommodate the Postage extra. creation record with evolutionary theory. Their Available at http://www. writings are referenced heavily throughout the lulu.com/spotlight/ book. Neither is a Christadelphian. Their views ascentpublications are taken as representative of the sort of argu- HIS NEW BOOK by Brother Peter Heavy- ments that evolutionary creationists generally use side is an expansion and development of in their handling, or rather mishandling, of the Ta series of articles that appeared in the Genesis record. The sad fact is that some Chris- Testimony during 2016 and 2017. Although there tadelphians have been persuaded by the views of is a great deal of sound biblical exposition in the such people; and others—who have perhaps seen book, its purpose is not primarily to expound the where such an approach to Scripture logically detail of the creation narrative. Nor is it a treatise leads—have lost their faith altogether. on science, or a critique of the theory of evolu- tion. The objective of this book is to address from Jesus’ reading of the Genesis record Scripture, by means of several carefully selected At the beginning of his exposition, the author topics, some of the arguments put forward by establishes how the Lord Jesus Christ himself those who advocate the false notion of theistic regarded Genesis 1–2 as a single account of God’s evolution, otherwise known as evolutionary creation. He explains that, in conversation with creationism. It explains in detail how evolutionary the Jews, the Lord set out the divine principles creationists are guilty of a serious mishandling of underpinning marriage by selecting details from the Word of God in their attempts to harmonise both these chapters: the divine record with current scientific theories “And he answered and said unto them, Have about the origin of life on earth. ye not read, that He which made them at the But Brother Peter’s book is more than that. As beginning made them male and female, and he points out in his Preface, current attempts to said, For this cause shall a man leave father accommodate Scripture’s teaching about creation and mother, and shall cleave to his wife: and with evolutionary theory is a fashion that may, they twain shall be one flesh? Wherefore in time, pass from the scene. In this sense his they are no more twain, but one flesh. What book may have a limited ‘shelf life.’ Yet it has therefore God hath joined together, let not an enduring value, because it contains an object man put asunder” (Mt. 19:4-6). lesson in how to approach the entire record of Brother Peter shows from this that: Scripture with honesty and integrity, and to al- • Jesus’ reading of the Genesis narrative es- low Scripture to interpret Scripture. During the tablishes unequivocally that both Genesis 1 course of his exposition, the author develops a and 2 took place within the same time frame, sound exposition of some key themes relating to referred to as “the beginning” Testimony, January 2019 14 Contents • Jesus’ reading confirms that the formation Brother Peter shows that the suggestion that of Adam, and then the making of Eve out of Genesis 1 and 2 are disharmonious and contra- his side, as recorded in Genesis 2, is another dictory is serious, because it both affects how the description of the creation of male and female Word of God as a whole is viewed and strikes in Genesis 1:26,27 at the heart of the doctrine of the inspiration of • Jesus regarded both Genesis 1 and 2 and the Scripture. In great detail, he first acknowledges events described in these chapters as histori- that there are indeed differences between Genesis cally true across the entire span of their record, 1 and Genesis 2, but then demonstrates that these including at the level of detailed and specific differences are there by divine design, and are events. by no means evidence of disharmony or incon- The point is emphasised that, on the authority sistency. He provides an exposition of the two of Jesus alone, the correct approach is to accept chapters of Genesis which at every stage demon- that Genesis 1 and 2 are both a harmonious and strates that the two chapters are both harmonious an historical record of the work of creation, and and historical. He also shows that, not only are that this is evidence enough that the views of Genesis 1 and 2 in complete harmony, but these evolutionary creationists are wrong and should two chapters are also in harmony with the rest be rejected. of Scripture, and all are part of the inerrant Word of the living God. Differences between Genesis 1 and 2 Eight chapters in his book are occupied in ex- The inspiration of Scripture plaining how theistic evolutionists allege that At the end of his exposition, Brother Peter gets to the two creation accounts of Genesis 1 and 2 are the nub of the issue, explaining that, in truth, the irreconcilably different. They claim that the two debate about Genesis 1 and 2 revolves around the chapters reflect different authors, and different inspiration of Scripture. Evolutionary creationists time periods, themes and accounts of creation, adopt a view of inspiration that accommodates and that the narratives contradict each other in the views of liberal biblical criticism. For them, several key areas. This reasoning is adopted by the creation texts largely reflect the contemporary theistic evolutionists as the basis for the belief that sociological, religious and political cultural con- neither account should be taken as either literal or text, and are heavily influenced by the beliefs of historical, but rather that they should be viewed as Ancient Near-Eastern civilisations. But this is not ‘stories’ with a teaching purpose. The claim that the biblical view of inspiration that Christadelphi- Genesis 1 and 2 are different, and contradictory, ans should accept. Throughout his book, Brother can be summarised in table form thus: Peter illustrates that the entire record of Scripture,

Alleged difference Genesis 1 Genesis 2 Time taken Six-day creation Single-day creation Depiction of ‘the beginning’ Chaotic matter, tamed by God Land not habitable because of absence of plants, and no rain Order of events God forms habitable space, Man created before plant life; then fills it with heavenly bodies, then God creates a garden, and creatures, man and woman afterwards animals; finally, He makes woman Literary style Poetic Narrative View of God Transcendent Participating in the affairs of men, ‘down to earth’ God’s name Elohim Yahweh Elohim Method of creating God speaks God forms, breathes, plants View of humanity Humans as royal figures, created Humans as servants in the in God’s image garden

Testimony, January 2019 Contents 15 and not just Genesis 1 and 2, is the product of We can either view the Scriptures as merely the the divine mind, and not the will of man, and as product of a particular social context, reflecting such it is powerful to accomplish God’s ultimate the mistaken beliefs of the ancients—in which purpose. Because Scripture is from the faithful case we limit their power, for it is difficult to see and true God, Scripture itself is sure and true, how any confidence can be placed in them—or and is able to equip the man of God for all good we can accept them for what they themselves works and for his liberation from sin and death claim to be: the inerrant Word of the living and for sanctification. God. If we believe this with all our heart, and allow Conclusion the Scriptures to enter our heart, then they have Brother Peter concludes that the choice of how power in our lives that can lead to our ultimate to approach the Scriptures of truth is our own. salvation. Contents Prophecy Prophetic frameworks Jamie Whittaker Some of the long-term prophecies of the Old Testament interpretation indicates: “You are the prophets are framed in the language of the circumstances head of gold. After you there will arise another kingdom inferior to you . . .” and events of their own day. How should we make use (vv. 38,39). 2 of this feature of such Bible prophecies in our attempts to There are dozens of prophecies interpret them? in Scripture that had a single, short- term fulfilment, given to prove to the HE BROTHERHOOD has necessarily had to listeners that the prophet was speaking on God’s make use of some ‘jargon’ when discussing behalf. One of the most powerful of these was Tand interpreting Bible prophecies. In terms Jesus’ prediction about his own death: “When of the outworking of the prophesied events, we you lift up the Son of Man, then you will know talk about single fulfilments, parallel fulfilments that I am he, and I do nothing on my own initia- (even multiple fulfilments), and short-term and tive, but I speak these things as the Father taught long-term applications. These terms alone hint me” (Jno. 8:28). at the complexity involved in the interpretation But other prophecies definitely have (at least) of some prophecies. Nevertheless, we rightly two fulfilments. David understood God’s prom- remind ourselves of the importance of prophecy ise of a son to sit on his throne on two levels; he in encouraging a watchful, living faith as we wait saw a fulfilment of the promise when Solomon for the return of our Lord Jesus. ascended his throne, as he told him: “Keep the charge of the LORD your God Timescales and double fulfilments . . . so that the LORD may carry out His Bible students know very well that some prophe- promise which He spoke concerning me, cies given by God had only one fulfilment, whilst saying, ‘If your sons are careful of their way, others have (possibly) multiple fulfilments. There to walk before Me in truth with all their is no one key or universal template that can be heart and with all their soul, you shall not applied in all cases, except to say that we need to lack a man on the throne of Israel’” (1 Kgs. take context into account, and to compare Scrip- 2:3,4). ture with Scripture as best we can.1 For instance, although there may be slight differences of inter- 1. Brother Eric Marshall produced a very useful ‘algo- pretation about certain aspects of Nebuchadnez- rithm’ for identifying latter-day prophecies: “Latter- zar’s image in Daniel 2, I am yet to hear someone day prophecies (1),” Testimony, vol. 88, no 1,039, Jul. suggest that it has a double fulfilment. Clearly 2018, p. 248. it has a single fulfilment, as Daniel’s inspired 2. Bible quotations from the NASB. Testimony, January 2019 16 Contents But Peter tells us that David also knew that fulfilment and a latter-day fulfilment. We will the promise related to a greater descendant to look at this unusual characteristic by consider- come: ing Zechariah 14 in more detail—but first we “because he was prophet and knew that God make some points about the background to the had sworn to him with an oath to seat one prophecy. of his descendants on his throne, he looked ahead and spoke of the resurrection of the Case study: Zechariah Christ, that he was neither abandoned to Like Isaiah and Ezekiel, Zechariah gradually Hades, nor did his flesh suffer decay” (Acts opens out to conclude in a blaze of God’s glory, 2:30,31). 3 ultimately to be manifested in His Kingdom. But And then there are prophecies which are normal- the book is also very much rooted in the context ly assumed to have only one, end-time, fulfilment of the time in which Zechariah prophesied. His (into which bracket we might put Ezekiel 38 and task was to deliver God’s message to the Jews Zechariah 14) because of the wealth of unique who had returned from exile in Babylon, to exhort detail they contain, and the fact that they describe them to rebuild the temple and to trust in their situations that have no historical precedent. “For faithful God. I will gather all the nations against Jerusalem to The book begins with a series of eight visions, battle” (Zech. 14:2) is a one-time, still-future event seemingly received by Zechariah on one day, all that will herald God’s Kingdom, as the rest of the of which were evidently designed to encourage chapter shows.4 those redeemed from exile to have faith in God’s These are fairly clear-cut cases, but it must be purpose to re-establish His house, and to protect admitted that there are other prophecies where Jerusalem from her enemies: “‘For I,’ declares the such clear distinctions are not as easy. Some see LORD, ‘will be a wall of fire around her, and I will the Mount Olivet Prophecy as having two parallel be the glory in her midst’” (2:5). But at the end of fulfilments (one in AD 70 and one at the time of the eight visions and their interpretations, God the end), whereas others see it as having one long, also says, “And it will take place if you completely chronological fulfilment spanning the millennia. obey the LORD your God” (6:15). Again, others consider that it has no ‘end-time’ So the complete fulfilment of these visions was significance at all and that it was all fulfilled in the at least partly contingent on the people’s obedi- years after Jesus’ time to AD 70. And then there ence to God (and we know from Ezra and Haggai is the book of Revelation, of course, where dif- that the people’s commitment to God during this ferences of interpretation may arise from similar period was at best inconsistent.) This makes sense issues about how to apply a suitable framework. of the fact that there are verses in these first six These examples and others show that a ‘one-size- chapters which have not yet been fulfilled and fits-all’ approach to prophecy is not appropriate, which clearly reach a long way forwards from and the best that we can do is to try to ensure Zechariah’s day: that our principles of interpretation are sound, “‘Sing for joy and be glad, O daughter of Zion; scriptural ones. for behold I am coming and I will dwell in your midst,’ declares the LORD. ‘Many nations Another issue will join themselves to the LORD in that day Some Old Testament prophecies throw up prob- and will become My people’” (2:10,11). lems of interpretation because it is difficult to The full extent of God’s promised blessings about know whether particular verses within them are Zion cannot come about until His nation is ready referring to events close to the prophet’s own to play its part in fulfilling them—and that day time, or if the words are projecting forward to is still to come. the Kingdom. Indeed, as we read the whole pas- sage we might feel disorientated as we seem to be pulled into a picture of the Kingdom before 3. Readers will be able to think of many other examples being pushed back into the world of the prophet’s of the ‘parallel fulfilment’ of prophecy; perhaps the own time—and then back again! regathering of the Jews to their land is a key one. 4. We might have differences of opinion about the order This is particularly the case with the picture of events described and how they slot into other ‘end- language of Isaiah chapters 40–66 and some time’ prophecies, but we don’t usually disagree about parts of Ezekiel and Zechariah. The perspective whether there are two fulfilments of these chapters or seems to slide between an initial, short-term not (which we might do with some other prophecies). Testimony, January 2019 Contents 17 Zechariah 14 One last, rather oblique, connection with the origi- This chapter, the climax of the prophecy, is a nal setting of the prophecy concerns the plague totemic chapter about the ‘latter days,’ present- which will even affect the animals of the opposing ing the power that God will unleash when He nations outside Jerusalem: “like this plague will defends His people from the nations who have be the plague on the horse, the mule, the camel, gathered “against Jerusalem to battle” (v. 2). After the donkey and all the cattle that will be in those the description of the battle, and all the remark- camps” (Zech. 14:15). This list of animals occurs able details about the reshaping of Jerusalem’s almost verbatim in the census of the people first topography, the chapter begins to describe the to come back from Babylon to Jerusalem, given peace that will ensue and the reversal that will see in both Ezra 2 and Nehemiah 7: “Their horses “the spoil taken from you . . . divided among you” were 736; their mules, 245; their camels, 435; their (v. 1) as the defeated nations bring their wealth donkeys, 6,720” (Ezra 2:66,67). Is this repetition up to Jerusalem in order to worship the King. just a coincidence? Given the other connections However, in the second half of the chapter we to this background within the chapter, it seems should not miss the fact that many of its ‘stranger’ safest to assume that it is not.7 details are rooted in Zechariah’s own day, or soon afterwards. In other words, some of these details What does this show? seem to have a close connection with the context As for how to interpret these slightly peculiar de- in which the prophecy was originally given. For tails, it seems that we have a choice. We can decide instance, the nations come up to celebrate the that they somehow literally apply to the latter-day Feast of Booths, or Tabernacles (v. 16). It seems setting, even though they appear to have come more than a coincidence that the Feast of Booths out of the historical context and initial setting. plays a prominent part in both Ezra 3 and Nehe- Or we can say that they have only a representative miah 8, as (at different times) the people returned significance to the latter-day setting—for instance, to God and kept this feast of the seventh month,5 to take another example, we could say that the encouraged by these faithful men. ‘bowls’ and ‘cooking pots’ in Zechariah 14:20,21 The punishment on the nations for not going just symbolise the cleansing of Israel as ‘Holy to to Jerusalem to worship the King and keep the the LORD.’ Or, alternatively, we might suggest that Feast of Booths is that they will have no rain these details reveal something about the way the (Zech. 14:17). Again, it seems likely that this is a chapter has been written and constructed—and reference back to Zechariah’s time. God brought that we need to be careful about how we apply drought on the people because they were more them to a latter-day interpretation. concerned with building their own houses than building His house, and as a result they suffered An analogy poor harvests and lack of food (Hag. 1:10). When As we said at the beginning, we sometimes talk they returned to Him, Zechariah encouraged about ‘parallel’ fulfilments, because the first them to pray to Yahweh, not to their idols: “Ask fulfilment in some ways parallels what will be rain from the LORD at the time of the spring the final fulfilment; and it is possible that a form rain . . . and He will give them showers of rain, of parallelism is going on in Zechariah 14. But vegetation in the field to each man” (Zech. 10:1). it is also possible that something more subtle is Another slightly surprising phrase, given the guiding the way it has been written. If, instead of latter-day setting, comes in the last sentence of parallel applications, in this case we imagine two the prophecy: “And there will no longer be a Ca- naanite in the house of the LORD of hosts in that 5. See also Zechariah 7:5. 6 day” (14:21). This phrase would have resonated 6. Compare Ezekiel 44:9. with the initial hearers in the years shortly after 7. Readers might also like to consider the emphasis on Zechariah’s day when they gathered to hear the the ‘gates’ of Jerusalem in verse 10, surely a back- Law read to the inhabitants of Jerusalem: ground referenced in Nehemiah 3. The cooking pots “On that day they read aloud from the book of and bowls used in sacrifice (vv. 20,21) are probably Moses in the hearing of the people; and there a reference to the items stolen from the temple by Nebuchadnezzar in Jeremiah 52:19 and brought back was found written in it that no Ammonite or from exile in Ezra 1:7-11. They were reconsecrated for Moabite should ever enter the assembly of God service in the temple in 8:28. In terms of the initial . . . So when they heard the law, they excluded setting, they are part of “the spoil taken from you all foreigners from Israel” (Neh. 13:1,3). . . . divided among you” (Zech. 14:1). Testimony, January 2019 18 Contents layers, two fulfilments, overlaid on each other, it not to say that these details have no relevance to might give us a better idea of why we seem able a latter-day interpretation; but it is to suggest that to slide between references to the first fulfilment our interpretation of them should be guided by and the second. Pictorially, we could think of the an appreciation of their significance to the initial construction of the passage like this:8 setting or fulfilment.

Conclusion Whilst this approach may not necessarily make for neat and tidy interpretation, few of us would deny that such complexity in construction is wholly within the facility of divine inspiration. It also portrays what we might imagine is God’s perspective of things: as the people rebuilt the temple in Ezra’s day and applied their faltering hearts to worship Him, God was aware that this would not be the final fulfilment of His promise to “dwell in [their] midst” (Zech. 2:10). But He was able to look through present events to see the future—and could see them at the same time, as it were on top of one another.10 Notice that we can look through one layer to see So, in Zechariah 14, He gives the people a the layer beneath.9 It is possible that something picture of His Word being fulfilled through the akin to this forms the underlying structure of prism of their own circumstances and under- the chapter—and, we might infer, represents how standing; it is a picture of the Kingdom mapped God views events through time. If the top layer onto events happening in their lifetime. We can represents a partial fulfilment in Zechariah’s own only wonder if Zechariah’s audience were as day, then the second layer would represent the much aware of this sliding effect between familiar latter-day fulfilment. Instead of just describing and far-off scenes as we are, looking from the one or the other, in certain places the passage other end of history! It is remarkable that God, in looks through (or ‘focus-pulls,’ if you like) to the His manifold wisdom, presents His overarching Kingdom application, before pulling back to fo- purpose in a way that is relevant to the faithful cus on details relevant to Zechariah’s own time. of every age. We sense this sliding effect between past and future when details relevant to the historical con- text occur in passages about latter-day events—we 8. Icon made by Freepik from www.flaticon.com (this seem to be looking at two scenes superimposed image actually shows three layers, whereas we only on one another. If this is the case, then it does have two!). raise the question of how we should interpret 9. Readers who have used the image manipulation the kinds of details we noted in Zechariah 14. program Photoshop will be familiar with the idea of Should we try to find a latter-day interpretation superimposing one image over another so that both are visible. for them, since the chapter is certainly present- 10. A similar sort of ‘layering effect,’ it seems to me, is ing latter-day events, or should we be content to being used in the vision of Ezekiel’s temple in chapters accept that they belong to a different layer and, 40–48, with implications for our understanding of the in a sense, we need to look through them? This is role of sacrifices in the Kingdom.

Brother John Mitchell We were sorry to hear of the death of Brother John Mitchell at the great age of 99. Brother John’s association with the Testimony lasted a remarkable sixty-one years, from the publi- cation of his first article, “Be ye perfect,” in April 1955 until his last, entitled—appropriately enough—“Our sunset years,” in December 2016. He was editor of the Devotional section of the magazine from April 1956 to September 1970. He will perhaps be best remembered for a number of books, some of which were published by the Testimony. We look forward to being reunited with Brother John in the Kingdom age.—Jeremy Thomas

Testimony, January 2019 Contents 19 Exhortation For those who would be kings (3) Edward Carr

Sister Amy Parkin spent ten weeks writing out the Week 9 passages from the Bible Student’s Ready Reference.1 Finally finished! Seventy-nine pages! Here are some extracts of her experience. It’s amazing how my thirst for the Scriptures has returned—I just want Week 2 to keep reading and reading, even after I get to I’m starting to realise just what a mammoth task the end of the verse I have to write down. I wrote this is going to be . . . I’ve just finished the first out Galatians 4:4 today and ended up reading the section (there are twenty-three in total) and it rest of the epistle, then I wrote out Isaiah 11:2 and took ages. I don’t reckon it’s any slower turning the verses up in a physical Bible, plus it’s nice to copy from there rather than from a computer screen . . .

Week 4 I’m on a roll! I feel like I’ve learnt so much about the hope of Israel and what it means to me. I’ve always known about ‘Elpis Israel’ but until now I’d never quite grasped how central it is to our faith, and how unique that makes us compared with lots of Christian denominations out there . . .

Week 8 Writing about God’s amazing power in the section about “The Word” makes me realise how much I read to the end of Isaiah 12 because it was just should fear God: He could strike me down dead such a beautiful, hopeful passage. I’m also finding in an instant and would be perfectly justified in it incredible how new things are revealed to me doing so because I am so sinful and corrupt. I when I read, even if I’ve read the chapter many am in awe of His love, that He had a plan from times before. Age, mood and life circumstances the beginning of time to reconcile us to Himself all change the way we read a passage and the through the Lord Jesus Christ. I just can’t get over impact it has upon us, which is why I don’t think how amazing God is! I could ever get bored by reading the Bible! Before I started the challenge, I thought I al- ready had a good relationship with God. I also thought I’d read all the ‘good bits’ of the Bible already so I wouldn’t discover anything new. Now I realise I was naive to think like that. My relationship with God always has the propensity to deepen and the Scriptures will always have something new to teach me, but if I don’t apply my heart and mind to reading or praying, I can’t possibly reap these benefits.

1. Testimony, vol. 88, no. 1,044, Dec. 2018, p. 453. Testimony, January 2019 20 Contents Week 10 This challenge has changed my life. It has taught me to get my priorities straight and to focus on God, not on my hobbies or my job. I thought the best bit about it would be to own a new Bible,2 and two months on I am still excited about that, but now it’s because I can’t wait to start reading it! I’ve already started my next project: I’m writing out the whole of Hebrews. This time there is no material prize, but I’ve learnt that sometimes the best prizes are the ones money can’t buy.

2. This was the prize offered when this challenge was first set, in the young people’s magazine Faith Alive.

Contents

History 100 years on from Versailles Geoff Henstock

The recent centenary of the armistice that ended the First ­carnage. To a large extent this had been a European war, and most of Word War is an opportunity to reflect not only on the those who write about it tend to focus colossal loss of human life in the conflict of 1914–1918, on the European theatres, especially but also, for believers, on the place that it and subsequent the Western Front. One can under- events occupy in Bible prophecy. stand why. Any visitor to northern France or Belgium will be familiar N 28 JUNE 1914 Austrian Archduke Franz with the vast war cemeteries where thousands Ferdinand was assassinated in Sarajevo in upon thousands of men—most of them young— OSerbia, a crime which lit the fuse for the lie buried in foreign fields. First World War. Five years later to the day, the There had always been wars in Europe in Allied Powers and Germany formally brought which men gave their lives for king and country, the war to an end when they signed the Treaty but never had there been slaughter on the scale of Versailles on 28 June 1919. This was the first of seen in this war. One historian provides some five major treaties that arose from the Paris Peace harrowing context for this suffering: Conference which had commenced in January “The total of military and civilian casualties that year, the others being: in all of Europe’s domestic and international • the Treaty of Saint-Germain-en-Laye (10 Sep- conflicts in the 100 years between 1815 and tember 1919) between the Allied Powers and 1915 was no greater than a single day’s com- Austria bat losses in any of the great battles of 1916.”1 • the Treaty of Neuilly (27 November 1919) The writer H. G. Wells strongly supported Brit- between the Allied Powers and Bulgaria ain’s involvement in the First World War. Imme- • the Treaty of Trianon (4 June 1920) between diately after war broke out in 1914, he published the Allied Powers and Hungary a book entitled The War That Will End War. As the • the Treaty of Sèvres (10 August 1920) between horror of the war unfolded, that utopian mantra the Allied Powers and the Ottoman Empire, was taken up by many who earnestly hoped this later revised by the Treaty of Lausanne signed would be the last great war that the world would on 24 July 1923. By the time of the Armistice on 11 November 1. Norman Stone, Europe Transformed, 1878–1919 (1983), 1918, the world had endured four years of horrific Fontana, p. 366. Testimony, January 2019 Contents 21 Africa, the Pacific and especially in the Middle East • Georges Clemenceau, the French Prime Min- ister, was vindictively determined to punish Germany for its aggression • President Wilson adopted an idealistic ap- proach in which he argued for national self-determination for all races, and for the establishment of a League of Nations to ensure that future conflicts would be avoided. The contradictions in their objectives crippled the hopes of a just settlement. Arthur Balfour, who was British Foreign Sec- Archduke Franz Ferdinand and his wife Sophie retary when the Treaty was signed, commented in Sarajevo shortly before their assassination. scathingly about these leading figures at Ver- (Public domain) sailles in 1919: endure—the war to end all wars. Surely no one “These three all-powerful, all-ignorant men, would consciously commit to another war after sitting there and carving up continents, with the suffering of that conflict. Sadly, the peace trea- only a child to lead them.”4 ties concluded afterward dashed any such hopes. Balfour’s term “all-ignorant” may seem harsh, but it is borne out by an anecdote about the bounda- Peace to end peace ries of Britain’s Palestine mandate: Archibald Wavell (later Earl Wavell), who had “Lloyd George, who kept demanding that fought with distinction in the war, made this sar- Britain should rule Palestine from Dan to donic observation about the Treaty of Versailles: Beersheba, did not know where Dan was. He “After ‘the war to end war’ they seem to have searched for it in a nineteenth-century Biblical been pretty successful in Paris at a making a atlas, but it was not until nearly a year after ‘peace to end peace.’”2 the armistice that General Allenby was able As he travelled to the 1919 peace conference in France, United States President Woodrow Wilson made a prescient comment about the forthcoming 2. Quoted in Anthony Pagden, Worlds at War: The 2,500- peace negotiations: year struggle between East and West (2008), Oxford “I am convinced that if this peace is not made University Press, p. 407. 3. Quoted in Lawrence E. Gelfand, The Inquiry: American on the highest principles of justice, it will be preparation for peace, 1917–1919 (1963), Yale University swept away by the peoples of the world in Press, p. 173. less than a generation. If it is any other sort of 4. Quoted in Stephen Roskill, Hankey: Man of secrets, vol. peace then I shall want to run away and hide 2 (1972), Collins, p. 213. . . . for there will follow not mere conflict but cataclysm.”3 Below, left to right: David Lloyd George, His expectation proved tragically accurate. Less Premier Vittorio Orlando of Italy, Georges than a generation after the peace treaty ending Clemenceau and Woodrow Wilson at the ‘the war to end all wars,’ a mere twenty years later, 1919 Paris Peace Conference. (Public domain) the world plunged once again into a war—one of even greater barbarity. Notwithstanding his prescience, Wilson was unable to convince his allies to negotiate a peace treaty “on the highest principles of justice.” Each of the leading victorious powers had competing objectives which could not be reconciled: • Prime Minister David Lloyd George was keen to preserve the British Empire, the greatest that the world had ever seen, and to consoli- date the gains that it had made in the war in

Testimony, January 2019 22 Contents to report to him that Dan had been located to imagine how the chaotic regime of the tsars and, as it was not where the Prime Minister could have assumed the role of Gog as described wanted it to be, Britain asked for a boundary in Ezekiel 38, but relatively easy to see how the further north.”5 Russian Federation of Mr Putin could act in the Whatever the hopes of the leaders who met at way that the prophet describes. But the profound Versailles in 1919 may have been, the peace treaty changes in Russia arising from the war are not that they imposed on the defeated powers, and the most significant in terms of prophecy. the subsidiary treaties negotiated in the months In 1914 the Ottoman Empire was moribund; and years following, were doomed to failure. As in decline for centuries, its decay accelerated in Woodrow Wilson feared, these treaties set the the nineteenth century. Yet when the First World world up not only for further conflict but for the War broke out it still dominated the Middle East. cataclysm of the Second World War. Its decision to align itself with Germany and Austria-Hungary placed it on a collision course Prophetic significance with the British Empire. When hostilities came The harsh terms imposed on Germany by the to an end in 1918, British Empire troops occupied Paris Peace Conference provided fertile soil for all of Palestine, Syria and Mesopotamia. Along the rhetoric of Adolph Hitler and the Nazi Party. the way Britain had issued the Balfour Declara- Many Germans felt betrayed by the way that the tion in November 1917, which promised British war ended, and conspiracy theories arose ac- support for a Jewish homeland in Palestine. This cusing various groups of selling out the nation. was a key milestone in the return of the Jews to Prominent among the suspects were the Jews. the land promised to the patriarchs. This pandered to the strong vein of anti-Semitism endemic in German culture, and Hitler and the The Balfour Declaration Nazi Party were able to build on this antipathy As with all such policy decisions, especially those towards the Jews. The vehemence with which the made when a nation is at war, there are many Nazis persecuted the Jews was counterproduc- reasons why Britain issued the Balfour Declara- tive and had a deleterious impact on Germany’s tion. In the cabinet of David Lloyd George there efforts to wage war in the Second World War, yet was much genuine sympathy for the Jewish it was pursued with gusto. people and their yearning for a homeland, but The Holocaust, an appalling crime against there were also craven political drivers that led humanity in general and Jews in particular, was Britain to issue the statement. Among these were a fulfilment of prophecy. Jeremiah 16:14-21 speaks a desire to ensure that Palestine did not fall into of agents whom God would raise up to encourage the hands of other powers after the war, especially His people to return to their ancient homeland. Russia, and a desire to encourage Jewish support They are described as fishers and hunters: an- in various nations for the ongoing war. glers seek to lure their target using bait; hunters There were ambiguities in the Balfour Declara- stalk and entrap their prey. It is suggested that tion which inevitably would cause difficulties. The the fishers refer to the Zionist movement, which document refers to ‘Palestine,’ but in 1917 there sought to entice Jews to move to Palestine, while was no clear understanding of the boundaries of the hunters refer to Nazi Germany and their Palestine. It also promised a Jewish homeland in collaborators, whose hostility towards the Jews Palestine, leaving moot exactly what ‘homeland’ forced them to abandon their homes in Europe meant. Did it mean a place where Jews would be and look to Palestine for sanctuary. welcome to live? Did it mean that the Jews might Although historians tend to focus on the West- aspire to statehood in Palestine? If so, how could ern Front, it is arguable that, from a prophetic this be achieved without compromising the rights perspective, the most significant developments of existing non-Jewish residents? other than the rise of Nazi Germany transpired The wording of the Declaration evolved over further east. The Russian Empire collapsed under considerable time, and efforts were made to the pressure of war, and the Bolsheviks eventu- align it as far as possible with earlier public and ally filled the power vacuum created by the fall of the Tsar. This led to the emergence of the 5. David Fromkin, A Peace to End All Peace: The fall of the Soviet Union and, more than eighty years later, Ottoman Empire and the creation of the modern Middle a resurgent Russian Federation under the leader- East 1914–1922 (1991), Penguin, p. 400. A review of this ship of Vladimir Putin. In retrospect it is hard book will appear in the next issue of the Testimony. Testimony, January 2019 Contents 23 private commitments, some of which conflicted ­Israel, those hopes began to be actively progressed with each other and had been made when Brit- only in the nineteenth century. ish war policy was being directed by men who Why did Jewish nationalism start to be pro- were largely anti-Semitic. The context in which moted so late? Revelation 16:13 helps to answer the Balfour Declaration was developed ensured this. It links the drying up of the Euphrates power that it would continue to have a profound influ- with the influence of frog-like spirits. That sym- ence on the Middle East down to the current day: bol refers to influences unleashed by the French “Because it was unpredictable and character- Revolution, which inspired downtrodden people ized by contradictions, deceptions, misinter- to throw off the shackles of oppressive regimes. pretations, and wishful thinking, the lead-up Historians like David Fromkin have commented to the Balfour Declaration sowed dragon’s on the influence of the French Revolution on teeth. It produced a murderous harvest, and Zionism: we go on harvesting even today.”6 “The future return to Zion remained a Mes- sianic vision [of the Jews] until the ideology The sixth vial of nineteenth-century Europe converted it Britain’s failure in the Gallipoli Campaign and into a contemporary political program. A its success in the Palestinian and Mesopotamian representative idea of that time—which had Campaigns was in accordance with what had been planted everywhere by the armies of the been prophesied in the sixth vial: French Revolution and had flourished—was “And the sixth angel poured out his vial that every nation ought to have an independ- upon the great river Euphrates; and the wa- ent country of its own.”7 ter thereof was dried up, that the way of the The same forces stirred similar yearnings among kings of the east might be prepared. And I the Middle Eastern races that had been oppressed saw three unclean spirits like frogs come out by the Ottoman Empire: of the mouth of the dragon, and out of the “The first hope of deliverance reached these mouth of the beast, and out of the mouth of tortured nationalities from the French Revo- the false prophet. For they are the spirits of lution, possibly through the Jews, whom the devils, working miracles, which go forth unto event awakened to a sense of coming libera- the kings of the earth and of the whole world, t i o n .” 8 to gather them to the battle of that great day The British tapped into the nationalistic hopes of God Almighty” (Rev. 16:12-14). not only of the Jews but also of the Arabs, by The Euphrates in verse 12 stands for the power making contradictory promises of varying levels dominating the area through which that river of independence and autonomy in return for sup- flows. From the fifteenth to the early twentieth port in the war against Turkey. century that power was the Ottoman Empire. In its heyday it overflowed its banks and stretched Conflicting commitments across northern Africa and well into Europe, but Having conquered much of the Middle East, the by 1914 the time had come for the empire to dry victorious British faced the challenge of resolving up. Rivers that have been in flood dry up from the conflicting promises made to competing interests edges, not the centre. That is one of the reasons in the Middle East. The common answer given why the Turks were able to repulse the British at to the Arabs, Jews and others was that the future Gallipoli but were defeated in Iraq and Palestine. administration of the area would be resolved in Gallipoli was near the heart of the empire, just the context of the peace treaties to be negotiated. over 200 kilometres from its capital, whereas This delayed the need to address the outstanding Palestine and Iraq were at the empire’s edges. questions of 1918, but the peace treaties signed The Balfour Declaration was the greatest bless- made it no easier to address those questions later. ing that the Zionist movement had received since its founding in the nineteenth century. Zionism is the expression of national self-determination 6. Jonathon Schneer, The Balfour Declaration: The origins for the Jewish people—Jewish nationalism. In the of the Arab-Israeli conflict (2010), Bloomsbury, p. 370. This book was reviewed in the Testimony, vol. 81, no. first and second centuries the Jews were expelled 958, Mar. 2011, p. 15. from their ancient homeland by the Romans, yet 7. David Fromkin, op. cit., p. 271. they remained a distinct people. Whereas they 8. Sir Andrew Wingate, Palestine, Mesopotamia and the always hoped to return to their homeland in Jews (1919), Pickering & Inglis, pp. 31–2. Testimony, January 2019 24 Contents Treaties and international agreements that In 1947 the United Nations sought to resolve ended the First World War awarded Britain the the competing claims to the Holy Land by par- control of Palestine, and, at least initially, allowed titioning it between Jews and Arabs. The Jews for many Jews to return to their ancient home- reluctantly accepted the partition plan, but the land in the Middle East. But the same French- Arabs did not, and there has been conflict ever Revolution-inspired spirit of nationalism that since. At the heart of these competing claims is fuelled the hopes of Zionists also lit the flames of the right to control Jerusalem. nationalism among the Arabs and other Middle Eastern races previously downtrodden by the Israel and Jerusalem Ottoman Turks. As a result, the Middle East has Zechariah 12:1 clearly states that this prophecy been a centre of conflict ever since the Euphrates is about Israel: power dried up. “The burden of the word of the LORD for Today, 100 years after the Paris Peace Confer- Israel, saith the LORD, which stretcheth forth ence, areas formerly occupied by the Ottoman the heavens, and layeth the foundation of the Empire remain in tumult. This is evident in the earth, and formeth the spirit of man within fractured state of modern Libya, the turmoil in h i m .” Egypt in the last decade, the civil war that has There are two important points to note about raged on and off in Lebanon since the 1970s, this verse. Having said that he is going to tell us the barbaric war that has engulfed Syria, the about the future of Israel, the prophet introduces dysfunctionality of modern Iraq, and the civil a majestic description of God which embraces the war in Yemen. Middle Eastern states that have whole earth and all mankind. This hints that what avoided such internal turmoil—nations such we are going to read is relevant not just to Israel. as Saudi Arabia and the Gulf States—have The second point to note is that, although verse done so only by operating as dictatorial police 1 says that the prophecy is about Israel, verses states. 2 and 3 refer not to Israel but to Jerusalem and Judah. In the following verse the focus of the Israel at the centre of conflict prophecy is the Holy City, with further references The instability of the Middle East disappoints to the Israeli capital in verses 5, 6 (twice), 7, 8, 9 well-meaning statesmen and the United Nations, and 10. The prophecy is said to be about Israel, but it is no surprise to students of Bible prophecy. yet Jerusalem is its clear focus. The vision of the sixth vial says that the purpose The implication is that it is impossible to of the destabilising frog-like spirits that emanated separate the nation of Israel and the city of Jeru- from the French Revolution is to involve all na- salem—the two are inextricably linked. This is tions in a great war (Rev. 16:14-16). exactly what the world is finding in its so-far vain Although Revelation was written in Greek, attempts to achieve a lasting peace settlement verse 16 says that Armageddon is a Hebrew between the Israelis and Palestinians. There can name, thus indicating an association with Israel. be no lasting two-state solution to this conflict The Middle East generally is a centre of conflict, while both sides claim the same land and the and nowhere is this more evident than in the same capital city. area administered by the British under the name Palestine and which is now Israel and the Pales- A burdensome stone tinian Territories. This relatively small sliver of Zechariah’s emphasis on Jerusalem is signifi- land is occupied by two peoples—Israelis and cant because at no time has either side in the Palestinians—both of whom regard it as their Israeli-Palestinian dispute shown willingness inalienable homeland. to compromise in relation to the city. Israel has In the immediate aftermath of the First World been willing to give back territory that it captured War there were hopes that Arabs and Jews would in the West Bank, the Gaza Strip and the Sinai be able to coexist peacefully in Palestine. In Janu- Peninsula, but she has never shown a willingness ary 1919, Emir Faisal for the Arabs and Chaim to compromise in relation to Jerusalem. From Weizmann for the Zionists signed an agreement 1948 to 1967 Israel pragmatically accepted, with in which they pledged to co-operate. Those hopes considerable regret, the fact that it did not control withered very quickly, and by the early 1920s Arab all of Jerusalem. After conquering the old city in residents in Palestine were organising violent op- the Six-Day War, Israel annexed it and declared position to Jewish settlement in the Holy Land. Jerusalem its eternal and indivisible capital. Since Testimony, January 2019 Contents 25 annexing Jerusalem, Israel has been implacable and fight against those nations, as when He in her determination to retain sovereignty over fought in the day of battle.” the city. For their part, the Palestinians are ada- Verse 2 says that “all nations” will be gathered mant that Jerusalem must be the capital of their to battle against Jerusalem. This is the war re- proposed state. ferred to in the prophecy of the sixth vial—the Jerusalem is a burdensome stone, just as battle of Armageddon. It is also the subject of Zechariah 12:3 says, and all nations are in some other prophecies in Ezekiel 38 and Joel 3. Verse way involved in the problem. All nations are per- 2 says that the invading forces enjoy initial suc- plexed about this city. How will competing claims cess and overcome the Israeli forces seeking to over the Holy Land and the city of Jerusalem be defend their eternal and indivisible capital. But resolved? Should we look to the United Nations the invading forces will not prevail in the end. to negotiate a solution? That organisation having The Israeli armed forces are an impressive and burdened itself with this issue since 1947 without efficient war machine, but verse 3 makes clear success, we should not be hopeful of its achieving that it will not be the Israelis who overcome the a breakthrough any time soon. Should we look invading forces. It will be God who will intervene to the leading world powers such as the United to defeat the invaders. States, Russia, Britain and France to impose a God will do so when the nations invade Israel solution? Not if we expect the outcome to be at the time of the end, and He will establish His any more effective than the Treaty of Versailles. Kingdom with its capital in Jerusalem. Israel The solution to this problem is not something is God’s land and it will be the centre of God’s that is within the power of man, nor will it be Kingdom on earth. Unlike the First World War, resolved peacefully. In fact, it will be resolved the war that brings this about will be ‘the war through the war. Zechariah 12:4 hints at such to end all wars’ because at that time all nations a war and indicates that God will intervene to will submit to God’s authority: “the LORD shall resolve the problem. What is alluded to there is be king over all the earth” (v. 9). outlined more fully in Zechariah 14:1-3: In 2019 we look back 100 years to the Paris “Behold, the day of the LORD cometh, and thy Peace Conference that ended what was, up to spoil shall be divided in the midst of thee. For that time, the most horrific war that the world I will gather all nations against Jerusalem to had ever seen. As we do so, we are saddened by battle; and the city shall be taken, and the the fact that it was not ‘the war to end all wars.’ houses rifled, and the women ravished; and We may take heart, however, that the real war to half of the city shall go forth into captivity, end all wars is imminent, and the lasting peace and the residue of the people shall not be cut that failed to emerge from Versailles will soon off from the city. Then shall the LORD go forth, be a reality in the earth. Contents

Exhortation Putting off Ray Ginn One example is when Pharaoh took off A New Testament contrast between two simple words his ring of office and put it on Joseph. provides us with powerful exhortation that can be applied The sovereign of the kingdom of men every day of our discipleship. took off his emblem of self-appointed rulership and put it on the new ruler OW MANY OF US, after baptism, deeply of God’s choosing (Gen. 41:42). Another is the considered with what we would replace priest putting on and putting off his clothing. Hour old, now-swept-clean life? We had put When the priest put on his linen garment and his off, but we also needed to put on. linen breeches, in type he symbolically clothed There are some insightful occasions when God himself in righteousness. When, later, he took led people to put off and put on certain items. off his God-provided garments, he became as a Testimony, January 2019 26 Contents layman and typified the work of Yahweh in the justification looked at the question of whether Lord Jesus Christ (Lev. 6:10,11). Each incident the Jew, with the Law of Moses, had advantage was a prelude to significant events or changes over the Gentile, without the Law. in circumstance for God’s people. The quotation from Romans 13 is full of les- In the Parable of the House Swept Clean, we sons, value and great interest for us who live at learn the important principle that when an evil the end of another age. The night is far spent in habit is swept away we need to replace it with a the days in which we find ourselves. ‘Night’ is a good habit. As Brother John Carter comments: word used in the Scriptures to indicate several “This parable is fundamentally, psychologi- things: first, the daily recurrence of darkness; cally, true of human nature: the parable is the sometimes a season of mental distress; sometimes story of many a man who has sought with a time of great affliction or of ignorance. Here in some success to exorcize an evil habit, but Romans it seems to be used of a period of trial, instead of developing and enthroning the op- for the phrase “the day is at hand” is added to posite positive good, has stopped short at the indicate that the trying period will soon be over. first step. Nature will not allow this. Unless We are therefore bound to cast off the works of a good habit is given full possession, the old darkness—that is, the works that run hand-in- evil asserts itself with sevenfold power, and hand with spiritual ignorance. The trials we feel recovery becomes sevenfold more difficult.”1 as saints are often the result of our commitment When Paul is advising the early ecclesia, and us, to the plan and purpose of the Father, and the about putting away old habits and replacing them working of His hand in all things. God has given with good, positive habits, he too does so by sug- us the light; we need to walk in it! The armour gesting a clear and simple process of ‘off’ and ‘on.’ of light that God has provided as a covering A look at a concordance will indicate that the greatly exhibits His mercifully granted grace Greek word for ‘put away,’ ‘put off,’ ‘lay aside’ or (see Eph. 6:11). ‘cast off’ is generally apotithemai, and it is well Some of us have doubtless managed to put off translated by the King James translators. Vine the external evidences of selfish excess and indul- adds that in the middle voice it means to “‘put gences, but have sometimes failed to recognise off’ from one’s self.” 2 that the unresolved frictions and bitterness with In the Greek New Testament the word occurs other believers are the same problems wrapped in eight verses. In the first of these, Acts 7:58, it up in a different dress. These issues, once recog- is translated “laid down.” The next occurrence is nised, must be put off with great urgency. The in Romans 13:12-14, where Paul tells us: same zeal with which the flesh took on the evil “The night is far spent, the day is at hand: let habit must be applied in the replacing of it with us therefore cast off the works of darkness, a good habit. and let us put on the armour of light. Let us Paul ends his advice with two ‘put on’ sugges- walk honestly, as in the day; not in rioting and tions: one the armour of God (Rom. 13:12) and drunkenness, not in chambering and wanton- the other the Lord Jesus Christ (v. 14). Why the ness, not in strife and envying. But put ye on two? Putting on the armour of light is perhaps the Lord Jesus Christ, and make not provision a corrective step, and the other preventive. How for the flesh, to fulfil the lusts thereof.” are they corrective and preventive? The armour The remaining occurrences are Ephesians 4:22,25; of light allows us to think about issues, ideas Colossians 3:8; Hebrews 12:1; James 1:21 and and situations with new perceptive processes finally 1 Peter 2:1. which are guided by the Spirit, thus providing remedies for putting off old ways and correcting One off and two on our former behaviours. Putting on the Lord Jesus Rome was the world’s metropolis. Many Jews Christ is preventive, in the sense that our sins were living in the city, some of whom had been are now forgiven. This enables us to ‘put off’ the taken there as slaves, and the ecclesia was made things of the flesh because, if we truly appreciate up of Jews and Greeks, each with their own un- what God has done for us in His Son, then we derstanding of things; friction was always close to the surface. Paul had desired to visit Rome. 1. Carter, J. (1947). Parables of the Messiah. Birmingham: When he wrote this letter he had not done so, The Christadelphian, pp. 84–5. and he wondered if he would ever make the 2. Vine, W. E. (1991). Vine’s Amplified Expository Dictionary. trip. Therefore his carefully reasoned letter on Iowa, USA: World Bible Publishers. Testimony, January 2019 Contents 27 cannot deliberately seek darkness, but only the God had saved them through His Son; the work light. was done. Their role now was to believe in the effectiveness of God’s forgiveness, and to live a Two off and one on life of genuine appreciation, seeking to do godly Ephesus, one of the most important cities in Asia, things. They had “put off . . . the old man” with was the seat of worship of the goddess Diana all his “deceitful lusts” (v. 22). They were washed (Artemis). This pagan worship was beneficial to clean in the blood of Christ; now they had to the town’s silversmiths, who made silver images confirm their appreciation of the doctrine with of Artemis—money had become their god. An meaningful, godly actions (v. 25). upheaval arose in Ephesus as a direct result of the preaching of the gospel. The gospel caused many For our learning to turn from their magical practices and from the Paul had explained to the saints in Rome that worship of Artemis. This, of course, threatened they needed to live in complete submission to the idol-making industry in the city. Demetrius the Lord Jesus Christ—they were to obey the initiated a near-riot, which was dissipated by an authorities, to be good citizens. Their freedom appeal from the town clerk. Paul emphasised to in Christ was to be guided by love, and they the brothers and sisters in this city that they were were to build each other up in their most holy the faithful ‘in’ Christ; they were ‘in’ heavenly faith. Both Jew and Greek must ‘put off’ their places ‘in’ Christ; they had redemption ‘in’ Christ; old ways, their contentions and their anger, and they were created ‘in’ Christ. In many places the work in harmony by putting on the Lord Jesus word ‘in’ is used to describe their relationship in everyday actions, and sharing the great hope with the Lord Jesus. This ‘in’ relationship meant they had been blessed with—letting God’s truth that they needed to put off the old man and put inspire them to greater thinking and practice. on the new; it was a two-part operation. These letters are for us! We need daily to think The Ephesian letter challenges our spiritual in terms of ‘off’ and ‘on’: the swept-clean house centre of gravity, which is often far too low, too cannot be left empty. This is a serious matter. humanistic, too temporal, too materialistic, and Christ is coming, and we live in circumstances too self-centred. Paul writes to help us change not greatly different from our Roman and our our perspective; to see earthly appearances in Ephesian brothers and sisters. We would be the light of heavenly realities, time in the light greatly helped if we could keep these two words of eternity, the spiritual life as a struggle—a in mind each day, as we are confronted by the spiritual warfare: temptations and challenges of the last days: ‘put “. . . put off concerning the former conversa- off’ the ways of the kingdom of men, and ‘put tion the old man, which is corrupt according on’ the new man created in the image of Christ to the deceitful lusts; and be renewed in Jesus. To do this takes courage, prayer and the the spirit of your mind; and that ye put on love and help of our brothers and sisters in Christ; the new man, which after God is created in we cannot do it alone. It is difficult to tune in righteousness and true holiness. Wherefore constantly to our spiritual life; we often wander putting away lying, speak every man truth into areas that are of no profit or even downright with his neighbour: for we are members one dangerous to our present and future wellbeing. of another” (4:22-25). Let us conclude with a quotation from Brother In contrast to Romans 13:12-14, where we saw two L. G. Sargent’s book, A Sound Mind: examples of ‘put on,’ here we have two examples “The Spirit of God brings to birth not cowards of ‘put off.’ Why the reverse emphasis? What is but men, fit to endure hardness. It is power, God telling us? In the first instance Paul is ex- a dynamic; the power of God directed to the horting to a general ‘putting off’ of the old ways; end of working salvation for and in everyone and, because the problem of lying was so socially who believes. That power is channelled in ingrained in the Ephesians, he then provides a the Gospel, and stored in the inspired word. second ‘putting off’ in the form of a practical There it is, latent; as men receive the word into example: “putting away lying.” themselves, it becomes active. It becomes in In Ephesians 4 Paul was beginning to address the man the living power of Christ.” 3 the practical outworking of the doctrinal section of his letter. He reminds the Ephesians of what 3. Sargent, L. G. (1971). A Sound Mind. Birmingham: The they were before being baptised into Christ. Christadelphian, p. 9. Testimony, January 2019 28 Contents Watchman World watchman January 2019 Shaun Maher

budget, military cooperation or deeper political Brexit chaos integration. Britain’s veto often got in the way S THE MARCH deadline for the United and slowed ‘progress,’ as it was defined by the Kingdom’s formal political separation EU enthusiasts.1 In private, some EU leaders Afrom the European Union draws closer, will be glad to see Britain leave so that they can relationships are becoming increasingly strained pursue their plans for deeper political, fiscal and as pressure for finding a deal increases and view- military integration—steps that Britain usually points polarise. At the time of writing, British blocked, much to the frustration of many of her Prime Minister Theresa May is under relentless EU partners. From the beginning Britain has often attack from opposing forces from both within and been seen as the outsider and the troublemaker. outside her party, to the degree that her premier- With Britain out of the way, the EU will be free ship—and, indeed, her government—appear to to accelerate the course towards a much wider be hanging by a thread. and deeper union. What does all this mean, and what will be the final outcome? We should not even begin to Shifting geopolitical alliances try to answer these questions—it is impossible Britain’s relationship with the EU has always ap- to know. God alone knows the answers, and we peared somewhat awkward, and Europe not her shall have to wait and see what lies in store. Only natural domain. This has often been illustrated with hindsight might we begin to understand the in the alignments that emerge in response to reasons for all the twists and turns, and even the world’s geopolitical conflicts. Britain will then things might not be clear. generally side with the USA and other nominally 29 March 2019 is the date scheduled for the Protestant countries, and the Commonwealth na- formal political separation of Britain from the tions. This feature recently came to the fore again EU, a process that has been unfolding (some at a Syrian peace conference hosted by President might say unravelling) for the best part of three Erdoğan of Turkey. The political partners called years. Many people are fed up with listening to to the Istanbul conference in October 2018 were the wrangling and the interminable debates over Germany, France, Russia and the hosts Turkey.2 what type of Brexit arrangement there should be, It is interesting to note that, according to some or even whether the UK should revoke the process students, this group of nations includes some of entirely and stick with its current relationship the key players in Ezekiel 38. with the EU. But formal political separation is at In recent years there has been a significant best only the half-way point. Even more complex shift in regional alliances, with two relatively will be the process of establishing a new trading new blocks of nations forming.3 In particular, relationship with the EU after any transition Turkey, once a mainstay of Western influence in period beyond the 29 March deadline. the Middle East, has all but turned her back on Why is this process so complex and acrimo- NATO and the West. A new picture is emerging. nious? This is a difficult question to answer. Unpicking forty years’ worth of legislation was 1. https://www.fnlondon.com/articles/britain-was-never- always going to be an extremely difficult process. truly-part-of-the-eu-20180717 2. More fundamentally, Britain has never truly https://www.aljazeera.com/news/2018/10/leaders-turkey- syria-france-germany-hold-syria-talks-181027181752402. been at home in the EU. It has always been that html awkward family member with whom no one 3. https://www.globalresearch.ca/shift-in-geopolitical- quite sees eye-to-eye, be it in terms of the EU alliances/5611373 Testimony, January 2019 Contents 29 Henry VIII would seek a papal annul- ment of his marriage to Catherine of Aragon, who had failed to bear him a son and refused to retire to a convent to facilitate her husband’s remarriage. By 1529 Henry had enlisted the ser- vices of Cardinal Thomas Wolsey, Archbishop of York, and a papal emissary by the name of Cardinal Campeggio, to help him obtain his divorce. At this time the powers of church and state were inextricably entwined, Wolsey being not only Archbishop but also Lord Chancellor of England—the most powerful man in the land after the king. The leaders of Russia, Germany, Turkey and France at the Unfortunately for him, Wolsey Istanbul conference of October 2018. failed to argue the case effectively. © Oliver Weiken/dpa/Alamy Live News Campeggio, under instruction from On one side are the Western, English-speaking, Rome, stalled the proceedings to such a degree nominally Protestant countries such as the USA, that Henry lost confidence in Wolsey, who, ac- the UK and the Commonwealth nations, allied cused of treason, died en route to London for his to the Gulf States. Israel too seems to have more trial in 1530—a brutal end to the career of the favourable relations with these nations, increas- first ‘Brexit secretary,’ one might almost surmise. ingly so with the Gulf States.4,5 On the other side Thankfully for Wolsey’s current-day equivalents, are some prominent European nations (nominally resignation tends to suffice! Roman Catholic) and Russia, allied with Turkey, King Henry now appointed to his cause Iran and some of the other regional rivals of the Thomas Cranmer, assisted by Lord Chancellor Gulf States. These nations are generally not on Thomas Cromwell, to secure the passage of leg- good terms with Israel—especially so Iran and islation disempowering the papacy in England Turkey of late. Britain’s Brexit woes can be in- and seizing the assets of the Catholic church. terpreted as one manifestation of these shifting Legal obligations to the Catholic church were allegiances. systematically removed; and, over the ensuing years, England disentangled herself from the grip We’ve been here before of Rome, a process that was completed only in At this juncture, it’s worth reflecting on the last 1534 with the Act of Supremacy, which removed time that Britain (or at least England) sought to the last vestiges of papal power in England and disentangle herself from Rome. declared England to be a sovereign state, with the The year is 1509, King Henry VIII has just king as head of both state and church. Henry’s acceded to the throne, and England has been new ‘Brexit secretary’ managed to succeed where in a politico-religious relationship with Europe, his predecessor had failed, but the process took not for forty years, but for nigh on a thousand more than ten years, and, quite literally, involved years—since Archbishop Augustine’s arrival in blood, sweat and tears.6 597, and arguably before then. The Protestant Ref- The process we are witnessing today is no less ormation, led by Martin Luther’s protest against complicated and may realistically take a similar Catholic indulgences, began in earnest in 1517. amount of time to work through. Although the Reformation had its adherents in England, the king was still a Roman Catholic and held the papal title Fidei Defensor (‘Defender of the 4. “Oman to open its airspace to Israel airlines,” BICOM Faith’). This title is still held by the British (Britain Israel Communication and Research Centre), 11 Dec. 2018. ­monarch today, albeit not in respect of the 5. “The UAE grants Israel footholds in its network of Catholic faith. African and Red Sea ports,” Debka, 14 Dec. 2018. By 1524 matrimonial trouble was brewing 6. https://www.historyonthenet.com/henry-viii-and-the- in the House of Tudor. Over the next few years break-with-rome-timeline Testimony, January 2019 30 Contents Another example can be seen in the first advent The sure word of prophecy of our Lord Jesus. It is evident that some faith- S WE consider these events, and especially ful Jews were expecting the Messiah to appear Aat the beginning of a new year, it is worth a around the time that Jesus was born (Lk. 2:36-38; short reflection on the purpose of these Watchman 3:15). This expectation may well have been gener- articles. We have witnessed, and will no doubt ated by a knowledge of Old Testament prophecies continue to witness, many twists and turns in such as Daniel’s Seventy Weeks Prophecy (Dan. the affairs of men while we wait for our Master’s 9:24-27), which laid out broad time lines and key call. Though these events are often difficult to events that were to take place before and around discern in their finer detail, nevertheless, with the advent of Messiah. A number of strange events Bible in hand, and sometimes with the benefit of around the time of Jesus’ birth would have served hindsight, we are able to see the broad outline of to further heighten expectation for those who had God’s purpose unfolding. ears to hear and eyes to see. For example, the angelic revelation to the shepherds (Lk. 2:8-18), The purpose of prophecy which connected his birth with the promises, led The foregoing perhaps helps to reinforce the view to the shepherds sharing the message: “all who that the word of prophecy has two primary roles. heard it wondered at what the shepherds told Its first function is to help us understand the them” (vv. 17,18).11 broad brushstrokes of God’s plan ahead of time, From our twenty-first-century perspective, and so to see approximately where we are in the these examples also illustrate the other principal grand scheme of things. This can be illustrated purpose of prophecy: to augment our faith as by the fact that certain seminal events in God’s we look back in time and see the words spoken purpose—such as the Flood and the birth of through the prophets coming to pass time and Christ—were anticipated by the faithful around again. the time that they occurred. Though it is folly to try to predict specific dates Look both ways for key events (such as the return of Jesus), it does Being armed with foresight to be able to assess appear that God gives us enough information approximately where we are in God’s plan, for us to be able to know approximately where and what the next major milestone is, is truly we are in His unfolding purpose, and therefore a privilege. Yet we need to be cautious against what the next major step will be. For example, overexuberance, however well intentioned, in our we now see the Jews regathered to their historic attempts to link specific current-day events with homeland, as predicted in God’s Word. For cen- prophecies that we consider yet to be fulfilled. turies before the re-establishment of the Jewish Some of the fulfilments of prophecy as revealed state, faithful Christians watched and prayed for by New Testament writers can appear to us to this to come to pass. This expectation was based be so difficult to understand in their original on prophecies such as the Lord’s Olivet discourse context as to make it look impossible to inter- (Lk. 21:24) and a number of Old Testament proph- pret them until after the events prophesied had ecies.7 By reading these prophecies with the eye been fulfilled—for example, some of the detail of faith, believers gained a reasonable degree of of Psalm 22, or the fulfilment of Jeremiah 31:15 certainty over what the next milestone along the in Matthew 2:18. way would be. This reinforces the importance of the second This is not just a wishful attempt to view his- role of prophecy. Of at least equal importance is tory in a way that fits our world view, for there the ability that prophecy gives us to look back are a number of important historical figures from in history at the expanse of prophecy already well before 1948 who reached this conclusion. fulfilled. This truly gives us confidence and faith We are able to read, in some detail, their hopes and the prophecies that these hopes were based upon. These include such well-known characters 7. For example: Jeremiah 31:5-8; Ezekiel 34:25-31; 36:22– as Sir Isaac Newton,8 William Wilberforce 9 and 37:28; Zechariah 8:20-23. 8. Arthur Balfour,10 all of whom were able to discern http://www.newtonproject.ox.ac.uk/texts/newtons- works/religious approximately where they were in the unfolding 9. https://en.wikipedia.org/wiki/Christian_Zionism plan of God and the next milestone in prospect: 10. http://www.balfourproject.org/arthur-balfour-mary-grey/ the rebirth of Israel. 11. Bible quotations are from the ESV. Testimony, January 2019 Contents 31 in the power and determination of our heavenly wicked surround the righteous; so justice goes Father to accomplish His purpose. He is the one forth perverted” (Hab. 1:2-4). who has said, “My word . . . shall not return to The Lord’s response is certain: Me empty, but it shall accomplish that which I “For still the vision awaits its appointed time; purpose, and shall succeed in the thing for which it hastens to the end—it will not lie. If it seems I sent it” (Isa. 55:11). slow, wait for it; it will surely come; it will Fulfilled prophecy assures us that God’s not delay . . . the righteous shall live by his promise of a new world characterised by peace faith” (2:3,4). and justice—a world full of the knowledge of the The message is clear: our duty is to wait patiently glory of the Lord, with Christ as its King—is a and to live by our faith. Similarly, Peter in his certainty. Second Letter talks about the great upheaval that will come when God pours out His judgments What does this mean for us? and ushers in a new epoch: While we patiently wait for the return of Jesus, “Since all these things are thus to be dis- it can be difficult not to be frustrated by the solved, what sort of people ought you to be in apparent delay. Why does God not intervene? lives of holiness and godliness . . . Therefore, Surely things have gone on long enough. Surely beloved, since you are waiting for these, be the world’s wickedness and its departure from diligent to be found by Him without spot or God’s way is complete. blemish, and at peace . . . grow in the grace These are questions that the faithful have and knowledge of our Lord and Saviour Jesus often pondered. The prophet Habakkuk asked Christ” (2 Pet. 3:11-18). in his time: The word of prophecy and the signs of the times “O LORD, how long shall I cry for help, and are there to remind us that God is working to- You will not hear? Or cry to You ‘Violence!’ wards the climax of His purpose. We in turn are and You will not save? Why do You make encouraged to be working too—active disciples me see iniquity, and why do You idly look at working together to live out the gospel in our wrong? Destruction and violence are before lives and to grow in the grace and knowledge me . . . and justice never goes forth. For the of our Saviour and coming King, Jesus Christ.

Contents

Exhortation “The yoke in his youth” Peter Banyard

“It is good for a man that he bear the yoke in Each of us has a responsibility to ensure that, as his youth” (Lam. 3:27). we are able while our Master remains away, we are an active member of an integrated body of HIS PASSAGE, quoted by the late Brother believers. Harold Jenkins when delivering a study on TDavid to the East Anglian Youth Group in A failure to grow the 1960s, has remained with me as an exhortation The proliferation of youth activities has many and encouragement ever since. It is my opinion benefits in encouraging the study of God’s Word, that, although there are commendable exceptions, facilitating friendships amongst like-minded amongst our younger brethren and sisters there is young people, and providing the opportunity now an increasing tendency to avoid heeding this for mature brethren to address practical and exhortation. My concern is that, unless there is a spiritual aspects of a life centred on God’s Word. dramatic change in such attitudes, the numerical A problem can arise, however, when those who decline in the ecclesias may continue unchecked. have embraced the Truth, committing themselves Testimony, January 2019 32 Contents to following the Master, continue to participate in ­routine of ecclesial activities and service. The youth activities, as though nothing had changed. need to move from ‘milk’ to ‘meat’ may not have This habit is sometimes followed to the ex- been appreciated, and the result is that spiritual clusion of attendance at studies and fraternal babes are left in the cradle still, or at least keep gatherings where ‘stronger meat’ is provided to one foot there. Passages to consider in this regard foster growth. This dietary deficiency can result include Hebrews 5:12-14 and 1 Corinthians 13:11. in stunted and delayed spiritual development, An associated problem is the practice of book- delaying the time when a positive contribution to ing for an event which has been prepared with ecclesial wellbeing can be made. The situation is considerable effort for the benefit of brethren not helped when organisers raise the upper age and sisters, and then cancelling because a ‘bet- on ‘youth’ activities to compensate for dwindling ter’ event has attracted one’s attention. This is attendances. particularly distressing when the ‘better’ event The effect on those not yet baptised may be is one designed for the young, especially the un- that they see little, if any, difference between baptised and uncommitted. One wonders what themselves and the newly baptised, and so feel effort has been made to encourage new disciples that there is little reason to make the commitment to fulfil the commitments they make, including themselves. To return to youth events later as a any duties for which they volunteered with their leader, with enhanced understanding and experi- initial bookings. ence, is another matter completely, and can help Despite these perceived problems, however, repay the benefits received. we are blessed with an encouraging number of young brethren and sisters who have “put away One foot in the cradle? childish things,” who are committed to “bear the When youth activities take place over a whole yoke” in their youth, and who are growing in weekend, attendance at them means absence responsibility and experience. This needs to be a from one’s own ecclesia. Consider the following continuing process, enjoined upon the young in possible consequences: the faith without separating them from the rest • Sunday presidents at smaller ecclesias may of the body, so that the whole body may grow struggle to allocate readings and prayers. and function optimally until our Master returns Young brethren are not often asked to offer to perfect all things. While we await that day, an prayers soon after baptism, but most can con- increase in the activities of mutual improvement tribute by reading and, in so doing, become classes would help those with the willingness to accustomed to addressing a congregation—a serve by enhancing their ability to handle the useful preparation for presiding and speaking. Word of God in reading and speaking, and in • Singing in small ecclesias can sound very thin other areas of service. Mature brethren can be a when a significant number absent themselves. great asset in this work, and could perhaps help Just by being there and singing joyfully we to stave off some of the worst effects of a dimin- can help to uplift our brethren and sisters. ishing pool of speakers and serving brethren. • A speaker may have come a considerable distance, and to know that some brethren Far from home and alone and sisters have chosen not to be present is When a brother or sister moves to live away from hardly an encouragement to accept a further their home ecclesia, it is not always the case that invitation to speak. their membership is transferred to an ecclesia • There is a gap in the ecclesial attendance in the new location. This leaves the ‘exile’ in record, the significance of which will be ex- something of a no man’s land between the two panded later. ecclesias, with the home ecclesia probably having The reasons for any reluctance among the newly little knowledge of the member’s attendance and baptised to part from youth activities may be involvement, and the visited ecclesia perhaps re- complex. There may, for instance, be an unwill- cording only a minimum amount of information. ingness to accept the responsibilities of disciple- Again, there is no complete record of attendance. ship. Friendships with other young people may Not transferring one’s ecclesial membership is seem more important than the development of a very effective way of avoiding responsibility, full fellowship with one’s brethren and sisters. of course, as distance renders regular involve- The activities of youth gatherings may seem ment with the home ecclesia impossible, and more interesting and exciting than the apparent the ecclesia in the new locality may not know Testimony, January 2019 Contents 33 enough about the visitor to feel comfortable with • a brother or sister working for a firm whose involving him or her—especially if attendance is products include a range of vehicles used spread across several ecclesias. This can result extensively by the military in lost opportunities to grow in experience, and • the use of social media in ways which could to serve God and our brethren and sisters, and be held against the one under examination, so become of greater value within the brother- bearing in mind the extent to which govern- hood. ments may have access to online records Without regular, committed involvement, the • frequent or extended absence from one’s home brother or sister is missing a spiritual anchor, a ecclesia, leaving incomplete records of attend- reference point in life; and the risk of drifting ance and questions around one’s commitment away increases, as the problem is less likely to without such verifiable records be noticed by others until it is too late because • regarding attendance at meetings other than of the transient nature of the relationship which the breaking of bread as optional, so missing has been formed. In the young, especially, the risk out on the reinforcement of first principles in is considerable when the pattern of involvement, preaching activities and being fed with ‘strong commitment and service is not fully established. meat’ at the Bible classes. When I went to a college in Wales, about 270 Lest it be thought that these are areas of concern miles from my home in East Anglia, my transfer only for the young—although they are especially of membership was notified in advance of my so to them—my own opinion is that, if conscrip- arrival, so I was expected and welcomed. The tion to the armed forces were ever reintroduced, warm fellowship and hospitality of that small it would not be merely to recruit thousands as Welsh village ecclesia (sadly, now closed) I shall ‘cannon fodder,’ or as military personnel; these never forget. I would have been welcomed as a days it would be much more likely to include visitor had I not transferred my membership, but the selection of those with specialist skills, such belonging made the experience a much richer as metallurgists, chemists, IT specialists, psy- one. I still renew acquaintance occasionally with chiatrists, linguists or meteorologists, now that brethren and sisters whose fellowship I enjoyed warfare has become so much more technical and during those three years. specialised. When moving away temporarily from the In these roles one’s age is irrelevant, physical home ecclesia for any length of time, whether for fitness is not of the highest importance, and rel- work or education, the best action is surely the evant skills are of supreme value in the eyes of transfer of one’s membership and then as much the authorities. If this supposition is valid, then ecclesial involvement as appropriate. The letter we all need to be even more careful to ensure of transfer provides background information that our walk before God—not only in His eyes, from the home ecclesia for the receiving ecclesia, but also in the eyes of the powers that be—is enabling it to make informed decisions about the consistent with our stated beliefs. new member’s involvement. A brief concluding thought How ‘outside the camp’ are you? The possible danger of diminishing attention In the course of recording, for the Military Ser- spans amongst the young, and the somewhat vice Committee, the experiences of brethren and obvious nature of these comments to the mature, sisters who registered as conscientious objectors bespeak brevity. It behoves us all to commit our- during the Second World War and the time of selves to our brethren and sisters—which is how National Service afterwards, it struck me that we commit ourselves to our heavenly Father and our young people and our young brethren and the Lord Jesus—in fellowship and service. We sisters are, for the most part, largely unaware of must be circumspect in the choices we make about the stand taken by believers of former genera- our careers and lifestyles, recognising that they tions, of the hardships they endured, and of the could be called into question in times of crisis. way in which the authorities questioned consci- And we must continue to grow, feeding on the entious objectors—not only about their beliefs, meat provided in the Word of God. Only then but also about their lifestyle, attendance record shall we experience the benefits resulting from and occupation. In the light of this, consider the accepting fully the Master’s invitation, “Take my following areas of concern: yoke upon you” (Mt. 11:29).

Testimony, January 2019 34 Contents Exposition The rock and the sons of thunder Three apostles and how they grew 1. The three primary apostles and their names George Booker

“These are the twelve [Jesus] appointed: Simon (to whom • Thus the first four in every list he gave the name Peter [meaning ‘rock’ or ‘stone’]), James are two sets of brothers: Peter and son of Zebedee and his brother John (to them he gave the Andrew, and James and John. • There are only three apostles to name Boanerges, which means ‘sons of thunder’) . . .” whom Jesus gives ‘surnames’ (Mk. (Mk. 3:16,17).1 3:16,17, AV): Simon Peter, and James and John Boanerges. N MARK’S LIST of Christ’s twelve apostles, the In Mark 3:16 the word translated “gave” (NIV) author mentions something which the other is the Greek epithumia: to place upon. This is IGospel writers do not; that is, Jesus gave spe- the literal meaning of a surname: another name cial names to three of the apostles: Peter, James placed upon the original name. The surname and John. This study examines the origin of and, serves to distinguish between two people with importantly, the meanings behind these names. It the same first name. The standard surname also examines the special relationships between among Hebrews in Bible times was ‘son of [the Christ and the members of his inner circle, and father].’ James and John were each referred to as how that relationship and their special names ben Zebedee (‘son of Zebedee’). combined to define the apostles’ faith. Modern surnames fall into a number of cat- We will proceed along two parallel tracks: egories: one pertaining to Simon’s new name of ‘Peter’ • names referring to the father (the technical or ‘Rock,’ and the other to James’ and John’s word for this is ‘patronym’), and eventu- new name, ‘sons of thunder.’ There are a num- ally to the family; English examples would ber of areas where these two parallel studies be Johnson (‘son of John’) or Thomson (‘son intersect, and where understanding one part of Thomas’); Irish and Scottish equivalents will assist us in understanding the other also. would be O’Connor (‘son of Connor’) and For this reason I am putting these two studies MacIvor (‘son of Ivor’) together. • names referring to a family profession, such as Farmer, Potter, Tanner or Booker The basics • names referring to a place of residence for a We start with several observations: family, such as Hill, Woods, Fields or Marsh • Matthew has a list of the apostles (10:2-4), Mark • names referring to a common family trait or also (3:16-19), while Luke has two (Lk. 6:13-16; characteristic, such as Brown, Black, White, Acts 1:13); interestingly, John has no list. Short or Strong. • Simon (Peter) appears first in every list. • The next three apostles are the same in every list, though not always in the same order: 1. Bible quotations are from the NIV except where oth- Andrew, James and John. erwise indicated. Testimony, January 2019 Contents 35 The rock Rock, as above), and the Saviour of the world Another kind of surname more closely resembles (1 Cor. 10:4)—Jesus Christ, the cornerstone in a nickname, an additional name describing a God’s new temple (3:11; Eph. 2:20; 1 Pet. 2:6; character trait of an individual, but not of a fam- Isa. 28:16; Mt. 21:42; Mk. 12:10; Lk. 20:17; Acts ily. Such names have been used in post-biblical 4:11; Ps. 118:22). times to describe monarchs—for example: Alfred So what was Christ’s purpose in naming Simon the Great, William the Conqueror, and Ivan the the ‘rock’? Terrible. The ambiguity as to the size of the rock, Simon’s new name, ‘Peter’ (petros in Greek; already discussed above, suggests several ques- kēphas in Aramaic), looks more like this sort tions. Was Simon’s new name a statement of his of nickname. But in this case it seems to be a current character? Was it instead a prophecy nickname given out of affection, a name used and a promise? Or was it both? In other words, commonly among friends and reflective of some when Simon was called to follow Christ, was he aspect of appearance (‘Slim’ or ‘Curly’) or disposi- no more than a small, insignificant pebble—but tion (‘Happy’ or ‘Gabby’). An English equivalent also a little pebble which, with Christ’s teaching of this nickname for Peter might be ‘Rocky.’ and Peter’s education through his experiences, The basic meaning of the name Peter itself is was destined to mature into a large, supportive obvious—‘rock’ or ‘stone’—but its significance foundation rock? may vary considerably, depending on the reader’s In turn, this last thought leads to other ques- point of view. After all, a rock can be small and tions: movable; like the smallest pebble, it can be a minor • was Peter the singular ‘rock’ on which Jesus nuisance if it is stuck in a sandal or shoe. Or a would build his church or ecclesia (Mt. 16:18)? rock can be any size from large to enormous: a Or rock to stand on, a rock to build a house upon, • was he one of the first to acknowledge verbally or even a great mountain of rock which a person that Jesus was the Messiah, the Son of God? might climb. If so, then it would be reasonable for Jesus to What might a rock symbolise in the Bible? acknowledge Peter as one of the first foun- Again, the answer depends on the size of the dation stones (Rev. 21:14) of God’s spiritual rock, as well as its circumstances and its use: house or temple, of which Jesus was “the chief • A pebble or a small rock might be no more cornerstone” (Eph. 2:19,20). than a nuisance, or it might be a rock of stum- I will try to address these questions as we pro- bling (Isa. 8:14, AV; Rom. 9:33; cf. 1 Pet. 2:8, ceed. AV)—that is, something which might cause a person to stumble or fall. (Such passages The sons of thunder may also have applied to Christ because, in “Sons of thunder” (Mk. 3:17) in the New Testa- the days of his flesh, both Jew and Gentile ment is the word Boanerges. This is not Hebrew, often looked upon him as a difficulty rather and neither is it Greek; it is Aramaic, like a num- than a Saviour). ber of names in the Gospels. It may be translated • A stone may be seen as a weapon, such as the ‘sons of thunder,’ suggesting a lightning storm, or stone with which David slew Goliath (1 Sam. perhaps ‘sons of trembling,’ suggesting an earth- 17:40,49,50; cf. Dan 2:34,45; see also Judg. 20:16; quake. Scholars still debate the precise meaning 1 Chron. 12:2; Zech. 9:15). of the Aramaic word, but Mark makes Jesus’ • Primarily in the Old Testament (and the intention quite clear when he calls the brothers Psalms especially) a large and stable rock may “sons of thunder” (brontē in Greek). symbolise the Lord God Himself—the Lord However, we must still ask why: why did God who is eternal (Isa. 26:4, “the rock of ages,” Christ decide to name these two brothers ‘sons AV mg.); who is righteous and faithful (Deut. of thunder’? This question may be more complex 32:4; Ps. 92:15; 94:22); who created His people even than the first question about Simon Peter’s (Deut. 32:18); who saves them (v. 15; Ps. 62:6; surname. 78:35; 89:26; 95:1); and who is their fortress, Similar to that first example, the new name deliverer and refuge (Ex. 33:21,22; Num. 24:21; for James and John may also have begun as a Ps. 18:2; 62:7; 71:3; 94:22; Isa. 17:10; 32:2). nickname. (In a different time and place, this trio • In the New Testament, a great rock may of apostles might have received its own collective symbolise Jesus Christ, the Son of God (the nickname—‘Rocky and the Thunderbolts’!) Testimony, January 2019 36 Contents ‘The sons of thunder,’ like ‘the Rock,’ may have the capacity to be so loyal to a Master and meant one thing when first applied (perhaps the a cause as to die for them. In John was the brothers’ tendencies and dispositions at the time), mystic power which would make him a seer, but later came to mean something much more and an interpreter of the great things of life. profound. It could also be that Christ’s naming of The Lord was able to bring these things to the brothers was itself a prophecy (a statement to realization, and to employ them for his own be confirmed by future events) about the ability glory in co-operation with his service.”2 of Christ’s character, and the example of his life This is a good summary of the premise that I will and death, to transform men absolutely and for pursue, and a partial answer to our questions: ever. Jesus saw something special in these three and Following in the footsteps of the Lord, the bestowed on them names consistent with his brothers exemplified something of both his sac- expectations for them as they developed spiritu- rificial death and his glorious message: ally—positive names (and not negative) for them • The one, James, died young for the glory set to live up to: before him, burning bright for a short time 1 Simon was like a pebble, unstable and some- with God’s message—his life showing how times unreliable, but with the discipline of much of Christ’s power could be packed into teaching and the experience which comes a brief span. out of trials and failures, he could become • By contrast, John lived a long life, finally a rock—a truly solid rock upon whose faith becoming God’s most powerful spokesman Christ could begin to build God’s spiritual and prophet, to the brotherhood and to the house. world, of God’s revelation in His Son. John’s 2 James and John were eager and zealous for all longer life demonstrated how, as with a fine that was right, blessed with all the energy and wine, ageing can produce a deeper, richer and exuberance of the newly converted. But they fuller character. needed time and experience. Perhaps they also In these roles, both James and John assumed needed to make some mistakes along the way Christ’s mantle as noble and spiritual ‘sons’ of before they could become disciples who were God’s thunder. more useful for their Master’s plan. I believe that there is a perspective to be gained from the whole of the lives of these men as they The primacy of Peter, James and John grow into the fullness of Christ. Once we see A regular reader of the Gospels cannot fail to the end of their lives along with the beginning, notice that, of the twelve apostles, and then of we may discern a more complete meaning for the remaining eleven, three individuals stand their mysterious surname—and one that is much out among their fellows; these are Peter and the more positive. sons of Zebedee. A quick survey of the New Testament reveals that Peter is mentioned about Why these three? 200 times. Among the Twelve, the next highest Why did Jesus give names to these three, but number of mentions belongs to John the son of not to the others? Such questions are easier to Zebedee (forty-five), then Judas Iscariot (twenty- ask than to answer with any degree of certainty. two, nearly all negative), and fourth, James the Regarding Mark 3:16,17, the writer G. Campbell son of Zebedee (nineteen). Judas is in a category Morgan comments: of his own because of his betrayal, leaving our “‘Simon he surnamed Rock.’ This Simon was ‘big three’ as the most mentioned of all the origi- impulsive, restless, inconsistent, lacking co- nal and faithful apostles. (Two other followers of hesion. Yet [Jesus] surnamed him Rock. The Christ stand out by number of mentions in the name was an indication of his unrealized New Testament: Paul/Saul with his own approxi- natural capacities; and of the Lord’s ability mately 200 mentions, and John the Baptist with a to realize them. The sons of Zebedee, James very significant ninety or so. But these two were and John, he surnamed Sons of Thunder. not amongst the original Twelve.) They were men of gentle, filial nature, quiet At crucial points during his ministry, Jesus men, content to abide at home in the service seems deliberately to set apart Peter, James and of their father. Yet he surnamed them Sons of Thunder; men of authority and power. 2. G. Campbell Morgan, Life Applications from Every The principle was the same. In James was Chapter of the Bible (1994), p. 309. Testimony, January 2019 Contents 37 John as his inner circle of three, called and des- entered into the presence of God having of- ignated to witness special events or revelations. fered his own blood (Heb. 9:24-26). The number three may be significant because • John 20:1-9: two of the ‘big three,’ Peter and of the legal precedent stated in Deuteronomy: John, were the first to see the evidence of the “A matter must be established by the testimony empty tomb. of two or three witnesses” (19:15; cf. 17:6). This • Acts 3:1-10: Peter, accompanied by John, healed seems to be a general principle, applicable in the lame man at the Beautiful Gate of the various circumstances, since it is mentioned no Temple. less than four times in the New Testament (Mt. • Acts 4:1-21: after the miracle of healing, Peter 18:16; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28). Not one and John were arrested and threatened by the but three specially selected ones would have priests and the Sadducees, but gave them a been able to witness to the others of what they strong and resolute answer, and were released. had seen and heard with Jesus, so that all might • Galatians 2:9: taking upon themselves the benefit. mantle of Christ, the two remaining apostles At other points, the same three apostles take of the ‘big three’ gave to Paul and Barnabas the initiative to set themselves apart by follow- the right hand of fellowship and sharing, thus ing their Lord more closely than the others, and blessing their mission to preach the gospel to by taking upon themselves some of the tasks he the Gentiles. James the son of Zebedee had previously performed. already died, an early martyr to the faith (Acts Following is a list outlining some of the special 12:2), but—curiously—it was another James, privileges of the three apostles, either received by the brother of Jesus, who became the third of invitation or taken by their own initiative: the three “pillars” of the Jerusalem church to • Mark 5:37; Luke 8:51: when Jesus went into the commission Paul and Barnabas in this way house of Jairus to raise his daughter, “He did (Gal. 2:9,10). not let anyone follow him except Peter, James We shall see that, after the incident of Mark 3, and John the brother of James.” Jesus also spoke of the three set-apart apostles • Matthew 17:1; Mark 9:2-8; Luke 9:28: Jesus took in terms which can be understood as reinforcing only Peter, James and John—no one else—up positive meanings for the names that he had given into the mountain where he was transfigured them. As a matter of fact, these meanings were before them. There they witnessed Jesus talk- so positive that we may assume Jesus intended ing with Moses and Elijah. that Peter, James and John (aided by their com- • Matthew 26:37; Mark 14:33; cf. Lk. 22:39-46: in panions) should take up the duties of priests and Gethsemane, Jesus told the other disciples to teachers for the people. These were duties which wait in one place while he took Peter, James the high priest and teachers of the Law had failed and John and went further into the dark re- to perform. Thus, Christ’s linking of the Three cesses of the garden. This whole procedure with the roles of priests and teachers presents us seems symbolic of his impending sacrifice. with a possible answer to the question which we Following the pattern of tabernacle and tem- stated earlier, ‘Why these three?’ ple, everything outside the garden symbolised In picking Peter, James and John especially, the outside world, while those who followed perhaps Christ restructured—re-imagined, even Jesus part of the way but were left behind —the role of priest and teacher for the new fledg- were the outer court, and the three special ling Christian community. He did this by choos- disciples who went still further became the ing men who reflected the values of his ministry holy place. Even there, Jesus needed to go while also exemplifying the need for, and the further yet, so he also left those special three effect of, the saving name of Christ Jesus. Who behind and continued on alone, to the most better to lead the way for their fellow-believers solitary place which we might think of as the than men who could personally testify to their most holy place. There his sweat fell to the own weaknesses and failures—failures which led ground in great drops (Lk. 22:44), in prospect them to a fuller appreciation of the glorious grace of his work as the true High Priest when he and abundant mercy available in their Saviour?

(To be continued)

Testimony, January 2019 38 Contents P. S . Jeremiah HE BOOK of Jeremiah is the largest book ­chapters of Jeremiah contain references to the in the Bible—surpassing even Psalms and kings of Judah and the year or event in their reign TIsaiah in length, even though it has fewer to which Jeremiah’s words or activity relate. But chapters than either. Because of its size, and the the big blocks of material at each end of the book repetitive nature of the message as Jeremiah are not like this; dates and king references are hammers home the folly and consequences of for the most part conspicuous by their absence. Judah’s self-destructive behaviour, it can be quite Chapters 2–20 contain a large block of the prophe- difficult to discern an overall shape to the book cies of Jeremiah against Judah and her kings, the and therefore a framework for navigating it. The vast majority of which are undated (there is one purpose of this ‘P.S.’ is to try to find one. passing reference to Josiah in chapter 3). Cor- First, we notice that the book has a frame. It responding to this there is another set of largely begins with a clear chronological setting: that undated prophecies in chapters 46–51. But they Jeremiah prophesied in the reigns of Kings Josiah, contrast with chapters 2–20, rather than matching Jehoiakim and Zedekiah. It ends, correspond- them, because they are focused not on Judah but ingly, with a passage which is not properly a part on the nations and empires round about, begin- of Jeremiah’s work at all, but a historical appendix ning with Egypt (the archetypal enemy of the that mirrors the closing chapter of 2 Kings (ch. past) and ending with Babylon (the archetypal 25). Jeremiah 51 ends with the words, “Thus far enemy of present and future). In chapter 1, God are the words of Jeremiah” (v. 64), but chapter 52 had made it very clear when He called Jeremiah is then appended. This is not like the prophecy that there would be two aspects to his mission: at all, but rather a historical account of the final one to the Jews, and the other to the nations. This days of Judah. is exactly what we see in these two big undated The purpose of this overlapping ending is to collections: chapters 2–20 towards the Jews, and tie Jeremiah’s prophecy into the overall narrative chapters 46–51 towards the nations. spine of the Old Testament, and in particular the Stepping in again (we are moving inwards in history of the kingdoms of Israel and Judah from a concentric structure here), we find two more beginning to end. Judah has ‘died’ as a kingdom, blocks, chapters 21–29 and chapters 33–45. These as God and Jeremiah had said it would, and so the sit parallel to one another because almost every prophetic account of the end of the monarchy (the chapter has a particular historical date or circum- longest statement of which is in Jeremiah) and the stance associated with it, or is part of a group of historical account of the history of the monarchy chapters with such a beginning; and also because recorded in Kings thus now coalesce—with ap- they mix substantial third-person narrative about propriately identical wording. Jeremiah’s life with further examples of what he It’s perhaps also worth noticing that Jeremiah actually said. The book focuses particularly on 1 refers to Jeremiah’s calling from his mother’s incidents in the reigns of Jehoiakim and Zedekiah womb and his birth (and with it all the hope that before moving in chapters 39–45 to the fall of new life brings: symbolically that Judah might the city (ch. 39) and the events after Jerusalem’s turn from her sins through Jeremiah’s message capture and Jeremiah’s forced retreat to Egypt. and come to live and not die). Tragically, chapter This leaves us with one part of the book 52 recounts the death of the kingdom neverthe- unaccounted for—and it is, not insignificantly, less. In that sense, Jeremiah’s work has been the central and climactic part (chs. 30–33). Two unable to prevent the tragedy. But chapter 52 of these chapters are undated (30 and 31) and also ends with some prospect of hope: the royal two are dated (32 and 33), but they are united in line is not extinguished but is in fact preserved their picture of glorious restoration. In a book in Babylon—Judah may have died, but one day of so much gloom these chapters stand out all she will live again. the more like a beacon of God’s commitment to Stepping inside the historical frame provided His wonderful promises. This is the remarkable by chapters 1 and 52, we find at either end centre around which Jeremiah’s prophecy is built. two much bigger collections of material. Many Mark Vincent Testimony, January 2019 Contents 39 SUBSCRIPTION DETAILS for 2019 Subscriptions Secretary: SOUTH AFRICA Mrs Sarah Marshall, 2 Longridge Road, Please apply for rates and method of Woodthorpe, Nottingham, NG5 4LX. payment to the Subscriptions Secretary Tel. +44 (0)115 859 9297 (see left). email: [email protected] Remittances payable to THE TESTIMONY (CHRISTADELPHIAN) Subscriptions are obtainable from our website, http://testimonymagazine.com, through the USA agents listed below, or from the Subscriptions Surface mail US$52 (student rate $26; airmail Secretary, to whom all correspondence $100); e-magazine $31 (student rate $16). relating to the issue of the magazine (including Mrs Celia Coleman, 22450 Schoenborn change of address) should be addressed. Street, West Hills, CA 91304-3318. Tel. 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(6) 354 0396; Fax (6) 354 0395 OTHER PUBLICATIONS email: [email protected] For a list of previous years’ Special Issues Remittances payable to available, please apply to the Subscriptions TESTIMONY MAGAZINE Secretary, to whom all orders should be sent. Published on behalf of The Testimony Committee (Christadelphian) by Jeremy Thomas, 22 Kingswood Close, Kings Norton, Birmingham, B30 3NX, UK • Printed by Reflex Litho Ltd., Thetford, Norfolk. Registered Charity No. 225908. Testimony, January 2019 40 Contents York scenes 11. J u b berg a te

N THE HEART of York in northern England, us of their presence in York so many centuries at the entrance to the market, there is a short ago. Istreet called Jubbergate. Although its build- ings are of a later date, deeds dating from about As we gaze at the Jubbergate flower stall in the 1249 give this street the name Bretgate. In Old spring sunshine, we can reflect sombrely on the Norse ‘Bret’ means ‘Britons’ and ‘gate’ means prophecy of Jewish dispersion and tribulation: ‘street.’ Thus this was the Street of the Britons. “the LORD shall scatter thee among all people, Confusingly, there was more than one street in from the one end of the earth even unto the other York with this name, and this is probably why its . . . And among these nations shalt thou find no name was subsequently changed to Jubrettegate ease, neither shall the sole of thy foot have rest” by 1287. The addition of the prefix ‘Jou’ or ‘Ju’ (Deut. 28:64,65). strongly suggests that there were properties here which were owned by Jews—the prefix probably It was not until 1656 that Jews were allowed back comes from the Middle English word for ‘Jew.’ into England, although some probably came ear- Jubrettegate was therefore ‘the street of the Brit- lier by special licence or returned and kept their ish in the Jewish quarter.’ Over time the name religion secret. Jews reappear in York’s history. has changed slightly to the Jubbergate we have Numbers grew during the late nineteenth century, today. and in 1886 York’s first post-medieval synagogue opened. In 1903 there were 124 Jews in York, Records show that several Jews lived in this part but by 1955 numbers were back down to twenty. of York and there was a synagogue nearby (long Although numbers have increased since then, since disappeared). It therefore seems likely that the synagogue closed in 1975. The 2011 United this street was at or near the centre of the Jewish Kingdom census indicates there are now about community in York in the thirteenth century. In 200 people in York who describe their religion as 1290 Jews were expelled from England and the Jewish. A monthly service in the Jewish liberal Jewish community in York disappeared from his- tradition is held in the city in a hired room.—Neil tory, but the street name lingers on and reminds Galilee

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