Vol. 84 No. 995 July 2014 TESTIMONY For the study and defence of the holy Scripture

287 Reasons for believing in God

Also in this issue: – New mini-series: Understanding Beelzebub and demons 269 – God’s care for the rejected 261 – Papal interventions? 272,290 – Practical lessons in Isaiah 280

Contents TESTIMONY

Editors:

DAVID BURGES. 7 Whitehead Drive, Wellesbourne, Warwick, CV35 9PW. Tel. 01789 842692; Contents email: [email protected] Science; Archaeology Publishing Editor’s column 253 The Letter to the Hebrews SHAUN MAHER. 5 Birch Court, 13. Hebrews 7:4-22 Doune, FK16 6JD. Meditations on the Psalms Peter Caudery 277 Tel. 01786 842996; Psalm 121 email: [email protected] Mark Vincent 255 Isaiah in daily living Watchman The vision The faithful of old—studied Trevor Hughes 280 ERIC MARSHALL. The Pines, by the young Ling Common Road, Castle Barnabas: son of The power of God unto Rising, King’s Lynn, Norfolk, consolation salvation PE31 6AE. Tel. 01553 631279; Paul Evans 257 Geoff Henstock 282 email: [email protected] Exposition; Principles, preach- Hagar the invisible Science snippets ing and problems (pro tem.) Rachel Madden 261 The greenhouse plant David Burges 286 The humanity of Jesus JOHN NICHOLLS. 17 ­Upper Believing that He is Trinity Road, ­Halstead, Essex, CO9 John Mitchell 264 Daniel Weatherall 287 1EE. Tel. 01787 473089; email: A stone’s cast (1) [email protected] Joe Mullen 267 “And he shall . . . think to Reviews change times and laws” The master of the house Geoff Henstock 290 JEREMY THOMAS. 22 1. Beelzebul, the prince of Kingswood Close, Kings demons Why I fear Almighty God Norton, Birmingham, B30 David E. Green Adah Jones 290 3NX. Tel. 0121 444 6810; 269 email: [email protected] ‘Jerusalem our heart’ Reflections Exhortation Shaun Maher 272 Exceedingly good bread Margaret Bilton 291 GEOFF HENSTOCK. 13 ­Alpha “The LORD shall roar out of Crescent, ­Panorama 5041, Zion” (Review) Bible coins S. Australia. Tel. 8277-0730; email: John Nicholls 274 5. The widow and her mites [email protected] Simon Dean XII Australia Editor; Prophecy Your Letters The Euphrates 276 Isaiah Special Issue 276 Testimony books Publishing Editor: JEREMY THOMAS (see above) 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 www.testimony-magazine.org 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. XI “When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head: and in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head. And TESTIMONY Joseph answered and said, This is the interpretation thereof: The three baskets are three days: yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee. And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants: and . . . he hanged the chief baker: as Joseph had interpreted to them” (Gen. 40:16-22).

Cover picture: “Baskets, bakemeats and birds,” Dreams series, Abigail Halstead Publishing Editor’s column E HUMANS LIKE to think of ourselves or how much time is left before we must leave the as rational creatures. Equipped with house to keep an appointment. On a larger scale, Wa range of faculties unequalled in the tremendous achievements have been made as a animal kingdom, man has the ability to make result of humans observing the world that God sense of his surroundings in a way that no other has created (whether or not they acknowledge creature can. Every day we reach conclusions, God’s involvement in that, or even His existence). thanks to our ability to observe the environment Science, at its core, concerns observations. Infor- in which we live, and automatically make deci- mation is gathered and analysed; a hypothesis is sions based on those conclusions. Our faculty formed based on the initial conclusions drawn; for gathering and processing information is so predictions are made and tested; the hypothesis intimately bound up with being human that we is adjusted as necessary in the light of further may seldom stop to think about it—it is just part findings; the test is repeated . . . And so the of who we are. process continues. Man’s ability to observe and to make informed From such observation countless benefits decisions is God-given. Unique amongst the Al- have accrued to mankind. Whenever we swal- mighty’s handiwork, man was made “in [God’s] low a headache tablet, board an aeroplane, or image, after [His] likeness” (Gen. 1:26). In an turn on the radio to check the weather forecast, inspired allusion to this phrase and to other we expect certain things to happen—because of events in early Genesis, the Apostle Paul amends observations that people have made. We live in a the wording very slightly to speak of man being rational world, in which men and women reassure “the image and glory of God” (1 Cor. 11:7). This themselves that they have cast-iron reasons for suggests that the word “image” has more to do thinking what they think and doing what they with physical appearance, and that “likeness” is do. All that we need to know, about the universe about moral capacity and, ultimately, character. in which we live and about our very selves, we Being made in a form that resembled his Creator, may discern from what we are able to observe—so man was intended to aspire to being like Him man thinks. In precisely this spirit many have in other ways too, and his ability to reason was reached the conclusion that there is no God. central to that. Another kind of evidence Micro and macro When we open the Holy Bible, however, our hu- Man observes things at every level. Everyday man powers of observation face a challenge, for observations might include what the weather is the Bible claims to record the words and actions like, whether our next meal is properly cooked, of a God who does not oblige man by ­conforming Testimony, July 2014 Contents 253 to modern human thinking. He cannot be ob- development. As the visible universe did not take served in the same way as the weather, or put its being out of what was apparent, so what from under a microscope, or subjected to testing and time to time is seen does not arise of itself out man-made hypotheses. Indeed, the fact that God of what is manifest to man’s natural perceptions cannot be seen features prominently amongst the . . . from the beginning a warning has been given reasons given for not believing in Him. Yet God against a materialistic philosophy.” Although does not apologise to man for being invisible to these words were published in the late nineteenth him. A number of Bible passages state explicitly century, there is an arresting, up-to-date feel to that He cannot be seen by mortal eyes. “[God] them. They encapsulate accurately the message alone possesses immortality and dwells in un- of Hebrews 11:3, a verse which perhaps more approachable light, whom no man has seen or than any other checks any temptation to place can see” (1 Tim. 6:16, NASB), Paul writes. Even too much confidence in man’s powers of observa- Moses, who spoke with the Almighty on terms tion. For many readers of this magazine, the most of unparalleled familiarity, was told, “Thou canst perplexing aspect of a belief that “the heavens not see My face: for there shall no man see Me, and the earth” came into being otherwise than and live” (Ex. 33:20). as testified in Scripture is that such a belief is en- According to the Bible, then, man cannot come tirely dependent on a “materialistic philosophy.” to correct conclusions about God, or, by implica- We should reflect carefully whether this way tion, about what He created, by observing Him of thinking is a reasonable one for enlightened and subjecting Him to scrutiny in the way that believers in God’s revelation—whether His Word we are accustomed to doing with so many other should be interpreted according to principles things. In fact the Bible deals a knock-out blow to which that Word explicitly refutes. such an approach: “By faith we understand that the worlds were prepared by the word of God, A surer foundation so that what is seen was not made out of things The faith that Scripture defines—an unshakeable which are visible” (Heb. 11:3, NASB). This first conviction in what God says—is life-changing. In- item in the chronological list of Old Testament deed, “we walk by faith, not by sight” (2 Cor. 5:7), examples in Hebrews 11 takes us back to the for not only is faith the basis for our individual Genesis account of “the beginning” (1:1) when, forgiveness and justification, but it also leads to a by means of the tenfold expression “And God way of life acceptable to God. Hebrews 11 is proof said”, the heavens and earth were created. It is a of this, being a chapter as much about works as conviction concerning God’s testimony of Himself it is about faith. Without exception, every Old that will properly inform us in these matters. Testament character cited as an example in this chapter is said to have done something on account Thinking biblically of the things he or she believed about what God God’s assertion that He is the Creator of what we had said. And it is well worth noting how many see is repeated throughout the Scriptures. It is times we are told here that an individual acted on true that neither Genesis, nor any other book of something that could not be seen. We may even Scripture, explains how God created; as we often say that, had any of the faithful of Hebrews 11 say, the Bible is not a ‘scientific’ book, and, having relied on their own powers of observation when made this statement, it would be a mistake then they were in the circumstances in question, then to try to make scientific capital out of certain they probably would not have been included in passages. But what Hebrews 11:3 does tell us is the chapter at all. that we are not going to come to reliable conclu- The man or woman of God will always be on sions about “the worlds” by the powers of human safe ground in believing what God has said about observation. Rather, our conclusions will be on Himself in His Word, and may leave conclusions an immeasurably more reliable foundation if they which are not reconcilable with divine revelation are reached by faith in what God has said—which to other, non-biblical ways of thinking. Our long- is an entirely different way of thinking, and one term future will be assured, Paul tells us, if we from which the modern world has moved away. respond aright to the circumstances that come Ellicott’s Bible Commentary makes a worthwhile our way, “while we look not at the things which observation at this point: “In the narrative of the are seen, but at the things which are not seen: for first chapter of Genesis God would have us learn a the things which are seen are temporal; but the lesson for the whole course of human history and things which are not seen are eternal” (2 Cor. 4:18). Testimony, July 2014 254 Contents Exposition Meditations on the Psalms Psalm 121 Mark Vincent

HIS PSALM BEGINS with a question about saw the strong craggy rocks around him, the preservation and protection, a question that mountains and the hills, as metaphors which Tsets the theme for the whole piece. Whom or powerfully captured the protection that could what can we rely on to keep us safe and shield us only come from God. So too in this psalm, though from harm? Who or what the author had often hid- will come to our aid when A Song of degrees. den in the hills, it was not trouble strikes? In the the hills themselves that 1 I will lift up mine eyes unto the hills, psalmist’s day an embat- protected him (‘I lift my tled army might well have From whence cometh my help[?] eyes to the hills—is my 2 looked to the hills, scan- My help cometh from the LORD, help going to come from ning the distant horizon Which made heaven and earth. there?’); it was God alone in the hope that help and 3 He will not suffer thy foot to be moved: who would help. reinforcements would He that keepeth thee will not slumber. Perhaps, in a similar come. One can imagine a 4 Behold, He that keepeth Israel shall neither vein, modern forms of huge enemy army pitched slumber nor sleep. protection, such as pen- menacingly in the valley; 5 The LORD is thy keeper; sions, health insurance an appeal for aid has gone The LORD is thy shade upon thy right hand. policies and alarm sys- out to the neighbouring 6 The sun shall not smite thee by day, tems, should be seen not tribes, but is it already too as ends in themselves Nor the moon by night. late—or will they spring 7 but as metaphors for the into view, marching over The LORD shall preserve thee from all evil: truer and fuller protec- the mountain passes in He shall preserve thy soul. tion that only God can the nick of time? 8 The LORD shall preserve thy going out offer. In times of distress The point of the psalm and thy coming in today we may not look is that this doesn’t matter, From this time forth, and even for evermore.1 to the hills for aid, but for true help comes from there are plenty of other the Lord (v. 2), and it is down to Him whether ‘defence mechanisms’ and sources of protection or not there will be deliverance. Whether we think at the communal level (help from invading 1. Some see this second of the Songs of Ascents as de- armies) or the individual (in times of physical or scribing the protection that God offers to those who emotional hardship and stress), we are in God’s are journeying to make their pilgrimage to the temple hands and not our own. Of course, God may in Jerusalem (Psalm 120 can be seen as providing the well work through human agents to administer logically preceding context for this interpretation—a discussion of the challenges of living away from God’s that help, but He is the Master Planner behind immediate presence in Jerusalem, and the consequent it all. value in periodically returning there for the strength- David took refuge in the hills on many occa- ening power of fellowship). While this may well be sions; much of the vocabulary he uses as meta- a possible and highly relevant setting for the two phors for God comes from precisely that locale psalms, Psalm 121 has a wider context than merely (“my rock”; “my fortress”; “my high tower”). the protection of those who are journeying (whether to Jerusalem or elsewhere). The comprehensive and But although he took refuge in those places, he universal nature of the protection described cries realised that it was not so much the terrain itself out for interpretation in the fullest of environments, that provided protection; rather, he saw behind whatever particular uses of it there may have been in it the God who was truly taking care of him. He specific contexts. Testimony, July 2014 Contents 255 to which humans turn and in which they seek • It is effective in all situations (‘when you go refuge. But these do not really protect in the out, when you come in’) way that God can, because it is always possible • No renewals are necessary—coverage is per- to imagine some scenario, a ‘curveball’ of some petual (from here to eternity, v. 8). kind or other, where they would be ineffective It is impossible to imagine what the premium and fail to bail us out. for such an insurance policy would be, be- The only way we can really rest assured is cause no such policy is available from any hu- through the knowledge that God is in control of man institution. To have God as Keeper and our lives and that it is a priority of His to protect Protector is to accept protection of a different and care for those He loves. This means not so domain. much that unpleasant or inconvenient things will never happen, but rather that everything which Night and day does happen is within God’s control—that trials The threefold use of the terms ‘keep’ and ‘pre- will not exceed our ability to bear them, and God serve’ is matched by two other sets of vocabulary will work for good in our lives. which appear in threes. The first one has to do with sleep. God will not slumber; “He . . . shall The Keeper neither slumber nor sleep” (v. 4). These terms The remainder of the psalm (vv. 3-8) is corre- highlight the fact that God doesn’t miss anything. spondingly a celebration of God as the Preserver It is not as though there are parts of our lives and Protector of the disciple. Three times (vv. 3-5) where His concern does not extend, nor that He He is described as the ‘Keeper,’ whether of the might somehow ‘nod off’ on the job, going absent individual disciple or of Israel collectively, and when we need Him most. He sees everything and three times (vv. 7,8) He is similarly described as He is powerful to act in every circumstance. It is the ‘Preserver’ of the faithful. These two terms an eternal vigil on His part. and their threefold repetition capture the essence The second set of terms has to do with light of what this psalm is all about. and shade: “the LORD is thy shade upon thy right Importantly, these statements about God’s hand. The sun shall not smite thee by day, nor protection are not worded in any kind of ab- the moon by night” (vv. 5,6). In all circumstances, stract or theoretical way; there is no need for then, God’s protection will be in place. He will us to ask, But does this apply to me? The psalm shield us from all harm. is addressed to you, to each individual reader, Perhaps a final point to note is the change of in the most direct way (“He will not suffer thy speaker during the course of the psalm. Verses foot to be moved . . . He that keepeth thee . . . 1,2 are written in the first person (“I will lift up The LORD is thy keeper”—and so on; there are mine eyes unto the hills, from whence cometh ten uses of the second-person pronoun in the my help[?] My help cometh from the LORD . . .”), English translation of verses 3-8). This protection but the rest of the psalm is spoken by someone will be a reality in the believer’s life; the psalm else and addressed to the speaker of verses 1,2. In asserts it. other words, a community of fellow-worshippers Furthermore, the protection that is on offer is recognises the opening speaker’s concern about comprehensive. The term ‘comprehensive’ has a his welfare and his correct recognition of God’s specialised meaning within the context of the protection, and they seek to reassure him in this protection or insurance industry, and this anal- conviction, encouraging him that it is indeed ogy is worth pursuing. The sort of ‘cover’ that true: the God who protects him really will do God offers the faithful is not ‘third party, fire so in the most comprehensive and all-embracing and theft’; not cover with so many exclusions, way imaginable. exceptions and excesses that it has no value. Just This reassurance and exhortation from look at the modifiers that are used to describe the other believers (in this case provided within the nature of the protection: psalm itself) can be a very encouraging source • You will not be moved (God won’t allow it) of strength in our own individual trials and • Nothing will be missed or slip through the circumstances. To know that there are others barrier (God will not slumber; He is perpetu- out there who are also confident in God as the ally alert) great Protector and Keeper, and who are seek- • The protection is ‘always on,’ day and night ing His protection on our behalf, is a wonderful • It is comprehensive in nature (“from all evil”) consolation. Testimony, July 2014 256 Contents Young people’s section The faithful of old— studied by the young Barnabas: son of consolation Paul Evans

ARNABAS IS RECORDED as a pivotal char- reverses this provision, being singled out from acter in the divine plan to spread the gospel among all those who were moved by the unity Bmessage within the Roman Empire and to prompted by the confidence of Peter and John, pave the way for the good news to be preached in selling his possessions and laying the proceeds even in Europe. From the very first time that at the apostles’ feet (Acts 4:37). Indeed, not only Barnabas and Saul meet in Luke’s Acts record was Barnabas a living exhortation by name, but (9:27) it is clear that the former becomes a men- his nature was generous: “a good man, and full tor to the new convert, who had “made havock” of the Holy [Spirit] and of faith” (11:24). (8:3) among the ecclesias in the early AD 30s. Between the time of Saul’s conversion and the Barnabas ‘takes’ Saul, as a father guides his son, commencement of his first missionary journey and is prepared to vouch for him. In this we see with Barnabas and his nephew (or, a more com- Barnabas as a reputable, confident brother; and, mon translation, ‘cousin’) John Mark (Col. 4:10), from the fact that the Lycaonians mistook him Barnabas moved to Jerusalem. We must again be for Jupiter (or Zeus), the father of the mythical impressed by the confidence that Barnabas shows gods (14:12), we may also suppose that he carried in Saul when the latter arrives in Jerusalem, eager a strong physical presence. “to join himself to the disciples” (Acts 9:26). Even Although he was legally named Joses (the though some time had passed since the “threaten- Greek form of Joseph), he was given the familiar ings and slaughter” that Saul had breathed out (v. name Barnabas, which Scripture interprets for 1), the majority of disciples in Jerusalem could not us as “The son of consolation” (4:36; the Greek believe that such repentance was possible (with word here, paraklēsis, is frequently interpreted as the exception of Peter and James—Gal. 1:18,19), ‘exhortation’ or ‘comfort’). This inspired descrip- and Barnabas had to intervene as an advocate. tion helps us further understand how Barnabas’ This commenced a relationship that would permit brethren perceived him: he was ‘one who came the truth to be more widely spread abroad. alongside’ and who could be relied upon for pastoral comfort and spiritual encouragement. Later developments His new name was given to him possibly by the In the following few years, Saul returned to his brethren at Syrian Antioch, who knew him well native Syria and Cilicia (Gal. 1:21), while the Jeru- and thought very fondly of him. salem ecclesia sent Barnabas, as an ambassador, north through Judea to Syrian Antioch (Acts Early years 11:22) on hearing the success of the gospel in that From Barnabas’ first appearance in Scripture we region. Antioch became something of a hub for are informed that he was a resident of the island of Saul in his missionary journeys, and proved to Cyprus but born to Jewish parents; in fact he was be a springboard from where Barnabas would a Levite. We recall that, under the Law of Moses, reach out to Saul and lead him abroad. Barna- the Levites were the recipients of the tithes that bas brought Saul back to Antioch, where they were offered by the other tribes for them to live remained for a year (v. 26). During this time the from whilst undertaking the necessary sacrificial two brothers would have further cemented their duties on behalf of their brethren (Num. 18:21). relationship, enough for the first “Christians” to We must therefore be impressed that Barnabas entrust the pair with the collection that would be Testimony, July 2014 Contents 257 At Lystra, Barnabas is mistaken for Jupiter (Zeus) and Paul for Mercurius (Hermes) . . . Illustrations: Mark Illustrations: Pennington . . . “because he was the chief speaker.” taken up to Judea in preparation for the famine Imperfections prophesied by Agabus (v. 28). However, Barnabas was not without his faults, Though it is indisputable that Barnabas was and the greatest illustration of this is recorded, selected because of his faithful and trustworthy not in Luke’s account of the spreading of the character, we must also recognise the echo of good news, but in Paul’s first personal letter, his namesake, Joseph (meaning ‘increaser’) son written to the Galatian ecclesias whom he had of Jacob, who was entrusted with the respon- visited on his first journey. Galatians 2:1 informs sibility of Pharaoh’s house (Gen. 41:40). This us that “fourteen years after” (that is, after Saul’s responsibility was given to Joseph following conversion), Barnabas, Saul and Titus went to his interpretation of the dreams foretelling the Jerusalem. Some perceive this to be a reference seven years of famine in Egypt, over which he to the conference of Acts 15; but if this were the then presided in storing and later distributing case we would expect Saul to refer the Galatians that which had been collected (vv. 55-57). This to the letters penned with the authority of James similarity between the two Josephs at opposite and the other brethren at Jerusalem (Acts 15:23) ends of the scriptural record would not have been in answering the false ideas concerning circum- lost on Saul, who would have learnt a great deal cision being sown by the infamous persecutors from the enthusiasm and trustworthiness of his who followed the missionaries around. mentor. How appropriate for one who shared It is more likely that the Galatian letter was the name of Joseph the son of Jacob first to be written just prior to this conference, and therefore entrusted with physical provision, and then also the visit to Jerusalem mentioned in Galatians 2 to ‘increase’ the gospel message to vast areas in corresponds to the taking of the collection. This the northeastern Mediterranean! becomes important because we see that, on the Testimony, July 2014 258 Contents apostles’ return to Antioch (v. 11; Acts 12:25) the sorcerer (compare “enemy of all righteousness, at a time when Barnabas’ faith wavered, the wilt thou not cease to pervert the right ways of time and effort that he had spent in preparing the Lord?”—v. 10—with “it is hard for thee to Saul for the missionary work to be undertaken kick against the pricks”—9:5), that Saul began to paid off. take the lead in their mission: it was Saul who This is a tremendous exhortation to us: that, rebuked Elymas. Luke (writing retrospectively, during times when we are physically and spir- having not yet met Paul, 16:10 being the first time itually able, work for the Lord must be invested he uses “we” in the narrative) highlights that Saul in, so that when we become weak those whom was from now on addressed by his Roman name, we have supported are able to help us. Saul may Paul, and the pair are now generally referred to as have been younger in the faith, but he was not “Paul and Barnabas”. Saul realised that it was he swayed by respect of persons and would not who had been commissioned to “bear [Christ’s] shun the Gentiles. Saul had been zealous in his name before the Gentiles” (9:15), and so he took persecution of believers before his conversion, the initiative, leading the trio further into Gentile and this characteristic, although severely mis- territory in Pisidia and Galatia. directed at the time, later became invaluable when Peter would not fellowship with Gentiles Stripes (perhaps somewhat fearfully, having fled north Secular history suggests that Barnabas and Saul to Antioch pursued by Herod, Acts 12:19). may have received stripes in Paphos; and, though It is sad, yet at the same time a testament to there is no biblical evidence for this, the sugges- the high expectations that Saul had of Barnabas, tion is plausible given Paul’s statement that “Of that we read “that even Barnabas was carried the Jews five times received I forty stripes save away with their hypocrisy” (Gal. 2:13, NKJV). one” (2 Cor. 11:24). Elymas had a certain amount With the robust and trusting relationship that the of authority as a representative voice of the Jews, pair had, Barnabas accepted the rebuke (in the and it may therefore be that he sanctioned Saul’s spirit of Christ’s teaching recorded in Luke 17:3) punishment. Such an atrocity and its effects might and became stronger for it, then leading Saul on help to account for the change in lead at this point his first journey. Whilst it took courage to stand in the narrative. The action may have particularly up to respected brethren of such reputation, it affected Barnabas if he had to witness the beat- was through experiences like these that Paul ing being inflicted on his younger cousin, John became qualified himself to mentor his son in Mark, for whom he would have felt responsible. the faith Timothy with such advice as, “Them The journey was fraught with danger, in Antioch that sin rebuke before all, that others also may (Acts 13:50), in Lystra (14:19) and no doubt in other fear” (1 Tim. 5:20). towns visited, as the apostles were hotly pursued by the Antioch Jews. Barnabas and Saul/Paul and Barnabas When the companions met with the Jews in The overseas journey by Barnabas and Saul com- the synagogue at Pisidian Antioch, we might have mences in Acts 13:1-4, where the Spirit singles out expected Joses, “The son of consolation”, to be the the two companions “for the work whereunto [it one to respond to the invitation, “. . . if ye have has] called them”. Leaving Syrian Antioch, where any word of exhortation [same word] . . . say on” they are named as “prophets and teachers”, they (13:15). Yet it is Paul who responds. Moreover, at travel to Cyprus. In preparing Saul for his later Lystra, where Barnabas is mistaken for Jupiter, journeys, the Spirit directs the pair to Barnabas’ Paul is mistaken for Mercurius, “because he was homeland. Whilst unquestionably far more than the chief speaker” (14:12). Barnabas’ role as mentor a training exercise, travelling to familiar territory to the apostle has evidently entered a new phase, would provide them both with the confidence and with Paul now feeling able to address the Jews; experience necessary in later years. though we must also recognise the significant Throughout the initial verses of this journey role that Barnabas continued to play—both “Paul we note that the pair are referred to as “Barnabas and Barnabas waxed bold” (13:46). The time had and Saul”, from which we can infer that it was not yet come for Barnabas to retire from his role, indeed Barnabas who led the group (John Mark and, whilst chapters 13 and 14 indicate changes being with them also—v. 5). It was only from in the pair’s relationship, it is evident that the Paphos, where Saul was reminded of his own success of the journey was still down to the work past life in his encounter with Elymas Bar-Jesus of them both. Testimony, July 2014 Contents 259 “The contention was so sharp between them, that they departed asunder one from the other.” Conference in Jerusalem working together in the Truth, supporting each Just as Paul and Barnabas had previously been other, demonstrating active, willing and Christ- selected by the brethren in Syrian Antioch to like characters, and consequently being entrusted minister to the natural needs of the believers in by those who knew them with the physical and Judea by delivering the collection, so they are now spiritual welfare of the early ecclesias. The verdict called on again, along with others, to attend to of the conference was delivered by the pair in the spiritual needs of their brethren at the ‘Jeru- an epistle of “consolation [Gk. paraklēsis]” (v. 31) salem Conference’ of Acts 15. Even during their taken back to Antioch. 300-mile journey there, Paul and Barnabas do not overlook the chance to preach to the Gentiles in Disputes and disagreements Phoenicia and Samaria (v. 3), allowing us to see And yet we have to reconcile the “contention that no opportunity was missed to serve God. [Gk. paroxysmos] [that] was so sharp [paroxysmos] Their main role at the conference was to present between them, that they departed asunder one their account of the ministry they had undertaken from the other” (v. 39)—the repetition empha- in Syria, Cilicia, Cyprus, Pisidia and Galatia sising that this was indeed a severe falling out. (v. 12). The English medical term ‘paroxysm’ means ‘a Following the precedent set by Christ in Luke sudden, violent attack’. How is it that such a close 10:1, Paul and Barnabas were a strong unit “sent bond had been broken? . . . two and two before his face into every city and How often have we discussed amongst our- place”. From their declaration of “what miracles selves the specifics of this disagreement? Yet to do and wonders God had wrought among the Gen- so is to miss the point, because, whilst the falling tiles by them” (Acts 15:12), it is clear that they had out is indisputable, it is more the manner in which taken Christ to those regions, greatly assisting the two fall out that the Spirit highlights. It is Paul the spread of the gospel that we are privileged who, taking the lead again, suggests in verse 36, to have received two thousand years later. Paul “Let us go again and visit our brethren in every and Barnabas are a wonderful example to us of city where we have preached the word of the Testimony, July 2014 260 Contents Lord, and see how they do”. Although Barnabas issues. But the example of the disagreement and Paul cannot come to an agreement on whom between Paul and Barnabas tells us that, even to take with them, we need to pay close attention when we do disagree, the Truth itself must never to the conclusion of the matter. Our focus tends suffer. Our individual differences must not take to be on Paul; he has made the suggestion, and he priority over the spreading of the gospel or the leaves Barnabas. But on closer inspection we see welfare of our other brethren. that both men actually carry out the suggestion We read no more of Barnabas, but we do find that Paul makes. Paul, taking his new companion ‘consolation’ in Paul’s later writings that John Silas, covers Syria and Cilicia (v. 41), followed Mark is commended, being “profitable . . . for by “the region of Galatia” (16:6); and Barnabas, the ministry” (Col. 4:10; 2 Tim. 4:11; Philem. v. taking John Mark, “sailed unto Cyprus” (15:39). 24). Whatever the exact contention between Paul Between the two of them, then, Paul’s suggestion and Barnabas, and whoever (if either) was right, to visit the believers who had heard the gospel is it is pleasing to us as readers to see that friend- carried out, and the paths of Paul’s first journey ship was restored at a later date. The bond that are retrodden. had been formed between the two brethren was strong enough to produce a tremendous amount True consolation of love and respect between them. As he set out This conclusion perhaps provides the greatest on his subsequent journeys, Paul would have exhortation of all from the account of Barnabas; been able to think about his old friend and the and yet it is one that we find most difficult to example that Barnabas had given him—that he emulate, for it is inevitable that we will disagree was a generous, faithful and trustworthy minister with one another on occasion. Experience tells us of Christ, under whose guidance Paul had learnt that, because of our love for the truth and a desire so much. May Joses, ‘son of consolation’, likewise to ensure that things are carried out correctly, we be a mentor to us to assist us in companionship, can become overly sensitive to non-fundamental liberality, preaching and fellowship. Contents

Exhortation Hagar the invisible Rachel Madden

This article forms an appendix to the recent series on A study of Hagar is usually a by- Sarah by the same author. Although she remains “Hagar product of a study on Sarah. She is the Egyptian” until her last mention in the Old Testament, considered second, always seen as inferior to Sarah, always standing in God’s dealings with her show His care for the rejected and the shadows, addressed as “Hagar, destitute. servant of Sarai” (Gen. 16:8)1 by the angel of the Lord, and dealt with only AGAR IS THE UNDERDOG, the slave girl, as she stands in relation to the faithful family to the ‘other woman’, the surrogate mother, the whom she was servant. In this study, we hope to Hfringe-dweller, the person on the outside, view Hagar in her own right. She saw herself as and finally the outcast. Apparently she had little inconsequential, abandoned and forgotten, but control over what happened in her life, yet she she learnt that God sees the invisible. was spoken to directly by God and promised that Hagar emerges from the record as completely her son would become a great nation in his own human. She cannot resist taunting her mistress right. She gives hope and encouragement to all when she falls pregnant; she turns a blind eye to, whose circumstances do not fit the ideal, and to or perhaps even actively encourages, Ishmael’s those who think that their lives have been influ- enced by decisions made without their consent, 1. Bible quotations are from the ESV unless otherwise few choices, and many hardships. stated. Testimony, July 2014 Contents 261 mother, and even refers to her as ‘wife’, but she was not to assume equality with the first wife: “If a man take a wife and she give this man a maidservant as wife and she bear him chil- dren, and then this maid assume equality with the wife: because she has borne him children her master shall not sell her for money, but he may keep her as a slave, reckoning her among the maidservants.”2 The act of childbearing gives the maidservant some rights; she was not to be sold for money, but kept as a slave. Usually the child was borne ‘upon the wife’s knees’ (see 30:3) and became hers, but in Hagar’s case later events show that she was given maternal rights over Ishmael

Public domain which superseded Sarai’s rights concerning him. Whether this was common practice or unique to The top section of the stele containing the this situation is unclear, as there is no instruc- Code of Hammurabi. tion concerning concubines in the Law of Moses mocking of Isaac; and she distances herself from beyond the instruction for kings not to amass her ailing son so that she does not see his death. wives (Deut. 17:17). Yet she also exhibits some level of belief in a God who sees, and obeys Him when He tells her to “Hagar . . . looked with contempt on her return to her mistress and submit to her, despite mistress” the obvious difficulty she has in doing so. Hagar’s conception of Ishmael places the blame for the childlessness of Abram and Sarai’s mar- “Hagar the Egyptian” riage squarely at the feet of Sarai. “Under three Hagar was Egyptian, joining Abram’s house- things the earth trembles, and under four things hold probably when Pharaoh sent Abram and it cannot bear up: under a servant who becomes Sarai away with goods and servants (12:16,20). king, under a fool who is stuffed with food, In Genesis 16 she is referred to as an “Egyptian under an unloved woman who is married, and servant” (v. 1) by the narrator, “my servant” (v. under a female servant who dispossesses her 5) by Sarai, and “your servant” (v. 6) by Abram. mistress” (Prov. 30:21-23, NET). This passage is We wait for the angel of the Lord to address her talking about the inversion of social norms, and by name: “Hagar, servant of Sarai, where have such an inversion is exactly what happened in the you come from and where are you going?” (v. 8). household of Abram and Sarai. Ishmael had not “So, after Abram had lived ten years in the even been born, but the pregnant Hagar treated land of Canaan, Sarai, Abram’s wife, took Hagar her mistress lightly. Now it would be even harder the Egyptian, her servant, and gave her to Abram to take orders from the woman whose heir she her husband as a wife” (v. 3). To the twenty-first- now carried in her place. century mind, the ‘solution’ of providing a servant “If Hagar shows some pride, and if Sarai to produce children crosses multiple boundaries; shows a false blame, Abram demonstrates a false but in the era in which Abram lived, this was neutrality.” 3 “I gave my servant to your embrace,” as ‘normal’ as IVF, adoption and surrogacy are drips Sarai icily, emphasising the totality of her today. In later days, concubines and wives were sacrifice in her own eyes, “and when she saw clearly distinguished by the choice of Hebrew that she had conceived, she looked on me with words (pilegesh for concubine, ishsha for wife), but contempt” (Gen. 16:5). But Abram replies, “Behold, in patriarchal times Keturah, Hagar and Bilhah your servant is in your power”—deftly ­removing are each given both appellations. A ‘maidservant’ shiphchah ( ) is not a common slave but the personal 2. Code of Hammurabi, 146. servant of the mistress. 3. Hamilton, Victor P., The Book of Genesis: Chapters 1–17 The Code of Hammurabi shows that a wife (New International Commentary on the Old Testament could offer her maidservant as a surrogate series). Testimony, July 2014 262 Contents Hagar from his embrace and putting her back in sex and name, but also what lay ahead for him, Sarai’s hands—“do to her as you please” (v. 6). which promised to be great. Hagar ran from her mistress in a bid for freedom. “Then the LORD’S angel said to her, ‘You are It is in the wilderness that she hears the voice of now pregnant and are about to give birth to a the angel. son. You are to name him Ishmael, for the LORD has heard your painful groans. He will be a wild Encounter with the angel of the Lord donkey of a man. He will be hostile to everyone, This is the first direct account of an angelic visi- and everyone will be hostile to him. He will live tation (apart from in the Garden of Eden) in the away from his brothers’” (vv. 11,12, NET). The Bible,4 and it is to the outcast Hagar, whom the prospect of Hagar giving birth in the wilderness angel addresses by name. God is a God of the puts her exile in an even grimmer light. But God fatherless and widows, a recurring theme of the has heard her cries—Hagar’s trauma was audible. Law and prophets: “A father to the fatherless, a The likening of Ishmael to a wild donkey is not defender of widows, is God in His holy dwelling” necessarily meant to be disparaging. Donkeys (Ps. 68:5, NIV); “Leave your fatherless children; I lived a solitary existence away from society, and will keep them alive; and let your widows trust Ishmael would be strong and a free-roaming in Me” (Jer. 49:11). It is fitting that this account of nomad like his mother. the angelic visitor is to Hagar the ‘widow’. “You, “So Hagar named the LORD who spoke to her, LORD, hear the desire of the afflicted; You encour- ‘You are the God who sees me’” (v. 13, NET). Here age them, and You listen to their cry, defending Hagar regains some control. Her name for the the fatherless and the oppressed, so that mere angel is an exclamation of the knowledge that earthly mortals will never again strike terror” God is intimately acquainted with her circum- (Ps. 10:17,18, NIV). stances. David expresses a similar awareness in “Hagar, servant of Sarai, where have you come Psalm 139. God is a God who sees! To the godly, from and where are you going?” (Gen. 16:8, NET). this is comforting; but to those engaged in things The angel of the Lord God dislikes, it is disturbing. 1 calls Hagar by her name, the only person in the record to do so A second rejection 2 reminds her of her position (servant of Sarai, Immediately after Ishmael’s birth there is no rather than wife of Abram) and record of Hagar’s return to Sarai—this must be 3 asks her where she has come from and where assumed. Ishmael and Hagar settle away into she is going—not because he needs to know, a silence unbroken until chapter 21 after Isaac but to help Hagar in her confusion to clarify is born. her intentions. It was at Isaac’s weaning feast that Sarai spot- Hagar’s reply shows that she had given little ted an incident between Ishmael, aged at least rational thought to her plan: “I am fleeing from fourteen, and Isaac, who may have been two or my mistress Sarai.” God tells her to return to Sarai three years old. “Cast out this slave woman with and to submit to her. As usual, God’s instructions her son, for the son of this slave woman shall not conform to long-standing principles—in this case, be heir with my son Isaac,” she states (v. 10). Once the submission of servants to masters. Although, again Sarai does not mince delicately around the as we know, Sarai had treated Hagar harshly, God issue, but speaks strongly and firmly about what still requires Hagar’s submission to her, because she believes is required. Sometimes this happens. this is the right thing to do. We witness an incident that appears to tell us the But He then softens this difficult request with story of the future, and we discern exactly what a promise: “I will surely multiply your offspring path our life will take if we don’t change what is so that they cannot be numbered for multitude” happening. Sarai has such an epiphany. (v. 10). Hagar learns that the baby she is carrying It is in the incidents involving both Sarai and is male, and is to be called Ishmael—‘God hears’. Hagar that we see Sarai at her most impassioned, James Boswell writes in his 1775 diary at the birth and it is clear from the way that Sarai referred of his son, “I wrote several letters to announce my son’s birth. I indulged some imaginations 4. Acts 7:2 states that “The God of glory appeared unto that he might perhaps be a great man.” Consider our father Abraham, when he was in Mesopotamia knowing, rather than having to imagine, your . . .” This appearance in ‘glory’ may have been via an child’s future. Hagar is told not only her baby’s angelic visitation—J.D.T. Testimony, July 2014 Contents 263 to Hagar that she had barely tolerated her. This her of His presence once more, this time “right displeased Abram, who thought it wrong to ban- where [Ishmael was] crying” (NET). Yes, God in ish his own son. However, it is Sarai who receives His holy dwelling is a father to the fatherless and divine approval in the incident, for God appears a defender to the widow. to Abram and tells him to do all that she says. But this was not a time for religious instruction. Isaac will still be the son through whom Abram’s Something practical needed to be done. “Get up! seed will be counted; nevertheless, God’s promise Help the boy up and hold him by the hand, for I to Ishmael stands. will make him into a great nation” (v. 18, NET). Once again Hagar is exiled. She wanders aim- This act of Hagar’s in reviving her son to life lessly until she runs out of water, and throws with a drink is followed by her final one, finding Ishmael under a bush. Considering Ishmael’s age him a wife from the land of Egypt (v. 21). It is as it seems unusual that this wording is used, and though selecting a wife for her son was the only it perhaps indicates that he is already collapsing thing she got to choose in life. from dehydration—but not to the extent that he Hagar, in a sense singled out above the matri- is unable to call out to God, because God “heard archs of the Old Testament for direct revelation the voice of the boy” (v. 17). from an angel, proves that God both hears and Ishmael—‘God hears’—was now heard. Hagar sees everyone. Hagar’s narrative illustrates that had distanced herself so that she would not God is still there at the margins. When we feel at witness her son’s death, and was now weeping our most insignificant, when we are remote from uncontrollably at the prospect of his loss. Yet the everyone, when it appears that no one sees our comfort comes: “Fear not, for God has heard the struggles or our pain, we should remember Hagar voice of the boy where he is” (v. 17). God assured in the desert, and the angel who appeared to her.

Contents Exposition The humanity of Jesus John Mitchell

Having considered in an earlier article1 some of the Made of a woman scriptures that emphasise those aspects of the Lord Jesus We have already considered the role Christ which he owed directly to his heavenly Father, this of Jesus as Son of God, the one in whom the Father was revealed—his follow-up article considers the human aspects of the life divine aspect. But Jesus was also Son and character of our Saviour. of man—his human aspect. These aspects are inseparable, and both have HE LORD JESUS CHRIST, as Son of God deep and abiding implications for those who be- and Son of man, was the product of the lieve in him. His humanity goes right back to the Tdivine and the human. Consideration of beginning of things when Adam and Eve sinned, these two aspects has led to widely differing for in that darkest hour the promise of a Saviour conclusions. On the one hand, emphasis on was given. In His sentence upon the serpent God the humanity of Jesus has led to Unitarianism, said that from the seed of the woman the fatal which denies the divine origin of Christ and blow for the sin of the Serpent personified would certain vital aspects of the atonement. On the come (Gen. 3:15). Isaiah in his prophecy takes it other hand, emphasis on the divinity of Christ further, saying, “Behold, a virgin shall conceive, has led to Trinitarianism, which makes the Lord and bear a son [his humanity], and shall call his Jesus into the second person of a Trinity, co-equal name Immanuel” (7:14)—God with us (his divine and co-eternal with the Father. His life on earth aspect). thus becomes an interlude in his eternity; his temptation a sham; his sacrifice a charade; and 1. “The divinity of Christ,” Testimony, vol. 83 no. 989, his resurrection a foregone conclusion. Dec. 2013, p. 463. Testimony, July 2014 264 Contents That virgin was, of course, Mary, and whilst at Jesus. Why? Because the Holy Spirit ruled out the her annunciation the emphasis was on the divine flesh, and the thinking of the flesh, for in the flesh origins of Christ, his humanity is as plain as a dwelt no good thing. pikestaff in that, as the seed of Mary, her son But may we ask no question at all about the had to go through the normal period of gesta- appearance of the Lord Jesus? At least one pas- tion. Nor are we left to infer these things solely sage of Scripture tells us something about it—in from the Gospels. a familiar passage from Isaiah’s prophecy, where The Apostle Paul in his letter to the Romans we read: “his visage was so marred more than wrote “concerning [God’s] Son Jesus Christ our any man, and his form more than the sons of men Lord, which was made of the seed of David . . . he hath no form nor comeliness; and when we according to the flesh; and declared to be the shall see him, there is no beauty that we should Son of God with power, according to the spirit desire him” (52:14; 53:2). But this surely refers to of holiness, by the resurrection from the dead” the Lord Jesus at the end of his ministry, as the (1:3,4). The Epistle to the Hebrews tells us that, context shows, and not at the beginning. “Forasmuch then as the children are partakers As the perfect Lamb of God, the Lord Jesus was of flesh and blood, he also himself likewise took physically without blemish, and until his ministry part of the same; that through death he might at least carried the graces of his youth. It was the destroy him that had the power of death, that rigours of pilgrimage, his complete emptying of is, the devil; and deliver them who through fear himself in his service to God and to his fellow of death were all their lifetime subject to bond- men, that caused premature ageing and, on the age” (2:14,15). cross, a quicker death that made Pilate himself What, then, were the implications of his hu- marvel (Mk. 15:44). manity? The first is that Jesus had a body and parts as we have. Without them there would have Growing up been no Saviour to crucify. But in the matter of Jesus’ experience of his humanity began at his outward appearance they were unimportant, and birth when Mary laid him in a manger because were treated as such, not only by the writers of there was no room for them in the inn (Lk. 2:7). the Gospels but also by the apostles. In an article His earthly parents were poor, as shown by their in The Times newspaper in the 1970s the then ability to afford only two turtle doves, one for a Dean of Guildford (A. C. Bridge) discussed the burnt offering and the other for a sin offering for many attempts to represent Christ in paintings Mary as they presented Jesus to the Lord in the and images, and this is part of what he wrote: temple in Jerusalem. “What is the point of painting Christ at all? After In Nazareth, one can safely assume, the child all, no one knows what he looked like unless Jesus grew with all the wonder, adventure and you believe that the Holy Shroud of Turin gives beauty of childhood around him, and Luke again a genuine image of him. The Gospels say noth- records that, by the time he reached the age of ing of his appearance, and no reliable traditions twelve, he “waxed strong in spirit, filled with about it have come down to us. In fact, one of wisdom: and the grace of God was upon him” the remarkable things about the Gospels is their (v. 40). Already fully aware who his real Father apparent lack of interest in the physical appear- was, Jesus, after spending three days listening ance of the man Jesus. After all, their faith was to the doctors of the Law and astonishing them pinned to the risen Christ, so why should they with his answers, said to Mary and Joseph (who be bothered with mere mementoes of the past?” were filled with anxiety that he had gone miss- Well done the Dean! ing for so long), “wist ye not that I must be about It is one of those incidental evidences of the my Father’s business?” (v. 49). Nevertheless he total inspiration of Scripture that it is silent returned obediently with them to Nazareth to on the physical appearance of Jesus. If we had learn the family trade of carpenter-builder. been first-century Gentile converts, instead of Thereafter, the Lord Jesus entered upon his twentieth-century, do you think we could have ‘hidden years’ not dealt with in Scripture, wherein denied ourselves the question, ‘What did the Joseph was never mentioned. From this it is a Master look like?’ On many of our shelves is a fair inference that, being an older man, he died copy of Elpis Israel in which a frontispiece includes early and Jesus became the family’s breadwinner, photos of Brother John Thomas at various stages and they became dependent—in fact rather too of his life, yet there is no such parallel concerning dependent, as later events will show. Testimony, July 2014 Contents 265 A ministry of service a while: for there were many coming and going, So, although the Lord Jesus never married, his and they had no leisure so much as to eat” (Mk. home responsibilities were the natural, human 6:31). So they set off by boat for a desert place factors until, at the age of thirty, he began his “Fa- at Bethsaida Julius, hoping for some rest. But ther’s business” in earnest with the commence- the crowds, seeing where they were going, ran ment of his ministry. In denying self, and using afoot round the end of the lake, where, when the his body to serve others, as he went about doing day began to wear away and they were hungry, good he expressed, as never before, his humanity Jesus fed five thousand of them, besides woman in both miracles and signs. True, the Holy Spirit and children, breaking with his own hands the was the power, but the body that performed the five loaves and two fishes, which the disciples, miracles was his. Consider these examples: between them, had to distribute to the crowds • Jairus’ daughter, who died while Jesus was arranged by companies, sitting on the grass in on the way through the crowds to ‘make her springtime. whole.’ Though laughed to scorn by the profes- Present time fails one to tell all that Jesus sional mourners who had already heard that accomplished without rest, during the thirty- the child was dead, Jesus, with the help of six hours or so away from Capernaum spent Peter, James and John, rid the house of them preaching, praying, healing; ending with a visit all and then, in the presence of Jairus and his to the synagogue and then the healing of Peter’s wife, turned to their lifeless daughter, and, mother-in-law in her attack of fever. taking her by the hand, said to her, “Talitha On the personal side of his humanity, did the cumi,” that is to say, “Damsel, I say unto thee, Lord Jesus ever himself suffer from a headache or arise” (Mk. 5:41). toothache, or one of the modern diagnoses called • The man born blind (Jno. 9), whom Jesus a viral infection? We do not know. He certainly healed, being “the light of the world” (8:12), knew what hunger was like—after his forty-day by making clay out of the dust with his own fast in the wilderness. But, whether he suffered spittle, with which he anointed the man’s eyes. bodily ailments or not, there is a strong hint that • The leper, who had walked about in despair he suffered even more grievously in this respect. we know not how long, with his lip covered, Isaiah 53:4 says, “Surely he hath borne our griefs, crying as he went, ‘Unclean! Unclean!’, who and carried our sorrows [Heb. sicknesses]”; and came and, kneeling, worshipped Jesus, saying, Matthew 8:17, noting the fulfilment of Isaiah’s “Lord, if thou wilt, thou canst make me clean” prophecy, writes, “Himself took our infirmities, (Mt. 8:2). Jesus put forth his hand, touched him and bare our sicknesses.” Concerning this the (a thing forbidden under the Law) and healed Speaker’s Commentary says, “These words mani- him. The only explanation for Jesus’ touching festly imply that Christ in some sense removed the leper must be that, so great was his power these diseases (in those whom he healed) by to cleanse that infection fled before it and the bearing them in his own person.” Lord was not defiled. Similarly, in raising the dead son of the widow of Nain, “he came and Tempted as we are touched the bier . . . And he said, Young man, Frustration is also a feeling common to human- I say unto thee, Arise” (Lk. 7:14). ity that Christ suffered: “he beheld the city [of In these and many other ways the Lord Jesus Jerusalem], and wept over it, saying, If thou hadst expressed his humanity in bodily service. known, even thou, at least in this thy day, the things which belong unto thy peace! but now they Daily pressures—wearisome days are hid from thine eyes” (Lk. 19:41,42). Moreover, Jesus suffered bodily fatigue like the And again: “O Jerusalem, Jerusalem, which rest of us. When he left Judea (Jno. 4:3-6) and killest the prophets, and stonest them that are “must needs go through Samaria” he came to sent unto thee; how often would I have gathered Sychar, where Jacob’s well was and, “being wea- thy children together, as a hen doth gather her ried with his journey, sat thus on the well,” while brood under her wings, and ye would not! Behold, he talked to the Samaritan woman who came to your house is left unto you desolate” (13:34,35). draw water from it. Loneliness mixed with frustration was evi- Even more striking is the long day in Galilee denced in Jesus’ relationship even with his dis- when the Lord Jesus said to his disciples, “Come ciples, as when the father of an epileptic child ye yourselves apart into a desert place, and rest brought him to them and they could not heal Testimony, July 2014 266 Contents him (Mt. 17:14-20). “O faithless and perverse be thy children, whom thou mayest make princes generation, how long shall I be with you? how in all the earth” (Ps. 45:16). long shall I suffer you? bring him hither to me,” But the Lord’s humanity did not cease with his said Jesus as he healed the child. When the dis- death and resurrection. He took the knowledge ciples asked him why they could not do it, Jesus of it with him “through the veil, that is to say, told them it was because of their lack of faith. In his flesh” (Heb. 10:20), so that, having himself fact, those generous and gentle sisters who fol- suffered, being tempted, he would be able to suc- lowed him from Galilee and provided for him, cour those who are tempted, and incense faithful even to the extent of a cloak woven in one piece prayer to his Father for their forgiveness and to wrap around him on those cold nights he help. “Behold, what manner of love the Father spent in prayer to his Father, looked after him hath bestowed upon us, that we should be called better. the sons of God: therefore the world knoweth us And this prompts the delicate question not, because it knew him not. Beloved, now are whether the Lord Jesus who, in his humanity, we the sons of God, and it doth not yet appear was tempted in all points as we are, was ever what we shall be: but we know that, when he tempted to fall in love—as some blasphemous shall appear, we shall be like him; for we shall unbelievers later said he did. Tempted, perhaps, see him as he is” (1 Jno. 3:1,2). but succumbing, no! For that would have negated Through him we have obtained that “so great what he came into the world to do as Son of God. salvation; which at the first began to be spoken The Lord’s true, divine love was for his spiritual by the Lord, and was confirmed unto us by them bride—the believers, of whom it is written, “I that heard him; God also bearing them witness, and the children which God hath given me” both with signs and wonders, and with divers (Heb. 2:13); and in his humanity, “Instead of thy miracles, and gifts of the Holy [Spirit], according fathers” —including Abraham and David—“shall to His own will” (Heb. 2:3,4). Contents

Exhortation A stone’s cast (1) Joe Mullen

Since “every word of God is pure” (Prov. 30:5), we the measurement would differ from cannot disregard any phrase in Scripture. Where there are person to person. Why, in Luke, do apparent differences between the Gospels, the Holy Spirit we find this measurement recorded? It appears to fit into a context in in the writer is drawing our attention to a certain point Luke 22, a context based in the time or principle. Where that difference is found in an unusual of Israel’s wars with the Philistines. phrase, our attention is more readily drawn to it and we The disciples present Jesus with “two can begin to search it out. swords. And he said unto them, It is enough” (v. 38). Having been told by N THE RECORD of the Lord’s agony in Geth- Jesus to buy a sword, they offer him two, but semane we find one such phrase. Having taken Jesus seems to cut them short—‘That’s enough!’ IPeter, James and John with him, Jesus asks them They misunderstood what the Lord was telling to watch while he prays. Luke 22:41 tells us that them, for later on Peter was rebuked for trying “he was withdrawn from them about a stone’s to use a sword to kill the high priest’s servant. cast, and kneeled down, and prayed.” This is a Jesus did not want them to use a real sword, yet much more specific measurement than in Mat- he was presented with two. thew 26:39 (“he went a little further”) and Mark One other passage in which we find the men- 14:35 (“he went forward a little”). The “stone’s tion of two swords is 1 Samuel 13:22; in the war cast” is not attributed to anyone—it is not ‘as far against the Philistines “there was neither sword as Peter (for instance) could throw a stone’—and nor spear found in the hand of any of the people Testimony, July 2014 Contents 267 that were with Saul and Jonathan: but with Saul it were great drops of blood falling down to the and with Jonathan his son was there found.” The ground” (Lk. 22:44). The challenge presented by only two people in the whole land to have swords, his will has now been slain and, as it were, falls and therefore the only ones who would have to the ground in his sweat. presented a military threat to the brass-clad Phil- The rulers of the Jews, and the multitude istines, were the king and his son. But, whereas stirred up by them, did not see the challenge in 1 Samuel 14 Jonathan used his sword to great that comes from sinful flesh, and therefore did effect against the garrison of the Philistines, Saul not recognise the deliverance offered in Jesus, “tarried in the uttermost part of Gibeah” (v. 2), the one who overcame that flesh. Instead they staying at home. saw Jesus himself as the one who presented the When it comes to the great challenge presented challenge, and therefore decided to destroy him. by Goliath in chapter 17, neither of these swords is Instead of recognising the ‘Goliath’ in themselves, used. The physical swords of Israel are not capable they thought that the true Goliath was Jesus of of defeating the Gentile champion. David puts on Nazareth. This is reflected in what Jesus says to Saul’s sword in preparation, but says, “I cannot the chief priests, the rulers and the elders who go with these; for I have not proved them. And confront him: “Be ye come out, as against a thief, David put them off him” (v. 39). We are told quite with swords and staves?” (v. 52). This is precisely explicitly in verse 50, after David killed Goliath, the same question that Goliath asks David when that “there was no sword in the hand of David.” he confronts him: “Am I a dog, that thou com- Thus the ‘two swords’ possessed by Israel were est to me with staves?” (1 Sam. 17:43). It is as if of no help in killing the giant confronting them. Jesus is asking them, ‘Are you really going to Instead, it is the ‘stone’s cast’ that kills the giant: treat me like Goliath?’ They had totally failed “David put his hand in his bag,1 and took thence to identify the origin of the true threat to their a stone, and slang it, and smote the Philistine existence. in his forehead” (v. 49). When Jesus overpowers Unlike them, we have to recognise that there is his own will in his battle against the flesh in the “another law in [our] members, warring against garden, he too does it at “a stone’s cast.” He does the law of [our] mind” (Rom. 7:23). The giant-pow- not use the swords with which he was presented, er of sin within needs to be defeated. To achieve but trusts in God to “deliver him” (Ps. 22:8; Mt. this we need to “consider him that endured such 27:43) 2 and to “save him from death, and was contradiction of sinners against himself, lest [we] heard in that he feared” (Heb. 5:7). be wearied and faint in [our] minds” (Heb. 12:3). Goliath, with David’s stone buried deep in his We have not yet, like him, resisted unto blood, forehead, “fell upon his face to the earth” (1 Sam. in an agony in our own fight against sin (12:4). 17:49). Verse 50 tells us that the blow killed him: “David . . . smote the Philistine, and slew him.” (To be concluded) The giant who presented such a strong challenge to the nation, and who would have brought them into slavery, was dead. We find the same in Jesus’ 1. The “scrip” of 1 Samuel 17:40. Jesus, in asking his battle with his will, the “sinful flesh” (Rom. 8:3) disciples to carry on his work, instructs them also each to “take . . . his scrip” (Lk. 22:36). which would make us all servants to it. Having 2. The phrase “deliver him” echoes David’s words in been strengthened by an angel and praying to 1 Sam. 17:37: “The LORD that delivered me out of the God again, he is in an agony in this struggle paw of the lion, and out of the paw of the bear, He against sin. This agony produces “sweat . . . as will deliver me out of the hand of this Philistine.” In the race for eternal life, there are many things lawful in the abstract, but that viewed in relation to the object to be attained, are highly inexpedient, and to be ‘laid aside’ . . . It is a simple, and a safe, and a reasonable, and a wise rule, and one that will give us much cause for joy at the last, to dispense with every habit or pleasure, or practice, or oc- cupation, or friend, that hinders our progress in the narrow way . . . It is better to make our calling and election sure at the expense of worldly friends and engagements, and advan- tages, than to secure all these, in this present time, and find at last, that we have cherished them at the expense of Christ’s approbation, and have to pay for them with the loss of the Kingdom of God. Robert Roberts, Seasons of Comfort, XIII

Testimony, July 2014 268 Contents Exposition The master of the house 1. Beelzebul, the prince of demons David E. Green

The purpose of this study is, first of all, to examine the correct, as the manuscript evidence blasphemous accusation of the Jewish leaders regarding is overwhelmingly in favour of the Beelzebul, the prince of demons, when the scribes and Greek reading Beelzeboul. The use of ‘Beelzebub’ instead of ‘Beelzeboul’ oc- Pharisees in their antagonism sought to discredit Jesus curs in the Vulgate (Latin) translation and his miracles of healing in the eyes of the general of the fourth century and in Syriac population. It will then consider in detail the resulting manuscripts. This alternative reading teachings of Jesus when replying to his critics and is readily accounted for as an attempt instructing his disciples. to match the mention of Baal-zebub, the god of Ekron, in 2 Kings 1:2-6.

T FIRST THE OPPONENTS of Jesus as- Use of zebul and zabal in the OT cribed his healing power to an unnamed Before considering Jesus’ responses to these Aprince of demons: “But the Pharisees said, accusations, we need to examine the use of the ‘He casts out demons by the prince of demons’” Hebrew word zebul and its associated verb zabal. (Mt. 9:34).1 Later they named this ruler of the These words are used only a few times in the demons ‘Beelzebul’ (Gk. Beelzeboul), and even Old Testament, all instances being listed in Table hardened their blasphemous attack by applying 1 overleaf together with their KJV and NKJV this term directly to Christ: translations in italics. • “And all the people were amazed, and said, From the translations in the table, the word ‘Can this be the Son of David?’ But when the zebul appears to refer to a magnificent or exalted Pharisees heard it, they said, ‘It is only by dwelling place, connecting the concepts of ‘hon- Beelzebul, the prince of demons, that this man our’ and ‘dwelling’. We see it used of Solomon’s casts out demons’”(12:23,24) temple (bet zebul), of God’s dwelling place in • “And the scribes who came down from Je- heaven, and of the heavens where the sun and rusalem were saying, ‘He is possessed by moon are located. In agreement with this, Eder- Beelzebul’, and ‘by the prince of demons he sheim informs us that in rabbinic language zebhul casts out the demons’” (Mk. 3:22) referred specifically to the temple.2 • “Now he was casting out a demon that was Further evidence comes from tablets unearthed mute. When the demon had gone out, the at Ugarit,3 which are inscribed in a west Semitic mute man spoke, and the people marvelled. language that has some similarities to Hebrew. But some of them said, ‘He casts out demons They contain a series of stories called the ‘Baal by Beelzebul, the prince of demons’” (Lk. Cycle’ that describe the conflict between the 11:14,15) gods of the Canaanite pantheon. In these myths • “If they have called the master of the house Beelzebul, how much more will they malign those of his household?” (Mt. 10:25). 1. All Bible quotations are from the ESV unless otherwise stated. Beelzebub or Beelzebul? 2. Alfred Edersheim, The Life and Times of Jesus the Mes- siah (Hendrickson, 1993), p. 446. Many translations of the above passages give 3. Tablets dated 1450–1200 BC. Ugarit is modern Ras- ‘Beelzebub’ in the main text and occasionally Shamra, situated about 160 miles north of Tyre on the ‘Beelzebul’ in the margin. However, the foregoing Mediterranean coast. The Semites of Ugarit shared a quotations from the English Standard Version are common culture with the Canaanites. Testimony, July 2014 Contents 269 Table 1: the use of zebul and zabal in the Old Testament Reference KJV NKJV Gen. 30:20 “will . . . dwell with me” “will dwell with me” (“will honour m e ,” ESV; “will treat me with honour,” NIV) 1 Kgs. 8:13 “an house to dwell in” “an exalted house” (“magnificent temple,” NIV) 2 Chron. 6:2 “an house of habitation” “an exalted house” Ps. 49:14 “from their dwelling” “far from their dwelling” (“princely mansions,” NIV) Isa. 63:15 “from the habitation of [God’s] “Your habitation, holy and glorious” holiness” Hab. 3:11 “in [the sun and moon’s] habitation” Same Judg. 9:28 etc. [name of governor of Shechem] Same

Baal is given the title Zebul Baal meaning ‘Prince of the nonentities called demons (AV devils; Gk. B a a l ’. 4 daimonion): • “What am I saying then? That an idol is any- Connection with idolatry and demons thing, or what is offered to idols is anything? Beel in the name Beelzeboul refers to the Old Rather, that the things which the Gentiles Testament Baal, which can variously be translated sacrifice they sacrifice to demons and not to ‘master’, ‘lord’, ‘owner’, ‘leader’ or ‘husband’. The God, and I do not want you to have fellowship Greek Beelzeboul would therefore mean ‘master with demons” (1 Cor. 10:19,20, NKJV) (lord) of the dwelling (temple)’. At first sight this • “But the rest of mankind . . . did not repent does not appear to be a blasphemous title to ap- of the works of their hands, that they should ply to Jesus. not worship demons, and idols of gold, silver, However, after the return from the Babylo- brass, stone, and wood, which can neither see nian captivity the use of the term baal by the nor hear nor walk” (Rev. 9:20, NKJV). Jews, who acknowledged only the one true God, So we can see why the false god of the Canaanites, would convey the idea of something hateful and Zebul-Baal (prince Baal), is described as ‘prince abominable, associated with idolatry and demons. (ruler) of demons’ (Mt. 9:34; 12:24; Mk. 3:22). By Hosea speaks of this changed attitude that would the time of Christ, the ‘prince’ of the Canaanite develop when God’s people moved away from pantheon has become the ‘prince of demons’ in their previously perverse tendency to fall into the the unenlightened superstitious beliefs of post- sin of idolatry: “And it shall be, in that day, says exilic Jewry. the LORD, that you will call Me ‘My Husband’ Coupled with the unpleasant insinuations [ishi], and no longer call me ‘My Master’ [baali], behind the Jewish leader’s application of the for I will take from her mouth the names of the term baal to Jesus, there is also an accusation in Baals, and they shall be remembered by their the term zeboul, because in Rabbinic language name no more” (2:16,17, NKJV). a similar word, zibbul, referred to sacrificing to The use of the term baal would cease because idols. In that sense Beelzebul would mean the of its corrupt association with idolatry. This ‘lord of idolatrous worship’.6 A similar word change can be seen at work in the text of Scrip- zebel, meaning ‘dung’, is used in the Talmud in ture, where the suffix -baal in people’s names has been altered to -bosheth, meaning ‘shame’ or ‘confusion’—for example, Jerubbaal (Judg. 4. New Bible Dictionary (InterVarsity Press, 3rd edition, 1996), p. 1217; Andrew Perry, Demons, Magic and Medi- 6:32) becomes Jerubbesheth (2 Sam. 11:21), and cine (Willow Publications, 1999), pp. 196-8. Esh-baal (1 Chron. 8:33) is the same person as 5. See also Mephibosheth (2 Sam. 4:4) and Meribbaal 5 Ishbosheth (2 Sam. 2:8). In Scripture, the wor- (1 Chron. 8:34). ship of false gods is equated with the worship 6. Edersheim, op. cit. Testimony, July 2014 270 Contents connection with idols and idolatry.

Baal-zebub There remains one final point relating to the alle- gations of the scribes and Pharisees that Jesus cast out demons (that is, healed sicknesses) with the aid of Beelzeboul, prince of the demons. The choice of this name for the prince of the demons fits the fact that in the days of the kings of Israel Baal-Zebub, the god Temple of Baal, Ugarit. of Ekron, appears to have Picture: Jeremy Thomas been associated in the minds of idol worship- Talmudic writings use it in connection with idols pers with the healing of illnesses. We read that and idolatry. King Ahaziah, son of Ahab, sent to enquire of Jezebel (Heb. ’Iyzebel) was the mother of Aha- Baal-Zebub whether or not he would recover ziah, son of Ahab. She supported Baal worship from an injury received when he fell through and attempted to stamp out the true worship the lattice of his upper room in Samaria (2 Kgs. of God in Israel by killing off the prophets of 1:2-6,16). Yahweh (1 Kgs. 16:31; 18:4; 19:1,2). Her name Regarding that event, it has been suggested ‘Yzebel’ found on a ninth-century-BC scarab has that Baal-Zebub, meaning ‘Lord of the flies’ (from been interpreted as meaning ‘Baal exalts’, ‘Baal is z’bhubh, a fly), may have been a deliberate mocking husband to . . .’ or ‘Baal is prince’. However, in the alteration, by the inspired writer, of the Canaanite form in which her name is written in Scripture title ‘Zebul-Baal’. Perhaps the alteration took the it can be given the meaning, ‘Where is the piece route zebul—zebel—zebub, since flies are attracted of dung?’ so as to pour scorn on Baal worship.7 to manure heaps, and the word zebel, meaning It is interesting that in Jezebel’s name we find ‘dung’, is similar in pronunciation to zebul. Zebel is connected the ideas of ‘dung’, ‘Baal’, ‘exalt’ and not found in Scripture, but, as mentioned above, ‘prince’. The prophecy that Jezebel would end up as dung (Heb. domen) upon the face of the field (2 Kgs. 9:36,37) could involve an allusion to the meaning of zebel in Jezebel’s name.

Beelzebul in post-New Testament times Although the New Testament Gospels contain the only known first-century occurrences of ‘Beelze- boul’, the name is used of the prince of demons in the apocryphal ‘Testament of Solomon’. 8 This work is thought to date to about the third cen- tury AD and was probably written by a Greek- speaking Jewish Christian. It may be argued that the writer obtained the name ‘Beelzeboul’ from the Gospel records, but the Testament of Solomon makes reference to a very extensive demonology that appears to have a Jewish background. It refers

Picture: Mbzt/Wikimedia Commons Picture: 7. David Rohl, A Test of Time; Online Bible, Strong’s defini- One of the tablets from the Baal Cycle, found at tion. Ugarit, now in the Louvre in Paris. 8. See Wikipedia entry “Testament of Solomon”. Testimony, July 2014 Contents 271 to many demons who claim responsibility for view that a superstition involving Beelzeboul, various ailments and pains. This evidence from prince of demons, was current amongst the Jews the Testament of Solomon tends to support the in the days of Christ’s ministry. Contents (To be continued)

Watchman ‘Jerusalem our heart’ Shaun Maher

N MAY POPE FRANCIS made his first visit to The Pope also chose this moment to extend an Israel, a trip that was not without significance— invitation to Mahmoud Abbas and Shimon Peres Iand controversy. Any papal visit to the Holy (the outgoing Israeli president) to go to the Vatican Land is carefully orchestrated and managed. and pray for Middle East peace. What a strange Not a word is spoken that has not been weighed request! Was this another snub to Israeli Prime carefully by the Vatican diplomatic corps and Minister Benjamin Netanyahu? Why choose the Pope himself in preparation. And it would Rome, which is holy to neither Jews nor Muslims? seem that the thinly veiled aim of this visit was Why not pray for the peace of Jerusalem in Je- to embarrass and isolate the Israeli government. rusalem, or on Temple Mount? In the case of the Pope Francis chose a meeting with Mahmoud latter, of course neither the Jew nor the Christian Abbas, head of the “Palestinian state” (as de- would be allowed to pray there because, being scribed by the Pope), as his first engagement, regarded as ‘infidels,’ they are forbidden by the flying directly into the Palestinian territories. Islamic Waqf. This papal visit appears to mark Next on his itinerary was a visit to Bethlehem, a significant change in the policy of the Vatican, punctuated by a stop to allow the Pope to pray at under the stewardship of Pope Francis, towards the security barrier built by Israel. This was a gift Israel and the Jews. to the accompanying press, as the Pope, arrayed in his white robes, prayed as if he were at the West- New Palestinian unity government ern Wall of the temple complex, bowing his head Shortly after Pope Francis left Israel, Mahmoud and placing his hand on the concrete structure Abbas announced the formation of a new unity between anti-Semitic and anti-Christian graffiti. government with the terrorist organisation The graffiti where he chose to pray likens the Hamas, bringing together the Fatah and Hamas security barrier to the wall built by the Nazis factions, which have been, to all intents and around the Jewish ghetto in Warsaw, a deeply purposes, at war in recent years. Hamas has offensive—and inaccurate—comparison. The been governing the Gaza Strip and has openly Israeli security barrier has been built primarily declared its objective of destroying the Jewish to keep Palestinian suicide bombers and other state. Its reign has been characterised by terror killers out of Jewish areas, an aim that has largely and corruption, particularly in its support from been achieved since the mass murder of Jewish Iran and the almost daily barrage of rockets into commuters on buses, and of shoppers in town civilian areas of Israel. centres, has become a rarity. The Warsaw wall, Until very close to the deadline, the govern- by comparison, was built to contain the Jews in ment deal was on shaky ground, with Hamas preparation for their extermination in Nazi death refusing to sign up until Fatah agreed to continue camps. No rockets were fired out of the ghetto the Ministry of Prisoners. Whatever is a Ministry into areas of Warsaw populated by civilians; no of Prisoners, we may ask? Did you ever hear of suicide bombers boarded buses of Polish com- a state having such a department? A little more muters heading off for an honest day’s work. One investigation reveals its true nature (a fact that can understand why the perhaps inadvertent pro- you will probably never hear reported in a me- motion of such blatant anti-Semitic propaganda dia heavily biased against Israel). Apparently caused outrage in Israel. this ministerial department manages payments Testimony, July 2014 272 Contents Union and the United Nations have all recognised the Fatah-Hamas un- ion, declaring their continued intent that the land of Israel and Jerusalem should be divided into two sovereign states.

“We will never divide our heart” A predictably belligerent response came from the Israeli Prime Minister Netanyahu at the annual Jerusalem Day celebrations. Jerusalem Day is a national festival that celebrates the reunification of Jerusalem under Jew- ish control following the Six-Day War

© Filippo© Monteforte/Getty Images in 1967, an event not without prophetic significance to Bible students. Forty- Israeli President Shimon Peres and Palestinian leader Mahmoud Abbas shake hands in the grounds of the Vatican seven years ago, Jerusalem was liber- after being invited there by the Pope to pray for ated from Gentile control for the first Middle East peace. time in nearly 2,300 years, since the desecration of the Holy Place of the made by the Palestinian Authorities to bombers temple by Antiochus Epiphanes in fulfilment of and other murderers currently serving sentences prophecy in Daniel 8 and 9. in Israeli prisons. These men and their families In his address to the crowds gathered at the are effectively paid a salary by the Palestinian Mercaz Harav, a religious school in Jerusalem, Authority. Netanyahu said: “Jerusalem is yad vashem” (mean- In 2011 the PA paid $4.5 million per month to ing ‘the name and the place’). “Jerusalem is also prisoners in Israeli jails and $6.5 million to the Mount Zion and Mount Moriah and the Western families of suicide bombers. Abdullah Barghouti, Wall, Jerusalem is Israel’s eternity, it is our heart who was sentenced to sixty-seven life sentences and we are guarding our heart—the heart of for mass murder, receives $1,200 dollars per the nation. We will never divide our heart,” he month; and prisoners serving sentences of more declared, in defiance of the open intention of the than thirty years receive up to $3,000 per month. international community to divide God’s city These payments account for an astonishing six and His Land. per cent of the total PA budget. So at its inception It is not difficult to see how the question of the new Palestinian government has set out its sovereignty over Jerusalem is indeed proving to stall by openly and officially sponsoring those be a “very heavy stone” that will “cut in pieces” who murder Jews. What sort of message does this all the nations (Zech. 12:3) who set their hearts send to Israel? The words of the prophet Isaiah against the place where God has chosen to put come to mind: “Woe to those who call evil good, His name (2 Chron. 6:6). and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and Jerusalem a rejoicing sweet for bitter!” (5:20).1 The rejoicing that accompanies the annual Je- The Israeli government responded by imme- rusalem Day celebration pales when we look diately suspending all political interaction with forward to the fulfilment of other words recorded the Palestinian Authority, refusing to acknowl- in Isaiah: “‘But be glad and rejoice forever in edge its status now that it has joined forces with what I create; for behold, I create Jerusalem as a a terrorist organisation openly hostile to Israel. rejoicing, and her people a joy . . . They shall not Unfortunately, but somewhat predictably, much hurt nor destroy in all My holy mountain,’ says of the rest of the world has acknowledged the new the LORD” (65:18,25). Although we still await that unity government, further isolating Israel. Of the time, we may rejoice at having seen the fulfilment Western nations traditionally friendly to Israel, of Jesus’ words in Luke 21:24: “Jerusalem will only Australia and Canada have reserved judge- ment. The USA, the UK, Russia, the European­ 1. All Bible quotations from the NKJV. Testimony, July 2014 Contents 273 be trampled by Gentiles until the times of the http://www.theguardian.com/world/2014/may Gentiles are fulfilled.” /25/pope-francis-israeli-separation-wall- We live in exciting times, when the age of bethlehem the Gentiles is drawing to a close. Although we http://www.theguardian.com/world/2010/mar/23 know that more difficult days lie ahead for the /binyamin-netanyahu-barack-obama-visit Jews and Jerusalem, soon our Lord Jesus will be here again, and in God’s mercy we will with him http://www.jpost.com/Opinion/Columnists/No- begin the work in earnest of creating “Jerusalem Holds-Barred-Pope-Francis-and-the-need- as a rejoicing, and her people a joy.” to-confront-evil-354429 http://www.timesofisrael.com/prisoner-funding- Sources said-to-switch-from-pa-to-plo/ Arutz Sheva, 28 May 2014. See also Brother Don Pearce’s Milestones Snippets Algemeiner, 27 May 2014. at http://www.milestonesuk.org.uk/

Contents Review “The LORD shall roar out of Zion” John Nicholls

The Prophecy of Joel. of Assyria. The author dwells on the locust inva- Mark Allfree. sions of Joel and compares them with the Exodus The Published in 2013 plague and the fifth trumpet in Revelation 9. Im- Prophecy by Bible Study portantly, he compares Joel 1 with Deuteronomy of Publications, “Woodlyn”, 28 to show how the Assyrian invasion fits these The Park, Mansfield, predictions. He sees Joel as prophesying to people JOEL NG18 2AT, UK. in all walks of life in Israel, calling on them to ISBN 978-1-291-56519-5. repent and seek God’s mercy, and as he offers his Price: £4.50 plus own prayer (Joel 1:19,20). postage. Available Mark Allfree from www.lulu.com/ 1. See, for instance: BibleStudyPublications • Carl Parry, Joel (1977), Christadelphian Scripture Study Service. EVERAL ATTEMPTS have been made1 to • F. T. Pearce, From Hosea to Zephaniah: The Minor open up the message of Joel’s prophecy, Prophets before the Exile (1979), The Christadelphian. but in the reviewer’s mind this one stands Chapter 3 is on Joel. S • P. Robinson, Joel—Teeth in the Wind (2006), P. Rob- out as being particularly coherent, detailed and closely argued from Scripture. It is a well- inson, 3256 Palmer Drive, Burlington, Ontario L7M 1M1, Canada. produced volume of 102 pages with several maps • John Thomas, “The Apocalypse rooted in the and illustrations, and comprises seven chapters Prophets—Joel” in Eureka, vol. 1 (pp. 44-5) (1861), The and an appendix on Sennacherib. Christadelphian. Readers may know that there is disagreement • Peter Islip, The Prophecy of Joel (2002), self-published. among expositors as to the historical background • Chris Maddocks, An Exposition of Joel (2012), self- of Joel. Its being placed next to Hosea by the com- published (available on Lulu). • Andrew Perry, Joel (2009), Willow Publications. pilers of the Old Testament canon might suggest • E. M. Spongberg, Joel: Prophet of Gloom and Glory (no a fairly early date. Indeed, Brother Allfree argues date), Logos Publications. that the background is that of Hezekiah and the • Harry Whittaker, The Prophecy Given Through Joel invasion of the Middle East by King Sennacherib (2004), Biblia. Testimony, July 2014 274 Contents A renewed call to repentance the gift of speaking­ in tongues in the first century Joel 2 opens with the blowing of the trumpet of only. There is much more that the author has alarm in Zion, and the symbol of fiery judgement to say about this section of Joel for readers to as the prophet describes the Assyrian army that explore. threatens God’s city. He likens this threat to the shaking of the Israelitish ‘heavens and earth’. If The LORD shall roar out of Zion Joel is uttering his prophecy at the very time of Joel 3 connects with the “remnant” of the last the invasion of the Land, as Sennacherib musters verse of chapter 2. This remnant escaped the his troops to encircle Jerusalem, then the further judgements at the hands of Rome in AD 70, and call to repentance in verse 12 has added urgency: from them have descended the Jews who in our “Yet even now, saith the LORD, turn ye unto Me days have returned to their land. Brother Allfree with all your heart” (RV). Examples of how God looks at the details of Joel 3 and expounds them was ready to hear His people when they returned in a convincing way in the context of what has to Him are discussed. This is followed by a con- been going on in various nations in modern times. sideration of the message of hope that God gave Verses 1-3 show that God will judge (“plead with”; through His prophet: there would be a reversal see also Isa. 66:15,16) the nations on the basis of of the adverse conditions they were suffering, as how they have treated His people. A fascinating the table on page 47 of the book sets out. account of Tyre, Sidon and the coasts of Palestine Brother Allfree is very observant on the fine and their involvement with Israel is found on detail of this prophecy and maintains his themes pages 63–68. The call for war follows, and then, with impressive consistency. God would remove from the prophet’s interjection, “thither cause Thy the northern army, and the author cites the Taylor mighty ones to come down, O LORD” (Joel 3:11), prism in the British Museum to show that secular Brother Allfree makes a short digression to cover history confirms the biblical account—indeed, the sequence of events at the return of the Lord. this account alone is able to explain why Sen- It is interesting to reflect that, whatever part of nacherib, despite his triumphs over the cities the word of prophecy we turn to, this sequence of Judah, was unable to replicate his success in of events is broadly similar. Here is an exhorta- Jerusalem. Turning to Joel’s “teacher of right- tion to readiness for us, who stand at the very eousness” (2:23, mg.), Brother Allfree suggests threshold of the coming of our Master. that Joel himself might have been that teacher. The author brings out the many links between This is reasonable seeing that Joel himself makes Joel 3 and Armageddon, and he is consistent impassioned pleas to all sections of the nation as in applying the darkening of the ‘heavens’ to he delivers the prophecy. However, there were the temporary extinguishing of modern Israel’s other prophets who did just this, such as Isaiah nationhood. The repentance of Israel and their and Micah, and the author suggests that Isaiah return to faith in their God follow. The final three 30:19-23, which also features Israel’s ‘teachers’, verses of Joel are full of interest, for they take us might have had a first fulfilment at the time of forward to the day of the Kingdom and the bless- the Assyrian invasion. ing of Jerusalem and her people. Page 83 offers a simple but clear map of the Jerusalem fountain The outpouring of the Spirit that will “water the valley of Shittim” (v. 18). For The outpouring of the Spirit, fulfilled on the Day Israel and those who love her, there is to be a time of Pentecost, as Peter declares (Acts 2:16-21), is seen of great blessing, but for two of Israel’s enemies, by the author as a new section of the prophecy. Egypt and Edom, it will be time of judgement. Israel experienced blessing in the latter years Brother Allfree looks at other end-time prophe- of Hezekiah’s reign, but it would come to pass cies of these nations, and again produces a nice “afterward” (Joel 2:28) that God would pour out sequence of events concerning their fate. His Spirit on all flesh. Peter shows us that it was The final chapter of the book is the appendix to be several hundred years after the time of “The story of Sennacherib”. Discoveries from Hezekiah that this prophecy had its fulfilment. ancient Nineveh illustrate his conquest of Judah. Brother Allfree discusses the passage in Joel There are also passages of Scripture which mark cogently, but also adds a gem of exposition from the route of his invasion, as given in Isaiah 10 Isaiah 50 and 51, showing that the phrase “ye and Micah 1. This is an entertaining chapter, and shall receive the gift of the Holy [Spirit]” (Acts includes material on Hezekiah’s tunnel, along 2:38) is alluded to again in 10:45,46 and refers to which it is still possible to walk today. But perhaps Testimony, July 2014 Contents 275 the most powerful part is the startling end of and strengthen our faith in the living God, and Sennacherib’s besieging army at Jerusalem. The for that we should give God thanks”. author concludes, “Only the Bible can give us the The book is warmly commended to the Broth- explanation. Therefore the angels of God really erhood and all who desire to understand this do exist. So this is a story that helps to confirm short, dramatic prophecy. Contents Your Letters The Euphrates Although it was not suggested, I wonder whether we can see in this one about judgement on Arabia I write to you about your article “The Euphra- a reference to the powers of Sheba and Dedan tes: not quite dry.”1 It was an interesting article who mount (apparently feeble) opposition to the about the AKP (Justice and Development Party) northern invader in Ezekiel 38. The northern and what Prime Minister Recep Tayyıp Erdoğan invader appears to enjoy initial success, and thus intends to do in Turkey. I would just like to say Arab nations who resisted the invasion may find that I agree with all that you have written in themselves suffering until the Lord intervenes to that article. defeat the invader. May God occupy you with all good works. Ramazan Özaydin Oracle 9 Diyarbakır, Turkey 2 As with Oracle 8, I wonder whether there is also a latter-day application of this oracle. Israel is painted in Ezekiel 38 as feeling secure when the 1. No. 991, Feb. 2014, p. 59. northern invader comes down, confident presum- 2. It is interesting to have the opinion of a Turkish reader ably in its well-honed defence forces, but its sense of the magazine on this topic.—J.D.T. of self-sufficiency will be exposed as worthless.

Isaiah Special Issue Visions of the Kingdom In commenting in this article on the vision of I enjoyed the recent Testimony Special Issue on Isaiah 35, the author makes this statement: Isaiah and would like to offer some brief com- “The words of verse 10 are repeated in 51:9-11 ments on some of the articles. in terms specifically recalling the deliverance of the children of Israel from Egypt. For the Oracle 1 people of Isaiah’s day the prophecy would be This article stated: “The Spirit’s use of ‘Babylon’ fulfilled in the return from exile in Assyria to cover the proximate Assyria, the future natural and, eventually, Babylon. Today we see its Babylon, and even elements of the future spiritual fulfilment in the ongoing process by which Babylon, should not surprise us.” Indeed it should Israel is being regathered from all nations.” not. I note that Brother Thomas spoke of the I have reservations about the final sentence above. Assyro-Babylonian power and, when expound- The return of the Jews to the Land is indeed the ing the four beasts of Daniel 7 in Elpis Israel,1 great sign of the times, but Isaiah 35:10 and 51:9-11 specifically says: “The lion in these two aspects describe a separate ‘coming to Zion,’ when Israel represents the Assyrian monarchy in two phases; acknowledges its Messiah and is blessed. Then— first, while Nineveh was its capital; and secondly, and only then—will Israel “come to Zion with when by conquest the seat of government was songs and everlasting joy upon their heads”; only transferred to Babylon.” then will it “obtain joy and gladness”; only then will “sorrow and sighing” flee away. ­Passages Oracle 8 like Jeremiah 31 speak both of this glorious time I appreciated the short pieces on the ten oracles when Israel return to their God and also of the and was particularly impressed by the attempt to find latter-day applications for many of them. 1. 14th edition, p. 329. Testimony, July 2014 276 Contents incipient return which we are witnessing under means only a young woman, without requir- Zionism, but in my view these verses from Isaiah ing her to be a virgin in the usual sense of apply only to the future full restoration of Israel the word.” in all senses. This is absolutely correct; however, it is worth noting that, regardless of its wider meaning, Immanuel almah is always used in the Old Testament of a In a footnote, this article states: chaste woman (see Gen. 24:43; Ex. 2:8; Prov. 30:19). “It has rightly been pointed out that the He- Geoff Henstock brew word translated ‘virgin,’ almah, strictly Happy Valley, Australia Contents

Exposition The Letter to the Hebrews 13. Hebrews 7:4-22

Peter Caudery

“See how great this man was to whom Abraham the • In his priestly office, Melchizedek patriarch gave a tenth of the spoils! And those descendants blessed the patriarch and therefore of Levi who receive the priestly office have a commandment was greater than Abraham. His office was superior to the position in the law to take tithes from the people, that is, from their Abraham had at that time. brothers, though these also are descended from Abraham. • The Mosaic Law ordered tithes to But this man who does not have his descent from them be paid to those priests descended received tithes from Abraham and blessed him who had the from Abraham, and those priests promises. It is beyond dispute that the inferior is blessed by died. Abraham paid tithes to Melchizedek, of whose death there the superior. In the one case tithes are received by mortal is no record. men, but in the other case, by one of whom it is testified Melchizedek is spoken of as a mortal that he lives. One might even say that Levi himself, who man, but symbolically his priesthood receives tithes, paid tithes through Abraham, for he was continued, being referred to in Psalm still in the loins of his ancestor when Melchizedek met 110:4 as an everlasting priesthood. In Hebrews 7:8 the writer says of 1 him” (Heb. 7:4-10). Melchizedek that “he lives”, taking the statement in the psalm to indicate HESE VERSES prove the supremacy of that Melchizedek is the type of a continuous and the priesthood of Jesus Christ, typified by eternal priesthood. TMelchizedek, above that of the Aaronic priesthood. The emphasis is on the priestly office A shocking idea of the Aaronic priests, rather than on the priests “One might even say” (v. 9) is a typical phrase themselves. In the same way, it was by means of from classical Greek and was used to introduce the office he had received that Melchizedek was a startling idea that could be misunderstood. superior to Abraham. Abraham was the patriarch The writer is intimating that he is about to say of the nation, and the argument here in Hebrews something that might shock his readers. In a assumes that, in this sense, the whole nation was sense Levi, and therefore the Levitical priesthood therefore inferior to Melchizedek. This priesthood and, indeed, the whole nation, were there in the would be effective for the whole nation and, in person of their patriarchal father. This expands fact, was submitted to by Abraham. There are two ways in which this superiority 1. All Bible quotations from the ESV unless otherwise is shown in Genesis: stated. Testimony, July 2014 Contents 277 the idea, already expressed in verse 5, that both for us to become mature and ‘perfect’. Matthew the Levites and the people, who all descended 5:48 uses the word to describe the character of from Abraham, were represented by Abraham God, and this must be our aim: “You therefore as he stood before Melchizedek. Here is proof of must be perfect, as your heavenly Father is the great contrast between the Aaronic and the perfect”. Philippians 3:13-15 urges the mature Melchizedek priesthoods. to forget what lies behind and to press on with The next few verses contain a number of ideas the upward call. It is a question of growth. If we which form the basis of the argument that will stagnate, we will in fact regress. Full perfection be developed over the following chapters. These is, therefore, the aim of the gospel. ideas concern the problems that faced the Jewish This understanding of perfection was not Christians. The writer uses the ceremonies of the reached through the Mosaic system; the failure Law and what they were supposed to achieve, and of the Law was that it could not bring perfection. compares them with what the work of Jesus has This was a divisive matter in the first-century actually accomplished. He uses the ceremonial ecclesia because the Jews found it very hard to law to depict different aspects of the sacrifice of accept that the gospel proved that the Law had Jesus. Perfection was not attainable through the failed. This issue is specifically dealt with in three Levitical priesthood, and the Law failed because New Testament letters—Romans, Galatians and of human weakness. Hebrews—because it was imperative to prove to the Jewish Christians that the Law was ob- Perfection through Jesus Christ solescent. However, the argument in Hebrews “Now if perfection had been attainable through the is somewhat different from that in Romans and Levitical priesthood (for under it people received the Galatians, despite it having the same aim. law), what further need would there have been for The Law consisted of two main elements: first, another priest to arise after the order of Melchizedek, its definition of sin—the ten commandments and rather than one named after the order of Aaron? For the punishment of sin; and secondly, the ceremo- when there is a change in the priesthood, there is nial way of forgiveness. In his letters, Paul was necessarily a change in the law as well. For the one greatly concerned with the first element. The Law of whom these things are spoken belonged to another defined many actions as wrong, and specified tribe, from which no one has ever served at the altar. how sins should be punished—some by death. For it is evident that our Lord was descended from Hebrews is more concerned with the second Judah, and in connection with that tribe Moses said element: the work of the priesthood and the cer- nothing about priests” (7:11-14). emonial way in which sin could be cleansed and Perfection is an important concept in this letter. forgiven. The old way under the Law had been The word ‘perfect’ means ‘finished’, and it applied superseded by the new and living way, which originally to fruit that had come to full ripeness is more effective because it enables believers to and maturity. It came also to mean something attain to spiritual ‘perfection’ in a way that the completed and therefore ‘perfect’. We have to Law never did. tell from the context which meaning to apply. For example, in 2:10 we are told that Jesus was Obstacles to faith in Christ “[made] . . . perfect through suffering”; in 5:9 he There were two main stumblingblocks for the is described as “being made perfect”; and in 12:2 Jews in accepting Christianity: the divine Sonship as the “perfecter of our faith”. All these phrases of Christ and the abrogation of the Law. The have the meaning of completion or perfection. writer has already dealt with Christ’s Sonship, In 5:14 and 6:1 the word ‘perfect’ is used in the and now goes on to show the failure of the cer- sense of ‘mature’; yet in 7:11 both meanings are emonial Law. The Mosaic priesthood failed to possible. If the Law could have brought people produce perfection of character in the Israelites to maturity, and therefore to completeness and and did nothing to bring the people closer to perfection, there would have been no need for perfection. Therefore there was need for another another priesthood. priesthood. That is not to say that progress to- ‘Perfection’ is seen as the aim and purpose of wards perfection could not be attained under the the gospel. Unconsciously we may keep asking Law; but its ceremonies alone could not bring the for forgiveness yet not progress any further in people nearer to God. There also had to be faith. overcoming our weaknesses. The word shows Later in the epistle the writer will give instances that what is intended in Christian discipleship is of how the ceremonial Law failed. Testimony, July 2014 278 Contents The Mosaic Law established the Aaronic useful to consider how such arguments may be priesthood and, because that priesthood failed, addressed. Something may become ‘indestruct- there was the need for a new priesthood with ible’ in a sense—for example, marriage should new laws to establish it. Psalm 110, a Messianic be indissoluble—but that does not mean that it psalm, describes Jesus as a king-priest. Such a has always existed. change in priesthood necessitated new laws. It is abundantly evident that, as Jesus came from the The Law of Moses superseded tribe of Judah, his is a completely different priest- The two laws and two priesthoods cannot coexist. hood, because the priests of the Mosaic priesthood The clash at Jerusalem, considered by the apostles came exclusively from the tribe of Levi. This new in Acts 15, arose because believers thought that priest arises in the likeness of Melchizedek, which they could worship as both Jews and Christians. explains why the writer quotes from Psalm 110. As Christianity took root and grew, there was Jesus was like Melchizedek in the way in which constant confusion among believers who strug- his priesthood is continued. The word “likeness” gled to see the Mosaic Law in its proper perspec- (Heb. 7:15) is the same as that in Genesis 1:26 tive. Forgiveness of sins had to come either by (Septuagint), where we are told that Adam was the ritual sacrifices of the Law or by Jesus Christ. made in the “likeness” of God. In certain ways Jewish believers had to come to a decision as to man was made ‘like’ God, and so also Jesus was which was the more efficacious. The two systems ‘like’ Melchizedek in certain ways that have went on in parallel while the temple still existed, already been defined. but the writer makes it very clear that, in reality, ultimately they could not both be effective. The Qualifications for high priests Mosaic system was superseded when Christ’s “This becomes even more evident when another everlasting priesthood began. There had to be a priest arises in the likeness of Melchizedek, who has choice between the two. become a priest, not on the basis of a legal require- The Law was “disannulled” (Heb. 7:18, AV), and ment concerning bodily descent, but by the power of so needed to be rejected and put away because it an indestructible life. For it is witnessed of him, ‘You was “weak” and now “useless” (ESV). The writer are a priest forever, after the order of Melchizedek.’ For demonstrates this by means of the history of the on the one hand, a former commandment is set aside people of Israel, who constantly failed although because of its weakness and uselessness (for the law they were under the Law. There were at least made nothing perfect); but on the other hand, a better two ways in which the Law proved to be weak hope is introduced, through which we draw near to and useless: God” (Heb. 7:15-19). • The Law defined sin but it did not give any So many of the requirements which had to be strength to obey it, as is obvious from our own satisfied under the old Law were literally ‘of the experience and that of Israel. The punishments flesh’. The priests had to be descendants of Levi; under the Law were not a sufficient deterrent they could have no physical defects; and they to the sinner. must be ceremonially clean—all referring to the • The sacrificial priesthood failed to promote a flesh. There were no moral qualifications required stimulation to better things. of them before they could assume office—as is This was not the fault of the Law, which in an- evident in the sons of Samuel and of Eli, for ex- other sense was “holy and righteous and good” ample. In contrast, the Melchizedek priesthood (Rom. 7:12); yet because of the characteristics had no requirements of fleshly descent. The spoken of by the writer to the Hebrews it was basis on which this priesthood devolved upon nevertheless a failure as regards the attaining Jesus was “the power of indestructible life”. His of spiritual perfection. This idea will be taken qualification to serve as priest for ever, after the further in chapter 10. The Law was now to be order of Melchizedek, was vouchsafed to him in discarded and replaced by “a better hope” (7:19). his resurrection to a new life. In one way the believer’s hope is the same, being The Greek word used to describe the new life the hope of Abraham; but this is a better hope of Jesus means ‘indestructible’ or ‘indissoluble’ than that provided by the Law. The Law gave a and is not the same word as ‘everlasting’. Main- consciousness of sin and the promise that, if its stream commentators use the word to promote observers obeyed God, they would live long in the the idea that Jesus never really died at all, ty- land. But it is a far better hope through which we ing this up with the idea of pre-existence. It is draw near to God—referring back to the concept Testimony, July 2014 Contents 279 in 6:19, where the writer speaks of “a hope that but the new covenant is certainly more effective, enters . . . behind the curtain”. This was not pos- if we have faith in it. sible under the Law, when only the high priest Those who took office as priests under the could enter the most holy place. Through Jesus Mosaic order did so without an oath; for exam- Christ all believers can now access the presence ple, when God appointed Phinehas there was a of God and speak to Him as their Father. covenant but it was not supported by an oath (Num. 25:10-13). That covenant was between Guarantor of a better covenant Phinehas, his descendants and God, provided “And it was not without an oath. For those who they carried out the necessary laws and walked formerly became priests were made such without an in God’s ways. God sealed the priesthood of oath, but this one was made a priest with an oath by Jesus Christ with an oath because of the sinless the One who said to him: ‘The Lord has sworn and perfection to which Jesus attained. This makes will not change His mind, “You are a priest for ever.”’ Jesus the guarantor of a better covenant. The name This makes Jesus the guarantor of a better covenant” of Jesus emphasises his work as Saviour, saving (Heb. 7:20-22). his people from their sins. In the Greek text the Under the priesthood of the Law, the priests word ‘Jesus’ comes at the end of the sentence in qualified for office via their physical descent verse 22, to emphasise it, and the word ‘makes’ from Aaron. Jesus Christ took office because is better rendered ‘became’; by the very surety of an oath: “The LORD has sworn and will not of the oath of office, Jesus became the guarantor change His mind, ‘You are a priest forever’” (Ps. of the better covenant. Interestingly, the word 110:4). In Hebrews 6 the writer emphasised the ‘guarantor’ originally referred to the bail money importance of an oath and the unfailing nature that was given as surety for someone, but it came of the promise. The divine oath provides absolute to mean the person who gave that surety—the certainty of the high priesthood of Jesus and of guarantor. Later still it came to mean a pledge. its efficacy; it is always effective—if we will do This confirms Jesus as the ‘pledge’ for the offering our part. The writer is not saying that it is an of the new covenant, superior in every respect to automatic means of our reaching the Kingdom; the old covenant under the Law. Contents (To be continued)

Exhortation Isaiah in daily living The vision Trevor Hughes

The articles in this new series draw together some of the ‘Whom shall I send, and who will go practical implications of the message of the prophet Isaiah. for us?’ Then I said, ‘Here am I! Send They were held over from this year’s Special Issue on me’” (6:8).1 Isaiah for reasons of space. Isaiah’s commission was to warn his people of God’s judgements and E KNOW LITTLE of the life of Isaiah to prophesy of a better way in which they would himself; nothing of his home life except find salvation in the mercy and purpose of God. Wfor inferences which may be drawn from Are we so responsive to the call to “Seek the LORD his own prophecy. He lived probably in the king’s while He may be found; call upon Him while He court, from which he was called in vision by is near” (55:6,7)? the Lord, and he may well have been one of the This call to seek the Lord was threefold. The priestly order. What is significant exhortation to wicked was to: us all was his immediate response to God’s call- ing: “And I heard the voice of the Lord saying, 1. Bible quotations are from the ESV. Testimony, July 2014 280 Contents 1 forsake his way ‘Why have we fasted, and You see it not? Why 2 put away unrighteous thoughts have we humbled ourselves, and You take no 3 return to the Lord so that He might have knowledge of it?’” (58:2,3). compassion upon him. Can we, in our own lives, approach God in a If we feel that our Lord is remote from us; if our similar manner in our prayers and our behaviour? life is not so close to the way that we know we God responds, “Behold, in the day of your fast should follow; then let us call upon Him like this you seek your own pleasure, and oppress all your each day, and the Lord will lift us up. workers . . . Will you call this a fast, and a day acceptable to the LORD?” (vv. 3,5). Indeed, God’s A call to humility ways are higher than our ways and His thoughts As Isaiah observed the behaviour of the people of are higher than our thoughts. He knows us better Judah and Jerusalem, apart from their idolatrous than we know ourselves; so if we are not walking ways he saw arrogance and a self-sufficient at- in truth, He will expose our perfidy. titude. He called them to humility before the true God and Provider of all blessings. “The haughty Prayer looks of man shall be brought low, and the lofty Isaiah revealed a comfort and joy in righteous liv- pride of men shall be humbled, and the LORD ing. Knowing God intimately fills the heart with alone will be exalted in that day” (2:11). A ma- a peace and a desire to praise and worship Him. terialistic society negates trust and dependence Prayers are not one-way. We present our petitions upon God. Godly daily living demands a trust to God, and He hears and responds. This concept in and dependence on Him for all things and a is beautifully presented to us in what we call response to Him in thanksgiving. Those renewed the ‘comfort’ section of the prophecy: “Comfort, in the right way would come to acknowledge this comfort My people, says your God. Speak tenderly in thanksgiving: “You will say in that day: ‘I will to Jerusalem, and cry to her that her warfare is give thanks to You, O LORD, for though You were ended, that her iniquity is pardoned, that she angry with me, Your anger turned away, that You has received from the LORD’S hand double for might comfort me’” (12:1). all her sins” (40:1,2). This way of life results in knowing God in Two prayers are then offered up from a voice our innermost being and observing His hand that cries (vv. 3,6). The responses are those of at work in our lives. “Listen to Me, you who God’s promised way of salvation. Both cries know righteousness, the people in whose heart are made on behalf of “all flesh” (vv. 5,6)—that is My law; fear not the reproach of man, nor be is, Israel and people of all nations who see the dismayed at their revilings” (51:7). God holds out salvation of God. The first cry is answered by a joy and peace which are beyond our present the preparation of “a highway for our God” (v. comprehension: “And the ransomed of the LORD 3). The second is to proclaim that “the word of shall return and come to Zion with singing; ev- our God will stand forever” (v. 8). erlasting joy shall be upon their heads; they shall From our viewpoint of the new covenant obtain gladness and joy, and sorrow and sighing we know that this “herald of good news” (v. 9) shall flee away” (v. 11). So the present discomforts was fulfilled in the coming of John the Baptist, and tribulations in life are far outweighed by the followed by “the Word [which] became flesh” exceeding joy of that to which we are called and and came to tabernacle with men (Jno. 1:14). But that which will be revealed in that day. to the people both of Isaiah’s day and ours it is to know and hear the Holy One, the Lord, “the Contrition everlasting God, the Creator of the ends of the Yet this inner knowledge of God and His ways earth . . . He gives power to the faint, and to can be attained only by a true and contrite heart. him who has no might He increases strength. There were those in Judah who claimed to follow Even youths shall faint and be weary, and young the way of righteousness, but their hearts were men shall fall exhausted; but they who wait for far from God. It is with irony that Isaiah wrote the LORD shall renew their strength; they shall of them: “Yet they shall seek Me daily and de- mount up with wings like eagles; they shall run light to know My ways, as if they were a nation and not be weary; they shall walk and not faint” that did righteousness and did not forsake the (Isa. 40:28-31). judgment of their God; they ask of Me righteous There is a confidence in knowing God. Daily judgments; they delight to draw near to God. living takes on an optimistic prospect; nothing Testimony, July 2014 Contents 281 can assail or destroy God’s purposes for His Walking with God elect. Isaiah sees Israel as God’s servant; indeed, If this seems Utopian, it is bound up in the ever- all who serve the Lord can find encouragement lasting covenant which God has extended to His in his exhortations to “fear not”: people. Redemption brings a renewed hope, a joy • “fear not, for I am with you” (41:10) and peace which transcends all the anxieties­ and • “Fear not, I am the one who helps you” (v. 13) tribulations in life. It is daily progress in God’s • “Fear not, for I am with you . . . everyone who re-creation for the future glory that is yet to be is called by My name” (43:5,7) revealed. • “Fear not, O Jacob My servant, Jeshurun whom In Isaiah’s terms, daily living is walking with I have chosen . . . I will pour My Spirit upon God in spirit and in truth; keeping to the laws of your offspring, and My blessing on your de- righteousness and finding comfort in the joy of scendants” (44:2,3) salvation. Though God is in heaven and we are • “fear not the reproach of man, nor be dismayed upon earth, He is close to those who love Him: at their revilings” (51:7) “Thus says the LORD: ‘Heaven is My throne, and • “Fear not, for you will not be ashamed; be not the earth is My footstool; what is the house that confounded, for you will not be disgraced” you would build for Me, and what is the place (54:4). of My rest? All these things My hand has made, God provides, protects and perseveres with those and so all these things came to be, declares the who love Him, as a good husband loves and cares LORD. But this is the one to whom I will look: he for his wife in their shared life. “For your Maker who is humble and contrite in spirit and trembles is your husband, the LORD of hosts is His name; at My word” (66:1,2). and the Holy One of Israel is your Redeemer, the Through God’s righteous Servant we are in- God of the whole earth He is called” (v. 5). vited to be part of God’s house. We must be Family life finds a stronghold; with the Lord humble and contrite, and tremble at His Word, as our heavenly Father, firm ties bind us all close walking daily with our God, who will abide with together in His love: “All your children shall be us and will bring us as priests and Levites to His taught by the LORD, and great shall be the peace new heaven and new earth: “. . . so shall your off- of your children. In righteousness you shall be spring and your name remain. From new moon established; you shall be far from oppression, for to new moon, and from Sabbath to Sabbath, all you shall not fear; and from terror; for it shall not flesh shall come to worship before Me, declares come near you” (vv. 13,14). the LORD” (vv. 22,23). Contents Exhortation The power of God unto salvation Geoff Henstock The Almighty has the power to save us from the power for, the evidence of things not seen” of sin and death. This greater power is contained in the (Heb. 11:1). Submission to God’s will in gospel of Christ, and it requires a response from us. It is baptism is not an act of lunacy: on the contrary, our embracing the gospel is revealed in the very name of God. an intelligent response to the wonder O THE WORLD ABOUT US nothing could of God’s grace expressed in His plan of salvation. be greater lunacy than our decision to turn It is, as Paul tells the Romans, our “reasonable Tour back on all the pleasures of a hedonistic service” (12:1); it springs from reason and is the lifestyle for a life of service as bondslaves of God only rational response. and of a Lord whom we cannot even see. But we Having embraced the gospel we endure a know that “faith is the substance of things hoped struggle that troubles us and never allows us Testimony, July 2014 282 Contents truly to rest. Our appreciation of the gospel leads faithful in all ages, the Word of God made him us to cultivate a profound abhorrence of sin in only too conscious not just of God’s will but also all its forms and manifestations. We absolutely of the reality of sin. The law of God is holy, just repudiate sin and deny its claim to mastery. Yet, and good (v. 12), but it created a dilemma for the for all that, we are sinners. We struggle with sin’s apostle—a dilemma he shares with each of us. power even though we repudiate sin. Paul speaks of a struggle between a real desire to do that which is right and a countervailing Paul’s calling tendency to do what is wrong. This tension afflicts Sin is a key theme of Paul’s letter to the believers all the faithful and can never be completely re- in Rome. Paul opens with a bold assertion of his solved this side of the return of Christ. Conscious position: “Paul, a servant of Jesus Christ, called to of God’s will, aware of God’s standards from the be an apostle, separated unto the gospel of God” Word, Paul speaks of a war raging within: (1:1). These words are pregnant with meaning. “Now if I do that I would not, it is no more I • First, Paul says he is a servant—literally, a that do it, but sin that dwelleth in me. I find slave. In other words, he is completely subject then a law, that, when I would do good, evil to the will of his Master and in no position to is present with me. For I delight in the law of act of his own volition. We too are servants God after the inward man: but I see another or slaves. law in my members, warring against the law • Secondly, he says he has been called by God— of my mind, and bringing me into captivity in Paul’s case, to act as an apostle, one sent as to the law of sin which is in my members” an ambassador. Each of us has also been called (vv. 20-23). by God, and we have a task to undertake. We Without God’s Word Paul would have been com- are not apostles in the strict sense in which pletely unaware of his dilemma. That is exactly the word is applied to Paul, but nonetheless the situation in which most people live today. we are “ambassadors for Christ” (2 Cor. 5:20) For those ignorant of God’s will, the word ‘sin’ to those whom we meet. is barely part of their vocabulary. Sin is regarded • Thirdly, Paul says he has been ‘separated.’ We as an archaic concept, completely irrelevant in sometimes think of separation in a negative a world of relative values and self-determined sense, focusing on that from which we are morals. This is very much the group of people separated. Of course, we need to be separate described in the second half of Romans 1. from much that consumes the world’s affec- Romans 1:18-32 catalogues the gross immo- tion and interest. But we must not see this rality that consumes every society where there doctrine only through a negative prism. Paul is no respect for the Word of God. The people did not. Romans 12:1 focuses not on that from described in such graphic language in this pas- which Paul was separated, but rather on that sage are people who have been exposed to the to which he had been separated. He was “sepa- evidence of the Creator but who choose to turn rated unto the gospel of God.” He had been their back on His revealed will. They exchange called out from a world with no answers and the wisdom of God for the wisdom of benighted no future, and he had been called to embrace men (vv. 21,22). Paul concludes this sorry record the good news of God’s plan and purpose. in verses 29-32: Like Paul, we have similarly been separated “. . . being filled with all unrighteousness, unto the gospel. fornication, wickedness, covetousness, mali- This high and lofty calling that Paul brings to our ciousness; full of envy, murder, debate, deceit, attention is one we share, in measure, with him. malignity; whisperers, backbiters, haters of Yet even as we remind ourselves of the wonder God, despiteful, proud, boasters, inventors of of God’s grace in calling us to such a wonderful evil things, disobedient to parents, without position, we are conscious of our weakness. We understanding, covenantbreakers, without are conscious that we do not always live up to our natural affection, implacable, unmerciful: high calling. In this regard also we are like Paul. who knowing the judgment of God, that they which commit such things are worthy of Struggling against sin death, not only do the same, but have pleasure Romans 7:8-24 deals with the internal struggle in them that do them.” that bedevils all servants of Christ. Paul laments These words are familiar to us not only because the fact that, as is the case for us and for the we read them twice each year in our daily Testimony, July 2014 Contents 283 readings but also because they appear in news those perishing men and women in the world at reports every day. And even if the journalists large. Let us value that privilege. in question do not actually use quite the same terms, these are certainly the same characteristics Power from God that underlie the evil acts they report with such In the remainder of Romans 2 Paul reminds us relish because they know that their readers are that the Jews, as a race, failed to live up to their among those in verse 32 who “have pleasure in calling. Yet they had one great advantage over them that do them.” The prevailing view of the other men: they had the oracles of God. Almighty unenlightened can be summed up in the phrase, God chose to reveal Himself to men and women ‘If it feels good, do it.’ I recently saw printed on through the written Word, and these oracles had a T-shirt the slogan, ‘It’s only illegal if you get been committed to the Jews: caught.’ Things that a mere generation ago were “What advantage then hath the Jew? or what illegal or unmentionable in polite society are now profit is there of circumcision? Much every routinely accepted, even promoted. way: chiefly, because that unto them were Sociologists sometimes argue that certain evil committed the oracles of God” (3:1,2). acts are ‘victimless crimes’ and as such should The Jews might have treated this privilege with be legalised. Among these so-called victimless contempt, but we dare not. For the Bible teaches crimes are illicit drug use and prostitution. But us not only about sin; it also teaches us about are such crimes really victimless? Only if you God’s plan for overcoming sin. The Word of God restrict your view to the individual concerned. cannot completely eliminate the tension within Talk to the parents of a young person who died us between God’s will and our will, but it does from a drug overdose, or a wife who contracted give us hope of a solution to the problem. Paul a loathsome disease from an unfaithful husband, describes the gospel as a powerful force: and you will find that often there are victims of “For I am not ashamed of the gospel of Christ: these sins. for it is the power of God unto salvation to If Paul’s message in Romans 7 had ended at every one that believeth; to the Jew first, and verse 23, our state would be miserable indeed— also to the Greek. For therein is the righteous- and made all the more miserable by our aware- ness of God revealed from faith to faith: as it ness of the fact. If this were all Paul taught, we is written, The just shall live by faith” (1:16,17). might conclude that it would have been better to The gospel has power—a power from God. The be without knowledge of the Word of God. But Greek word translated ‘power,’ dunamis, could also this is not the sum of Paul’s message. His letter be translated ‘force.’ It is the word from which to the Romans makes the problem crystal clear, the English words ‘dynamo’ and ‘dynamic’ are but it also makes abundantly clear the solution derived. So the gospel is a dynamic force, and the to the problem. source of this dynamism is the power of God, not the efforts or ingenuity of man. God is the Saviour, The basis of judgement through the Lord Jesus Christ; man cannot save In 2:6-11 the apostle points out that our response himself. Only God can save us, and His gospel to the will of God is the basis on which we are has the power to give effect to that salvation. judged. There are two possible outcomes of this In verse 17 this power is described as a mani- judgment process: eternal life or eternal death. We festation of the righteousness of God. How is the wish to be among those who gain eternal life; but gospel “the power of God unto salvation”? In what how can we be sure that we are among those who way is God’s righteousness revealed through this obey the truth? Paul tells us in verses 12 and 16: message? The answers to these questions go to “For as many as have sinned without law the very heart of the doctrine of the atonement, a shall also perish without law: and as many doctrine that is the cornerstone of God’s revealed as have sinned in the law shall be judged by truth. I use the word ‘cornerstone’ deliberately, the law . . . in the day when God shall judge because the doctrine of the atonement focuses the secrets of men by Jesus Christ according on the Lord Jesus Christ as the cornerstone of to my gospel.” God’s plan of salvation. It is a pity that disputes The gospel is the basis on which we shall be about this doctrine can sometimes sidetrack us judged; we shall be assessed in accordance with into fruitless debates about technical issues and our response to the will of God as revealed in mechanics and phraseology, and distract us from His Word. This is a great privilege we have over its profound glory—that God has a scheme for Testimony, July 2014 284 Contents redeeming men and women from the power of qualities. Yet the Apostle Paul spoke of “the power sin and death. of God” in the context of salvation. In what sense are these characteristics linked to God’s power? Mercy and grace Moses understood that these characteristics The well-known words of Exodus 34 are a rev- are intrinsically linked. When the Israelites mur- elation of God’s name. That revelation was in re- mured and expressed a desire to return to Egypt, sponse to a request from Moses for God to reveal God considered destroying the nation: His glory. In reply, God said he would reveal His “And the LORD said unto Moses, How long goodness and proclaim His name: will this people provoke Me? and how long “And [Moses] said, I beseech Thee, show me will it be ere they believe me, for all the signs Thy glory. And He said, I will make all My which I have shewed among them? I will smite goodness pass before thee, and I will proclaim them with the pestilence, and disinherit them, the name of the LORD before thee; and will and will make of thee a greater nation and be gracious to whom I will be gracious, and mightier than they” (Num. 14:11,12). will shew mercy on whom I will shew mercy” (33:18,19). Power in forgiveness God’s glory is concerned with His grace and God could have used his incomparable power to mercy. It is in essence moral rather than physical, snuff out the Israelites in an instance, but Moses which may be contrary to how we normally think intervenes and appeals to Him to exercise His of glory, and perhaps also how Moses thought of power in grace and mercy. In doing so he refers glory. In the next chapter God fulfils His promise back to the revelation in Exodus 34: to reveal His glory: “And now, I beseech Thee, let the power of my “And the LORD passed by before him, and Lord be great, according as Thou hast spoken, proclaimed, The LORD, The LORD God, merci- saying, The LORD is longsuffering, and of ful and gracious, longsuffering, and abundant great mercy, forgiving iniquity and transgres- in goodness and truth, keeping mercy for sion, and by no means clearing the guilty, thousands, forgiving iniquity and transgres- visiting the iniquity of the fathers upon the sion and sin, and that will by no means clear children unto the third and fourth generation. the guilty; visiting the iniquity of the fathers Pardon, I beseech Thee, the iniquity of this upon the children, and upon the children’s people according unto the greatness of Thy children, unto the third and to the fourth mercy, and as Thou hast forgiven this people, generation” (34:6,7). from Egypt even until now” (Num. 14:17-19). Again the emphasis is on mercy and grace, on Forgiveness, then, is the great power of God. God’s willingness to forgive. Mercy is the very What a profound revelation! God’s character first attribute mentioned. But verse 7 confirms was evident in the crucifixion of our Lord; His that God’s abundant grace does not compromise glory was revealed in that act, His mighty power His righteousness. Salvation is offered to all, but being manifested through forgiveness. So it is only if they repent and seek to turn from their that Paul could tell the Romans that the gospel wicked ways. He will by no means clear the guilty is “the power of God unto salvation” (1:16), and if they refuse to repent. could tell the Corinthians that “the preaching of Mercy and grace are intrinsic to Almighty the cross is to them that perish foolishness; but God—they constitute part of His glory. But there unto us which are saved it is the power of God” is no mention in this revelation of God’s awesome (1 Cor. 1:18). Let us then celebrate the work of our physical power. The passage speaks only of moral Lord, for it is “the power of God unto salvation.”

The disputed history of the Land of Israel Israel’s Year of National Heritage is coming to a close with a push to emphasise Jewish links with ancient sites not only within Israel proper but also in the West Bank. Israel is portraying the project as purely cultural but has been accused by Palestinians of being motivated by political factors. A new multi-million-dollar visitors’ centre has been opened at Tel Shilo, generally believed to be the site of biblical Shiloh, which has seen exponential growth in visitor numbers in recent years. “A people must know its past to ensure its future,” Prime Minister Netanyahu said. There are eight such Israeli national heritage sites in the West Bank.

Testimony, July 2014 Contents 285 Science Science snippets The greenhouse plant David Burges

N THE FOOTHILLS OF THE HIMALAYAS, above the treeline at around 4,000 metres above Isea level, growing conditions are extremely harsh. The steep slopes consist mainly of shat- tered rock with little soil, and plants face severe cold, fierce winds and intense ultraviolet radia- tion. Consequently most plants are tiny alpine species, hugging the crevices in the rocks. One plant, however, is a remarkable excep- tion. It reaches up to two metres high, and towers above the other inhabitants of this bleak landscape.1 It was discovered by the botanist Joseph Hooker in the 1840s, who recognised it as belonging to the rhubarb family and named it Rheum nobile, sometimes referred to as the Sikkim rhubarb. From the centre of its base of normal green leaves, which do indeed have edible stems, rises a conical tower of overlapping, pale yellow leaves. These are translucent and give the clue to the amazing purpose of this column: it forms the plant’s own ‘greenhouse’. Photo: Bill Baker, Royal Botanic Gardens, Kew Photo: Bill Baker, The pale yellow tower is formed from over- lapping bracts which shelter the flowers inside plants with the tower still intact, presumably be- throughout their development and pollination, cause of the warm shelter within. The tall yellow until the fruit and seeds form. The bracts then column also acts as a highly visible attraction in wither and fall off, exposing the seeds within. the landscape. There is a cost to the plant, how- Hooker recorded that in winter the naked black ever. The pollinating gnats lay their eggs in the stems could often be seen above the snow. flowers within the warm ‘greenhouse’, and when Although it was long suspected, it was not until the larvae hatch they feed on the seeds. But this the 1990s that experiments confirmed that the loss is tolerable because the gnats are required to translucent tower acts as a greenhouse, filtering pollinate the next generation. So both plant and out the damaging ultraviolet radiation, allowing insect benefit from this symbiotic relationship. through visible and infrared light, and trapping Naturally, evolution is credited by the scien- the resultant heat. Field measurements showed tists with ‘inventing’ this botanical greenhouse, that on a sunny day the temperature within the whereas the careful arrangement of its various towers was 10˚C higher than outside. The tower parts and features, each vital for its successful also provides protection from wind and rain; if functioning, gives every indication of intelligent the bracts were removed by the researchers, most forethought by the divine Inventor. “O LORD, how of the pollen grains were washed away, whereas manifold are Your works! In wisdom You have those kept at the highest temperatures were more made them all” (Ps. 104:24, NKJV). likely to germinate, and produced larger seeds. The main pollinator of Rheum nobile is a fungus 1. Henry Nicholls, “Peak performer”, New Scientist, 19 gnat, which shows a strong preference for those Oct. 2013, p. 45. Testimony, July 2014 286 Contents Principles, preaching and problems Believing that He is Daniel Weatherall

The God of the Bible reveals Himself as Yahweh, the on His very existence. Is He a God living God who exists. Asserting His existence in an or not? All other queries can follow. overwhelmingly atheistic society can be challenging, The living God of the Bible but there is good reason to trust in the ‘First Cause’ of I suggest that the focus of the Scrip- everything material. tures is on this very point. The God of the Bible affirms His existence in S HAS BEEN REMARKED many times, we the very essence of His name. When Moses asked live in a society that has experienced a re- what he should say to the children of Israel when Acent burst of influence from a very militant they asked who had sent him, God’s reply was: form of atheism. The wave of ‘new atheism’ is “I AM WHO I AM . . . I AM has sent me to you” now, in fact, old news; indeed, the academic world (Ex. 3:14).2 Leaving aside for the moment the more is to some extent dismissive of its predictable set nuanced meanings that the name of God certainly of arguments.1 However, although the battles for convey, its basic meaning is correctly translated theism may have been won on a scholarly level, by almost all versions of the Bible as “I AM”. 3 popular-level books that discredit belief in God God’s name is fundamentally a statement that He and the observance of religion of any kind have exists, which encompasses both the present and not become best-sellers without reason or effect. the future,4 (and also, by implication, the past).5 Regardless of higher-critical conclusions on The name whereby we humans refer to Him is whether the aggressive atheism movement has simply the same affirmation of the Hebrew verb any new or valid points to bring to the debate, its ‘to be,’ but from a third-person perspective— tone, disparaging insults and biting arguments ‘Yahweh,’ that is, ‘He who is.’ It is interesting to are going to be, for the foreseeable future, part of the fabric of the classroom, lecture hall, university, 1. McGrath, A., Why God Won’t Go Away: Engaging with workplace and the media. the New Atheism (London: SPCK, 2011), p. 91: “Appeals This makes it all the more important for us to reason and science have failed to score anything to be able to justify our belief in God, both to even remotely approaching knockout blows against ourselves and to others, and to grasp firmly belief in God. To the intense irritation of New Atheist the rational and logical reasons for this belief. apologists, their Christian opponents regularly ap- peal to both in their critique of atheism and in their There is an urgent need to have strong answers proclamation of the rationality and relevance of the to atheistic criticism of the Bible and belief in Christian faith.” God. Predictably, the battleground on which 2. Bible quotations are from the ESV unless otherwise many atheistic writers choose to fight is on the stated. origins of the human race and the mechanisms 3. NET, 1st edition, translation notes for Exodus 3:14: of how species came into existence. Quite clearly, “. . . a translation of ‘I will be’ does not effectively do however, this fails to address the real issue at much more except restrict it to the future. The idea of the verb would certainly indicate that God is not stake. bound by time, and while he is present (‘I am’) he will Frustratingly, a large segment of Christian always be present, even in the future, and so ‘I am’ counter-argument also misses the point, as does would embrace that as well.” the media’s portrayal of the debate. Questions 4. See further Brother Mark Vincent’s interesting discus- concerning the origin of species are indeed sion in his book The Exodus: A commentary on Exodus relevant, but there is a far greater and more im- 1–15 (Testimony: King’s Lynn, 2009), pp. 56-59, where he states, “Both the continuing existence of God and portant question which comes before this: Does the theme of God-manifestation are highly and par- God exist at all? Regardless of queries over how ticularly relevant to the context of Exodus 3.” and what He has or has not achieved in creating, 5. Compare Revelation 1:8: “. . . who is and who was and the fundamental battleground should rather be who is to come.” Testimony, July 2014 Contents 287 wonder whether this idea is what lies behind the discovery is a remarkable witness to the fact that expression in Hebrews 11:6, “he who comes to everything material around us has a finite origin, God must believe that He is” (NASB; see also AV; which fits the scriptural perspective of God as ESV and others have “He exists”). God’s ongoing, the Source and Creator of all things. eternal existence is the most fundamental of all ideas behind His name. It is what made Him 3. The universe must therefore have a different from all ancient idols, and particularly, cause in the context of Exodus, from the gods of Egypt The conclusion to the argument is where things and Pharaoh himself. These days the affirmation become exciting. If the first two parts to the is just as relevant; however, instead of being a argument are true, then by deduction the third statement that challenges the existence of many statement must also be true. On the surface, this other gods, it is now an appeal to accept that He proves nothing more than the need for something is a living God when the default assumption is or some event to have been behind the commence- that there is no higher power at all. ment of the universe. However, we can make some As the modern popular sentiment denies assumptions about the very moment at which the that “He is,” how are we to defend this affirma- universe commenced. From that point onwards tion? A number of defences of God’s existence the universe has been expanding rapidly; or, to have value.6 One in particular that I find very put it another way, the moment of the universe’s compelling is a thought-experiment known as creation is where all space, matter and energy the ‘cosmological argument.’7 In one form, it is originated. Indeed, time, as a measurement of expressed in the following way: what happens to the material universe, quite lit- • everything that begins to exist has a cause erally began at that same defining moment. If all • the universe began to exist these things began to exist at the creation of the • the universe must therefore have a cause. material universe, then that cause which triggered On the face of it, this does not look to be a par- its creation must lie somewhere outside those ticularly profound set of statements. However, it is parameters. It must be outside time, space and worthwhile considering each item in turn. When matter. To put it another way, whatever caused we do so, some plain scriptural correspondence the universe to be created must be: to the idea of who or what God is becomes clear. • eternal (outside time) • changeless (because change is dependent on 1. Everything that begins to exist has a time) cause • omnipresent (non-spatial) This is regarded as self-evidently true. It is, in fact, a bedrock principle of scientific investiga- tion. There is no such thing as spontaneous 6. See, for example, the recent Christadelphian publica- creation, and it is accepted that there must be a tion, Gaston, T. (ed.), Reasons: Evidence for God, Jesus set of circumstances or conditions that triggers and the Bible (East Boldon: Willow Publications, 2011), which includes a clear, succinct discussion on the the creation of the item in question, whatever it argument I present in this article. 8 may be. This must also apply, therefore, to the 7. The particular variant I put forward is known as the entire universe that houses all the material objects ‘Kalam’ or ‘First Cause’ cosmological argument. For around us, as the following premises state. more discussion on this and a similar version of the argument, see Geivett, R. D., “Two versions of the 2. The universe began to exist 9 cosmological argument” in Copan, P. & Craig, W. L. Passionate Conviction Years ago, this would have been a controversial (ed.), (Nashville: B & H Publish- ing Group, 2007). statement to make. The universe was assumed by 8. Gaston, T., op. cit., p. 31: “If things can appear out of many, including scientists, to have always existed. nothing without any cause whatsoever, then we have But since scientific exploration has managed to no justification for scientific enquiry.” peer into the depths of the heavens and ‘see’ the 9. For a full discussion of this point (which gets very products of light and radiation many light-years technical in terms of the science and philosophy that away, the conclusion became unavoidable; the underpins it), as well as each of the other points in the argument, see the section on the ‘Kalam’ cosmological universe and everything in it started in a sudden argument in Craig, W. L., Reasonable Faith: Christian burst of energy and from that point onwards has truth and apologetics, 3rd edition (Wheaton, Illinois: been steadily expanding. The time frame may not Crossway Books, 2008), ch. 3, “The Existence of God have been in line with our expectations, but this ( 1) .” Testimony, July 2014 288 Contents • omnipotent (as the origin of all energy in the provide a very strong footing to build on. It can universe) be very unprofitable to battle atheist ideology on • omni-intelligent (as the source of all laws in its own terms, and over sideline topics that do the universe). not actually impinge on the greatest issue of all— In short, the first cause needs to be something God’s very existence as affirmed in His name, ‘He outside our universe, just as Paul described God who is.’ But this careful and profound thought- when he wrote, “He . . . is the blessed and only experiment, together with Bible in hand, offers Sovereign, the King of kings and Lord of lords, rational and logical reasons to believe. When faith who alone has immortality, who dwells in unap- is scorned, it can sometimes be hard to provide proachable light, whom no one has ever seen or compelling reasons to maintain it, especially if can see. To Him be honour and eternal dominion. the authoritative and demeaning attitude of new Amen” (1 Tim. 6:15,16). Here is a tremendously atheism plays a part. But here, alongside many powerful comparison to draw; the profile of other strands of evidence, is something that attributes we would expect to see in the ‘first can justify and sustain faith in the face of this cause’ has striking resemblance to the portrayal attack. of Yahweh in the Scriptures. The table below Not only this; it is breathtaking too to meditate collates some of the many relevant scriptures. on the fact that the all-powerful, all-knowing and These are very suggestive parallels, and they all-seeing ‘First Cause’ of everything material indicate that it is worthwhile to consider the world is acutely concerned with the individuals who in which we live along the lines of the cosmologi- constitute part of His creation. He is a personal cal argument. Of course, it is not enough on its Being, who desires to have relationships with own to prove that the God of Israel is the only true us—an awe-inspiring thought. We have good and living God. However, the precise similarities reason to echo the Apostle Paul’s exclamation, between the attributes of the ‘first cause’ and the “What then shall we say to these things? If God way in which the God of the Bible is presented is for us, who can be against us?” (Rom. 8:31).

The ‘first cause’ of the The God of the Bible cosmological argument Eternal “You are from everlasting” (Ps. 93:2) “the everlasting God” (Isa. 40:28) “. . . who alone has immortality” (1 Tim. 6:16) Changeless “. . . with whom there is no variation or shadow due to change” (Jas. 1:17) Omnipresent “Where shall I go from Your Spirit? Or where shall I flee from Your presence?” (Ps. 139:7)

Omnipotent “Is anything too hard for the LORD?” (Gen. 18:14) “I know that You can do all things” (Job 42:2) “He does not faint or grow weary” (Isa. 40:28) Omni-intelligent “Have you comprehended the expanse of the earth? Declare, if you know all this” (Job 38:18) “He covers the heavens with clouds; He prepares rain for the earth; He makes grass grow on the hills” (Ps. 147:8) “. . . according to His good pleasure which He hath purposed in Himself” (Eph. 1:9, AV) Outside our universe “. . . who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see” (1 Tim. 6:16)

“And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb. 11:6, NASB). Testimony, July 2014 Contents 289 “And he shall . . . think to change times and laws” Daniel was told that from among the fourth beast’s ten horns would arise an oppressive system that would supplant three of the other horns. This system would be embodied in a man who would usurp the authority of God and persecute the saints (7:25). This evil power would last until “the greatness of the kingdom under the whole heaven [was] given to the people of the saints of the most High” (v. 27). Among the powers that this man would arrogate to himself, the prophecy specifi- cally says, he would “think to change times and laws” (v. 25), contemptuously ignoring the fact that this is the prerogative of Almighty God (2:21). It is not hard to identify the papacy as the fulfilment of this prophecy. That system has sought to elevate itself above all other laws, whether human or divine, and has imposed its own laws wherever it could. It even changed the way in which time is recorded by replacing the Julian cal- endar with the Gregorian calendar. This arrogant behaviour continues even in our own time. In May, Pope Francis vis- ited Jordan, the West Bank and Israel. While in Jerusalem he met Ecumenical Patriarch Bartholomew, spiritual leader of 300 million Orthodox Christians. During their meeting the Pope commented on the anomaly that Roman Catholics and Protestants celebrate Easter on different dates each year. The Australian (29 May 2014) reported that the Pope told journalists on his return flight to Rome that he had said to the Patriarch, “It is a bit ridiculous: ‘Tell me, when does your Christ rise from the dead?’ ‘Mine will next week.’ ‘Well, mine was resurrected last week.’” Of course, the truth is that neither statement is correct; Christ was resurrected nearly two thousand years ago. But putting aside that technicality, the Pope went on in his discussion with the journalists to say that, following his conversation with the Patri- arch, he is considering changing the rules by which Christians in the Western world determine the date for celebrating Easter to ensure that it coincides with the date used by Orthodox Christians. It is truly remarkable to see the terms of Daniel 7:25 still being fulfilled in 2014, and it makes us yearn all the more for the time when the kingdom is indeed “given to the people of the saints of the most High.”—Geoff Henstock

Why I fear Almighty God The fear of God—that is, holding Him in awe and respect—is the beginning of wisdom, as we learn from Proverbs 9:10. Scientific knowledge and the knowledge of human good and evil was not the wisdom that Solomon had in mind. He had found all these a vanity and vexation of spirit, as he elaborates throughout the book of Ecclesiastes. The wisdom he spoke of was that which leads to the keeping of God’s commandments (see 12:13). The commandments are easy to understand: “You shall love the Lord your God with all your heart [and] your neighbour as yourself” (Lk. 10:27, NKJV). It is the keeping of them that is hard to achieve. Jesus Christ did keep them all, culminating in his sacrifice to save all those in him. He gave us a new commandment: “. . . that you love one another as I have loved you. Greater love has no one than this, than to lay down one’s life for his friends” (Jno. 15:12,13, NKJV). Jesus did not expect us to die for our brothers and sisters, but to devote our lives in service to others. This was illustrated by the washing of the disciples’ feet—a very humble task. His own death procured the forgiveness of sins. I regard the Lord Jesus with awe because he could make such a sacrifice out of love for his Father and for his brothers and sisters, most as yet unborn. I also fear the God who loved His creation so much that, in spite of their constant failure, He was prepared to let His own Son die in order to save them for eternity. Adah Jones

Testimony, July 2014 290 Contents Reflections Exceedingly good bread

F MR KIPLING MAKES “exceedingly good proceedeth out of the mouth of God” (v. 4). “And cakes,” then Mr Hobson made exceedingly good the LORD God commanded the man, saying, Of Ibread. Mr Hobson was a baker who, along with every tree of the garden thou mayest freely eat: his wife, ran the little baker’s shop from a small, but of the tree of the knowledge of good and evil, ‘two up, two down’, end-terrace house down on thou shalt not eat of it: for in the day that thou the main road, opposite Roe Acre Mill and Lit- eatest thereof thou shalt surely shall die” (Gen. ton’s tannery. 2:16,17). “And he was there in the wilderness forty Both the Hobsons were always covered in days, tempted of Satan; and was with the wild flour, which seemed to cloud the air as they beasts; and the angels ministered unto him” (Mk. moved with great efficiency in a tiny space be- 1:13). Adam was cast out of the garden, but the hind the shop counter. Each Saturday morning resistance the Lord Jesus showed was rewarded I was sent for four white and two brown pound by the ministration of the angels. loaves. Mrs Hobson or the assistant Margaret Bread is the indispensable food, the carbo­ placed each loaf in the middle of a sheet of bio- hydrate that fills up empty tummies and hollow degradable tissue paper and then, holding the legs of grown-ups and children alike—the ‘staff four corners, twirled the loaf and paper round of life’. We pray for our daily, natural bread, but forming two secure ‘twiddles’ that locked the the very best bread is the bread of life, the Lord corners together in twos. Jesus: Sometimes I had to buy six oven-bottom muf- “Our fathers did eat manna in the desert; fins (before muffins were American), which, as as it is written, He gave them bread from the name suggests, were cooked on the bottom of heaven to eat. Then Jesus said unto them, the oven and consequently had a firm, leathery Verily, verily, I say unto you, Moses gave you crust and did not rise like teacakes (plain, not not that bread from heaven; but my Father currant). These were placed in a white paper bag, giveth you the true bread from heaven. For and the same ‘twiddles’ were made at the top the bread of God is he which cometh down two corners of the bag, securing it closed. On the from heaven, and giveth life unto the world. walk home the temptation elicited by the warm Then said they unto him, Lord, evermore give bread was too much, and it was always accepted us this bread. And Jesus said unto them, I am by my Mum that the bottom corners on one end the bread of life: he that cometh to me shall of one loaf could be eaten. When I arrived home, never hunger; and he that believeth on me Mum cut off the crust with the nibbled corners shall never thirst . . . He that eateth my flesh, and buttered it lavishly so that I could eat with and drinketh my blood, dwelleth in me, and I great relish as a reward for collecting the bread in him. As the living Father hath sent me, and for the weekend. I live by the Father: so he that eateth me, even “In the sweat of thy face shalt thou eat bread, he shall live by me. This is that bread which till thou return unto the ground; for out of it wast came down from heaven: not as your fathers thou taken: for dust thou art, and unto dust shalt did eat manna, and are dead: he that eateth thou return” (Gen. 3:19). “And when the tempter of this bread shall live for ever” (Jno. 6:31-35, came to him, he said, If thou be the Son of God, 56-58). command that these stones be made bread” (Mt. “The bread which we break, is it not the com- 4:3). These are the first occurrences of bread in munion of the body of Christ? For we being Old and New Testaments respectively. Compare many are one bread, and one body: for we are and contrast? Too analytical and intellectual. all partakers of that one bread” (1 Cor. 10:16,17). Rather, reflect and be awed by the infinite power Here is true fellowship between the Lord Jesus that the Scripture has to use the most ordinary of and his followers, and of the followers with one words to illustrate the life of the Lord Jesus. “But another. This is the one loaf, exceedingly good he answered and said, It is written, Man shall bread to be valued above any other. not live by bread alone, but by every word that Margaret Bilton Testimony, July 2014 Contents 291 SUBSCRIPTION DETAILS for 2014 Subscriptions Secretary: SOUTH AFRICA Mrs Thelma Marshall, The Pines, Ling Please apply for rates and method of Common Road, Castle Rising, King’s Lynn, payment to Anthony Oosthuizen, Calssa, Norfolk PE31 6AE. 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FAIRHURST NEW ZEALAND BINDERS Surface mail subscription or e-magazine These hold two years’ magazines, and cost NZ $59 (Student rate $35; Airmail $116). £4.25 + postage. Apply to Peter and Norma Philip Walker, “Christadelphians”, Forbes (see back cover). PO Box 458, Palmerston North 4440. Tel. (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, July 2014 292 Contents Bible coins 5. The widow and her mites

ILLIAM TYNDALE HAD A PROBLEM: a bag so that nothing is left in it). The Chontal he had run out of coins. Not literally; he tribe in Mexico render “all her living” (v. 44) as Wlacked the name of a coin that he could “all she had; this was her food.” use in his new English translation of the Scriptures There is a darker subtext. She has given to to convey the miserably small offering of the widow the upkeep of the temple, but Jesus in the fol- (Mk. 12:42). ‘Farthing’ was already taken: “. . . she lowing chapter announces the temple’s destruc- threwe in two [lepta, literally small coins] which tion. Having given all she has, what will happen make a farthynge.” We are not sure quite where to her? Who will help her? What will happen to he found his solution; it was certainly not from all the money? Will some of it be used to bribe

Alexander Jannæus, 103–76 BC. Jerusalem mint. Left: anchor; right: star of eight rays surrounded by diadem. Source: www.cngcoins.com

a coin in circulation in England.1 But his genius Judas? She throws away her living for the sake was to refashion and refresh the English language of the temple; the temple authorities will throw through his translation, and so he gave us the away Jesus’ life to preserve their position. The ‘mite’ that was later taken up by the AV. The rest new Israel centred on Jesus is called to promote is history. people rather than rituals and grand buildings This coin, a small bronze of Alexander Jan- that are subject to destruction. What is important næus, the Hasmonean king of Judea from 103 is the demonstration of faith, sacrificial devotion to 76 BC, was still in circulation in huge numbers to God, and—unlike the Pharisees who “devour during the first century AD and is the most likely widows’ houses” (v. 40)—care for the poor and candidate for the mite. Carelessly and crudely needy. struck, usually off-centre, mites are invariably The widow’s gift of “all that she had” is a fulfil- very worn and unreadable. Two lepta could pur- ment of the call to follow Jesus by losing one’s life chase about a handful of flour, the equivalent of (8:35). The widow gives her whole life. And that one meagre meal. is what Jesus will do at Golgotha. “For you know The scene provides Jesus with an opportunity the grace of our Lord Jesus Christ, that though to calibrate the value systems of his followers. he was rich, yet for your sake he became poor, The poor widow had two coins—in both size so that you by his poverty might become rich” and value they were ‘minute’; 2 moreover, she (2 Cor. 8:9, ESV).—Simon Dean could have kept one for herself. But she gave all—her whole life. The idioms found in the Bible translations of poorer cultures capture the stark 1. See discussion in http://ansmagazine.com/Sum reality. In Bali it is rendered: “. . . but she, being mer06/Bible, accessed 25 Feb. 2014. wholly destitute, has cast in all her money and 2. Wycliffe translation: “But when a poor widow was has shaken out her house” (as one shakes out come she cast two minutes, that is, a farthing.”

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