Vol. 88 No. 1,044 December 2018 TESTIMONY For the study and defence of the holy Scripture

470 Evidence for the Bible’s accuracy

Also in this issue: Burying gladiators 437 Correspondence from 1948 446

The humble dandelion 455 Contents Zechariah: one invasion of Israel, or two? 466 TESTIMONY

Publishing Editor: JEREMY THOMAS. 22 Kingswood Close, Kings Norton, Birmingham, B30 3NX. Tel. 0121 444 6810; email: [email protected] Contents Section Editors: DAVID BURGES. 7 Whitehead Drive, Wellesbourne, Warwick, CV35 9PW. Tel. 01789 842692; Publishing Editor’s column 437 Your Letters email: [email protected] Principled discipleship 464 Science; Archaeology Abigail, Nabal and David Kevin Dawn 439 The healing of the EDWARD CARR. 46 New Street, paralysed man 465 Donisthorpe, DE12 7PG. Miriam of Masada Elohim 465 Tel. 01530 271522; Barbara Booker 443 Zechariah’s final prophecy email: [email protected] Elohim Exhortation David Green 466 P. H. Adams 446 SHAUN MAHER. 5 Birch Court, The Parable of the Wicked Doune, FK16 6JD. The priests in the Husbandmen (Mk. 12:1-12) Tel. 01786 842996; Kingdom of God Mary Benson 468 email: [email protected] Mark Allfree 449 Watchman “Be ready always” For those who would be 3. Undesigned ERIC MARSHALL. The Pines, kings (2) coincidences (1) Ling Common Road, Castle Edward Carr 453 Rising, King’s Lynn, Norfolk, John Thorpe 470 PE31 6AE. Tel. 01553 631279; Science snippets “We beseech you” email: [email protected] One of nature’s best fliers Ray Ginn 473 Exposition David Burges 455 Index of titles 2018 474 JEREMY THOMAS (see above) From the judgement seat Principles, preaching and ­problems to the Kingdom (Review) York scenes 10. Nonconformist chapels GEOFF HENSTOCK. 13 ­Alpha Geoff Henstock 456 Neil Galilee XXII Crescent, ­Panorama 5041, Going into Galilee in glory S. Australia. Tel. 8277-0730; email: [email protected] Paul Tovell 458 Australia Editor; Prophecy; “Male and female created Testimony books Reviews He them” Shaun Maher 461

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

Publication of articles in the Testimony does not presume editorial endorsement except on matters of fundamental doctrine, as defined in the Birmingham Amended Statement of Faith. XXI “On the next day, when they had left Bethany, he became hungry. Seeing at a distance a fig tree in leaf, he went to see if perhaps he would find anything on it; and when he came to it, he found nothing but leaves, for it was not the season for figs. He said to it, ‘May no one ever eat fruit from you again!’” (Mk. 11:12-14, NASB). “Orchards of the common fig (Ficus carica) are often seen in Palestine . . . From the various references to figs in the Bible and other historical literature, there is no doubt that the fruit formed a very important part of the diet of ancient civilisations in the Near East. It was one of the seven fruits of the Promised Land (Deuteronomy 8:8)” (F. Nigel Hepper, Illustrated Encyclopedia of Bible Plants, pp. 110–1).

Cover picture: Common fig (Ficus carica) Publishing Editor’s column HE CITY OF Pula, on the Istrian penin- with these and other sporting events from the sula in the Republic of Croatia, is home to Isthmian Games, which were held near Corinth several well-preserved monuments from every two years. There the victors were awarded T 1 the Roman era. Chief amongst these is the mag- “a perishable wreath” —“a corruptible crown” nificent Roman amphitheatre known locally as (AV)—made of pine leaves, conferring immense the Arena. Constructed over a period of nearly prestige on the recipient, yet short-lived and val- ninety years, beginning in 27 BC, the Arena is the ueless compared with the “imperishable” reward eleventh-largest of the 230 or so amphitheatres of eternal life for the faithful in Christ. known from the Roman era, with external axes Earlier in the same epistle, Paul describes the measuring 132 metres and 105 metres. It had a apostles being “exhibited . . . last of all, as men capacity of around 25,000, and it is easily one of condemned to death” (4:9). Here he appears to the best-preserved buildings of its kind. have in mind the tradition of the Roman triumph, A significant monument dating from the first an extravagant procession granted only to the century gives the visitor the opportunity to con- commanders of victorious military campaigns. sider what life was like for the Christian believers The custom was for Rome’s vanquished enemies of that era. Within the walls of the Pula Arena to bring up the rear of the procession, and to one cannot but reflect on the activities for which it be led into the amphitheatre for execution as a was built—what passed for public entertainment concluding treat for the spectators. The NIV’s in the Roman Empire at the time of Christ and paraphrase conveys the idea very well: “it seems the apostles. Amongst the events it hosted were to me that God has put us apostles on display at athletic competitions, theatrical presentations, the end of the procession, like those condemned wild animal hunts, executions of criminals, and to die in the arena.” elaborate reconstructions of military battles. Roman amphitheatre, Pula Part of everyday life Such entertainments were a part of everyday experience in the first century, as we can discern from allusions in some of the letters of the Apos- tle Paul. Speaking of the single-mindedness and self-control that must characterise the disciple’s effort to attain the prize of eternal life, Paul writes of running and boxing (1 Cor. 9:24-27). Paul’s Corinthian readers would have been familiar Testimony, December 2018 Contents 437 Double standards being practised by others. In his letter to the be- Most famous of all the events scheduled for the lievers at Rome, Paul writes of those who “knew Roman amphitheatre were the ‘games’ fought by God [but] did not honour Him as God” (1:21) the gladiators. The Pula Arena houses a small because in their personal conduct they “did not exhibition explaining gladiatorial life. One dis- see fit to acknowledge God any longer” (v. 28). play board is entitled “Burying gladiators” and There follows a list of the sins that Paul has in reads as follows: mind, at the end of which he delivers his knock- “As members of a special profession that out blow: “although they know the ordinance was regarded by the rest of society as hav- of God, that those who practise such things are ing negative connotations, [gladiators] were worthy of death, they not only do the same, but precluded from being interred in the usual also give hearty approval to those who practise burial grounds and were thus separated from them” (v. 32). other deceased individuals. Gladiators, as My own reading of Romans 1 is that Paul was also the case with prostitutes and actors, is addressing the sins of the Gentile world. He were socially stigmatised as infames, the ones speaks in verse 20 of things which are “under- who submit their own bodies for the pleasure stood through what has been made”—that is, of others, and were in accordance with this from observation of the natural world, rather buried in secluded parts of necropolises, or than from divine revelation. (Incidentally, we in smaller private necropolises situated close should note the inspired testimony that even an to the amphitheatre.” unenlightened man should conclude from his Reading this information, one is struck by an ob- observations that there is a God who created, vious contradiction. The gladiators were trained and not that the world has come into being by a at great expense, specifically for the entertainment random, unguided series of events.) Paul turns of the crowd, who could be relied on to flock to his attention to those whose understanding has the amphitheatre if a particularly bloodthirsty been enlightened by the Word of God—princi- engagement had been laid on for them. Yet pally the nation of Israel—in chapter 2. But even as individuals the gladiators were despised, if this reading is not correct, he declares that a even being denied a place in the public burial man is without excuse before God if, when he grounds once they had entertained the crowd condemns another man’s sins, he is guilty of the to their maximum potential and at maximum same sins himself—and he is guilty if he shows cost to themselves (namely, by being killed). The his approval of those sins by his willingness to inconsistency of this attitude is clear. Here is an be entertained by others committing them. The interesting insight into the social world of New case of such a ‘vicarious sinner’ is set out without Testament times. compromise as Paul’s argument progresses: Yet it is more than that: it is an insight into “Therefore you have no excuse . . . for in modern human thinking too. The nature of public that which you judge another, you condemn entertainment two millennia later may be more yourself; for you who judge practise the same sophisticated (and usually less deadly), but hu- things. And we know that the judgment of man nature does not change. Multitudes today God rightly falls upon those who practise such are just as willing to be entertained by activities things. But do you suppose this, O man, when which they would not participate in or even (so you pass judgment on those who practise such they would say) approve of. In Western society, things and do the same yourself, that you will at least, one does not have to look far to find all escape the judgment of God?” (2:1-3). kinds of vice regularly served up as ‘entertain- The battle against temptation and sin is won or ment’: depictions of murder, violence, immorality, lost in the mind. As followers of the Lord we and a host of other human activities which are must be “taking every thought captive to the surely harmful to our thinking even on a natural obedience of Christ,” as Paul puts it (2 Cor. 10:5). level, and on a spiritual level grossly sinful in the Every disciple owes it to his own high calling in eyes of the God of heaven. Christ to ensure that his thoughts and actions are so ordered as to leave himself free of any Sinning vicariously? accusation of double standard at the coming of The Word of God tackles head-on the hypocrisy the Lord from heaven. of one who claims to eschew ungodly behaviour whilst taking pleasure in the same behaviour 1. Quotations from the NASB unless otherwise stated. Testimony, December 2018 438 Contents Exposition Abigail, Nabal and David Kevin Dawn

The record of David’s encounter with Nabal and Abigail The rich fool in Jesus’ parable likewise shows us important contrasts in the characters and spoke of “my fruits . . . my barns . . . my goods . . . my soul” (Lk. 12:17-19). A attitudes of the protagonists, and includes timeless lessons contrast can be seen here in Abigail’s for the people of God regarding our own hearts. repetition of “my lord” throughout what she says to David. ND SAMUEL DIED; and all the Is- The rich fool (v. 20) and Nabal the fool (1 Sam. raelites were gathered together, and 25:25) heaped to themselves treasures on earth. “A lamented him . . .” (1 Sam. 25:1). After In both cases their self-seeking and arrogance Samuel’s death, David, along with 600 men (see disabled any thought about being rich toward v. 13), headed towards Paran, a place of caverns. God or others. So, although David had spared Saul’s life, as re- What defines us or characterises us? What are corded in chapter 24, he was still wary of him, our core values and motivations? We do not get and seemed determined to elude him by going everything right all of the time; although we may deeper into hiding. Maon and Carmel were ap- well excel in many things, at times we can offset proximately ten miles from the area of En-gedi, this with questionable attitudes and behavioural west of the Salt Sea, where David had been (24:1). traits. Yet God looks at the heart, sifting the wheat David was already acquainted with this area from the chaff, and seeks to work with us for (23:24,25), and it was in this region that Nabal good. Nehemiah prayed, “Remember me, O my dwelt (25:2). God, for good’’ (Neh. 13:31; see also v. 14). Nabal, on the other hand, would not let go or share Nabal the businessman anything he owned. Whatever we have, whether The first thing mentioned about Nabal is his it is wealth or time—both of which we tend to “possessions” (25:2, mg. “business”). He had busi- view as being our own—we should be prepared ness interests in Carmel, specifically the lucrative to share it for the benefit of others. business of rearing and shearing sheep.1 This seems to have been the thing that defined him; What we are, not what we have he was not rich toward God (as demonstrated by Nabal “was very great” and was defined by later events); he was just another rich fool with what “he had” (1 Sam. 25:2). In contrast, we see his ‘bigger barns’ project, as in Jesus’ parable in something different in Abigail—“she was . . .” Luke 12:16-21. Nabal held on tenaciously to what (v. 3). Our godliness and our righteousness are he felt was exclusively his, refusing to part with measured not by what we have but rather by how any of it. John states the principle: “whoso hath we are in character. It was Abigail’s qualities that this world’s good, and seeth his brother have defined her. What motivated Nabal was his lack need, and shutteth up his bowels of compassion of such qualities. from him, how dwelleth the love of God in him?” “She was a woman of good understanding” (v. (1 Jno. 3:17). 3). This is the first use in Scripture of the word Nabal was very like the rich young ruler for “understanding” (Heb. sekel) in this form. who came to Jesus, who was unwilling to give Strong defines it as prudence, good sense, or to the poor, and who went away sorrowful and grieved, “for he had great possessions” (Mt. 1. It is surely no coincidence that several passages in 19:22; Mk. 10:22). Both men had elevated their Scripture mention sheep-shearing in the context of dramatic events: Nabal (1 Sam. 25:2); Rachel steals her possessions above their responsibility to provide father’s images when Jacob and his family flee (Gen. for others, which is what God expected of them. 31:19,20); Judah’s sin with Tamar (38:13); Absalom has Consider also Nabal’s fourfold repetition of “my” Amnon killed (2 Sam. 13:23-29); Jesus ‘opened not his in 1 Samuel 25:11. What does this remind us of? mouth’ (Isa. 53:7). Testimony, December 2018 Contents 439 insight. It is used in Proverbs to contrast a fool took the understanding, integrity and wisdom with those who have understanding; for example, of Abigail to defuse what could have turned out “Speak not in the ears of a fool: for he will to be a dire situation. despise the wisdom [sekel] of thy words” (23:9). The entire event illustrates how foolish our This principle is certainly true, and especially speech can be. James wrote about the power of apt when we consider that Abigail said nothing the tongue either for good or ill (see James 3:1-12). to Nabal concerning her intentions: “she told not How often the wrong thing that is said can end her husband . . .” (1 Sam. 25:19). up creating hurt and causing division or offence! The name Abigail means ‘my father is joy,’ and Nabal would seem to have been like this much it is surely significant that her name contains a of the time, for Abigail would not have been so word which means joy, rejoicing or gladness, demeaning of his personality had this been a for she was the very antithesis of Nabal. He one-off incident. was “churlish and evil in his doings” (v. 3). The At times, if we do not guard what comes out word for “churlish” (Heb. qasheh) is translated of our mouths, we can easily cause offence—a stiffnecked, hard, cruel, grievous, hardhearted consequence we surely want to avoid. This is why or heavy. Strong defines it as meaning stubborn, it is also essential that we do not dwell excessively obstinate, fierce or severe. Nabal’s servant who on any hurt we feel as a result of someone saying spoke to Abigail sums him up thus: “he is such something about us. We have all had times of a son of Belial, that a man cannot speak to him” indiscretion, for which allowance needs to be (v. 17). “Belial” in this verse means ‘worthless.’ made, especially when it comes to things done in Such was the servant’s estimation of Nabal his the heat of the moment—words or actions that, master; he was a man who was stubborn, one who if we had the time over again, we would not let would not listen or respond to reason or to what out of ‘Pandora’s box.’ was right. It makes one wonder how Abigail and Abigail, by contrast, manages to repair the Nabal ever got together in the first place! Whilst damage caused by Nabal’s foolish talking by opposites can attract, their respective characters using a more godly approach in her words and seem too opposed, too contradictory for there to actions. have been any cohesion. If the marriage was not arranged, after the David’s request custom of the day, did Nabal start off better David asks for Nabal’s help. He sends ten men, than he ended up? His name, which stems from who remind Nabal that David’s men had pro- three Hebrew consonants, can be pronounced tected his men and had treated them well; they differently depending on what else is added had not taken anything that was not theirs, but when the word is vocalised; in fact a different had acted courteously and righteously (1 Sam. word stemming from the same three Hebrew 25:5-8). On this basis, David’s request is, “give, I consonants occurs in verse 18 referring to pray thee . . .” But Nabal denies all knowledge bottles (mg. skins)—nebel. Further, the word for of David (vv. 10,11) and refuses to give of his ‘psaltery’ uses the same three consonants; for abundance. example, “sing unto [the LORD] with the psaltery I believe, however, that Nabal had heard of [nebel]” (Ps. 33:2). So, depending on how the David, for he himself refers to “the son of Jesse” word was pronounced, it could mean either a (v. 10), a detail seemingly not mentioned by the musical instrument or, as in Nabal’s case, a fool. servants sent by David. It may therefore be safe By the time we get to this stage in Nabal’s life, to assume that Nabal would also have been therefore, people were perhaps seeing him in a aware of the tensions between David and Saul. It different light, no longer like a melodic musical certainly seems that Abigail knew of David and instrument, but, as Abigail emphasises his name Saul, for she says, “Yet a man is risen to pursue in verse 25, as a fool. thee, and to seek thy soul” (v. 29). Perhaps Nabal was more worried that Saul would find out, if he Words for good or ill assisted David. Although Nabal was a fool, he was not the kind Nabal serves as an example of how someone of fool one might associate with the antics of a can deny the Lord’s anointed. Note the words court jester or a circus clown. This man would of the Lord Jesus: “But whosoever shall deny not play harmless tricks on you—he was fierce, me before men, him will I also deny before my obstinate, nasty, self-centred and self-seeking. It Father which is in heaven” (Mt. 10:33). Peter used Testimony, December 2018 440 Contents the words of 1 Samuel 25:11 in his own denial interfere and oppose the Lord’s anointed? But of Jesus: “But he began to curse and to swear, Abigail, in her wisdom, knew that the possible saying, I know not this man of whom ye speak” annihilation of the house of Nabal was not the (Mk. 14:71). only consequence; she was also conscious of what all this could mean for David in the future. Trouble ahead That is what she focused on in what she said Now we learn the consequence of Nabal’s atti- to David. She was not merely seeking to avoid tude: “So David’s young men turned their way, bloodshed. Thus she wasted no time in rectifying and went again, and came and told him all those two wrongs: Nabal’s verbal outrage and David’s sayings. And David said unto his men, Gird ye planned revenge. on every man his sword. And they girded on How often, because of something someone every man his sword; and David also girded on says, does much heartache and discord follow? his sword: and there went up after David about We need to guard what we say, considering four hundred men; and two hundred abode by before we speak, ‘Is this going to be helpful? Is the stuff” (1 Sam. 25:12,13). No doubt David was this going to be said in the right way? Could it be seething. He expected Nabal to be generous—and said differently?’ If our heart is not tempered by he should have been; he had no reason not to be. wisdom, then only too quickly our mouth engages It says in Proverbs: “If thine enemy be hungry, before our brain has had time to think—and in give him bread to eat; and if he be thirsty, give no time we and others suffer the consequences. him water to drink” (25:21). If that is to be done Notice how Abigail, a wise and beautiful to an enemy, how much more should have been woman, does things. First, she gathers together done to someone who had been a protector of supplies: Nabal’s men! “Then Abigail made haste, and took two Nabal was of the house of Caleb (1 Sam. 25:3), hundred loaves, and two bottles of wine, and the faithful spy sent by Moses to spy out the land; five sheep ready dressed, and five measures Caleb had inherited this region where Nabal now of parched corn, and an hundred clusters of lived. The name Caleb means ‘of heart’ or ‘like raisins, and two hundred cakes of figs, and his heart’ (the leb part of his name is the Hebrew laid them on asses” (v. 18). word for ‘heart’). Perhaps David hoped that Nabal Why only two bottles (animal skins) of wine? would exhibit the same faith that Caleb showed. These skins would hold a lot more than a modern But Psalm 14:1 says, “The fool [nabal] hath said bottle of wine, but certainly not enough for David in his heart, There is no God.” Nabal was as his and his 600 men. It says in the Proverbs: “it is not heart was. He was void of godliness, compassion for kings to drink wine; nor for princes strong and understanding. So David was wrong if he drink: lest they drink, and forget the law, and expected Nabal to respond in a godly way, and pervert the judgment of any of the afflicted” now Nabal was going to pay for withholding his (31:4,5).2 Perhaps Abigail’s wisdom gave her hand—that is, until one of Nabal’s servants told insight into the possible effects of drink on David Abigail (1 Sam. 25:14-17). and his at present ‘unmerry men.’ Alcohol often accentuates what a person is already feeling—and Dealing with the crisis we can imagine the effect that it would have had Perhaps at one level the servant merely had on David’s anger. It seems that Nabal too liked self-preservation in mind. He had presumably his drink; 1 Samuel 25:36 suggests this. So maybe heard what David had planned—notice that Abigail knew the wisdom of not adding alcoholic verse 21 begins, “Now David had said . . .” which fuel to the fire of vengeance. Whatever the reason chronologically needs to fit in just before verse 13. for this amount of wine, she sent sufficient only But it seems that the servant also felt a sense of to provide a little with the meal. rightness or fairness for David; the servants had all been well looked after by David’s men, and Confrontation Nabal’s curt dismissal of them had been unfair. We have to try to picture the scene here. David is Abigail could have left it there. Nabal would fuming, his men want vengeance, welcoming a bit have deserved all he got, and it would have got Nabal ‘out of her hair,’ as her estimation of 2. The reference in Proverbs 31 to kings and wine is in him surely could not get lower than what she the context of the virtuous woman; this is significant says in verse 25. And, after all, who was she to when we consider the character of Abigail. Testimony, December 2018 Contents 441 of excitement, with swords on thighs and think- heart is set on—as it always has been, and always ing about the spoils of the aftermath—but they will be. then meet a beautiful woman riding on an ass. It is a testimony to the providence of the Almighty, Prophecy? which David acknowledges (v. 32), in choosing a Of course, much of what Abigail says is prophetic; woman of this calibre to stop David in his tracks. she has great insight into the workings of God, Perhaps if it had been one of Nabal’s servants, especially with David: then, supplies or no supplies, there might yet “I pray thee, forgive the trespass of thine have been great slaughter that day. handmaid: for the LORD will certainly make Brethren, if you had been David, surely it my lord a sure house; because my lord fighteth would have softened things somewhat had the battles of the LORD, and evil hath not been Abigail simply appeared and stood in front of you. found in thee all thy days. Yet a man is risen But in fact she does not stand; notice the verbs to pursue thee, and to seek thy soul: but the in verses 23 and 24: “Abigail . . . fell before David soul of my lord shall be bound in the bundle on her face, and bowed herself to the ground, and of life with the LORD thy God; and the souls fell at his feet.” Before she uttered a word, and of thine enemies, them shall He sling out, unlike others who might have tried to sway David as out of the middle of a sling. And it shall using their feminine charms, she demonstrated come to pass, when the LORD shall have humility and an unassuming character that done to my lord according to all the good allowed her to make a greater initial incursion that He hath spoken concerning thee, and into David’s seething mind. She was embarrassed shall have appointed thee ruler over Israel by her foolish husband, who had offended David, . . .” (vv. 28-30). and now she had to make amends and pour oil Abigail’s reference to “the middle of a sling” on troubled waters. makes one wonder whether she was referring to Do we feel constrained to do this after we David’s defeat of Goliath with a sling (the same have offended someone or said something Hebrew word, qela, is used). hurtful or unhelpful? This was no token action David knew that it was providence that had on Abigail’s part in order to appease David. This brought to him a wise and beautiful woman who was meaningful and heartfelt contrition; and it stopped him dead in his tracks. Her humility came from David too when he realised what he impressed him, and her words moved him to could have done: stem his anger and his thirst for revenge, and to “And David said to Abigail, Blessed be the withdraw from what had been his evil intentions LORD God of Israel, which sent thee this day in avenging himself. David can now safely leave to meet me: and blessed be thy advice, and that to the Almighty (see v. 39). blessed be thou, which hast kept me this We could be forgiven for thinking that Nabal’s day from coming to shed blood, and from worst sin was refusing to share with David what avenging myself with mine own hand” (vv. he had, but the Almighty slips into the text 32,33). something that is easy to miss. This highlights With us it is often only an edgy and half-hearted another wicked aspect of Nabal’s character, ‘Well, I’m sorry I offended you.’ Abigail, however, equivalent to the initial sin: “Nabal . . . held a feast felt acute guilt regarding the wrong that Nabal in his house, like the feast of a king; and Nabal’s had done and what it could have caused David— heart was merry within him” (v. 36). This seems God’s anointed—to do, thereby putting his future to be telling us that Nabal thought he was more kingship in jeopardy. She took the blame herself fit for the throne than David was; that he felt (v. 24), thereby deflecting it from Nabal, who was that he deserved kingship; and so this would-be no doubt busy planning his forthcoming banquet. ‘king’ tucks into a feast that should have rightly She appealed to David’s heart; the word “regard” been for David. The arrogance of the man! But in verse 25 is literally ‘set the heart on,’ including it was all short-lived. Like the rich fool, Nabal’s again leb, the Hebrew word for heart. Notice too soul was required of him. verse 31: “. . . nor offence of heart.” Compare In contrast, verse 40 reminds us of five of the her words with what is recorded of Nabal, who virgins who were called to the wedding in the with a merry heart (v. 36) became drunk, only Lord’s parable: they were wise, they had taken for that heart to give up on him (v. 37). This oil for their lamps, and they were prepared for account is all about the importance of what the the call—as was Abigail. Testimony, December 2018 442 Contents The outcome “out of the abundance of the heart the mouth How does it all end? What lessons can we learn speaketh. A good man out of the good treasure from Abigail and Nabal? of the heart bringeth forth good things: and Nabal’s arrogance and self-preservation an evil man out of the evil treasure bringeth disabled all thought for others within him. This forth evil things. But I say unto you, That manifested itself in what he said, and was a every idle word that men shall speak, they reflection of his heart, which said, “There is no shall give account thereof in the day of judg- G o d .” ment. For by thy words thou shalt be justified, Abigail demonstrated not only that “A soft and by thy words thou shalt be condemned” answer turneth away wrath” (Prov. 15:1), but also (Mt. 12:34-37) that actions speak louder than words, and that truth has to be spoken calmly, in a self-effacing Acknowledgements and further reading: way, so as not to cause offence. We should never • B. Philp, Sr., “Abigail: Woman of Wisdom,” pride ourselves in ‘calling a spade a spade’ simply Logos, vol. 39, pp. 74–7. because that is how we feel and think at the time. • Joy S. Clover, “Abigail: Source of Joy,” Logos, All too often, as Nabal found out, all we will end vol. 44, pp. 371–5. up doing is using the spade to dig our own grave. • Gladys Blake, “Abigail,” Women of the Bible, Each of these two characters demonstrated a The Christadelphian, 1983. principle taught by our Lord: Contents

Miriam of Masada Barbara Booker

16. The northern summit and porch. Everything was ornately decorated with paintings on both the walls and the ceiling. Once Herod’s palace again, the floors were of mosaic tiles. A skilfully AOMI AND I, along with the others, were built staircase led down the cliff to the middle Ntaken immediately to the northern sum- terrace. This middle terrace had a circular hall mit where I’d seen Eleazar on our approach to enclosed with a porch, and also another area Masada. This is the very edge of the escarpment, which was used by Herod for entertaining his the highest point of the fortress. From this great guests. Yet another staircase descended the cliff height, the views of the landscape below us are to the lowest terrace, which was very narrow. This spectacular—awe-inspiring, breathtaking. area had a hall and a private bath house. The hall This northern plateau area was home to a had grooved columns; their capitals were covered number of buildings. Large administrative with gold paint; the walls were painted to give facilities and storerooms clustered together, while the appearance of stone and marble panels. a large Roman-style bath house with both cold- I know I’ve mentioned the view, my Lady, but and hot-water areas occupied a significant amount it was so—excuse me for repeating myself—it of space. Its walls were painted with frescoes, and was so breathtaking. You could see Engedi and the floors were paved with black and white tiles; beyond, east across the sea to Moab and west and it was all quite beautiful. south to the hills of Judea. If the earlier guests at A gated path led down to cisterns below. Masada weren’t impressed enough with Herod’s Beyond that, the mountain dropped off into three lifestyle, then this view must surely have left lower terraces. Hidden stairs would take us to them speechless. the terraces. The upper terrace was the only one Surrounded with such excess, I wondered with private living quarters and a semi-circular why anyone would build anything here. And Testimony, December 2018 Contents 443 Surviving grooved half- columns and frescoes in Herod’s terraced northern palace on Masada. Picture: Tony Benson

I wondered also if Herod had all the terraces and a throne room. It also boasted a service area built, modelled after similar accomplishments with kitchens and large stoves, a water well, in his homeland of Petra. It has been said that administrative quarters and huge storerooms. the amazing structures of that city were cut out Here were stored fine linens and speciality foods from the top to the bottom of the rock formations. that were not found in the regular storerooms. Such engineering skills would certainly have Here too, the construction was very ornate. been useful in creating these terraces with their There were coloured mosaic floors with geometric buildings. and plant-life designs, depictions of olive Just imagine the extreme effort in the heat branches, fig leaves, pomegranates and vine alone, besides the cost, to create such terraces. leaves. Herod was sensitive to the Jewish laws Apparently, the reason was weather-related. With regarding designs, and so no human figures searing sun for most of the year, and then what appeared on any of his floor patterns or in some called raging south winds, these terraces of his paintings. This palace was Herod’s main Masada are the only places which provide shelter residence. It was self-sufficient in terms of food for most of the daylight hours, shelter from the and water. As usual with Herod, no expense sun and the wind. One can only imagine the skills was too much. In our time, this area served as required to create such a unique living space, with Eleazar’s headquarters and administrative centre. terraces hanging so close to the nothingness of In this building and its courts we would assemble the abyss. And I wondered about the engineers, to hear reports and plans. the workers, skilled craftsmen and slaves, and Perhaps, Mistress, you’ve heard some of this what conditions and hardships they endured. detail from my lord Silva, but then again, men Please excuse my boldness, my Lady. don’t tend to remember such intricate details! You This northern palace wasn’t the only royal smile, my Lady, and I know we both understand. home. There were several smaller palaces on the plateau, each with rooms around a central 17. More about Masada courtyard. These palaces were probably used by Herod’s relatives. Our people now used them HOSE were the royal buildings of Masada, for homes, with some walls and partitions being Tbut there were other areas to see. I can tell added as our numbers grew. Several large pools you that the storehouses, when Menachem and were a special attraction for our children. Eleazar arrived, were filled with large quanti- But the palace and its outer buildings on the ties of wine, oil, corn, and dates, just to mention western part of the wall truly showed how royalty a few items. These stores of food were decades had lived in its accustomed style. For here was old yet still edible. the largest building on Masada. This palace had There were also weapons for many thousands living quarters for royalty and guests, with a of men. As I told you earlier in my story, central courtyard, a small private bathhouse, Menachem and his men took many of those Testimony, December 2018 444 Contents 1 Herod’s western palace 10 2 Herod’s three-tiered hanging palace N N 3 Storerooms, bathhouse, 2 4 administration building 3 6 5 1 4 Apartment building for officials 5 Casemate wall, seven furlongs in length, eighteen feet high, twelve feet thick, with thirty-eight towers seventy-five feet high 6 Southern bastion 7 7 Roman ramp 8 Roman camp 8 9 9 Wall of circumvallation 10 Roman camps (there were eight in total) weapons to Jerusalem for its defence. There was on Masada? I was told that Herod probably had also much cast iron, brass and tin on the shelves. it built out of consideration for his Jewish family Herod stocked his pantries well, both for peace members and other Jewish members of his court, and for war. though not for himself. Herod’s garrisons, aside from rooms in the outer walls, also had living quarters in a large 18. The cisterns building on the plateau. There was a central courtyard and units off the yard. Each unit had INALLY, I must tell you a little of the life-giv- its own large room, a small closed court and two Fing cisterns. There were many massive natural adjoining rooms. Such accommodations were cisterns on Masada, some on the very plateau simple in contrast to even the smallest of the itself. But others showed the sheer genius, yet nearby palaces, but luxurious and comfortable again, of King Herod and his engineers. Rainfall to the common soldier. These areas were also in the desert is the result of cloudbursts that create now used by Masada’s men and their families. sudden flash floods in the otherwise-dry desert. Here again, as our numbers increased, tents and I was told that the original Hasmonean water houses made of mud and wood were built along system on Masada depended on channelling the wall to accommodate everyone. rainfall runoff on the summit into cisterns. But Within the walls of Masada there were several Herod enlarged Masada’s water capacity by col- ritual baths. Herod had made sure that any Jewish lecting runoff water from two small wadis which family members, guests and staff were provided passed to the north and the south of Masada. He for even to this degree. accomplished this by a series of dams and chan- I was surprised to be shown a synagogue built nels, which captured the flash floods and stored into the western wall, near the summit. The front the water in another series of cisterns. These had faced Jerusalem and, although the building was been hewn in the northwestern cliff of Masada. small, it was complete with benches. Eleazar’s There were two tiers of cisterns, twelve within men had removed some pillars and a wall and this area, and you can only imagine how much added a room to the structure. I was told that the water was saved within them. floor had also been remodelled and that hidden In Herod’s time, slaves and donkeys were used beneath it were a number of scrolls. Some of these to transfer the water from the cisterns to the scrolls had been deposited there by scribes fleeing summit. From the lower row of cisterns, a path from Qumran to Masada. They placed them led around the northern prow of Masada and beneath the floor, hoping and praying for the connected to the Snake Path on the east. From the safety of their carefully copied and very precious upper line of cisterns, a path wound its way to the texts. And why, I asked, was there a synagogue summit, passing beneath the northern palace and Testimony, December 2018 Contents 445 reaching Masada at a specially constructed gate to be up so high and to feel the majesty of the near the storerooms on the northwest side. Chan- storm so very close! I have seen the water flood nels were dug from the gates where the paths these upper cisterns, and I have seen that water terminated to cisterns on the summit. Masada bring life in the form of grass and flowers to the had enough water for drinking, gardening, and rocky crags of that mountain. All this from the even bathing and washing. One who waters the mountains from His own Mistress, I can see that you are as incredulous upper chambers. as I was at the possibility of so much water on This was, my Lady, at best a quick summary a mountaintop. But I have seen and experienced of the fortress; yet another example of Herod’s the heavy storms around Masada. It is frightening obsession with massive construction projects. (To be continued) Contents

Encounter Elohim1 P. H. Adams

In the second article in this series, the author replies to a “I want to develop the little-used letter received from ‘L. R.’ in response to the article “Let aspect because I feel sure we can tread more boldly as we proceed, Us make man in Our image,” which was republished last and can emphasise an aspect which month. may have become obscured. I have not a copy of Strong’s work,2 but UR NOTES in the December 1947 Testi- I find his definition best suited to my present mony, under the title “Let Us make man knowledge, namely, ‘gods in the ordinary sense, Oin Our image,” have been commended by but specifically used of the Supreme God; some readers and condemned by others. So far occasionally by way of deference to magistrates’; as space allows, we hope to publish contributions preponderatingly referring to the Supreme God; from both these sources. Firstly, we give below sometimes to idols and to men: and sometimes the views advanced by a reader well acquainted to angels, directly. with Hebrew, and whose views may be of interest, “Etymology is very important indeed, but especially to those whose knowledge of Hebrew usage is equally important because of its is small. tempering influence. We read in 1 Samuel 2:25 that He writes: ‘If one man sin against another, the judge [Elohim] “Your closing statements cover the whole position, shall judge him,’ while we have in Exodus 22:28 and give the plainest reason why many do not see the parallelism, ‘Thou shalt not revile the Elohim, the matter clearly. ‘We leave ourselves wide open nor curse the ruler of thy people.’ In each of these to error and misunderstanding if we attempt to cases there is special reference to a ‘judge,’ who translate some of these Hebrew words literally, was considered a representative of the Supreme and according to the rules of English grammar.’ God, and—in accordance with the mode of This is very true. The more one lives with the narration—was covered by the terms particular to language, the more one realises that Hebrew that Exalted One, the ‘Principal’ being put for the will not square with modern methods either ‘agent.’ In this sense I would understand Exodus in mode of expression or tense formation. To 12:12—‘. . . and against all the Elohim of Egypt . . .’, understand it at all, one must transport the mind referring to the representative men, i.e., the princes. back into the period. As to Elohim, of itself it is a So with Exodus 7:1—‘I have made thee [Moses] an most interesting study because of the shades of meaning in its usage. It suffers because we either 1. First published in the Testimony, vol. 18, no. 207, Mar. make too much of it along one line or too little 1948, p. 91. along the parallel. 2. Strong’s Concordance. Testimony, December 2018 446 Contents Elohim to Pharaoh: and Aaron thy brother shall be malak becomes a messenger, one sent or employed thy prophet [spokesman, or interpreter].’ Elohim in by another. In every sense these ‘men’ were its highest sense is applied to them because they malakim, angels. That is the basic thought before are acting representatively. Hence in Psalm 82:1 the Hebrew mind; the oscillation from agent to we read: ‘God standeth in the congregation of Principal in narration is idiomatic, the Principal the mighty; He judgeth among the gods [Elohim] ,’ often prevailing. i.e., among the princes or rulers; the next verse “The scholars responsible for the Septuagint indicates the fault of these men. ‘How long will were Hebrews. They may dress in Greek, but the ye judge unjustly, and accept the persons [faces] idiom is still Hebrew. Hence we have what may of the wicked?’ Verse 6 of this psalm follows with seem a peculiar rendering in Psalm 8:5—‘. . . lower the parallelism: ‘I have said, Ye are gods [Elohim] than Elohim,’ which in the Septuagint becomes . . . children of the Most High.’ In this sense, too, ­aggelous, which the AV has followed, whilst I read Psalm 138:1—‘before the gods [Elohim] will the RV has rendered ‘God,’ which is definitely I sing praise unto Thee,’ that is, before the princes wrong. It is very evident when we pay attention or rulers, those in authority and representatives to mode of narration and idiom that before the of the Supreme Elohim. writer’s mind was malakim, and—as usual—the “The 18th and 19th chapters of Genesis, which Sender is put for the one sent. The Seventy 3 form a continuous narrative, give us another translated in accordance with their conception illustration of ‘representation,’ this time not and understanding of their way of expression. of Elohim but of Yahweh. In the record we find They found aggelous the exact translation of malak, the phrasing changing from ‘men’ (anashim) to and so rendered as if written ‘lower than malakim.’ ‘angel’ (malak) and on to Yahweh. Anashim and “The author of Hebrews could have made any malak cover the same beings, they being ‘agents’ correction necessary before reproducing as the for Yahweh. Septuagint. If the author translated of himself, “Genesis 18:1: ‘the LORD [Yahweh] appeared then it evidences the same conception, but we unto him in the plains of Mamre . . .’ find Hebrews exactly as the Septuagint. “Genesis 18:2: ‘. . . three men [anashim] stood “We find the same operating in Psalm by him . . .’ 97:7—‘worship Him, all ye Elohim.’ The AV renders “In the address of welcome, we have—‘My ‘gods,’ but the Septuagint runs—‘. . . all His Lord [Adonai], if I now have found favour in Thy angels’ which is in turn reproduced in Hebrews sight . . .’ (v. 3). In this, Abraham looks beyond the 1:6, except that the verb in the Septuagint is ‘agent’ to the ‘Principal.’ Then, in verse 4, ‘wash second person. The same verb appears in the New your feet, and rest yourselves . . .’ Then, in verse Testament, but in the third person. 13, the direct is resumed: ‘And the LORD [Yahweh] “The phrasing, as in other parts, and par- said unto Abraham . . .’ ticularly our example—Genesis 18 and 19—is “Verses 9 and 10 inform us how the subject looking beyond the agent to the Principal. In was introduced. It was ‘they’ and ‘He.’ Hence, view of the mode, there is ample ground for in Hebrew idiom and mode of narration, there stating that Elohim does signify malakim. We see is sharp oscillation from one to the other, from that even ‘Yahweh’ is the cover term in certain ‘agent’ to ‘Principal,’ whereas in actual fact only circumstances. Elohim is the cover term, direct the ‘agents’ are present. There is not that fine line and by implication. of demarcation which is demanded by Western “Some have stumbled over Psalm 45:6—‘Thy forms. We see the forms changing from Yahweh throne, O God [Elohim] . . .’—and its direct to anashim and to malak, with adonai used in the implication to Christ in Hebrews 1:8. Even here sense of ‘sirs.’ If we keep ‘representation’ before the idea of representation does not break down. the mind, we experience no difficulty, and ‘The Son’ is representative of the Father, and is can rightly place the terms used, and also the therefore Elohim. But the burden of Hebrews is changing narration. to place him above malakim. Christ, by Sonship, “Hebraically, the ‘one sent’ is the ‘sender.’ is—in a sense—Elohim Himself. And—in a sense “What of malak? It is from the root lak, to peculiar to the case—he is ‘Yahweh.’ The attempt send, to serve (as an agent or ambassador). When to render the place—‘Thy throne is the throne of the character mem is prefixed, it indicates the instrument by which the verbal action is per- formed. It indicates ‘instrumentality.’ Therefore 3. The translators of the Septuagint. Testimony, December 2018 Contents 447 Elohim’ is, to me, a clumsy makeshift to avoid the names of God Himself, and not a name to be real meaning of the passage. understood exclusively of angels, as some have “You will have concluded from the foregoing supposed. that I view Elohim in Genesis 1 in the sense of A correspondent, who agrees in the main with malakim. I understand the ‘Us’ as coming from our remarks as far as they went, feels we ought malakim, who existed in the mental picture of the to have gone further and explained some of the recorder, rather than from Elohim. You very truly verses where Elohim may refer to the angels in state the case in ‘. . . and according to the rules of their capacity of God’s representatives, and asks English grammar.’ Dr Thomas, and those whom particularly for our views on Genesis 3:22. This he criticises, pinned down the narration to ‘the verse reads: “And the LORD God said, Behold, principle of universal grammar that a verb must the man is become as one of Us, to know good agree with it nominative in number and person.’ and evil . . .” The first step in interpreting the The fact is that ‘—im’ present in Elohim does not verse is to identify the speaker, designated in in usage demand a plural signification. Young, the verse “the LORD G o d ,” Yahweh Elohim. It was in his Rules, gives a far better explanation than Yahweh Elohim who “made the earth and the most. Rule 22: ‘The plural is sometimes used for heavens” (2:4). We read in Isaiah 45:18: “For thus the singular, a form of speech in which multiplying said the LORD [Yahweh] that created the heavens; is used for magnifying. To make a thing great, it God [Elohim] Himself that formed the earth and is made many.’ See the example he gives, which made it; He hath established it, He created it not can be further seen by observation: in vain, He formed it to be inhabited: I am the ‘The appellative nouns denoting dominion LORD [Yahweh]; and there is none else.” It was are sometimes (in Hebrew) put in the plural Yahweh Elohim who “planted a garden eastward instead of in the singular. Genesis 24:9—“mas- in Eden; and there He put the man whom He had ters” for “master”; Genesis 40:1—“lords” for formed” (Gen. 2:8), and who said to the serpent, “lord.” See also Genesis 42:30; Exodus 21:4,6,8; “I will put enmity . . .” and to Eve, “I will greatly Exodus 21:29; and Isaiah 1:3.’4 multiply thy sorrow . . .” (3:15,16). Yahweh Elohim “To me, the writer is looking beyond the Principal is called in 9:26 “the LORD God of Shem,” and in to the agents in ‘Let Us make man . . .’ In Genesis 24:7 “the LORD God of heaven.” 1:1 the Principal and malakim are involved. On the other hand, the angel of the burning “As to the meaning of Elohim and its original bush assumed the named of ‘Yahweh Elohim’ (Ex. singular Eloah: the former is used extensively 3:15), while it says in 24:10 that Moses, Aaron and in a singular and plural sense. Some try to and the elders of Israel “saw the God [Elohim] of associate it with Ail, this being a shortened form, Israel,” evidently an angel, and not the unseeable and denoting strength, power, might. Ail appears Almighty Himself. very often in its own right, and in combination The context must therefore decide when Elohim, with Shaddai. I therefore conceive that the root for and even Yahweh Elohim, refers to God Himself, Elohim relates to something other than strength and when to an angel representing Him. We etc. Hence my leaning to the obsolete root—to ourselves feel that Elohim only refers to an agent worship, to adore, to swear an oath. when he represents God in the presence of human “I trust I have been plain, even if not acceptable. beings, who cannot see God Himself. Otherwise Your article will be of great service in many angels are not called Elohim, but malak. The only directions. It will steady that glibness with which exception to this rule seems to be Psalm 8:5. the term Elohim is used among us. As for Genesis 3:22, we believe the speaker “ L . R .” was God Himself. He may have been speaking * * * * * to angels, but we are not told this, and because representation does not seem to be involved in this Most readers will have recognised already that case we suggest strongly that Yahweh Elohim in our brief article in the December Testimony on this verse denotes the Almighty. It may be, indeed, “Let Us make man in Our image” was written simply from the standpoint of etymology, and that 4. This quotation is from A Collection of Theological Tracts, we did not purport to lay down rules governing in Six Volumes (1791) by Richard Watson, Bishop of the interpretation of verses containing the word Llandaff. “Young” is presumably Robert Young, Elohim. All we sought to do was to remind our compiler of the famous Concordance. I have not been readers that Elohim is essentially one of the able to locate the “Rule 22” referred to.—J.D.T. Testimony, December 2018 448 Contents that Genesis 3.22 must be taken in the same way statement of the position resulting from Adam’s as, say, 1:3, where we read that “God said, Let there disobedience, preliminary to His announcement be light.” We cannot reasonably argue that God of revelation of the steps necessitated by the was actually addressing somebody else when He widening of Adam’s ‘knowledge.’ There does said, “Let there be light.” Rather was it a case of not seem any real need to bring the angels into ‘God spake, and it was done,’ His word was with the verse at all. If they are brought in, they must power, and there was no need whatever for Him clearly be limited to the role of listeners, not to commission angels to go and produce light. speakers. In much the same way, we regard the ‘say- ing’ of Yahweh Elohim in 3:22 as simply God’s Contents

Exposition The priests in the Kingdom of God Mark Allfree reunited and restored in the land, and A number of scriptures provide clues concerning the work in that day God will fulfil the ancient of the priesthood that God has ordained for the Kingdom promises made to the fathers of old. age. This includes the work of the saints, the king-priests The restoration of the monarchy of the Millennium. is spoken of in verse 15: “In those days, and at that time, will I cause the N THE DAYS of the prophet Jeremiah, the Branch of righteousness to grow up unto David; kingdom of Judah was in its death throes. and he shall execute judgment and righteous- IThe end of the kingdom was inevitable, and ness in the land.” There can be no doubt that the inhabitants of the city of Jerusalem would “the Branch of righteousness” is the Lord Jesus shortly be carried off into captivity, to Babylon. Christ, for only he is capable of truly executing The Jewish temple—the very centre of religious judgement and righteousness in the Land. worship—was to be destroyed. But in Jeremiah 33, amid all the gloom and The Branch misery of the prophet’s message, there is a This is not the only time in Scripture that Jesus wonderful message of hope and future glory. is described as the Branch, who would grow out Jeremiah speaks of a time—future even to our of the stock of David. own days—when Israel’s fortunes will improve, Isaiah says that “there shall come forth a rod and the kingdom will be restored. Doubtless this out of the stem of Jesse, and a Branch shall grow would have given the faithful remnant that lived out of his roots” (11:1). Jesus is the seed promised in the days of the prophet Jeremiah great hope to David, and Jeremiah is speaking of the time and consolation. The words of the prophet also when the Lord Jesus will return and reign upon form the basis for our hope. the throne of his father David in Jerusalem. Zechariah’s prophecy indicates that the Branch The restoration of Israel is not only a king, reigning upon David’s throne, In verse 14 the prophet speaks of the restoration but also a priest: of Israel: “Behold, the days come, saith the LORD, “Thus speaketh the LORD of hosts, saying, that I will perform that good thing which I have Behold the man whose name is The BRANCH; promised unto the house of Israel and to the and he shall grow up out of his place, and he house of Judah.” The house of Israel had already shall build the temple of the LORD: even he been taken into captivity into Assyria, and now it shall build the temple of the LORD; and he was Judah’s turn. But the message of the prophet shall bear the glory, and shall sit and rule here is that the houses of Israel and Judah will be upon his throne; and he shall be a priest upon Testimony, December 2018 Contents 449 his throne: and the counsel of peace shall be will also be a restoration of the Levitical priests: between them both” (6:12,13). “neither shall the priests the Levites want a man The Branch is both king and priest, and this is before Me to offer burnt offerings, and to kindle fulfilled in Jesus, who is not only Israel’s future meat offerings, and to do sacrifice continually” King, of the tribe of Judah, but also our great High (33:18). The message is repeated in verses 20-22: Priest, after the order of Melchizedek. “Thus saith the LORD; If ye can break My The priestly aspect of the work of Jesus the covenant of the day, and My covenant of Branch is emphasised earlier on in Jeremiah’s the night, and that there should not be day prophecy: and night in their season; then may also My “Behold, the days come, saith the LORD, that covenant be broken with David My servant, I will raise unto David a righteous Branch, that he should not have a son to reign upon and a King shall reign and prosper, and his throne; and with the Levites the priests, shall execute judgment and justice in the My ministers. As the host of heaven cannot earth. In his days Judah shall be saved, and be numbered, neither the sand of the sea Israel shall dwell safely: and this is his name measured: so will I multiply the seed of David whereby he shall be called, THE LORD OUR My servant, and the Levites that minister RIGHTEOUSNESS” (23:5,6). u n t o M e .” Jesus is “our righteousness.” We have no righteous- It would seem that the Levitical priesthood, which ness of our own, but through the atoning work we read about in the pages of the Old Testament, of the Lord Jesus we have been cleansed of our and especially the Law of Moses, is going to be sins, and righteousness is imputed to us; and restored in the Kingdom of God. Jeremiah says through him we are able to come boldly before that they will be involved in the offering of burnt the throne of grace to find mercy, and grace to offerings, meat offerings and sin offerings. We help in time of need. Jeremiah here speaks of Jesus should observe that this is a Levitical priesthood— as a “righteous Branch,” using the Hebrew word Jeremiah is very clear about that. He calls them tzedek. The word for “King” here is the Hebrew “the priests the Levites.” They are therefore melek. These two words are brought together in altogether different from the priesthood of Christ, the name Melchi-zedek. because, as the Letter to the Hebrews says, “our Lord sprang out of Juda; of which tribe Moses Jerusalem—future world capital spake nothing concerning priesthood” (7:14). His The throne of David was in Jerusalem, and for priesthood is altogether superior, because it is of this reason we know that, when the Lord returns, the order of Melchizedek. he will establish his throne there, in that holy city, “the city of the great King.” Jerusalem will The sons of Zadok become the capital city of the future Kingdom of Concerning these Levitical priests, God says God, as foretold in Jeremiah 33:16,17: that they “minister unto Me.” The prophet Eze- “In those days shall Judah be saved, and kiel provides more detail regarding this order Jerusalem shall dwell safely: and this is the of Levitical priests in his visions of the future name wherewith she shall be called, The LORD millennial temple. They are known as the sons our righteousness. For thus saith the LORD; of Zadok, who will minister in the temple in the David shall never want a man to sit upon the age to come: throne of the house of Israel.” “But the priests the Levites, the sons of Zadok, Israel’s future king will not just be the son of that kept the charge of My sanctuary when David, he will be the immortal, glorified, Son the children of Israel went astray from Me, of God. In fulfilment of the words of the angel they shall come near to Me to minister unto Me, Gabriel to Mary, God will “give unto him the and they shall stand before Me to offer unto throne of his father David: and he shall reign over Me the fat and the blood, saith the Lord GOD: the house of Jacob for ever; and of his kingdom they shall enter into My sanctuary, and they there shall be no end” (Lk. 1:32,33). shall come near to My table, to minister unto Me, and they shall keep My charge” (44:15,16). Levitical priests These Levitical priests, referred to in Jeremiah Jeremiah continues to inform us that, when Is- 33, who minister unto God, are none other than rael’s kingdom is restored under the rulership of the sons of Zadok. We believe that they will be the Branch, who is both King and Priest, there the literal descendants of Zadok, taken from the Testimony, December 2018 450 Contents regathered, restored nation of Israel. As such their dispersion—in fact they will be brought back they will be mortal, and Ezekiel’s prophecy into the land by the surviving Gentile nations: confirms this because it explains in 44:22 that “And they shall bring all your brethren for in the Kingdom they will be allowed to marry, an offering unto the LORD out of all nations provided they marry “maidens of the seed of upon horses, and in chariots, and in litters, the house of Israel, or a widow that had a priest and upon mules, and upon swift beasts, to before.” Clearly the sons of Zadok are mortal My holy mountain Jerusalem, saith the LORD, men, and we must therefore conclude that they as the children of Israel bring an offering in are not the saints, because Jesus explains very a clean vessel into the house of the LORD.” clearly that the immortal saints “neither marry, Concerning this regathered remnant, the prophet nor are given in marriage . . . for they are equal then says: “And I will also take of them for priests unto the angels” (Lk. 20:35,36). and for Levites, saith the LORD” (v. 21).

Baal-peor Israel’s spiritual reformation This future Levitical order of priests was spoken Before these things take place, there must be a of from the very beginning of the priesthood, great spiritual reformation in Israel. At the mo- when they were first ordained to be the Lord’s ment they abide in unbelief. Paul explains that ministers. Numbers 25 records how that Phine- “blindness in part is happened to Israel” (Rom. has the grandson of Aaron proved himself to be 11:25). There is a veil upon their heart, such that faithful in the matter of Baal-peor. Through his they do not accept the Lord Jesus Christ as their faithfulness, and his zeal for the truth, the plague Messiah. All this has to change—and so it shall. was stayed in Israel, and afterwards God said of The veil is going to be taken away (2 Cor. 3:14- Phinehas, “Behold, I give unto him My covenant 16). The tribulation that they will endure at the of peace: and he shall have it, and his seed after hands of the Gentiles at the time of the end will him, even the covenant of an everlasting priest- compel them to prostrate themselves before the hood; because he was zealous for his God, and Son of God and accept him as their Deliverer made an atonement for the children of Israel” and their Saviour. Malachi—the last of the Old (vv. 12,13). God still has it in mind to honour this Testament prophets—speaks of this reformation covenant. This promise will be fulfilled in the of the priesthood in chapter 3 of his prophecy: Kingdom when Israel is restored, and the sons “But who may abide the day of his coming? of Zadok will be taken to serve as the Lord’s and who shall stand when he appeareth? for he ministers in the temple of the age to come. is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: A restoration of the Levitical priests and he shall purify the sons of Levi, and purge Other references to this future Levitical priest- them as gold and silver, that they may offer hood can be found scattered throughout the unto the LORD an offering in righteousness. Scriptures. Isaiah 61, for example, speaks about Then shall the offering of Judah and Jerusalem the time when the Jews will be regathered into be pleasant unto the LORD, as in the days of their land after the desolation of Armageddon: old, and as in former years” (vv. 2-4). “And they shall build the old wastes, they May that great day soon come, when “There shall shall raise up the former desolations, and they come out of Sion the Deliverer, and shall turn shall repair the waste cities, the desolations away ungodliness from Jacob,” and he shall “take of many generations. And strangers shall away their sins” (Rom. 11:26,27). stand and feed your flocks, and the sons of the alien shall be your plowmen and your The role of the saints vinedressers” (vv. 4,5). What we have been considering thus far is the To this restored Israel, God then says, Levitical priesthood in the Kingdom—a mortal “But ye shall be named the Priests of the LORD: order of priests, descendants of Zadok the priest, men shall call you the Ministers of our God: who will be involved in the offering of sacrifices ye shall eat the riches of the Gentiles, and in in the sanctuary in the age to come. The ques- their glory shall ye boast yourselves” (v. 6). tion that naturally occurs is, How do we fit in? The same teaching is to be found in Isaiah 66. We know that in the Kingdom the saints will Verse 20 says that, after Armageddon, the Jews be “kings and priests: and we shall reign on will return to the Land out of the countries of the earth” (Rev. 5:10). If the sacrifices are to be Testimony, December 2018 Contents 451 performed by the mortal Levites, what will the the Gittite, he behaved in the very same way priestly role of the saints be? that Melchizedek had done. David was from the The key to the question is to recognise that the tribe of Judah—the royal tribe—and yet in this priesthood of the saints will be after the order of chapter he is clearly behaving like a priest, just Melchizedek, as is Jesus, our great High Priest. like Melchizedek: We shall be kings and priests. For the Melchizedek “And it was so, that when they that bare the ark priests there is no need for any further sacrifice. of the LORD had gone six paces, he sacrificed There is no doubt about this, because Hebrews oxen and fatlings. And David danced before 7:26,27 tells us so: the LORD with all his might; and David was “For such an high priest became us, who girded with a linen ephod” (2 Sam. 6:13,14). is holy, harmless, undefiled, separate from Here we see David the king girded with a linen sinners, and made higher than the heavens; ephod—dressed in the robes of a priest. When who needeth not daily, as those high priests, eventually he brought the ark, and set it in its to offer up sacrifice, first for his own sins, and place, in the special tabernacle that David had then for the people’s: for this he did once, when pitched, he did exactly the same thing that he offered up himself.” Melchizedek did when he met Abraham in the For the Melchizedek priests there is only one valley of the kings: sacrifice necessary—and that was the sacrifice “And as soon as David had made an end of of Jesus, who offered himself once for all. “This offering burnt offerings and peace offerings, he did once.” If it is not to be the offering of he blessed the people in the name of the LORD sacrifices, then what will our priestly function of hosts. And he dealt among all the people, be? The answer to that question is to be found in even among the whole multitude of Israel, Genesis 14, where we meet Melchizedek for the as well to the women as men, to every one a first and only time in Scripture. cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed Melchizedek every one to his house” (vv. 18,19). Melchizedek met Abraham after the slaughter of It would be difficult to miss the allusions to the kings. He was a king—king of Salem—but Genesis 14 and the activities of Melchizedek. he was also a priest. According to Genesis 14:18 It would thus seem that this is the work of all he was “the priest of the most high God.” Verses Melchizedek priests—to bring forth bread and 18 and 19 tell us what this king-priest did when wine, and to bless the people. This is what Abraham met him: the saints, kings and priests, will do in the “And Melchizedek king of Salem brought Kingdom. forth bread and wine: and he was the priest of the most high God. And he blessed him, Blessing a priestly work and said, Blessed be Abram of the most high To bless the people was always a duty that was God, possessor of heaven and earth.” specifically given to the priests; it was their re- He did two things: sponsibility to do so. Numbers 6 tells us as much: • he brought forth bread and wine “And the LORD spake unto Moses, saying, • he blessed Abraham. Speak unto Aaron and unto his sons, saying, Here we are being given the essence of the On this wise ye shall bless the children of priestly function of the saints in the age to come. Israel, saying unto them, The LORD bless As priests after the order of Melchizedek, it will thee, and keep thee: the LORD make His face be our responsibility to do what Melchizedek shine upon thee, and be gracious unto thee: did in the presence of Abraham. It will be our the LORD lift up His countenance upon thee, privilege to encourage the mortal population of and give thee peace” (vv. 22-26). the Kingdom to remember the sacrifice of Christ, Under the Law of Moses it was the responsibility by breaking bread and drinking wine. We shall of Aaron and his sons to bless the people, using also bless the people, just like Melchizedek these sacred words. In the Kingdom of God blessed Abraham. this duty will fall to the saints, the Melchizedek priests. David But what exactly is the blessing that the saints When King David brought the ark of the covenant will confer upon the mortal inhabitants of the up to Jerusalem from the house of Obed-Edom Kingdom of God? It is the very same blessing Testimony, December 2018 452 Contents that has been given to us in this dispensation, by without God in the world” (Eph. 2:12). But now, virtue of our baptism into Jesus Christ, the seed in Christ Jesus, we have become Abraham’s seed, of Abraham, and our relationship to the promises and heirs of the promises (Gal. 3:29). We have that God made to Abraham. been blessed in Christ Jesus by the forgiveness When Peter preached to the Jews in Solomon’s of our sins. Righteousness has been imputed to porch, after the healing of the blind man, he said us by our faith in him. In the Kingdom of God it to them: will be our privilege to extend that blessing—the “Ye are the children of the prophets, and of the blessing of the forgiveness of sins—to all nations, covenant which God made with our fathers, through Jesus Christ, the seed of Abraham. saying unto Abraham, And in thy seed shall It is difficult to think of a greater work than all the kindreds of the earth be blessed. Unto this in which to be engaged in the Kingdom—to you first God, having raised up His Son Jesus, bring the wonderful consolation of forgiveness, sent him to bless you, in turning away every one through Jesus, to the mortal inhabitants of the of you from his iniquities” (Acts 3:25,26). Kingdom, and to give to the whole world the joy For the most part we are Gentiles, according to the that we now have, through the work of our great flesh. In our natural state we were “aliens from High Priest, whom we remember week by week the commonwealth of Israel, and strangers from in bread and wine. the covenants of promise, having no hope, and Contents

Exhortation For those who would be kings (2) The Bible Student’s Ready Reference Edward Carr

OR THOSE READERS who took up the The larger challenge is first to look up, and kingly challenge (Deut. 17:18,19; Rev. 5:10) then write out, each of the verses given under of writing out some scriptural passages, a each of the headings. In doing so we can remind F 1 larger challenge awaits. ourselves of the basis of our faith and the Brother Robert Roberts produced a single- foundation on which it is based, the Word of God. sheet Bible Student’s Ready Reference pairing Bible doctrines with relevant verses in proof of the truth PROMISES TO ABRAHAM: contained in the Scriptures. Its aim was simple: Gen. 12:1-3,7; 13:14-17; 15:18; 17:8; 22:17; 26:3; 28:4,13; to assist in remembering. How often do we see 35:12; Lev. 26:42; Mic. 7:20; Ps. 105:11; Lk. 1:68,73; such lists of passages then immediately gloss over 13:28; Rom. 4:13; 15:8; Gal. 3:8,16,18,27-29; Acts 7:5; them and take it as read that the author has done Heb. 11:8,9,13-15,39,40; Mt. 1:1. his homework correctly? The real test is: can we remember these things? KINGDOM OF GOD: Past: Ex. 19:5,6; 1 Sam. 8:7; 12:12; 1 Chron. 28:5; 29:23; 2 Chron. 9:8; 13:8,12; 19:6; Jer. 14:8,9. O’erturned: Ezek. 21:25-27; Hos. 3:4,5; 10:3; Isa. 1. This challenge first appeared in the young people’s 63:17-19; 64:11; Jno. 19:15; Jer. 14:21; Lk. 21:24; Ps. magazine Faith Alive! with the incentive of a new Bible for each person who completed the challenge; no such 89:38-44. material reward exists here, merely the satisfaction Future: Acts 1:6; 15:16; Lk. 1:32,33; Ezek. 37:21,22; that you are following in the footsteps of numerous Obad. vv. 17,20,21; Mic. 4:6,8; Isa. 24:23; Zech. young people who took up the task with gusto. 14:9-16; Mt. 5:35; 25:31. Testimony, December 2018 Contents 453 SECOND COMING: WORD equals Spirit or power: Acts 1:11; 3:21; Mt. 16:27; 24:39; Lk. 18:8; 19:11-27; Jno. Jno. 1:1; Ps. 33:6,9; 103:20; 104:30; 147:15; 46:6; Eccl. 14:3; Phil. 3:20,21; Col. 3:4; 1 Thess. 1:10; 4:16; Heb. 8:4; Mt. 8:8; Job 26:4,12,13; 37:5; Isa. 40:13; Jer. 9:28; 10:37; Tit. 2:13; 1 Jno. 2:28; 3:2; Rev. 22:16,20. 51:15,16; 10:12; Heb. 11:3; Num. 7:89; 1 Cor. 1:18,21.

JEW IMPERISHABLE: WICKED’S FATE: Jer. 30:11; 46:28; 31:36,37; 33:24-26; Amos 9:8; Rom. Isa. 10:25; 41:12; Mal. 4:1; 1 Cor. 1:19; Mt. 25:46; 11:1,12,15,25,26; Deut. 32:43. Ps. 145:20; 9:5; 37:10,20,34; Prov. 10:25; Rom. 2:12.

EARTH abode of the righteous: UNQUENCHABLE FIRE: Rev. 5:10; 11:15; Jer. 23:5; Ps. 72:5,19; Mt. 5:5; Ps. Ezek. 20:47,48; Isa. 66:24; Jer. 17:27; 7:20; 4:4; 21:12; 37:9,11,22,29,34; Dan. 7:27; Prov. 2:21; 10:30; 11:31. Mt. 3:12; Jude v. 7.

BAPTISM: GENTILEDOM’S destruction: Jno. 3:5; Mk. 16:16; Mt. 3:13-15; 28:19; Acts 2:38; Jer. 25:29-33; Hag. 2:22; Dan. 2:44; Lk. 21:25; Isa. 8:36; 9:18; 22:16; Jno. 3:22-26; 1 Pet. 3:20,21; Gal. 3:27; 30:27; 11:4; 17:13,14; 66:15; 24:23; 26:9; Ps. 21:9; 110:6; Rom. 6:3-8; Col. 2:12; Eph. 5:26; Heb. 10:22; Eph. 4:5. 2 Thess. 1:8; Mal. 4:1; Rev. 15:4; 19:11.

MAN MORTAL: HEATHEN: Gen. 2:17; 3:22; Job 4:17; Isa. 2:22; 40:6-8; Rom. 5:12; Jer. 51:39,57; Isa. 26:13,15; Eph. 4:17; 2 Cor. 4:3; Rom. 1 Cor. 15:22; Jas. 4:14. 2:12; Ps. 49:6,20; 7:9; Prov. 21:16; 5:23; Obad. v. 16.

DEAD UNCONSCIOUS: AUTHORS: Ps. 6:5; 146:3,4; 39:13; 88:5,10-12; Isa. 38:18,19; Eccl. Man—of sin: Rom. 5:12; Gal. 5:19; Mt. 15:19; Gen. 9:5,6,10; Ps. 115:17. 6:5; Jas. 1:14. God—of evil (judicially): Isa. 45:7; Amos 3:6; Jer. SOUL’S CAPABILITIES: 35:17. Can eat: Ex. 12:16; Deut. 12:20; Lev. 17:10,12. Christ—of life: Acts 3:15; Heb. 12:2; Jno. 11:25; Has a mouth: Ps. 103:5. 1 Jno. 5:11,12. Got lips: Lev. 5:4. Got blood: Jer. 2:34. PARALLEL EXPLANATIONS Can touch: Lev. 5:2. Mt. 6:20—2 Tim. 4:8. Can be touched: Num. 19:11. Mt. 19:21—Lk. 14:14. Be born: Gen. 46:26. Col. 3:1,2—Phil. 3:20. Can die: Ezek. 18:4. Lk. 6:23—Mt. 16:27. Can be pierced: Josh. 11:11. Mt. 5:12—Rev. 22:12. Can be bound in iron: Ps. 105:18. 1 Pet. 1:4—1 Pet. 1:5,7. Can go into the pit: Job 33:18; Isa. 38:17. Heb. 2:14—Rom. 8:3. Or the grave: Ps. 86:13; 56:13. 1 Jno. 3:8—1 Jno. 3:5. And needs a RESURRECTION: Ps. 89:48; 49:15. SPIRIT under Father’s control: UNITY OF GOD: Jno. 14:16; 15:26; Mt. 10:20; 1 Cor. 2:10; Lk. 1:35; Deut. 6:4; Mk. 12:29; 1 Cor. 8:4,6; 1 Tim. 2:5; Eph. 4:6; 24:49; 4:18; Acts 1:4; 8:20; 10:38; Isa. 42:1; 11:2. Gal. 3:20; Mal. 2:10; Mt. 23:9; Isa. 46:9,10; 45:5,15,21. JESUS our nature: HEAD OF CHRIST IS GOD: Heb. 2:14,17; 4:15; Gal. 4:4; Rom. 8:3; 2 Cor. 5:21. 1 Cor. 11:3; Rev. 1:1; Mt. 24:36 (RV); 28:18, 20:23; Acts 1:7; Rev. 3:12, 2:27; 2 Cor. 11:31; 1 Cor. 15:24; APOSTASY: 3:23; Jno. 14:28; 5:30; 7:16; 8:28; 12:49; 1 Pet. 1:3. Acts 20:29; 2 Tim. 4:3; 2 Pet. 2:1,2; 2 Thess. 2:3; 1 Jno. 2:18; 1 Jno. 4:1-5; Rev. 17:1-3; 18:3,23. RIGHTEOUSNESS THE GIFT OF GOD: Ps. 24:5; 37:6; 32:1,2; 85:13; 89:16; Isa. 54:17; Jer. 51:10; Acts 17:11; Lk. 16:29: Mt. 6:33; Rom. 4:6,22,24; 3:21,26; 10:3; 5:16; Phil. Don’t put your Bible away; 3:9; 2 Cor. 5:19-21; 1:21; 2:14; 1 Cor. 1:21; Rom. 8:34. read a little every day. Testimony, December 2018 454 Contents Science Science snippets One of nature’s best fliers David Burges

N THE GENESIS record of creation, the first living things to be formed by divine command Iwere the plants: “Then God said, ‘Let the earth bring forth grass, the herb that yields seed, and the fruit tree that yields fruit according to its kind, whose seed is in itself, on the earth’; and it was so” (Gen. 1:11, NKJV). Thus the means of reproduction by seeds was designed into each species from the beginning.1 Nature displays many ingenious methods by which seeds are dispersed from the parent plant in order to maximise the opportunities for survival of the species, each revealing the genius of the Designer. Recently, scientists at the University of Dandelion seeds (Taraxacum officinale). Edinburgh have studied the motion of seeds of the Photo: Che/Wikimedia Commons humble dandelion (Taraxacum officinale), which, times more efficient than a conventional parachute as every child knows, are arrayed in the form of a design, and they hope that it might inspire the globular ‘clock,’ and are readily dispersed by the development of miniature drones with little or no wind.2 Their study has revealed a form of flight power consumption that could be used for remote not seen before that explains the ability of the sensing or air pollution monitoring. seeds to fly great distances, up to a kilometre Who would have thought, watching a child blow or more. Each individual seed is equipped away the seeds from a dandelion clock, that one with a parachute-shaped bundle of bristles. As was observing a ‘newly discovered form of natural the air moves through these bristles, a ring- flight,’ one that is dependent upon the exquisite shaped bubble of air forms, which the scientists spacing of the bristles, able to transport those have named ‘the separated vortex ring.’ This seeds long distances on the wind? No doubt, is physically detached from the bristles and is however, the living world still has a great many stabilised by the air flowing through it, enhancing more surprises in store for scientists, because the drag which keeps the seed afloat and slowing it is all the handiwork of the Creator, whose its descent to the ground. “understanding is infinite” (Ps. 147:5). The study found that the bubble is kept stable and directly above the seed in flight by the airflow 1. Judith Evans, “After his kind,” Testimony, vol. 71, no. through the bristles, which are precisely spaced to 845, May 2001, pp. 171ff. achieve optimum control of this flow and provide 2. “Dandelion seeds reveal newly discovered form of steady flight. The researchers estimate that the natural flight,” Science News, 17 Oct. 2018, citing flight mechanism of the bristly parachute is four research published in Nature.

(Main photo: Dandelion meadow © Sergei Drozd/Shutterstock.com)

Testimony, December 2018 Contents 455 Review From the judgement seat to the Kingdom Geoff Henstock

The March of the in the earth—both physical and political— Rainbowed Angel. accompanied by widespread judgements. Richard Mellowes. One prophecy describes these as “seven thun- 225 pages. Paperback. ders” (Rev. 10:4). The Apostle John was inclined to record these thunders for the information of the Published in 2013 by Meli saints, but was not permitted to do so. No reason Publications, Caerphilly. was given for this prohibition; perhaps it was ISBN 9780955099168. because those judgements will be so traumatic Price: £6.50. UK postage that God decided we should be shielded from the included; overseas postage full horror. But even though the specific details extra. of those seven thunders were suppressed, there Electronic version (pdf file): £5.00. are many other prophecies which describe the Separate index of Scripture references: free of judgements that will accompany the transition charge. from the kingdom of men to the Kingdom Available from the author at 88 Heol Trecastell, of God. CAERPHILLY, CF83 1AF, UK. Tel. +44(0)29 2086 9398; +44(0)7738 442283. Why have we been told? Email [email protected] It is easy to understand why prophecies relating to current events have been provided. They en- OW LONG?” has been the constant courage disciples to endure to the end. But why refrain of all the faithful as they yearn did God inspire and preserve detailed prophecies “Hfor their Lord’s return and the estab- about events which will transpire after the saints lishment of the Kingdom of God. Thousands of have been called to the judgement seat of Christ? years of misrule by man has demonstrated that What practical benefit is there for disciples in the only long-term hope for the planet is the knowing about events which will take place after kingdoms of this world becoming the Kingdom the days of their probation have come to an end? of our Lord and of His Christ. With good reason There are several very practical reasons and urgency, therefore, we pray, “Thy kingdom why, through God’s grace, these things have c o m e .” been revealed for our information. First, they Informed by the prophets, disciples watch the highlight the magnitude of the changes required affairs of the nations, looking for signs that their to eradicate the corruption of the kingdom of Master’s return is near. This is as it should be. men, and that helps us to see the true state of the Our Master told us to watch, and God inspired world for what it is. Secondly, they impress upon and preserved prophecies that ensure that us the urgent need to warn others of the severe each generation has been able to see evidence judgements that soon will engulf the nations, of prophecy being outworked in their age, giving them an opportunity to escape the troubles strengthening them while they wait. coming upon the earth. And thirdly, awareness of In addition to predictions relating to current these things serves as an exhortation to disciples events, a vast reservoir of prophecies describe to maintain a faithful walk in God’s service day events which will take place after Christ’s return by day, recognising that those who are rejected and leading up to the time when he assumes at the judgement seat will be condemned to the throne of David and establishes himself in experience the tumultuous events of that terrible Jerusalem. This period will see massive changes time. Testimony, December 2018 456 Contents The rainbowed angel time analysing passages such as Deuteronomy In the Book of Revelation, visions of the future 33, Psalm 68 and Habakkuk 3. In doing so he are interspersed with predictions of events to broadly follows the lead of Brother Thomas in unfold between the first century and the return Eureka, although not slavishly so. of Christ. One of these visions of the future is that In this book Brother Richard comments on of the rainbowed angel recorded in Revelation 10. a wide range of passages—from Genesis to the This angel stands for the Lord Jesus Christ and Song of Solomon to Jude. Several prophecies in the faithful saints who have been immortalised Isaiah which provide further detail about that following their appearance at the judgement time are given close attention. Where appropriate, seat. The angel declares that “the mystery of God the author uses helpful charts to make clear should be finished, as He hath declared to His the parallels between different passages. A servants the prophets” (v. 7). This links the vision most welcome feature of the exposition is those in Revelation 10 with the wider prophetic plan places where the author makes it clear that he is of God about the time of the end as revealed to suggesting a possible interpretation of a passage prophets throughout the ages. while recognising that its meaning might still Revelation 10 was succinctly summarised by be open to discussion. The book concludes with Brother C. C. Walker as “Christ and the Saints brief exhortational comments that bring out the take the world in hand.”1 In Volume 2 of Eureka, relevance of these matters for the saints. Brother John Thomas devotes many pages to Those who are well acquainted with, and have piecing together several prophecies describing long been supporters of, the exposition of these events that will take place between the judgement matters in Eureka will find Brother Mellowes’ seat and the establishment of the Lord Jesus work enjoyable and thought-provoking. Those Christ on David’s throne in Jerusalem. Within who have not been acquainted with these matters Christadelphian circles these have come to be before will find the book informative. As servants known as ‘the march of the rainbowed angel.’ It of the Lord who live on the eve of his return and is amazing how much detailed information there who soon, by God’s grace, will be constituents is about these events; the large volume of material of the rainbowed angel, this is a work which is relating to this time recorded by Almighty God worthy of our close attention.2 suggests that it is of great value to the faithful. Brother Richard Mellowes has written and published a 225-page book entitled The March of 1. C. C. Walker, Notes on the Apocalypse (4th edition), p. the Rainbowed Angel which builds on and extends 27. the analysis of Brother Thomas. Those with prior 2. For another review of this book, see: John Nicholls, exposure to this theme will not be surprised to “Let God arise,” Testimony, vol. 83, no. 989, Dec. 2013, learn that Brother Richard spends considerable p. 470.

Burning books—but God’s Word grew The spread of the gospel in the first century was unprecedented. The preaching of the gospel changed the lives of many men and women. As the first century progressed, there were added to the Old Testament new inspired documents which we now call the New Testament. Whilst there may be information in the Bible itself about how and when these documents were added to the Scriptures, there are little glimpses of the growth of the New Testament. We know, for example, that at least some of Paul’s inspired letters were commonly available quite early in the first century. Peter, for instance, writing to fellow believers across a large part of the Roman Empire (1 Pet. 1:1), was familiar with those letters, for he was inspired to write of “Paul . . . in all his epistles” (2 Pet. 3:15,16). There is a contrast relating to the growth of the New Testament documents in the ac- count of the increase of the believers in Ephesus. We read: “So mightily grew the word of God and prevailed” (Acts 19:20). This comment is set against the following: “Many . . . brought their books together, and burned them before all men” (v. 19). This is more than a comment on the growth of the New Testament, more than a com- ment on books being burnt. It tells us in a very powerful way that those who accepted the gospel turned their backs in a very public way on their former lives.—Peter Forbes

Testimony, December 2018 Contents 457 Exhortation Going into Galilee in glory Paul Tovell

The ending of the Gospel of Mark contains details that the scale of the terror they would have felt on seeing a man sitting up in the are not present in the other Gospel accounts. This article tomb—perhaps, at first glance in the considers chapter 16 of Mark’s Gospel and how we might dawn light, looking like the dead reflect on some of the things which took place. body. This heavenly being shows to the devoted group of followers that HE DETERMINATION of the women who they have completely misunderstood the words of ran to the empty tomb, early in the morning, Jesus. There seems to be no expectation amongst Tis remarkable. The sense of purpose carries them that he really would rise from the dead. them out into the dark, bringing five times the They had been expecting to find the body in the normal amount of spices to dress a body. They tomb. But instead, “he is risen; he is not here” do not think of holding back for fear of arrest, (Mk. 16:6). In a chapter of multiple misplaced or of staying in the shadows with the disciples. expectations, as we shall see, we need to heed Would we have been as keen as this to reach our this reminder to examine our own expectations Lord that morning? surrounding the next appearance of Jesus. Where had this loyalty and purpose come from? We know that Mary Magdalene had been The journey to Galilee healed by him; seven demons had come out of her This is not all that the man says to them. He also in the episode recorded by Luke. Following this gives them an instruction, and perhaps a gentle healing of a devastating mental illness, we picture rebuke for their lack of faith: “he goeth before a woman who is now thinking clearly and knows you into Galilee: there shall ye see him, as he where she wants to be. Jesus may have been the said unto you” (v. 7). This seems to be a reference first person to have treated her as a human being, to an earlier conversation with Jesus: “But after rather than as somebody beyond hope. that I am risen, I will go before you into Galilee” As they approach the tomb, they see that the (14:28). We might wonder, then, why Jesus went stone is already to one side. It is hard to imagine into Galilee after his resurrection.

Mount Hermon, possible site of the transfiguration, and of an appearance of the risen Lord to his disciples. (Photo: Dr. Avishai Teicher/Pikiwiki Israel via Wikimedia Commons)

Testimony, December 2018 458 Contents In Matthew’s account we see that the eleven import of this is perhaps hidden until we realise “went away into Galilee, into a mountain where that it cuts a huge hole in the argument of those Jesus had appointed them” (28:16). The RV margin who profess the Gospels to be a fabrication, writ- renders this as “the mountain,” somewhere specific ten by a human author. The very last thing that a that Jesus had identified. While at this location, writer would do, if he wanted to make his story Jesus informs them that “All power is given unto believable, would be to cast the main witness as me in heaven and in earth” (v. 18). someone whose testimony was not considered It is possible that Jesus and the disciples are valid. It would make no sense to do so, unless it now standing on the mountain where Jesus was was true, and the first witnesses (valid evidence transfigured before them. They had been in or not) were female. Galilee for that, too (17:1-7; cf. v. 22: “while they abode in Galilee”). This could explain why some Recognising the words worshipped him here and some doubted still; Continuing in Mark’s account we read: “After that perhaps those who worshipped were the three he appeared in another form unto two of them, who had witnessed his glory earlier. Bringing as they walked, and went into the country” (v. them back here now, and allowing all the disciples 12). Here we have the Emmaus Road appearance, to see it, completes the lesson that Jesus was elaborated extensively in Luke 24. So we take from trying to show them before, and it would indeed this that at this point Jesus seemed like a normal be an appropriate place to explain the authority man and was not identifiable as the resurrected that he now had. How wonderful if indeed this Jesus. This may also have been because their eyes is what Jesus longed to show them, and planned were prevented from recognising him, as Luke even before he died! This would also explain the suggests. Either way, there was nothing that they reason for Jesus’ insistence to Peter, James and could recognise about his appearance until he John after the transfiguration: “Tell the vision broke bread with them later. to no man, until the Son of man be risen again So what was the point of this exchange? from the dead” (v. 9). Jesus knew that one day he Surely it was that they might have opportunity would be going back there to complete the picture. once more to listen to the Word, especially those If the disciples had indeed gone there to see scriptures which prophesied the recent events him in his glory, it parallels our own breaking they had experienced. As Jesus expounded to of bread each week, where we go in our mind’s them everything Moses and the prophets said eye to the place where we behold the Lord in his about him (Lk. 24:27), the words were intended glory. “The hour is come,” he said before the Last to make them realise the mistake that they had Supper, “that the Son of man should be glorified” made in leaving Jerusalem and in being dejected (Jno. 12:23). Not humiliated and defeated, but in spirit, on this day of all days. The words come glorified. How else do we deal with the challenges first, and the miracles, wonders and signs are and the tribulations of being disciples if we do secondary. If men and women are not convinced not regularly pause to remember him, and picture by the words of the gospel, then any miracles they him, in his glory? Being fixed on our ultimate see are not going to convert them either. All that destination is really helpful in our discipleship, we need to reach out to people whom God would and yet not one of Jesus’ followers was going to call is the Word of God itself. Galilee on that resurrection morning to meet him This chapter in Mark contains a very well- there, because it seems that no-one had believed known verse: “He that believeth and is baptized his words. Emmaus was not on the way to Galilee. shall be saved; but he that believeth not shall be Where would we have gone that day? damned” (16:16). Of course, the Lord is talking not just about a confession of faith, but of putting A useful piece of evidence that belief into practice as well. But it is important The resurrection appearances of Jesus make a fas- to notice here that the immediate context of this cinating study in themselves. First, Mark makes famous verse is that the disciples had not done so. it completely clear that the first witnesses to the In verse 11 they “believed not” the words of Mary empty tomb, and to the risen Lord, were women Magdalene, who had seen the risen Lord. In verse (Mk. 16:1,2,9). This is perhaps not as significant 13, “neither believed they” the testimony of the today as it would have been 2,000 years ago. In two on the road to Emmaus. And in verse 14, once the culture of that day, the witness of a woman again “they believed not.” Three outright denials in a court of law was not reliable testimony. The of what they should have known to be true—and Testimony, December 2018 Contents 459 this from those who had spent years with the • Finally, laying hands on the sick was another Lord, seeing his conviction and observing his miracle from Elisha, who laid his mouth and work. No wonder a condemnation follows! This hands on those of the Shunammite’s son (v. should really make us think about how we would 34), and thus testified to the importance of the have fared in the same circumstances. word which he spoke. It appears that Mark is demonstrating the Confirming the Word with signs following importance of the Word in all the work the The final verses of Mark 16 are the commission disciples were given to do. And the Word that Jesus gives to the disciples. Much has been continues to change lives, all these centuries later. written about the signs which would “follow them The miracles stopped, of course, once the Word of that believe,” and the powers that the disciples God was complete. And the Bible which we now would have. But it appears that all the signs have changes lives, turns hearts, and convinces were secondary to the work of preaching the sinners to change. The Word is paramount, and Word. The last verse of the Gospel is particularly we cannot believe it if we do not hear it: “faith instructive: “And they went forth, and preached cometh by hearing, and hearing by the word of every where, the Lord working with them, and God” (Rom. 10:17). confirming the word with signs following” (v. 20). This strongly implies that the signs listed Echoes of Psalm 110 were all about confirming the prophecies that Finally, Mark also includes in his closing remarks had been fulfilled, and attesting to the authority a reference to Psalm 110, one of the most quoted of the speaker to proclaim God’s Word. When Old Testament passages in the New: “So then we look at the signs, this is what they appear to after the Lord had spoken unto them, he was have in common: received up into heaven, and sat on the right hand • Casting out devils was generally achieved of God” (Mk. 16:19). by Jesus speaking to them (see Matthew 8:16, This is the second time that Mark has alluded for example: “he cast out the spirits with his to this psalm. The first was when he recorded word”). Jesus’ challenge in chapter 12: “For David himself • Speaking in tongues had the obvious intention said by the Holy [Spirit], The LORD said to my of the word being able to reach more people Lord, Sit thou on My right hand, till I make thine (see Acts 2:11). enemies thy footstool. David therefore himself • Taking up serpents was something that Moses calleth him Lord; and whence is he then his did in Exodus to show that he was speaking son?” (vv. 36,37). the words of God (Ex. 4:4,5). That sign was So Mark links the questions over who Jesus given to him because he complained that the was with this event at the end, by referring to the people would not listen to his voice. same psalm. The answer that people were looking • Drinking deadly things may refer back to for in Mark 12 was given when he fulfilled that Elisha and the pottage which had death in psalm in Mark 16. The Word of God has always it (2 Kgs. 4:38-44). Once he put meal in it, challenged people to decide what they think there was no more harm in the pot, and a about the Lord Jesus. For us who are already large group of people ate from it. If this was convinced, it is vital that we remember him week a precursor to the feeding of the 5,000, then by week as the embodiment of that Word—the this foreshadows a parable all about man not Word made flesh—and all that he did to fulfil living by bread alone but by the Word of God. what was written of him. Europe under pressure “By the middle of this century, while China will probably still look like China, India will probably still look like India, Russia like Russia, and Eastern Europe like Eastern Europe, Western Europe will at best resemble a large-scale version of the United Na- tions. Many people will welcome this, and it will have its pleasures of course. Certainly not everything about it will be a catastrophe. . . There will be an endless influx of new neighbours and staff, and there will be many interesting conversations to be had. This place where international cities develop into something resembling international countries will be many things. But it will not be Europe anymore.” Douglas Murray, The Strange Death of Europe (London: Bloomsbury), 2017, p. 309

Testimony, December 2018 460 Contents Watchman “Male and female created He them” Shaun Maher

ODAY’S DECLINE in moral standards, preachers or politicians, but was quietly dropped which results from the systematic move due the extreme difficulty of developing a precise Taway from traditional biblical values, ap- definition of ‘extremism.’ The muddled thinking pears to be accelerating at an alarming rate. involved was illustrated plainly when Karen Here, in the Western world, evidence of this is Bradley, the government minister responsible for all around, whether in the symptoms of moral the legislation, gave at least ten different defini- decay—such as the increase in knife crime in tions of extremism in the course of a one-hour London and other UK cities—or in the root causes hearing before a parliamentary scrutiny commit- of moral decay, seen in the rapid shift in standards tee.5 We can be certain that, had such legislation concerning sexual behaviour and relationships, been passed, it would not have been long before away from the values articulated in God’s Word. it was used against people who cherish God’s Some of those who aggressively pursue this Word and uphold the standards it commands. ‘progressive’ agenda have been actively seeking In Canada, the government introduced leg- opportunities to persecute those who still hold islation making it a crime to ‘misgender’ an fast to Bible-based values. Using equality legisla- individual by not using the pronoun of their tion, they have forced individuals and organisa- choice. If a man wishes to be addressed as ‘she’ tions to defend themselves in a legal system that and you get it wrong, then you can now end up is now heavily weighted against biblical morality. with a criminal record! Some of the debates in the As a result, the past decade has seen a string of preliminary hearings of the bill were recorded, high-profile legal cases in which Christian busi- and the recordings clearly show the lack of logic ness owners and individuals have been attacked behind the position,6 even before one considers on the grounds of their moral conscience.1 One the moral and religious implications. The law such case concerned the owners of a bed-and- has been widely criticised by proponents of free breakfast establishment in Cornwall, who refused speech the world over, but, despite its being to offer a double room to two homosexual men. shown for the ideological dogma that it is, the Peter and Hazelmary Bull lost their Supreme bill has passed into law. Court appeal, despite their statement that they regarded any sexual relationship outside tra- Hostile environment ditional marriage as sin and applied the same In schools, teachers who have a religious con- principle to heterosexual couples. science are being singled out and persecuted for More recently there have been a number of their beliefs. This was illustrated by the case of a cases of Christian foster parents being refused the opportunity to adopt, or even to foster children, 1. https://www.bbc.co.uk/news/uk-england-25119158 because of their Bible-based views on sexual 2. https://www.telegraph.co.uk/news/uknews/8096785/ 2,3 morality. Christian-couple-who-cannot-accept-homosexuality- challenge-their-fostering-ban.html Thought crime 3. https://www.bbc.co.uk/news/uk-37976214 Earlier in the current parliament, the British 4. https://www.telegraph.co.uk/news/2017/10/24/governm government set out plans to update laws against ents-terror-watchdog-warns-against-creating-thought- crime/ extremism to include ‘Extremism Disruption Or- 5. https://www.christian.org.uk/campaign/extremism- 4 d e r s .’ The proposed legislation was put forward disruption-orders/ in an attempt to restrict ‘hate speech’ by religious 6. https://www.youtube.com/watch?v=o01ebidd1IU Testimony, December 2018 Contents 461 primary-school teacher who asked to be excused was criticised by feminist groups who pointed from teaching that all who object to same-sex out that McKinnon’s male physical attributes gave relationships are ‘homophobic.’ After colleagues unfair advantage over female competitors. A fact initially accommodated her conscientious objec- that would have once been regarded as obvious tion, the trade union was informed and proceeded and incontrovertible is now a marginal debate in to undertake an investigation to establish whether our confused, godless world. her religious beliefs and membership of a church In a similarly mind-boggling case, which made her unfit to be a teacher.7 also enraged feminist groups, Philip Bunce was In Scotland, the government has recently com- named as one of the Financial Times’ top 100 mitted to making the education system the first Champions of Women in Business for 2018.14 in the world to embed ‘LGBT’ education across Philip, a director of the bank Credit Suisse, is a the nation.8 This does not bode well for teachers man who sometimes dresses as a woman. with a conscience on these issues, as was seen in the case of a secondary-school teacher who was The baker compelled to teach that same-sex ‘marriage’ was One example that has bucked the trend after a equal to marriage between a man and a woman. hard-fought legal battle is the well-known case When he refused to do so, he was disciplined and of Ashers Bakery in Belfast. In 2014, the Northern suspended from duty pending further action. Irish bakery chain was targeted by gay-rights The situation is even more challenging on the activists, who asked the family firm to make a issue of gender. With the law and public opinion cake with the slogan “Support gay marriage.”15 increasingly adopting the ideological position that When the bakers refused, they were taken to gender is ‘fluid,’ the possibility of inadvertently court and prosecuted under equality legislation committing a crime has increased significantly. for discriminating on the basis of sexual orienta- The new crime of ‘misgendering’ has been cre- tion. The case was funded by the taxpayer to the ated. This will undoubtedly impact dispropor- tune of hundreds of thousands of pounds through tionately on people whose moral standards are the Equality Commission for Northern Ireland. set by the Bible. Any reasoned debate on the issue Ashers Bakery were supported by the Christian of gender is not permitted. A teacher who stated Institute and, four years later, they were absolved that he thought it was wrong to give children suf- of any wrongdoing by a unanimous decision of fering from gender dysphoria9 drugs to prevent the Supreme Court. puberty found himself in front of a disciplinary Why did this case succeed where others had panel. Common sense subsequently prevailed, failed? The answer is instructive and can help us and he was cleared of any wrongdoing.10 In an- to understand one way in which we might be able other case, a teacher who inadvertently said, “Well to stand against such persecution should it come done, girls,” to a class of children that contained a girl who believed she was a boy was sacked.11 7. https://www.christian.org.uk/news/video-teacher- Once society pushes into this kind of thinking, probed-over-her-gay-marriage-views/ 8. https://www.theguardian.com/education/2018/nov/09/ then the doors are opened for all sorts of weird scotland-first-country-approve-lgbti-school-lessons and wonderful claims. In a stunt that enraged 9. Gender dysphoria describes a psychological condition transgender activists, a Dutch man recently in which one’s feelings about one’s gender conflict with used the same premise to argue in court that the biological gender into which one has been born. he should be legally recognised as twenty years 10. https://www.thetimes.co.uk/edition/news/teacher- younger than his chronological age of sixty-nine roy-wilkes-wins-fight-over-transphobic-comments- because he felt as if he was forty-nine.12 Strange 5c0m0g2nd (requires registration). 11. https://metro.co.uk/2017/12/10/teacher-sues-school- times indeed. sacked-calling-transgender-boy-girl-7147404/ 12. https://www.theguardian.com/world/2018/nov/08/ The cyclist dutch-man-69-starts-legal-fight-to-identify-as-20-years- In perhaps one of the most bizarre examples of all, younger Rachel McKinnon (who is biologically male) won 13. https://www.cyclingweekly.com/news/latest-news/ a world cycling championship competing in the rachel-mckinnon-becomes-first-transgender-woman- women’s race. On the winner’s podium, McKin- win-track-world-title-397473 14. https://www.out-standing.org/heroes/2018-top-100-fe non towered over two female competitors, clearly male-executives/ having a very significant physical advantage over 15. https://www.christian.org.uk/news/ashers-wins-land them.13 The result caused some controversy, and mark-supreme-court-gay-cake-case/ Testimony, December 2018 462 Contents our way. The case was dismissed because the crux thoughts (Isa. 55:8,9). When we reject God’s Word of the matter was not the sexual orientation of and ways, and elevate our natural desires and in- the customer, but the message that he sought to stincts, rather than bringing them into subjection force the bakers to promote. The bakers made it to His will, we end up no better than the beasts clear that they were happy to serve the complain- whose spirit “goes down into the earth” (Eccl. ant, but not to support his campaign—on the 3:21). Instead we should be aspiring to heavenly grounds of religious conscience. This decision things, and lifting our gaze upwards, to the high was a victory for freedom of thought, speech calling to which He invites all men and women— and conscience. as the Apostle Paul told the Athenians: “. . . that they should seek God, and perhaps feel their way The fireman toward Him and find Him. Yet He is actually not In Atlanta, USA, the city’s fire chief, Kelvin far from each one of us” (Acts 17:27)—if we will Cochran, was suspended and then dismissed for but turn to Him. If we are challenged on our writing a Bible study guide on sexual morality moral stance, then we need to be careful and for a men’s group in his church.16 His crime was thoughtful about the words and arguments we twofold. First, the study described homosexual use, not compromising our integrity, but at the relationships and other biblically defined immo- same time following Jesus’ advice to be “wise as rality as “ungodly” and “sinful.” Secondly, he gave serpents, and harmless as doves” (Mt. 10:16, AV). the study to two employees of the fire department, We can be confident that our loving heavenly a ‘misdemeanour’ that was spotted and reported Father is true to His promises, and that the things by another member of staff. Giving the booklet we see happening are portents of His coming out to subordinates was probably a naïve mistake, judgement. Just as at Babel, when “the LORD but one wonders whether the same action would came down to see” what men had been doing, have been taken had Mr Cochran handed out a and judged them (Gen. 11:5), so He will ‘come pamphlet promoting homosexuality or gender down’ again in response to the wilful rebellion fluidity. Again, in another example that bucks of mankind. He will judge the rebels and sweep the trend, Mr Cochran pursued a successful legal away the system they have erected to their own action against his former employers. name. Then, through His Son the Lord Jesus Christ, His name, His laws and His glory will The spirit of Babel be seen in all the earth. Sometime after the Flood, the spirit of human re- We trust in our heavenly Father—yet we know bellion reared its head against God’s laws at Babel. that challenges and difficulties may come for us The builders of the tower and the city wilfully in the time that remains. So we pray that He will turned their back on the Creator of the universe, give us the strength and resolve to stay true and ignoring His divine instruction and wisdom, be- faithful to His Word and His ways. We pray too lieving that they knew better. They had a better that our minds will not be attracted to the think- plan: to rise up against God by elevating them- ing of man so evident in the world today, drawn selves to the heavens, and to build a brave new to the “earthly things” that appeal to the flesh world—a world in which man, in all his wisdom, (Phil. 3:19). Rather, let us lift our eyes to “those would be god: “Come, let us make . . . Come, let us who walk according to the example you have” (v. build . . . let us make a name for ourselves” (Gen. 17), principally Jesus our Lord. If we are diligent 11:1-4).17 This is very much the spirit that we see in our efforts to assimilate God’s Word into our powerfully at work in our world in relation to thinking, then our thoughts will be drawn up- the issues we have been considering. Even if one wards, away from the clamour and folly around does not believe in God, actively deconstructing us, for “our citizenship is in heaven, and from it thousands of years of societal norms relating to we await a Saviour, the Lord Jesus Christ, who the family unit and male-female relationships is will transform our lowly body to be like his glori- an extremely risky strategy. ous body, by the power that enables him even to subject all things to himself” (vv. 20,21). Words seasoned with grace We, however, do believe in God—the God of the 16. http://www.startribune.com/atlanta-city-council-votes- Bible, the Father of our Lord Jesus. His ways are to-settle-ex-fire-chief-s-lawsuit/497691171/ not our ways, and as the heavens are higher than 17. Bible quotations are from the ESV except where oth- the earth, so His thoughts are higher than our erwise stated. Testimony, December 2018 Contents 463 Your Letters

Principled discipleship 2 Correspondingly, there has been insufficient emphasis on the need for personal conversion A Google search recently led me to some back and spiritual growth. issues of the Testimony. To the magazine’s credit, 3 Now that so many people have no religious I discovered that, while the diligent Bible student background at all, Christadelphians in general is on the endangered list, the species is not yet have failed to present a powerful message extinct! designed to appeal to these struggling But why did this discovery come as a surprise individuals. to me? Why, in some places, has the number of 4 Christadelphian behaviour has often been a Christadelphians declined so dramatically—or poor advertisement for the gospel message. even effectively been on ‘life support,’ with How many readers have become aware Christadelphians numbered only in the dozens of conduct within the community that is amidst a population of millions, and long divided shamelessly unprincipled, inflicting serious into four groups, ‘Amended,’ ‘Unamended,’ hurt upon helpless victims? ‘Bereans’ and ‘Dawn’? Since Cain slew Abel, persecution originating In my early days I was exposed to the positive within the household of God has been at least influence of countless brothers and sisters well as potent as any from without: “Brother will versed in the Scriptures and dedicated in their deliver up brother to death . . . a man’s foes will service to their Lord. My childhood was wonder- be those of his own household” (Mt. 10:21,36);1 fully devoid of portable electronic devices. Per- “If they have called the master of the house sonal Bible reading and study were commonplace. Beelzebul, how much more will they malign Living standards were modest. Thankfulness those of his household” (v. 25). The adversarial and contentment were not unusual. In these four brother could be as readily a member of Christ’s aspects, the contrast with life today in North household as of one’s natural family: “I know America and the UK, inside and outside of the that after my departure fierce wolves will come community, could hardly be greater. Increasingly in among you, not sparing the flock” (Acts 20:29). we live in an era of shallow superficiality. Wolves masquerading as sheep continue to prowl Prior to the Second World War, nearly all among us. Christadelphians were converts from other In 1992, Brother Arthur Tunstall of Hereford denominations. They and their descendants wrote: “I never cease to be astonished at the now outnumber converts from outside of the prevalence of extraordinarily similar difficulties community. As each generation gives way to of fractious behaviour, between Corinth of the another, there is a danger of principled disciples first century, and the Church even to this day being replaced by those who are content to ‘go and hour. I am going to write out here the very through the motions.’ Some folk drift along, and words—‘For, in the first place, when you assemble others drift away. Further, the Christadelphian as a church, I hear that there are divisions among message has always been largely intellectual, you; and I partly believe it, for there must be repudiating the unscriptural beliefs of other factions among you in order that those who are denominations. In my opinion there are four genuine among you may be recognized’ (1 Cor. unfortunate consequences of this: 11:18,19). There it is, was, and will be until Jesus 1 This mind-set led to a disproportionately alters it! I find the appropriateness of this state- argumentative emphasis on the supposedly m e n t a w f u l .” erroneous teachings of other Christadelphi- With no powerfully principled message, no ans. Split after split resulted, formal and compelling vision, few inspiring examples, informal, with devastating spiritual conse- is the Christadelphian community in the quences. Pharisaic dogmatism continues to more prosperous parts of the world drifting cast a devastatingly dark shadow over some parts of our community. 1. All Bible quotations are from the RSV. Testimony, December 2018 464 Contents irretrievably into irrelevancy and obscurity? had specific sins that needed to be forgiven? His Are we down to this: “Yet you have still a few Father had told him what would happen, who names in Sardis, people who have not soiled their would come through the roof. garments; and they shall walk with me in white, I know that there is a certain use of imagination for they are worthy” (Rev. 3:4)? here, but the story fits the details in Mark’s record. Philip Jones David Noakes Calgary, Canada Peterborough

The healing of the paralysed man 1. David Burges, “Bible Workshop: The healing of the paralysed man,” Testimony, vol. 88, no. 1,041, Sept. I would like to thank Brother David Burges for 2018, p. 336. his Bible Workshop notes and suggestions.1 May I add a fairly recent discovery? I remember asking in Sunday school why Jesus Elohim dealt with the man’s sins when he had come to I am a little concerned by the article in October’s the Master about his legs! I have realised that, Testimony by Brother Chris Davenport,1 which when the Master had been in Capernaum on seems to miss out an important point—that is, the previous occasion, he had healed everyone: that the Elohim were the direct contacts between 1 the man with the unclean spirit in the God and man. The Elohim are His angels, as synagogue on the Sabbath (Mk. 1:23-26) Yahweh is too great to be seen by mankind (Jno. 2 Peter’s wife’s mother (vv. 30,31) 1:18). Moses saw an angel in the burning bush, 3 after sunset on the Sabbath, “all who were sick not Yahweh Himself (Ex. 3:2; Acts 7:30). The or oppressed by demons” (v. 32, ESV)—the Scriptures never give a physical description of Sabbath had stopped them coming to Jesus Yahweh; He is just too great and powerful for us 4 “many who were sick with various diseases, feeble mortals the see. Of course there are other and [he] cast out many demons” (v. 34, ESV). features of God in Scripture, such as the heavens The Lord had healed everybody—except this one being His throne and the earth His footstool, but paralysed man. this is symbolic language. Yahweh Elohim are His Could this man not find four friends to carry messengers to mortals. him then? He had four friends on the Lord’s return Peter Cox to Capernaum; why not previously? Because he Horley had upset his friends very seriously—seriously enough for the Master to publicly forgive him too? The 1947–8 series currently being reprinted in the In the aftermath of our Lord’s first visit to magazine examines the biblical evidence for the sug- Capernaum, now the four friends are upset, gestion that Elohim always refers to the angels. For for they know that if they had got their friend the second instalment of this six-part series, see P. H. to Jesus, then he could have been healed and Adams, “Elohim”, on page 446 of this issue.—J.D.T. he would be like them. They forgive him and promise him that, next time, they will get him 1. Chris Davenport, “One and many”, Testimony, vol. 88, there. How did our Lord know that this man no. 1,042, Oct. 2018, p. 389.

Contrasting marks In Ezekiel 9 the prophet sees, in vision, the future destruction of Jerusalem and its inhabitants. However, a “remnant” is to be preserved. The man with the writer’s inkhorn was commanded to “set a mark upon the foreheads of the men that sigh and that cry for all the abominations” in Jerusalem (v. 4). This “mark” contrasts with an earlier mark when “the LORD set a mark upon Cain” (Gen. 4:15). He was a murderer and had no time for the things of God. On a future occasion God was going to “hurt the earth and the sea” (Rev. 7:2). This judgement would be delayed until the angel had “sealed the servants of . . . God in their foreheads” (v. 3). There would be others who would “receive a mark . . . in their foreheads” (13:16). Do we ‘mourn for Zion’ (Isa. 61:3), or are we happy to buy and sell in the beast’s world? —Peter Forbes

Testimony, December 2018 Contents 465 Prophecy Zechariah’s final prophecy David Green

Do chapters 12 and 14 of Zechariah refer to two different who have set themselves against me invasions of the Land of Israel? all around” (Ps. 3:6). Likewise, the Babylonians would surround Jeru- HE TRADITIONAL Christadelphian point salem: “And they shall come against you with of view on this topic is that they present chariots, wagons, and war-horses, with a horde Tdifferent aspects of the same invasion by of people. They shall array against you buckler, the northern hosts under the leadership of Gog. shield, and helmet all around” (Ezek. 23:24). As An alternative view is that chapter 12 concerns a third example we have King Saul surrounded an attack by the surrounding anti-Israel Mid- protectively with the people of his army (1 Sam. dle Eastern nations that takes place prior to the 26:5,7). It is likely, therefore, that the surround- northern invasion recorded in chapter 14. This ing peoples of Zechariah 12:2,6 are invaders study examines which of these views best fits surrounding Jerusalem rather than the nations the prophetic details provided in the last three located around Israel. This also seems to be the chapters of Zechariah. case in 14:14, where the “surrounding nations” are spoken of in the context of fighting at Jerusalem. Surrounding peoples Relevant passages in Zechariah 12 that speak In that day of people and nations attacking Jerusalem are The phrase “in that day” is used repeatedly tabulated below, with one additional passage throughout chapters 12, 13 and 14, occurring nine from chapter 14. times in chapters 12 and 13, and a further seven

12:2 “Behold, I will make Jerusalem a cup of drunkenness to all the surrounding peoples, when they lay siege against Judah and Jerusalem.” 1 12:3 “And it shall happen in that day that I will make Jerusalem a very heavy stone for all peoples; all who would heave it away will surely be cut in pieces, though all nations of the earth are gathered against it.” 12:6 “. . . they shall devour all the surrounding peoples on the right hand and on the left . . .” 12:9 “It shall be in that day that I will seek to destroy all the nations that come against Jerusalem.” 14:14 “Judah also will fight at Jerusalem. And the wealth of all the surrounding nations shall be gathered together: gold, silver, and apparel in great abundance.”

The invaders are described as nations (Heb. times in chapter 14. Its use in chapter 14 suggests goyim), which consist of people or peoples (Heb. that all three chapters refer to the same invasion. ‘am) surrounding Jerusalem. There is no indi- It is a way of saying that these events are hap- cation that the invaders are specifically those pening, not necessarily on the same literal day, nations located around the Land of Israel. In but certainly on the same occasion. All the events fact, the phrase “all nations of the earth” in 12:3 spoken of in chapters 12 and 13 are linked to one implies that nations from much further afield great day, one special occasion when God saves will be involved. Jerusalem and the people of Judah. It is important The Hebrew words translated “surrounding to note that this is the day when Christ crucified is peoples” in Zechariah 12 are used elsewhere in revealed to Jewry as their long-awaited Messiah. the Old Testament of an army of people surround- ing a city or a person. For example, King David said: “I will not be afraid of ten thousands of people­ 1. All Bible quotations are from the NKJV. Testimony, December 2018 466 Contents An order of events • divine intervention with Jesus standing on The following is a probable order of the events the Mount of Olives (vv. 3,4) revealed in chapters 12 and 13, and which take • the saints are with Christ (v. 5) place “in that day”: • a great earthquake which changes the geog- 1 the invasion of Israel by nations (12:3) raphy of the area (vv. 4,5,10) 2 peoples (armies) lay siege against Judah and • the invaders are plagued and, panicking, fight Jerusalem (v. 2) each other (vv. 12,13,15) 3 two-thirds of the population of the land are • the Jews will fight back and gather much spoil cut off (13:8) in Jerusalem (v. 14) 4 divine intervention (12:4) • living waters flow from Jerusalem (v. 8) 5 destruction of invaders (v. 9) • Jerusalem is safely inhabited (v. 11) 6 Judah saved first, then Jerusalem (vv. 7,8) • Yahweh is King over all the earth (YLT, land) 7 the Jews fight back against the remaining (v. 9). invaders (vv. 6,8) A comparison of the foregoing two lists of events 8 the one whom the Jews had pierced is revealed relating to “that day” shows they are fully com- to them (v. 10; 13:6) patible. Regarding the final point in the second 9 their repentance takes place with great mourn- list, Yahweh’s rule, exercised through His Son ing (12:11-14) the Lord Jesus Christ, will in the first place be 10 false religions banished from the land (13:2-5) limited to the Land of Israel until the other na- 11 Jerusalem safely inhabited (12:6) tions submit or are subdued; then His rule will 12 the remaining one-third are refined to become be worldwide (Ps. 2:8-12). once more God’s people (13:9). As mentioned earlier when we considered the “surrounding peoples” of chapter 12, there Zechariah 14 is a parallel phrase “surrounding nations” in The events of chapters 12 and 13 listed above will chapter 14: “Judah also will fight at Jerusalem. result in Jesus Christ being established at Jerusa- And the wealth of all the surrounding nations lem. When we come, however, to Zechariah 14:1,2 shall be gathered together: gold, silver, and we find that he has not yet arrived on the scene apparel in great abundance” (v. 14). Since the and Jerusalem has been captured by the invading context concerns the Jews fighting against their forces. It is at this stage, described elsewhere as enemies at Jerusalem, it appears that this refer- “the time of Jacob’s trouble” (Jer. 30:7), when all ence is to invading nations surrounding Jerusa- hope for the Jews in Israel is lost, that Yahweh in lem, rather than to the nations located around the person of Jesus Christ and the immortalised Israel. saints will go forth to fight against those nations invading His land: “in that day his feet will stand Concluding thoughts on the Mount of Olives . . . Thus the LORD my In conclusion, there seems to be no valid rea- God will come, and all the saints with You [some son for separating chapters 12 and 14 into two MSS Him]” (Zech. 14:4a,5b). different invasions of Israel. Rather, chapter 14 We may conclude, therefore, that the events can be taken as providing further details of described in chapter 14 parallel those in chapters the same invasion spoken of in chapters 12 and 12 and 13, revealing other aspects of the great 13, namely the invasion by the northern hosts day of God’s intervention called “the day of the spoken of in other prophecies such as Ezekiel LORD” (14:1). 38, 39 and Joel 3. Zechariah 14 complements chapters 12 and 13, helping by adding further In that day information so as to give a more detailed overall The events that take place “in that day” as de- picture.2 scribed in Zechariah 14 include: • nations are gathered to fight against Jerusalem (v. 2) 2. “Chapters 12:1–13:6 present the events from a Jewish • Jerusalem is captured and the Jews despoiled perspective, while chapter 14 covers the same ground (vv. 1,2) from the point of view of the invading nations.” Brother • half the population of Jerusalem is removed Don Styles, Israel’s Defeat: by Gog or the Arabs? (CSSS, into captivity (v. 2) 2009), p. 36.

Testimony, December 2018 Contents 467 Exposition The Parable of the Wicked Husbandmen (Mark 12:1-12) Mary Benson

What Old Testament connections lie behind the Parable of The threat for Jesus’ hearers is obvious. the Wicked Husbandmen, spoken by the Lord against the In Jesus’ parable, the owner of the leaders of the Jews in the last week of his earthly life? vineyard (God Himself) sends serv- ants to collect the fruit, but the serv- F JESUS HAD appeared to evade the question ants are beaten, wounded and killed. There are of where his authority came from, at the end many Old Testament passages relevant to this, Iof Mark 11 (not in reality, of course; his own among them 2 Chronicles 36:15,16 and Jeremiah question to his accusers about John’s authority 7:25,26: was very relevant), he certainly made it clear in “And the LORD God of their fathers sent to the Parable of the Wicked Husbandmen, which them by His messengers, rising up betimes, begins chapter 12. He quite clearly called him- and sending; because He had compassion on self God’s ‘beloved Son’ in verse 6; and verse 12 His people, and on His dwelling place: but shows that his hearers, “the chief priests, and the they mocked the messengers of God, and de- scribes, and the elders” (11:27), understood what spised His words, and misused His prophets, he was saying. until the wrath of the LORD arose against His As is usually the case in Mark’s Gospel, this people, till there was no remedy”; is not just a standalone parable; there is a good “Since the day that your fathers came forth out reason Jesus uses it here. We need to keep in mind of the land of Egypt unto this day I have even the events of chapter 11—the entry into Jerusalem sent unto you all My servants the prophets, and the people shouting words of joy from Psalm daily rising up early and sending them: yet 118; the cursing of the fig tree so that it withered they hearkened not unto Me, nor inclined their away; the cleansing of the temple; the question of ear, but hardened their neck: they did worse authority—as we look at this parable. As usual, than their fathers.” we also need to keep an eye on a number of Old Both these passages concern the end of the king- Testament passages. dom of Judah at the hand of the Babylonians. Again the message is clear. Jeremiah 7 is perhaps 1. The Song of the Vineyard particularly relevant, given that Jesus quoted First of all, the background to this parable is the from this very chapter the day before, when he Song of the Vineyard of Isaiah 5:1-7. Here we are described the temple as “a den of thieves” (Mk. told that the vineyard is Israel (v. 7), which has 11:17). been planted by God. He has done everything He can to give it a good start, to protect it, and 2. Joseph to look after it. Then He comes looking for fruit. In apparent frustration over the fate of his serv- Like the man in Jesus’ parable, He does not get ants and the absence of fruit from his vineyard, any fruit; but in this case it is because the vines the owner finally sends his beloved son; but the yield tiny, inedible fruit—wild grapes. As a husbandmen’s response to this is to say, “come, consequence, God allows His vineyard to be de- let us kill him, and the inheritance shall be ours” stroyed, overrun by wild beasts and left desolate.­ (12:7). This has echoes of the story of Joseph. In Testimony, December 2018 468 Contents Genesis 37 Jacob sends his beloved son Joseph ye not read this scripture; The stone which the (v. 3) to his brothers to seek their welfare and builders rejected is become the head of the corner: bring back word to his father that they and their this was the Lord’s doing, and it is marvellous in father’s flock are safe and flourishing (vv. 12-14). our eyes?” (Mk. 12:10,11; Ps. 118:22,23). God was We know that Joseph’s brothers hated him, at the real authority. The leaders of Israel were its least in part because they saw the import of his supposed builders, but the Lord God was the dreams: “Shalt thou indeed reign over us? or Master Builder; He would exalt the stone that shalt thou indeed have dominion over us? And they were casting out. they hated him yet the more for his dreams, Note here also another link back to what God and for his words” (v. 8). Here indeed was the had done with His vineyard in Isaiah 5:2. God “heir”; and so when he finally reaches them they had cast out “the stones” from His vineyard—in say, “Come now therefore, and let us slay him” other words, the Canaanite nations—in order to (v. 20)—precisely the words Jesus puts into the plant His people there in good soil. Now they mouths of the husbandmen in his parable. One were similarly casting out from the vineyard the cannot think that Jesus’ hearers would not have only worthwhile stone, the one that would be the picked up the allusion, and the implication that cornerstone of a new temple. Jesus was comparing them with Joseph’s brothers in their attitude to him. Conclusion Zechariah prophesied that the mountain of op- 3. Jeremiah 8 position to the returned exiles of his own day It is not coincidental that this parable about a would become a plain, so that the temple could vineyard comes after Jesus’ cursing of the fig tree be built (Zech. 4:7). Zerubbabel was told he would (Mk. 11:12-14), when, because it bore no fruit, it “bring forth the headstone thereof with shoutings, dried up and withered away (vv. 20,21). A couple crying, Grace, grace unto it.” Here is a further of verses from Jeremiah 8 are worth looking at: Old Testament prophecy about the stone. But “Were they ashamed when they had com- there is also in this passage a link to Jesus’ words mitted abomination? nay, they were not following the cursing of the fig tree in Mark 11: at all ashamed, neither could they blush: “verily I say unto you, That whosoever shall say therefore shall they fall among them that unto this mountain, Be thou removed, and be thou fall: in the time of their visitation they shall cast into the sea; and shall not doubt in his heart, be cast down, saith the LORD. I will surely but shall believe that those things which he saith consume them, saith the LORD: there shall be shall come to pass; he shall have whatsoever he no grapes on the vine, nor figs on the fig tree, saith” (v. 23). The ‘mountain’ of opposition from and the leaf shall fade; and the things that I the Jews to the teachings and the authority of the have given them shall pass away from them” Lord Jesus would before long be removed out of (vv. 12,13). the way, cast into the sea of nations, in response “No grapes on the vine,” says Jeremiah, “nor figs to the pleading of his faithful disciples, so that on the fig tree”; so “the leaf shall fade.” The ESV God’s spiritual temple could be built upon the translates this last phrase as, “even the leaves are foundation of the Lord Jesus. The tenancy of withered,” making the connection with the fig tree the vineyard was to be taken away from Israel Jesus cursed very clear. Jeremiah then adds at the and given to a nation who would bring to God end of the verse, “the things that I have given the fruit. them shall pass away from them.” What things? See then how all the themes of chapter 11 are Matthew’s account of the Parable of the Wicked brought together in this parable. Once more the Husbandmen seemingly picks up these words leaders try to arrest him (12:12), and once more from Jeremiah: “The kingdom of God shall be they are foiled by the multitudes, as so often taken from you, and given to a nation bringing in this last week of Jesus’ ministry. We are told forth the fruits thereof” (21:43). at the end of verse 12 that “they left him, and went their way.” What a contrast with the reac- 4. Psalm 118 tion of the blind man in the last verse of chapter Finally, Jesus quotes from Psalm 118, the very 10: “Jesus said unto him, Go thy way; thy faith Hallel Psalm, sung at Passover time, that the hath made thee whole. And immediately he adoring crowds had chanted as Jesus rode into received his sight, and followed Jesus in the way” Jerusalem just a couple of days earlier: “have (v. 52). Testimony, December 2018 Contents 469 Principles, preaching and problems “Be ready always” 3. Undesigned coincidences (1) John Thorpe

One of the important questions that we may be asked, “But [Rahab] had brought them and that we should ask ourselves over and over again, is, up to the roof of the house, and hid them with the stalks of flax, ‘What evidence can we find to show that the accounts in which she had laid in order upon the Bible are accurate representations of the events and the roof” (v. 6). activities that they describe?’ The detail of interest is that Rahab had flax laid out on the roof of her HERE IS, of course, a very great deal of house. No explanation for this is given in the evidence for the accuracy of the Bible. book of Joshua, but there is a good reason for it. TArchaeology can confirm details of place, The flax harvest happened in the month before time, geography and architecture; some of the the Passover; this can be established by looking events recorded in the Bible are also recorded in at the plagues of Egypt (see Ex. 9:31,32), but is ancient inscriptions; and people who appear in confirmed by archaeology—the Gezer Calendar,1 the Bible have sometimes left their names in seal for example, gives us the dates of the various impressions. ‘Linguistic fossils’—places where harvests. the grammar, spelling and vocabulary of the text The coincidence is the flax being on the roof of reveals a connection with the time and place of the house. This would happen only shortly after writing of the text—also provide confirmation of the flax harvest, when the flax would be allowed the Bible’s accuracy. But one very important area to dry on the roof. At other times of the year there of evidence is that of the ‘undesigned coincidence.’ would be no flax—it would have been processed An undesigned coincidence appears when the into linen or stored inside the house. The detail Bible account contains apparently insignificant of the flax in Joshua 2 thus matches the detail of details which match up with other apparently the time of year at which Israel crossed into the insignificant details (often in other accounts) to Promised Land given in chapter 5. provide a picture of a secondary detail which is Undesigned coincidences can appear some- not apparent in the main account. what ‘underwhelming.’ The detail that is revealed often seems to be trivial, adding little to the point First example of the account. Nevertheless, the existence of such For example, consider the case of the entry into detail is evidence of the reliability of the account. the Promised Land by Israel under Joshua. The Had the account been made up, then it would have time of year at which this took place can be seen been very difficult to include any correspondences from this passage: like this. If the writer was sufficiently astute (and “And the children of Israel encamped in Gil- he would have had to be very astute) to include gal, and kept the passover on the fourteenth day of the month at even in the plains of 1. The Gezer Calendar is a small limestone tablet which Jericho” (Josh. 5:10). was discovered at Gezer, twenty miles west of Jeru- This tells us that Israel crossed the Jordan shortly salem, in 1908. Dating perhaps to the tenth century before the Passover. They cross the river in chap- BC, and written in either Hebrew or Phoenician, the ter 4, and Jericho is taken in chapter 6. Before the tablet places a number of duties of the agricultural year in the appropriate month. For instance: “One crossing of Jordan, Joshua had sent out two spies month cutting flax” (March) and “One month reaping to scout out the land. They were spotted and hid barley” (April). The tablet is located in the Museum in the house of Rahab. The description of this is of the Ancient Orient in Istanbul, Turkey. https:// in chapter 2: en.wikipedia.org/wiki/Gezer_calendar Testimony, December 2018 470 Contents subject matter of the two different places was completely different this would also indicate independence. Exact repetition of the same detail is not sufficient, as this does not show independence of narrative. • Consistency: the details involved should fit together to show some additional fact in the situation. This should be independent of the original narrative. • Quietness: there should be nothing in the text to draw the reader’s attention to the co- incidence. The strength of an undesigned coincidence de- pends on these points. The phrase ‘undesigned coincidence’ comes from the book Undesigned Coincidences in the Writings of both the Old and New Testaments, writ- ten in 1847 by the Anglican priest John James Blunt (1794–1855). In this, Blunt gives accounts of sixty-five undesigned coincidences in the Old Testament and a further thirty-four from the Gospels. In 1790, the English clergyman and phi- losopher William Paley (1743–1805) had written Horae Paulinae, or the Truth of the Scripture History of St Paul, which contained seventy-five exam- ples of undesigned coincidences in Acts and the Epistles. There are probably far more examples Replica of the Gezer Calendar in the Israel of undesigned coincidences yet to be found by Museum in Jerusalem. The original is in the those who look for them. Istanbul Archaeological Museum, Turkey. (Photo: Yoavd/Wikimedia Commons) Another example an undesigned coincidence, it would have taken The following example is found neither in Blunt great effort, and this would have been unjustified nor in Paley but nevertheless has considerable for a rather minor detail. force. It concerns the relationship between Jesus, the Pharisees and John the Baptist. Requirements of an undesigned “And all the people that heard him, and the coincidence publicans, justified God, being baptized with In order to qualify as an undesigned coincidence, the baptism of John. But the Pharisees and a set of details must fulfil these conditions: lawyers rejected the counsel of God against • Insignificance: the details that form the basis themselves, being not baptized of him” (Lk. of the undesigned coincidence must be of vir- 7:29,30). tually no importance in the main narrative. If The passage tells us merely that the Pharisees the detail can be removed without altering the were not baptised by John and that they therefore main narrative in any significant way, then it rejected the teaching of Jesus. No further detail i s ‘ i n s i g n i fi c a n t.’ is given to explain why this should be. However, • Independence: the places where the details the point at which the Pharisees are rejected by which form the coincidence are found should John is recorded in Matthew’s Gospel: ideally be independent of one another, which “But when [John] saw many of the Pharisees means that the writer or writers would not and Sadducees come to his baptism, he said easily be able to arrange the correspondence unto them, O generation of vipers, who hath consciously. Independence can be demonstrat- warned you to flee from the wrath to come? ed in a number of different ways: if there are Bring forth therefore fruits meet for repent- two different writers involved, for instance, ance: and think not to say within yourselves, this would suggest independence; or if the We have Abraham to our father: for I say unto Testimony, December 2018 Contents 471 you, that God is able of these stones to raise Undesigned coincidences only appear in fac- up children unto Abraham” (Mt. 3:7-9). tual records. This shows that the Pharisees had not merely failed to take sufficient interest to be baptised What it means by John, but had been rebuked by him and had The presence of undesigned coincidences in the explicitly rejected him. John even describes them, New Testament is excellent evidence that the in public, as a “brood of vipers.” This explains documents concerned are an accurate record of why the Pharisees were so strongly opposed the events that they describe. The coincidences ex- to the teaching of Jesus, something which be- ist because of insignificant details in the text; the comes even clearer when one realises that the existence of undesigned coincidences thus shows episode takes place after Jesus had carried out a that the text is accurate even down to tiny details. baptismal mission similar to that of John (cf. Jno. From this we can draw further conclusions. 3:22). In the Old Testament we have confirmation The point is that the picture here is clearly that the historical background of the period is consistent, but it relies on noting detail from three correctly recorded; not only that, but we have different Gospels, each of which is recording a evidence that the prophetic books were written different incident. The details are apparently at about the date when they claim they were. insignificant in isolation, and they are independ- Such dating information is important in order to ent. Finally, none of the writers draws attention demonstrate that the predictions in the prophe- to any of the facts of the coincidence. cies are genuine and were not written into the prophecies at a later date. How many coincidences? In the case of the Gospels we have evidence The New Testament seems to be full of unde- that the accounts of Jesus’ life and teaching are signed coincidences. There are fewer per page in minutely accurate. The Gospels were written the Old Testament, but this may be simply because down in the lifetime of eyewitnesses, and eyewit- we have not yet found them. There are certainly nesses contributed to their content. more to be found; every time I make a proper In the case of the letters of Paul, sceptics tend study of the subject I encounter a few more. Be- to assert that some of these were written much fore William Paley wrote his book in 1790, there later than the time of Paul and are therefore not is no evidence that anyone had discovered any reliable. The existence of many undesigned coinci- undesigned coincidences. Even now it is unlikely dences between the disputed letters and the Acts that even half of the undesigned coincidences in of the Apostles shows that the disputed epistles the Bible have been discovered. are, in fact, genuine; they were written by the This observation has a meaning in terms of Apostle Paul and fit well into the Acts narrative. the writing of the Bible. If the writers had been inventing the accounts they would have had How to find undesigned coincidences to have invented the undesigned coincidences. The usual source book is J. J. Blunt’s Undesigned This would have required a phenomenal effort, Coincidences. At one point the Christadelphian and vastly more effort in the case of undesigned Office was the sole source of this book, which it coincidences which involve more than one book. still sells as an e-book or second-hand.2 Recently There would be no point in expending this ef- the book has become available on Amazon. Paley’s fort. A writer of a fake account could never know Horae Paulinae is available in its original format whether a scholar would discover an undesigned second hand, or via the Internet as a reprint. coincidence more than seventeen centuries later. These two are a good place to start when look- In many cases the undesigned coincidence would ing at undesigned coincidences. The Biblethink never be discovered, and the effort would be website 3 also has a section on undesigned coin- without any return at all. cidences, and contains a list of examples in the It is therefore highly unlikely that a writer Gospels. would make the effort to put an undesigned However, there are far more undesigned co- coincidence, let alone several coincidences, into incidences in the text than are mentioned in the a fictional or embellished account. If they did so, then they would need to draw attention to the coincidence that they had inserted in order to 2. https://thechristadelphian.com/shop.html ensure that the effort was not wasted. 3. http://www.biblethink.org.uk/ Testimony, December 2018 472 Contents books of Blunt and Paley. If you read the Bible contradiction will reveal one or more undesigned accounts for yourself and look at the details, coincidences. you may discover undesigned coincidences that If you do find a previously unknown unde- no-one has seen before. It is a good idea to look signed coincidence in the Bible, please write in at places where people claim that there is a con- and let the Testimony know about it. This can be tradiction in detail; often resolving this apparent sent to the Publishing Editor in the first instance.

Contents Exposition “We beseech you” Ray Ginn

WICE IN HIS First Letter to the Thessa- familiarity—such as a king requesting something lonians Paul uses the Greek word erotaō. from another king. TThis interesting word carries with it some John 16:23 contains both words, and clearly useful lessons and exhortations for the saints in shows the difference: the last days. “And in that day ye shall ask [erotaō] me noth- “Furthermore then we beseech [erotaō] you, ing. Verily, verily, I say unto you, Whatsoever brethren, and exhort you by the Lord Jesus, ye shall ask [aiteō] the Father in my name, He that as ye have received of us how ye ought to will give it you.” walk and to please God, so ye would abound Those who are disciples of the Lord Jesus Christ more and more” (4:1). are of equal footing with him—he loves them—if This word fundamentally means to request or they asked something of him, the word would be ask, and it has the sense of a question put by erotaō. But because the Lord is going to the Father someone on an equal footing. Hogg and Vine (v. 10) they would now ask (aiteō) directly of the state that the word means “to ask, as in alms, Acts Father, remembering that they were petitioning 3:3, or a question, Matt. 21:24.” The Old Testament from a much lower position. Yet if they asked equivalent is sha’al. in Christ’s name, the Father would give it to The word is used in prayers, but only those of them. the Lord Jesus Christ (Jno. 14:16; 16:26; 17:9,15,20). We need to remember our remarkable position The Lord Jesus never used the alternative aiteō as brothers and sisters of the Lord Jesus Christ; when addressing his Father. The reason is clear, what a privilege it is to be in him! In the next though not for the reasons Trinitarians are keen chapter, he prays for those whom the Father has to suggest. Erotaō speaks of the closeness and given him (17:9-11). Here is one who understands unique cooperation of the Father and His Son: “I us so well, because he came sharing our nature, and my Father are one” (Jno. 10:30; cf. Isa. 50:4). and was tempted in all points like unto us, yet Comparing these two Greek words translated without sin. Here is one who made himself of no ‘ask,’ it is easy to see how they are used. Aiteō is reputation, and was made in the likeness of men, used of a petition of one in a lesser position—for made sin for us, who knew no sin. He is our elder instance, a child to a parent (Mt. 7:9), or a subject brother, our Lord, our Saviour, our great High to a king (Acts 12:20). Erotaō is used of a petitioner Priest and our King. What a wonderful grace it who is on an equal footing or in a position of is to ask (erotaō) in his name!

The companionship of Luke “During those years of hard toil and wearing strain when [Paul] was brought into closest contact with the crude facts of life, when his own health was giving way, when he was feeling the pressing anxiety of all the churches, and when the disloyalty of some of his converts was wounding his sensitive soul, the presence of such a colleague as Luke would be of inestimable worth.” Herbert Seekings, The Men of the Pauline Circle (London: Charles H. Kelly), 1914

Testimony, December 2018 Contents 473 The Testimony—Index of Titles Vol. 88 Nos. 1,034–1,044 2018

150 years young (R). G.H. 29. Effective Bible study benefits from sound advice (R). G.H. 417. Abigail, Nabal and David. K. Dawn. 439. Elijah—man of prayer. P. Banyard. 333. “Ah, Lord God!”: Jeremiah’s conversations with God. R. Elohim. P. H. Adams. 446. Carr. 178. Elohim (C). J. Farrar & J.D.T. 261; P. Cox & J.D.T. 465. “All things work together for good to those who love Eureka (C). T. Hughes & G.H. 90. G o d .” D. Nicholls. 329. Europe at the crossroads. S.M. 295. “Am I my brother’s keeper?”: the conversation between Europe under pressure. D. Murray. 460. God and Cain. J.D.T. 165. Are we any different from Saul? J. Walton. 11. Faith in time of fear: the conversation between Isaiah and “Are you the teacher of Israel?”: the conversation between Ahaz. J. Shemeld. 209. Jesus and Nicodemus. T. Hughes. 186. Father of the fatherless. S.M. 379. Available from the Testimony. 38,236. Forever (C). A sister & J.D.T. 44. For those who would be kings. E.C. 413,453. “Behold, I come as a thief” (C). S. Camplin. 299. Four horns and four carpenters. A. E. Walker. 68. “Be ready always.” J. Thorpe. 288,370,470. From the judgement seat to the Kingdom (R). G.H. 456. Bible Workshop: the healing of the paralysed man. D.J.B. From unbelief to belief: Jesus’ conversation with the 336. woman at the well. T. Evans. 183. Blind and the lame (C). P. Forbes. 17. Burning books—but God’s Word grew. P. Forbes. 457. GDPR policy statement. 395. Burning bush. J. Cope. 57. Gehenna and anti-Semitism (C). V. Clark. 328. Genealogies of Christ. C. Davenport. 95. Cameo from a genealogy. G.H. 314. “Genesis 1–2: a harmonised and historical reading.” 355. Challenge and benefit of faith: Romans 4. A. Harrison. 3. Genesis in the light of modern discovery. P. M. Genders. 331. Challenging thoughts. R. de Jongh. Give attendance to reading . . . G.H. 13,79,118,157,275,315, Favouritism: Leah and Jacob. 198. 354,394,434. If Absalom had lived. 207. Glorious day. B. Blundell. 137. Losing faith: Job and his wife. 195. God’s glory in the Galilee calendar. 393. Prepared or optimistic?: Sarah and Eve. 185. Going into Galilee in glory. P. Tovell. 458. Strained relations: Jonathan and Saul. 228. Guide to detecting chiastic patterns. J.D.T. 26. They ate and drank and stayed all night. 232. When I was afflicted, were you?: David and Michal. Healing of the paralysed man (C). D. Noakes. 465. 205. He being dead yet speaketh (R). G.H. 112. When words weren’t enough: Lot and his sons-in-law. Hebrews 1 and 2. P. Forbes. 119. 170. Highway of holiness: Cherubim of glory. D. Green. 7,72,92,143,252. Holiness in relation to others. B. Hayes. 264. Christadelphians and the Kindertransport: a second Personal holiness. A. & M. Smith. 125. volume (R). G.H. 383. Holiness. J. Harding. 6,42. Christ our Passover. I Collyer. 43. Hoopoe bird: handling the Word honestly. W. Alleyne. 133. Circumventing the Word of God: Balaam’s conversations. “How great a forest is set ablaze”: taming the tongue. R. Morgan. 200. E.C. 231. Communication breakdown: why conversations go wrong. Hymns and songs in the early church. V. Aucott. 409. S.M. 226. Companionship of Luke. H. Seekings. 473. “If any man speak, let him speak as the oracles of God.” Contrasting marks. P. Forbes. 465. I Collyer. 233. Conversations with the erring. N. Yuile. 223. “I find no fault in this man”: the conversations between Conversations with wayward children. J. Pearce. 206. Jesus and Pilate. M. Allfree. 189. Importance of living a godly life. S. Mansfield. 65. Danzig: a miracle, a tragedy, and a warning. P. ­Maplethorpe. Insights into the divine mind: ‘authorial comments’ in 427. Scripture. J. Whittaker. 325. Discerning the body of the Lord. B. Armour. 351. In the days when the judges ruled. P. Forbes. 14, 4 5, 87,13 0, “Do you do well to be angry?”: God’s conversation with 271,281,321. Jonah. R. Yuile. 181. Iron sharpens iron. J. Carter & F. Chambers. 48,269. Israel’s nation-state law. S.M. 337. Ecclesial conversations. E.D.M. 219. Ecclesial home. 37. Jesus authenticates the letter from Jerusalem. P. Forbes. 142.

Testimony, December 2018 474 Contents Judgement to come. S. Camplin. 54. Science update: recent news from the world of science. Judgement to come (C). P. Maplethorpe. 149. D.J.B. 254. Just Lot. P. Weatherall. 114,153. Scriptural meditation as a form of conversation with God. A. Webb. 214. Latter-day prophecies. E.D.M. 248,300,340. “Seventy times seven”: exercising forgiveness in conversa- Last Supper and the Passover (C). J. Russell. 261. tions. T. Bramhill. 234. Letters of John Thomas to Alexander Campbell. R. Carr. “Shall I come to you with a rod?”: Paul and the Corinthians. 74,108,384,422. J. & C. Whittaker. 211. “Let Us make man in Our image.” P. H. Adams. 432. “Six Day War: Six ways the conflict still matters.” 260. “Lift up your heads” (R). J.N. 141. Song of Moses. G. Penn. 359. Lord is compassionate and merciful: insights from Job. Spiritual strategies for the last days. R. Ginn. 28. K. Wilson. 84. Stones cry out: trends and discoveries in Bible archaeol- ogy. D.J.B. 100,374. “Male and female created He them.” S.M. 461. Story of Gehenna. S. Alexander. 244,305. Meekest man: the conversations between God and Moses. Story of Gehenna (C). M. Benson. 328. J.N. 171. “Swift to hear, slow to speak”: to speak or not to speak? Message of Ezra-Nehemiah in light of its symmetrical P. Forbes. 229. structure. S. Palmer. 23. Messiah in the mountains. N. Smith. 36. Tackling a difficult Old Testament book (R). G.H. 59. Mind of the spirit and the mind of the flesh: Jacob’s con- Thought on . . . Bible parallels. D. Collard. 34. versations with Esau and with Laban. B. Burt. 197. Tophet. M. Benson. 310. Miriam of Masada. B. Booker. 83,123,241,279,319,361,398,443. Tower of Babel. J. Stephenson. 392. Much-maligned character reappraised (R). G.H. 350. Tyre, Tarshish and Brexit: taking a closer look at Isaiah Much more than a travel guide (R). P. Maplethorpe. 311. 23. J.D.T. 291,345,365,404.

New book published by the Testimony. 378. Voice of the Lord in the cool of the day: the conversation News from the nations. S.M. 61,140. between God and Adam. M. Benson. 162. No room in the inn? M. Sheppard. 239. Nile is dying. D. Green. 21. War of all, against all. S.M. 103. War that won’t go away. S.M. 414. One and many. C. Davenport. 389. Was Samuel raised from the dead by the witch of Endor? One another. R. Ginn. 82. E.C. 263. One hundred years, seventy years, one catastrophe, and Was the Last Supper held on the Passover night? G.H. 136. a great and glorious day. S.M. 257. Watching for Armageddon. E.C. 106. Online conversations. J. Dean. 216. Wayfarer’s Guide (R). G.H. 242. “On me alone, my lord, be the guilt”: the conversation “We beseech you.” R. Ginn. 473. between David and Abigail. S. Hole. 203. “What do you want me to do for you?” S. Wilson. 363. “O you of little faith”: conversations between Jesus and What shall we eat? P. Forbes. 256. his disciples. D.J.B. 193. Why conversations matter. S.M. & M. Vincent. 161. Why was the Apostle Paul not the replacement for Judas? Parable of the Wicked Husbandmen. M. Benson. 468. J. Thomas. 313. Paul at Athens. S. Thomas. 49. Willing hearts. J. Ingham. 274. “Peradventure there be fifty in it”: the conversations Winds of war? S.M. 62. between God and Abraham. D. Brown. 168. Words from the mount and the cross. E.C. 304. Pertinent pronouns. G.H. 148, 377. Words of the wise. M. Vincent. 39. Place where two ways meet. G. Booker. 400. Worthwhile review (R). G.H. 382. Pondering discipleship. R. Lamplough. 430. Priests in the Kingdom of God. M. Allfree. 449. Yahweh Elohim (C). T. Littler. 91. Principled discipleship (C). P. Jones. 464. York scenes. N. Galilee. II, IV, VI, VIII, XII, XIV, XVI, XVIII, Psalms of lament: complaining and pleading with God. XX, XXII. M. Vincent. 174. You know not the day nor the hour. S.M. 146. Publishing Editor’s column. J.D.T. 1,41,81,121,237,277,317, 3 57, 397, 4 37. Zechariah’s final prophecy. D. Green. 466. Zion, my holy hill. S.M. 18. Refusing a gift. P. Forbes. 298. Rosh in Psalm 110. G.H. 273. ‘Rule of three’ in Philemon. J. Walton. 286. Russia is preparing for war—is Trump? P. Cresswell. 150. Notes: (C) = Correspondence (R) = Review. Science snippets. D.J.B.: Definite and indefinite articles have been dropped Human breast milk. 35. to facilitate alphabetisation. One of nature’s best fliers. 455. Editors are designated by their initials only.

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(6) 354 0396; Fax (6) 354 0395 OTHER PUBLICATIONS email: [email protected] For a list of previous years’ Special Issues Remittances payable to available, please apply to the Subscriptions TESTIMONY MAGAZINE Secretary, to whom all orders should be sent. Published on behalf of The Testimony Committee (Christadelphian) by Jeremy Thomas, 22 Kingswood Close, Kings Norton, Birmingham, B30 3NX, UK • Printed by Reflex Litho Ltd., Thetford, Norfolk. Registered Charity No. 225908. Testimony, December 2018 476 Contents York scenes 10. Nonconformist chapels example, on matters such as petitioning against Sunday trading). ONCONFORMISTS, sometimes called Dissenters, are Protestant Christians who A Christadelphian, Edward Grimes, came from Nare not members of the Church of England. South Wales to York in 1892 at the height of In York, Nonconformist places of worship started Nonconformist activity in the city. He wrote: “I . . . to appear in the seventeenth century. By 1851, find myself isolated in the truth . . . This city is a more than a quarter of York’s population regularly wilderness of the worst kind. Ecclesiasticism fills attended one of the dozen or so Nonconformist the air, and inside the old walls there is a church chapels then in the city. During the second half of in nearly every street. The Roman Catholics have the nineteenth century the population of York grew built a grand church in front of the Minster, and significantly, and the number of Nonconformist Wesleyans and others have their chapels both chapels more than doubled, but declining attend- inside and outside the walls.” 2 Undaunted, Brother ance set in at the start of the twentieth century.1 Edward continued: “But there may be some per- sons here of an open mind, who would embrace Chapels existed for Congregationalists, Unitar- the truth as it is in Jesus if it was presented to ians, Quakers, Baptists, the Salvation Army them. We shall see. If I am spared to live here 12 and others, but Methodist (Wesleyan) chapels months, some good seed shall be sown, which were the most numerous. Initially, Methodists may fall into good and honest hearts, and by the saw themselves as a religious society within blessing of God, grow up and bear fruit to His the Church of England, and at one stage timed honour and glory and to their eternal welfare.” their Sunday service to enable worshippers to attend a Church of England service too. Much The religious environment has changed, but the nonconformity arose out of dissatisfaction with commission of Jesus to us remains: “go thou and traditional methods of worship, and it tended to preach the kingdom of God” (Lk. 9:60).—Neil flourish if there was a charismatic preacher or a Galilee comfortable new building. Although there were doctrinal differences, splits and competition for 1. Edward Royle, “Nonconformity in Nineteenth-century attendees, there were also mergers, some shar- York,” University of York, 1985. ing of buildings, and some working together (for 2. Christadelphian, vol. 29, no. 341, Nov. 1892, p. 441.

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