Vol. 85 No. 1,007 August 2015 TESTIMONY For the study and defence of the holy Scripture 291 Inspiration: a doctrine of vital importance

Also in this issue: Syria and Damascus in prophecy 311 September’s blood moon 298 The colourful chameleon 308 The four rivers in Eden 315

Contents TESTIMONY

Editors:

DAVID BURGES. 7 Whitehead Drive, Wellesbourne, Warwick, CV35 9PW. Tel. 01789 842692; email: [email protected] Science; Archaeology Contents

SHAUN MAHER. 5 Birch Court, Doune, FK16 6JD. Tel. 01786 842996; email: [email protected] Publishing Editor’s column 289 “Behold, Damascus . . . Watchman Inspiration a fallen ruin” Rob Lawson 311 ERIC MARSHALL. The Pines, 1. Introduction Ling Common Road, Castle Reg Carr & Arthur Gibson 291 The rivers of Eden Rising, King’s Lynn, Norfolk, Roy Clements Ezekiel’s opening vision 315 PE31 6AE. Tel. 01553 631279; email: [email protected] Stan Thomas 292 Samuel’s reformation Geoff Henstock Exposition; Principles, preach- The Letter to the Hebrews 318 (pro tem.) ing and problems 24. Hebrews 12:12-22 Jewish history by a Jew Peter Caudery (Review) 17 ­Upper 295 JOHN NICHOLLS. John Nicholls Trinity Road, ­Halstead, Essex, CO9 Cherry picking blood red 323 1EE. Tel. 01787 473089; email: moons The faithful of old—studied [email protected] Luke Buckler by the young Reviews 298 James the son of Alphaeus Your Letters and Simon the Zealot JEREMY THOMAS. 22 Dare to be a Caleb 303 Kingswood Close, Kings Gems from early Genesis 303 Matt Taunton 324 Norton, Birmingham, B30 Free USB drive 326 3NX. Tel. 0121 444 6810; The Greek debt crisis email: [email protected] Shaun Maher 306 At the memorial meeting Exhortation 5. The presiding brother Science update Recent news from the George Booker 327 GEOFF HENSTOCK. 13 ­Alpha Crescent, ­Panorama 5041, world of science Bible coins S. Australia. Tel. 8277-0730; email: David Burges 308 16. The arrival of the king [email protected] Simon Dean XIV Australia Editor; Prophecy

Testimony books Publishing Editor: JEREMY THOMAS (see above) Articles for publication Articles to be considered for publication are welcome and should be Testimony website: forwarded to the Publishing Editor (in Australia, the local editor) in the 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. XIII “And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become TESTIMONY of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt” (Ex. 32:1-4).

Cover picture: “The golden calf,” Events series. Photo: icollector.com Publishing Editor’s column Y ANY MEASURE, the prophecy recorded speechless, having observed in the servant things in Isaiah 52:13–53:12 is a remarkable proph- of which they have never previously heard. Some, Becy. Its words are familiar to us; there are in seeing the extent of the suffering inflicted on parts of it that we could recite from memory. But this nameless man, regard him as punished by when did we last truly do what we are called on God, afflicted by Him—as if fault lay with him. to do by God’s arresting words at the opening of Even the mysterious narrators of the middle the prophecy—to “behold” His servant? section of the song, whose identity is not readily God’s invitation to “behold” him is extended discerned—the “we” and “us” involved in extend- to many people, as the wording of the prophecy ing the “report” of what they too have seen—had gradually reveals to us. “Nations,” “kings,” “the at first turned their faces from him, despising rich,” “the great,” “the strong”—all are mentioned him, and finding in him nothing worthy of in turn, each one called on, in effect, to look on esteem. the one whose “visage” and “form” are more These narrators appear to speak the majority of “marred” than in any other man—the one in the words of the song. But they are not the only whom there is no “comeliness” or “beauty.” ones who speak, for the song opens and closes The verbs selected by the Spirit require of with the words of God: “Behold, My servant . . . all these men that they should look carefully on Therefore will I divide him a portion with the God’s servant—“behold,” “see,” “consider”—to great . . .” By contrast, the servant himself—the discern what He wishes them to see in him. But very subject of the prophecy—remains entirely it is not only such men to whom God’s call goes silent throughout. Not one word of his is recorded, out; here too are “the wicked” and “the trans- for “he opened not his mouth . . . as a sheep be- gressors.” The invitation to “behold” is universal. fore her shearers is dumb, so he openeth not his None is excluded; each one of us who reads mouth,” a remarkable paradox indeed. the prophecy must reach our own individual The song consists almost entirely, in fact, of opinion of the servant who is brought graphi- such paradoxes. The servant exalted and extolled cally before us as he suffers for the sins of God’s by God is despised and rejected by men. The people. chastisement and wounds he experienced brought peace and healing to us. The Lord was “pleased” Differing opinions to crush him, yet the Lord’s “pleasure” will pros- And various opinions of him are certainly re- per in his hand. His life was made an offering corded within the song. Some are astonished at for sin, yet his days will be prolonged. Were the what they see in his physical form. Others are opening call to us to “behold” God’s servant Testimony, August 2015 Contents 289 not enough, this distinctive feature of the song This is the most concentrated direct quotation of would certainly grab our attention, drawing us Isaiah’s prophecy of the ten in the New Testament. in, compelling us to look again, to reconsider our But Peter’s context is specific. It concerns our first opinions of the servant, not only by the sight response to suffering too: “For this is thankwor- of our eyes but also by ‘hearing.’ The intensity of thy, if a man for conscience toward God endure the invitation to “behold” is inescapable. grief, suffering wrongfully . . . if, when ye do So what is our individual, personal opinion of well, and suffer for it, ye take it patiently, this this suffering servant of the Lord? With which is acceptable with God. For even hereunto were group do we side? Are we with the unbelievers, ye called: because Christ also suffered for us, who despise him and disesteem him? Do we leaving us an example, that ye should follow his reckon him worthless, baffled that such a wreck steps” (vv. 19-21)—and here the quotations from of a man could be of any standing in the eyes Isaiah begin. So the song of the suffering serv- of God or man? Or are we in the other camp, ant is not only a prophecy of Christ’s rejection with those who, despite all human appearance by the Jews, and of the Gentiles’ rejection of the to the contrary, see the one wounded for our gospel preached by the apostles. It is a template transgressions, the one on whom the Lord lays for us—a model to adopt in our own lives. This our iniquities, the one whose soul is made an response to suffering is what is required of us if offering for our sins? Transgressions, iniquities, we have truly ‘beheld’ God’s servant and reached sins—they are all here; and the solution to them the right conclusion concerning him. We are so all lies in our response to this servant of the persuaded that this marred, bruised man is the Lord. What will our response be? We shall need one who somehow takes away our sins that, in to have decided by the time we reach the end of turn, we become willing to enter his experi- the song. ences—to ‘fellowship his sufferings.’

New Testament quotations Suffering with him The unique scope of this prophecy—which is Luke records the only instance of our Lord quot- perhaps not so familiar to us after all—becomes ing from this song that had, so eloquently, spoken clear when we consider the extent to which other so along ago of his experiences: “I say unto you, inspired writers depend on it. The New Testament that this that is written must yet be accomplished quotes directly from it in at least ten distinct in me, And he was reckoned among the transgres- places—and this leaves aside the many allusions sors: for the things concerning me have an end” to it, which are too varied and too numerous to (22:37). Our Lord knew the role that the purpose begin to catalogue. The full list of quotations is of God had mapped out for him eight centuries startling in range: Matthew, Mark, Luke, John, before—and he embraced it. He knew that God’s Acts, Romans (twice), Philippians, 1 Peter and chosen servant would be “exalted” and “extolled” Hebrews. Every type of New Testament book and “very high.” But he knew too the despising except the apocalypse of Revelation, and every and the rejection; he knew the sorrow and the New Testament writer except James and Jude, grief. He knew wounds and stripes. He knew quote directly from the prophecy. injustice. He knew the grave. And to it all he Perhaps most arresting, most challenging of submitted in silence, “as a lamb to the slaughter” all as we consider our response to God’s serv- as he “poured out his soul unto death.” ant, is Peter’s application of the prophecy. The So what is our response? Unbelief? Do we quotations from Isaiah come thick and fast in see only a marred visage, a man without form only a few verses: or beauty, stricken, smitten of God, afflicted—a “[Christ] did no sin, neither was guile found in failure in human terms? Shall we hide our faces his mouth: who, when he was reviled, reviled from him? Or shall we, in faith, acknowledge his not again; when he suffered, he threatened not; sufferings as the means by which our sins are but committed himself to Him that judgeth taken away, and submit, as he did, to the suf- righteously: who his own self bare our sins fering that will inevitably come our way as his in his own body on the tree, that we, being disciples? With these thoughts in mind may we dead to sins, should live unto righteous- “behold” God’s servant afresh; and so may it be, ness: by whose stripes ye were healed. For on the day when God “[divides] him a portion ye were as sheep going astray . . .” (1 Pet. with the great,” that in us “He shall see of the 2:22-25). travail of his soul, and shall be satisfied.” Testimony, August 2015 290 Contents Encounter Inspiration 1 1. Introduction

Reg Carr and Arthur Gibson

HE INSPIRATION OF SCRIPTURE is a be thought of as quite separate from inspira- doctrine of vital importance; for a belief in tion; God, it is alleged, reveals Himself through Ta wholly inspired Bible is the very founda- history, in redemptive acts. And the Bible is said tion of the Christadelphian faith. If the words to be the record of those acts seen through the of the Bible are not the words of God, then the eyes of men, whose ‘inspiration’ consisted merely biblical basis for the Truth as we understand in the power of their sympathy with what they it is no reliable basis at all, and the principal perceived God to be doing. And so it is that mod- Christadelphian statement of faith is a document ern theologians have come to set themselves and with its roots in stony ground. If we cannot, their own ideas above the Word of God. with absolute certainty as to its divine origin Against such a descent into error, the doctrine and production, turn to the Bible as the Word of of a completely divinely-inspired Bible is the God, then we are at sea without a compass, adrift all-important first line of defence. For Christa- without a helm, and unsure as to every effort we delphians, true ‘theology’ (literally, ‘the word may make to progress towards enlightenment in of God’) can come only from revelation by God, spiritual things. through inspiration, in His Word of Truth. Any The sad state of Christian theology today ought tendency to weaken that position has to be seen to be a grim warning to any who might fail to as a threat to the solid foundations of the Truth appreciate the importance of a wholly inspired itself. Speakers and writers, especially, have a Bible as the basis of faith. Whereas the early clear duty to ensure that modern theology is not Christian Church “believed that the content of allowed to adulterate the expression of our com- its system of beliefs had been directly revealed munity’s dependence on a ‘God-breathed’ 3 Bible. by God,” and that “in the Bible the Church pos- The Testimony also actively pursues the publica- sessed a revealed and infallible source and norm tion of articles whose treatment of inspiration is of belief and conduct,” 2 its ‘orthodox’ modern consistent with the magazine’s declared objective: counterpart openly declares that the Bible is a “the study and defence of the Holy Scripture.” collection of books whose message and meaning This series of articles is republished in the have been created by men. Not uncommonly, hope that it will encourage, inform, stimulate, and the theologians of the present-day Church are warn. It is dedicated by its authors and editors heard to speak freely of the Bible’s limitations, to the glory of God and the honour of His Word. of its weaknesses, and even of its errors, in or- der to justify the reinterpretation of its message to suit the ‘progressive’ tastes of modern-day 1. First published as the preface to the Testimony Special spirituality. Issue “Inspiration,” vol. 52, no. 619, Jul. 1982, pp. XIII, In the process, of course, the doctrine of the ver- XI V. 2. B. Hebblethwaite & S. Sutherland (eds.), The Philo- bal inspiration of Scripture has been undermined, sophical Frontiers of Christian Theology: essays presented attacked and, finally, laid aside, to be replaced to D. M. MacKinnon (Cambridge: University Press, by a view of inspiration of which the Bible itself 1982), p. 16. knows nothing. Revelation, it is claimed, must 3. 2 Timothy 3:16.

“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness . . .” (2 Tim. 3:16, ESV).

Testimony, August 2015 Contents 291 Exhortation Ezekiel’s opening vision Stan Thomas 1

Ezekiel’s opening vision of the four living creatures own peculiar trials and tribulations, contained exhortation that would encourage him in the some probably brought upon us be- sometimes difficult tasks to which God asked him to put cause we are what we profess to be. The contemplation of this vision and his hand. what it means (though we may not understand all its somewhat complex ZEKIEL, AS A PRIEST officiating at the figures and symbols) can be a powerful incentive temple at Jerusalem, was intensely inter- to us to strengthen and encourage us in the task Eested in everything that belonged to “the to which we have been called. holy city,” and in God’s visible dwelling place, Let us, then, endeavour to understand in some the temple, the place of the manifestation of the measure what this vision is intended to convey, glory of the Lord above the mercy seat on the as it is recorded for our learning and instruction. ark of the testimony. While in the most depress- ing and discouraging circumstances—a captive Opening vision in a strange land far from his beloved city and Ezekiel saw his first vision at the age of thirty temple—he is suddenly called to minister as a (1:1). He was with the other captives in the camp prophet of Yahweh. The occasion was one that of Israel when he first saw the approaching glory. Ezekiel was not likely to forget, for his ordination In the midst of the whirling fire he saw four faces, as a prophet was accompanied by an amazing that of a man, a lion, an ox and an eagle (vv. 6-10). and awe-inspiring vision. The face of a man may be meant to indicate the Whatever we may comprehend of this extraor- character of Israel in their stubbornness and dinary display, it is evident that it was granted to wickedness: “The shew of their countenance Ezekiel for a particular purpose, and it made a doth witness against them; they declare their deep and lasting impression on his mind. In his sin as Sodom, they hide it not” (Isa. 3:9). But the last prophetic utterance concerning the future faces of the lion, the ox and the eagle show the magnificent temple of the Lord later to be built at development and the characteristics of those who Jerusalem, he refers to the vision that he had seen will attain unto divine glory. at the beginning of his ministry (Ezek. 43:1-3). The lion. He is known for his strength and Encouragement in time of trial fearlessness. The developing saint is exhorted to In his witness as a prophet throughout his life, “be strong in the Lord, and in the power of his Ezekiel had many strange experiences; in his might” (Eph 6:10). faithful service for the Lord God of Israel he en- • In 1 Corinthians 16:13 Paul tells the Corinthi- dured much tribulation. We are persuaded that, ans, “quit you like men, be strong.” in times of great trial and stress, the remembrance • “There be three things which go well, yea, four of this wonderful vision was a source of strength are comely in going: a lion which is strongest and sustenance to him—a powerful incentive to among beasts, and turneth not away for any endure the trials that came upon him, and to . . .” (Prov. 30:29,30). carry on faithfully with the work that had been • “The wicked flee when no man pursueth: but committed to his trust steadfast to the end. the righteous are as bold as a lion” (28:1). We are persuaded, too, that this vision can • Among David’s mighty men were Gadites, be a great incentive and a source of spiritual “men of war fit for the battle, that could handle strength to us in our ministrations for the Lord shield and buckler, whose faces were like the in these days, days of darkness and wickedness almost as depressing and discouraging as being 1. Compiled by Brother Tom McCarthy from notes by in captivity ourselves. We all experience our the late author. Testimony, August 2015 292 Contents faces of lions” (1 Chron. 12:8). Such should be He was a believer in that which was eternal, Christ’s warriors. in the promises. The lion also signifies aspects of royalty, as in • Paul writes: “we look not at the things which Ezekiel 19:1-9, where the royal princes are likened are seen, but at the things which are not seen: to young lions—a lion’s whelps. In Jeremiah 50:17 for the things which are seen are temporal; the kings of Assyria and Babylon are described but the things which are not seen are eternal” as lions who devour Israel and scatter his bones. (2 Cor. 4:18). In 2 Timothy 4:17 Paul states that he “was • David exults in God, “who forgives all your delivered out of the mouth of the lion”: Nero, iniquity, who heals all your diseases, who the Roman emperor. But it is Jesus, the Lamb redeems your life from the pit, who crowns of God, who ‘prevails’ as “the Lion of the tribe you with steadfast love and mercy, who satis- of Juda” (Rev. 5:5,6). The Apostle Peter tells his fies you with good as long as you live, so that readers that they are “a royal priesthood” (1 Pet. your youth is renewed like the eagle’s” (Ps. 2:9), and in Revelation 5:10 the redeemed are seen 103:3-5, RSV). as kings and priests. The eagle lives to a great age and yet retains its vitality: it is reported to have lived in captivity The ox. This is a clean sacrificial animal, and to 100 years of age. “but they that wait upon its characteristics are patience and endurance, the LORD shall renew their strength; they shall ‘pulling its weight’ with uncomplaining submis- mount up with wings as eagles; they shall run, siveness, as seen in the proverb, “much increase and not be weary; and they shall walk, and not is by the strength of the ox” (Prov. 14:4). faint” (Isa. 40:31). Three verses earlier the prophet “. . . let us not be weary in well doing,” exhorts had written: “the everlasting God, the LORD, the the Apostle Paul in Galatians 6:9, and he makes Creator of the ends of the earth, fainteth not, interesting references to oxen in 1 Corinthians neither is weary” (v. 28). Here is the promise of 9:7-11 and 1 Timothy 5:17,18. The spirit of service being partakers of the divine nature, to be filled is also impressed on the apostles by the Lord in with immortal vigour in glorious Spirit nature. Matthew 20:25-28: “Ye know that the princes of the Gentiles The man is the apex of God’s creative work—“in exercise dominion over them, and they that the image of God created He him” (Gen. 1:27). are great exercise authority upon them. But it Man was made to bear the divine likeness. shall not be so among you: but whosoever will • “And he gave some, apostles; and some, proph- be great among you, let him be your minister; ets; and some, evangelists; and some, pastors and whosoever will be chief among you, let and teachers; for the perfecting of the saints, him be your servant: even as the Son of man for the work of the ministry, for the edifying came not to be ministered unto, but to min- of the body of Christ: till we all come in the ister, and to give his life a ransom for many.” unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the The eagle. Here we have ‘the king of the air,’ measure of the stature of the fulness of Christ” noted for its marvellous telescopic sight, which (Eph. 4:11-13). enables it to see small objects at very great dis- • “My little children, of whom I travail in birth tances. It is far-sighted, as God’s people should again until Christ be formed in you” (Gal. be. The Truth narrows our path but it broadens 4:19). our vision, which is not proscribed within the • “. . . to whom God would make known what is limits of mere material things and temporal the riches of the glory of this mystery among circumstances. It enables the faithful to see into the Gentiles; which is Christ in you, the hope the far distance, as Abraham did: “Your father of glory” (Col. 1:27). Abraham rejoiced to see my day: and he saw it, • “But we all, with open face beholding as in a and was glad,” said Jesus (Jno. 8:56). Abraham glass the glory of the Lord, are changed into had a vision of the future that enabled him to the same image from glory to glory, even as see the fulfilment of God’s precious promises in by the Spirit of the Lord” (2 Cor. 3:18). Paul is and through his seed, Jesus Christ. speaking here of the development of a glory • Moses “endured, as seeing Him who is in- of character, which will be joined to a glory visible” because “he had respect unto the of nature to be given to the saints in time to recompence of the reward” (Heb. 11:26,27). come. Testimony, August 2015 Contents 293 Aim and purpose the vehicle of ‘the spirit of life’: “Whithersoever Returning to Ezekiel’s vision of the living the spirit was to go, they went, thither was their creatures, we read in 1:7 that “their feet were spirit to go; and the wheels were lifted up over straight feet.” This straightness is emphasised against them: for the spirit of the living creature again in verse 12: “And they went every one was in the wheels. When those went, these went; straight forward: whither the spirit was to go, and when those stood, these stood; and when they went; and they turned not when they went.” those were lifted up from the earth, the wheels Their path had a definite aim and purpose. They were lifted up over against them: for the spirit did not flit to and fro, wandering haphazardly, of the living creature was in the wheels” (vv. aimlessly and brainlessly. These symbolise those 20,21). Here is a symbol of immortality—of the who have embarked on the way of life and who redeemed being swallowed up in that which is patiently continue straight ahead in that narrow everlasting, like the circle of a wheel with no way towards the glory to which they have been beginning and no end. The vision speaks of that called. Characteristically they are straight and which is orderly and harmonious, working by honest in all their ways in every aspect of their the power and direction of the spirit, and which lives: “Blessed is the man unto whom the LORD is easy and swift of movement in any direction. imputeth not iniquity, and in whose spirit there Another aspect of the cherubim that Ezekiel is no guile” (Ps. 32:2). Blessed is the man who is noted was the eyes: “As for their rings, they were not a cheat, or a double-dealer, or deceitful. so high that they were dreadful; and their rings “What man is he that desireth life, and loveth were full of eyes round about them four” (v. 18; many days, that he may see good?” asks the see also 10:12). “For the eyes of the LORD run psalmist. What man is he who wishes to par- to and fro throughout the whole earth, to shew ticipate in the future manifestation of the glory Himself strong in the behalf of them whose heart of the Lord? What are the qualifications? “Keep is perfect towards Him” (2 Chron. 16:9). We think thy tongue from evil, and thy lips from speaking here of the angelic host who delight to do His guile. Depart from evil, and do good; seek peace, will, and who are spoken of in Psalm 103:20,21, and pursue it” (34:12-14). and Hebrews 1:14. The eyes are in the head, and An example of such a man is Nathanael, in the Lord Jesus is the ‘Head,’ with “angels and whom Jesus took such delight when he exclaimed, authorities and powers being made subject unto “Behold an Israelite indeed, in whom is no guile!” him” (1 Pet. 3:22). (Jno. 1:47). Of course, the Lord is the ultimate Christ’s authority over the saints is the result pattern and example. He “did no sin, neither was of love and redemption: “And he is the head of guile found in his mouth” (1 Pet. 2:22). Our Father the body, the church: who is the beginning, the in heaven wishes us to be like the Lord: straight, firstborn from the dead; that in all things he might honest and sincere in all our ways. have the preeminence” (Col. 1:18).

Spiritual motion Judgement—and deliverance The wings of the cherubim suggest rapidity and When Ezekiel saw those wondrous visions, he strength of flight, swiftness in the execution of was prophesying at the end of the kingdom of their mission: “And the living creatures ran and Judah and during the seventy-year eclipse of the returned as the appearance of a flash of light- nation. He saw them at the river of his captiv- ning” (Ezek. 1:14). In the natural world birds use ity in an alien land. But he did not see only the their wings to flee speedily away from danger: departure of the glory of God from His Land; he “Surely in vain the net is spread in the sight of also saw its return at a time of judgement that any bird” (Prov. 1:17). The winged creature flies would concern the whole world: away from danger, but man in his weakness and “And I will set My glory among the heathen, folly flies towards it. The man motivated by the and all the heathen shall see My judgment that spirit will not only fly speedily away from spir- I have executed, and My hand that I have laid itual danger but will be swift in the execution of upon them. So the house of Israel shall know his spiritual duty. that I am the LORD their God from that day The wheel is a wonderful invention. It is a and forward . . . Therefore thus saith the Lord means of locomotion, transport and speed. In the GOD; Now will I bring again the captivity of vision shown to the prophet in Ezekiel 1:15-21 he Jacob, and have mercy upon the whole house saw a wonderful contrivance: a kind of chariot, of Israel, and will be jealous for My holy name Testimony, August 2015 294 Contents . . . then shall they know that I am the LORD “What though none on earth assist Him! their God, which caused them to be led into God requires not help from man; captivity among the heathen: but I have gath- What though all the world resist Him! ered them unto their own land, and have left God will realise His plan.” (Hymn 309) none of them any more there” (39:21,22,25,28). With the eye of faith Ezekiel saw the future Consider the tremendous promises here. God manifestation of the glory of the Lord, and the will set His glory among the heathen; then Israel redemption and restoration of his people. This will know that He is their God, when every one enabled him to endure; it strengthened and sus- of them is gathered into His Land with not one tained him in the adverse circumstances and the left behind—no, not one! All this will be fulfilled many trials that came upon him. Like Ezekiel, we after the destruction of the northern confederacy. are living in ‘end times.’ May the encouragement Whatever the aggressive intentions of this con- he gained from his opening vision be ours too as federacy in the Middle East, it cannot and will we similarly await the outcome of God’s purpose not frustrate the purpose of God with His people. with the world. Contents

Exposition The Letter to the Hebrews 24. Hebrews 12:12-22

Peter Caudery

“Therefore lift your drooping hands and strengthen your had been disciplined by hostility and weak knees, and make straight paths for your feet, so that persecution, and therefore should be what is lame may not be put out of joint but rather be able to endure the present pressure to return to Judaism. healed. Strive for peace with everyone, and for the holiness The analogy of those who are without which no one will see the Lord. See to it that lame is of those unfit to run the no one fails to obtain the grace of God; that no ‘root of race; but even they can be healed so bitterness’ springs up and causes trouble, and by it many that they can participate. We should become defiled; that no one is sexually immoral or unholy make straight paths for others and for ourselves, removing obstacles like Esau, who sold his birthright for a single meal. For to ensure that others can run. The you know that afterward, when he desired to inherit the writer is using a quotation from blessing, he was rejected, for he found no chance to repent, Proverbs 4:25-27: “Let . . . your gaze though he sought it with tears” (Heb. 12:12-17).1 be straight before you. Ponder [mg., make level] the path of your feet; HE WRITER CONTINUES, using the con- then all your ways will be sure. Do not swerve necting word ‘therefore.’ The Christian must to the right or to the left; turn your foot away Tnot grow weary because of the discipline from evil.” Turning our foot from evil requires he endures as he trains for the race. To reinforce us to remove any obstacle that might trip this idea the writer uses various quotations from someone up. the Old Testament. The first is from Isaiah 35:3: “Strengthen the weak hands, and make firm the Striving for peace feeble knees.” We have the image of the athlete’s The Hebrews must strive for peace with everyone. strength failing; his knees have become stiff and The word “strive” describes pressing on with all paralysed, and his hands weary and drooping; one’s strength to overtake another competitor. he is almost collapsing. The Christian, having received discipline, must be ready to finish the 1. All Bible quotations are from the ESV unless otherwise race. Had the Hebrews’ training failed? They stated. Testimony, August 2015 Contents 295 They must so strive for peace with everyone. The next parallel from the Old Testament, about Esau, Jewish Christians were experiencing antagonism brings an even stronger admonition. from other Jews, perhaps from their own families; There is no record in the Old Testament of Esau but they must seek for peace, even with those being immoral; he is presented as a profane and who were attempting to seduce them from the materialistic person, not recognising anything Christian faith, and not exacerbate trouble and sacred, and therefore failing to appreciate the strife within the community. They must press on divine purpose. Yet when we read the record in to hold onto their faith with peace. As Paul puts Genesis 25:29-34 we can see why the word “im- it in Romans 12:18 (NASB): “so far as it depends moral” was used. Esau despised his birthright, on you, be at peace with all men.” not recognising its importance; his sensual feel- Yet they must also strive for holiness, which ings were more important to him than spiritual entails dedication to the service of God. They values. But the word “immoral” from the writer must be partakers of God’s characteristics and to the Hebrews has a wider meaning, implying be separate, and yet live at peace with everyone. fleshly desires that cause the grace of God to be This topic of holiness and separateness takes the regarded as of little importance. The feelings of writer back to Sinai, where the people could not the Jewish readers, maybe even for their own approach the presence of God unless they were families, must not cause them, as it were, to sell purified. Without dedication and purity no-one their birthright. If there were only one apostate will see God, so if they have compromised holi- member in their midst, it would have a defiling ness, even in seeking peace, they will not see Jesus effect on the whole community. Christ, and will be rejected. Having encouraged The writer drives the lesson home by remind- the Jewish Christians to accept discipline, and ing them of the incident in Genesis 27 where to run the race with the encouragement of faith- Rebekah tricked Isaac into giving Jacob the bless- ful witnesses and the help of the Lord Jesus, the ing. Although Esau had sold his birthright, he writer then exhorts them to appreciate the grace failed to recognise his action and still wanted to of God, and also the responsibility that it brings. receive the blessing, not considering the oath he had sworn to Jacob. Even when he realised that Warnings of hazards Jacob had received the blessing, he still claimed They must each see to it that they do not do any- the right of the firstborn (v. 32) and pleaded with thing that might detract from the faith of their his father to bless him. When Esau accused Jacob fellow disciples and cause them to fall. The phrase of cheating him twice, he sought the blessing with “see to it” has the root of the word for ‘bishop’ or tears, but he was rejected. The lesson is that there ‘overseer.’ It is a very strong word, meaning ‘to is a point of no return, as the writer has pointed look diligently.’ It is as though one of the runners out earlier in the letter. We can reach a point in is slipping back, his knees growing stiff, and he time or in activity when there is no restitution, as is overtaken by weariness and fails to keep up. was the case with Esau. This was a tremendously Despite the grace and the discipline of God, he is strong argument and exhortation to the Jewish slipping back and will not stay in the race because Christians: ‘You have achieved the birthright and he has stopped trying. The failing of one person the blessing, do not go back!’ can be a discouragement to many. The writer gives a warning from Deuteronomy A better heritage 29:18-20: “Beware lest there be among you a root “For you have not come to what may be touched, a bearing poisonous and bitter fruit . . .” This is a blazing fire and darkness and gloom and a tempest terrible indictment and a warning. The following and the sound of a trumpet and a voice whose words of false gods led to a poisonous and bitter fruit, made the hearers beg that no further messages be which others would follow, leading to “the sweep- spoken to them. For they could not endure the order ing away of moist and dry alike.” Those referred that was given, ‘If even a beast touches the mountain, to in Deuteronomy refused to listen and to walk it shall be stoned.’ Indeed, so terrifying was the sight in the covenant that they had sworn. The Jewish that Moses said, ‘I tremble with fear.’ But you have Christians were in a similar position. Having come to Mount Zion and to the city of the living God, become part of the new covenant, their rejection the heavenly Jerusalem, and to innumerable angels in of it would bring similar trouble to them and festal gathering . . .” (Heb. 12:18-22). their community as that caused by the unfaithful THE WRITER now describes what they had Israelites. It was a very powerful warning, but the achieved, comparing and contrasting it with the Testimony, August 2015 296 Contents Israelites at Sinai. They had come to something above” (or the heavenly Jerusalem) represents far greater than Israel came to when God mani- the purpose of God in Jesus Christ. fested Himself at Sinai. That was a literal event, which they saw and heard. The writer describes Citizens of the city of God the feeling of terror when the Israelites saw the These things represented freedom to the Jewish fire, the darkness and the cloud and heard the Christians and release from the blindness of Juda- trumpet and the voice of God, as Mount Sinai was ism. They had now come to the city of the living transformed into a manifestation of the glory of God. Zion continued to exist, a constant sign that God (Ex. 19:10-20). The people were afraid, and God’s purpose cannot be thwarted. The words told Moses to go up the mountain because they “you have come” express the idea that they, and could not endure meeting with God and witness- we, are part of the people and purpose of God, ing His power and glory. The writer says that the now and in the future. Jesus used a parallel idea sight was so terrifying that even Moses trembled when he spoke of “the sons of the kingdom” (Mt. with fear—a fact that is not recorded in the Old 13:38); they were now children of that which is Testament, but may have been a tradition held to come. among the Jews. There is a sense in which the people of God The Jewish Christians had come to a greater are now transferred to the Kingdom of God, al- manifestation of God’s presence. Throughout though literally it is still to come (Col. 1:12-14). The the letter the writer has told them that they have present and the future coalesce in the life of the come to something far better. Access to God had believer, because how the believer lives now is a been restricted under the Old Covenant, when foretaste and promise of what will be (Eph. 2:4- the people were too frightened to look at the 7). Revelation describes the heavenly Jerusalem, manifestation of God’s glory. Yet they had come the Bride, descending from heaven to the earth, to a greater manifestation, which they could reach where God will dwell with men, and none will out for and comprehend: to the new Jerusalem, enter in except those whose names are written to Mount Zion, and to Jesus, the mediator of the in the Lamb’s book of life. new covenant. The writer speaks of “innumerable angels in In the Old Testament, Mount Zion is the city of festal gathering.” The term “festal gathering” is God, which represents the purpose of God with a specific Greek word indicating the whole city His people. Psalm 48 is probably in the mind of gathered together for a public festival. There are the writer: “Great is the LORD and greatly to be several occasions in Scripture where the angels praised in the city of our God! His holy mountain, rejoice. They rejoiced when Jesus was born and beautiful in elevation, is the joy of all the earth, they also rejoice over a sinner who repents. The Mount Zion, in the far north, the city of the great angels are not only working to assist those who King” (vv. 1,2). So, for the Jews, Mount Zion was will be heirs of eternal life, but they also rejoice a living memorial of the power of God and His over them. There is a wonderful picture of re- purpose with them. The latter part of Isaiah is joicing in heaven in Revelation 5:11,12 when the full of the future of Mount Zion: “. . . they shall Lamb is able to open the scroll, and the Apostle call you the City of the LORD, the Zion of the John hears “the voice of many angels, numbering Holy One of Israel” (60:14). myriads of myriads and thousands of thousands, Earlier in his prophecy Isaiah speaks of God saying with a loud voice, ‘Worthy is the Lamb laying in Zion a foundation stone (28:16), and the who was slain, to receive power and wealth and New Testament takes up this idea. Jesus Christ wisdom and might and honour and glory and is laid in Zion as a sure foundation, so the writer blessing!’” These are the innumerable angels in uses literal passages from the Old Testament to festal gathering. project the concept that we have come to the new There is a sense in which this has already hap- Jerusalem; and he fuses the literal and the spir- pened and is continuing to happen. The readers itual together, with the glory of the future Zion have, in prospect, come to this, and to much more, and of the heavenly Jerusalem representing the which will be gloriously fulfilled when the Lamb people and purpose of God. This concept parallels of God opens the scroll and the new song is sung: Paul’s writing in Galatians 4:22-27, where Hagar “. . . you have made [us] a kingdom and priests to represents Mount Sinai (which the writer to the our God, and [we] shall reign on the earth” (5:10). Hebrews has just described) and “Jerusalem (To be continued)

Testimony, August 2015 Contents 297 Principles, preaching and problems Cherry picking blood red moons Luke Buckler

This article points out some problems with the ‘blood What are we to make of these claims? This article investigates the moons’ theory. It demonstrates that the theory ignores Blood Moons theory, concluding information that disproves it. that it is another mistaken (if well- meaning) attempt to find and solve ENERALLY SPEAKING, when it’s claimed supposed secret codes related to God’s plan for that someone has discovered (or been di- the world. There are a number of points on which vinely given) the key to unlocking a coded the Blood Moons theory stumbles, but we’ll limit G 1 message from God, we should probably be scepti- ourselves to three: bad science, bad maths, and cal. It wasn’t long ago when someone claimed to bad reading of Scripture.14 have worked out the ‘Bible Code’, “a hidden code in the Bible that appears to reveal the details of 1. M. Biltz, Blood Moons (Washington: WND, 2014), pp. events that took place thousands of years after ix,x,159. the Bible was written.” 2 But when similar ‘codes’ 2. M. Drosnin, The Bible Code (New York: Touchstone, were shown to also be in secular books—such 1997), p. 13. as the novel Moby Dick, for instance3—the Bible 3. R. T. Carroll, The Skeptic’s Dictionary (Hoboken: John Code hype died down. Wiley & Sons, 2003), p. 54. In 2001 Harold Camping predicted that ‘Judge- 4. J. Berton, “Biblical scholar’s date for rapture: May 21, 2011” (1 Jan. 2010) on sfgate.com/bayarea/article/Bibli ment Day’ would happen ten years later, on 21 cal-scholar-s-date-for-rapture-May-21-2011-3204226.php May 2011, followed by the end of the world on (all web pages referenced were accessed 6 Jun. 15). 21 October of the same year. He claimed to have 5. “Rapture: Believers perplexed after prediction worked this out using a “mathematical system fails” (22 May 2011) on bbc.co.uk/news/world-us- based on numbers that appear in the Bible.”4 Of canada-13489641; “US doomsday preacher Harold course, 2011 came and went, and another bogus Camping dies at 92” (17 Dec. 13) on bbc.co.uk/news/ (if well-meaning) theory was assigned to the world-us-canada-25424916 6. ‘Tetrad’ simply means “a group or series of four” rubbish pile—but not until it had duped people (Collins English Dictionary). into donating their life savings to the cause of 7. “Synopsis” on Four Blood Moons: fourbloodmoonsmovie. 5 spreading Harold Camping’s message. com/synopsis More recently, we find ourselves in the midst 8. A. P. White, “Blood Moons” in Christadelphian (Apr. of something being termed the ‘Blood Moons 2014), pp. 176–8. phenomenon’. Simply, the idea is that whenever 9. A. Ohlheiser, “Everything you need to know about there is a series of four total lunar eclipses in a the ‘blood moon’ apocalypse debate” (6 Apr. 2015) on 6 washingtonpost.com/news/acts-of-faith/wp/2015/04/03/ two-year period (called a ‘tetrad’ ), and those everything-you-need-to-know-about-the-blood-moon- eclipses coincide with Jewish festivals, then apocalypse-debate something world-changing happens:7 perhaps 10. From the subtitle to M. Biltz’s book Blood Moons “a major political development” occurring to the (Washington: WND, 2014). Jewish people,8 or a major war, or an economic 11. J. Hagee, Four Blood Moons (Brentwood: Worthy, 2013), crisis.9 These tetrads are claimed to be “heavenly digital edition. 10 11 12. M. Biltz, op. cit., pp. ix,x. s i g n s ”, God’s “heavenly billboard”, “heavenly 13. Ibid., pp. ix,x, 159. messages from our Creator” that need “decod- 14. For others, see the following page on my website: 12 ing”; and in the last few years, so it goes, some internethinim.wordpress.com/articles/cherry-picking- people have managed to decode them.13 blood-red-moons Testimony, August 2015 298 Contents Don’t believe the hype fit its thesis (that the moon often turns red and First, a note about the term ‘blood moons’. This is yet nothing significant happens). a nontechnical phrase being used as shorthand to refer to tetrads of total lunar eclipses that co- Less epiphany, more apophany incide with Jewish feasts. Using the term in this The Blood Moons theory is a case of apophenia. way “has no technical or astronomical basis”. 15 It Apophenia is the “experience of seeing patterns doesn’t seem to have a basis in folklore, either.16 or connections in random or meaningless data.” 24 In fact, “the use of the term ‘blood moon’ to “We humans love to see patterns, and sometimes describe a lunar tetrad is of recent origin” 17—its this habit works against us, making us see them origin is probably with the people who claim to where none exists.” 25 Advocates of the Blood have first ‘discovered’ 18 the blood moon theory, Moon theory say that it is the patterns of previ- Mark Biltz 19 and John Hagee. ous blood moon tetrads that lead them to expect You can understand why the term might be something significant to be heralded or triggered used. The phrase ‘blood moons’ sounds dramatic, by this tetrad: as if part of the significance of these tetrads is “I’m just saying there’s a good chance there that, during them, the moon turns red. After could be a war with Israel . . . I’m also saying all (so it goes), the Bible tells us that significant events happen when the moon turns red. How- 15. “Total lunar eclipse can be a blood moon” on timeand ever, calling these groups of four moons ‘blood date.com/eclipse/total-lunar-eclipse.html moons’ is a bit sensationalist—it attempts to 16. Traditionally, the only blood moon in Anglo-Saxon make something normal sound extraordinary. folklore is what’s normally referred to as the ‘Hunter’s A red moon is not peculiar to these tetrads. It’s Moon,’ which is specifically “the full moon immediate- a relatively common occurrence for the moon to ly following . . . the full moon occurring most closely to the autumnal equinox” (B. McClure and D. Byrd, look red. For example, when the moon (or the ‘What is a Blood Moon?’ (27 Mar. 2015) on earthsky.org/ sun, for that matter) is close to the horizon it is space/what-is-a-blood-moon-lunar-eclipses-2014-2015). often redder than when it is higher in the sky,20 17. Ibid. so people might describe it as a blood moon—or 18. M. Biltz, op. cit.; J. Hagee, op. cit. “a great pumpkin” moon 21 (which admittedly isn’t 19. B. McClure and D. Byrd, op. cit. quite as dramatic as ‘blood moon’). 20. D. Byrd, “Everything you need to know: Hunter’s Another occasion on which the moon will ap- Moon 2013” (17 Oct. 2013) on earthsky.org/astronomy- essentials/everything-you-need-to-know-hunters-moon pear red (and could, therefore, be described as a 21. ScienceAtNASA, “ScienceCasts: the Harvest Moon”: ‘blood moon’) is during an eclipse. “The full moon youtu.be/-5GauJNCRJ4 at 2:21. nearly always appears coppery red during a total 22. B. McClure and D. Byrd, op. cit.; cf. D. Byrd, “Why lunar eclipse. That’s because the dispersed light a totally eclipsed moon looks red” (3 Apr. 2015) on from all the earth’s sunrises and sunsets falls on earthsky.org/space/why-does-the-moon-look-red- the face of the moon at mid-eclipse. Thus the term during-a-total-lunar-eclipse ‘blood moon’ can be and probably is applied to 23. “A person commits cherry picking when he focuses 22 on one set of evidence to the exclusion of all other any and all total lunar eclipses.” evidence” (E. Caner, “Logical fallacies” in E. Hindson Of itself, then, a moon that is red is not particu- and E. Caner (eds.), The Popular Encyclopedia of Apolo- larly special (even during an eclipse). In fact, it’s getics (Eugene: Harvest House, 2008), pp. 236–8). an entirely normal, relatively frequent occurrence 24. B. Poulsen, “Being amused by apophenia” (31 Jul. 2012) (and calling it a ‘blood moon’ doesn’t change its on psychologytoday.com/blog/reality-play/201207/being- normality). If the moon appearing red were a amused-apophenia. For more on the human capacity to spot patterns, even when there isn’t a pattern to sign that God had timed a dramatic event to hap- find, see: A. K. Zimmermann, “Pareidolia: seeing pen, then it says too much. There is potentially faces in unusual places” (11 Dec. 2012) on livescience. a blood moon every time the moon is low in the com/25448-pareidolia.html; “Pareidolia: why we see sky. And there is a blood moon every time there faces in hills, the moon and toasties” (31 May 2013) is a lunar eclipse. Knowingly or not, the phrase on bbc.co.uk/news/magazine-22686500. For a defini- ‘blood moon’ is being used sensationally. Blood tion of an apophany, see J. D. Blom, A Dictionary of moons occur often when nothing significant Hallucinations (New York: Springer, 2010), pp. 32–3. 25. D. Dickinson, “The science behind the ‘Blood Moon happens. tetrad’ and why lunar eclipses don’t mean the end of It seems that the Blood Moon theory cherry the world” (7 Apr. 2014) on universetoday.com/110868/ 23 picks the data it wants (that the moon is red the-science-behind-the-blood-moon-tetrad-and-why- during these tetrads) and rejects data that doesn’t lunar-eclipses-dont-mean-the-end-of-the-world Testimony, August 2015 Contents 299 Years of tetrad Where event fits in tetrad sequence 162–3 No significant events 795–6 No significant events 842–3 Event occurred between third and fourth eclipses of tetrad 860–1 No significant events 1428–9 Event occurred at some point in first year of tetrad, but unsure where in sequence 26 1493–4 Event occurred a year before first eclipse of tetrad 1949–50 Event occurred a year before first eclipse of tetrad 1967–8 Event occurred between first and second eclipses of tetrad

there’s a good chance there could be economic historical events), starting his presentation from calamity. And I’m basing that on the Bible the 1493–4 tetrad.33 Another presentation of the and patterns.” 27 theory skips over all but the last two (which have “Whenever we witness a series of four blood been connected to the most dramatic historical moons, known as a tetrad, that coincide with events).34 One wonders if this was done in order Jewish feasts, a major political development to avoid the damage that the other (more ‘boring’) often occurs to the Jewish people.”28 tetrads do to the theory. Either way, those tetrads However, when you review the data it becomes apparent that there isn’t a pattern on which to 26. It appears that we are unsure when in 1428 the Jewish base predictions. conference was convened, so we do not know whether The above table 29 lists the eight tetrads in the it occurred before or after the first or second lunar last 2,000 years that fell on Jewish festivals.30 eclipse of the tetrad that began that year. The dates (AD) are given, followed by where 27. A. Ohlheiser, op. cit. the historical event (if any) supposedly related 28. A. P. White, op. cit. to the Blood Moons fits into the tetrad sequence. 29. For more detailed tabularisations of the data (includ- ing dates of eclipses and events) see the following page When we review the data like this, we can see on my website: internethinim.wordpress.com/articles/ that no pattern emerges. This brings into question cherry-picking-blood-red-moons whether the tetrads are reliable ‘messengers’— 30. Data taken from M. Biltz, op. cit., pp. 146–9; the rel- whether there is actually a code to be unlocked. evant sub-pages of NASA, “Index of five millennium You cannot analyse and draw conclusions from catalogue of lunar eclipses” on eclipse.gsfc.nasa.gov/ a pattern that doesn’t exist. LEcat5/LEcatalog.html; “Treaty of Verdun” on britanni If we were to overlook this, however, things ca.com/EBchecked/topic/625953/Treaty-of-Verdun; R. G. Salvador, The Jews of Florence (Firenze: Giuntina, 2005), still aren’t good. The most repeated pattern is in p. 19; E. A. Ryan, “Spanish Inquisition” (updated 27 fact ‘no event’. If we were to follow the historical May 2015) on britannica.com/EBchecked/topic/558090/ pattern of the lunar tetrads in 162–3, 795–6 and Spanish-Inquisition; “Milestones 1945–1952: creation of 860–1 then, in the current tetrad, we shouldn’t Israel, 1948” on history.state.gov/milestones/1945-1952/ expect anything significant to happen. From this creation-israel (U.S. Department of State: Office of the alone we can see that there is not much evidence Historian); Z. Shalom, Ben-Gurion’s Political Struggles, 1963–1967: A Lion in Winter in support of the idea that “Whenever we witness (Abingdon: Routledge, 2006), p. 116. a series of blood moons, known as a tetrad, that 31. A. P. White, op. cit. coincide with Jewish feasts, a major political de- 32. M. Biltz, op. cit. 31 velopment often occurs to the Jewish people.” 33. “Synopsis” on fourbloodmoonsmovie.com/synopsis. It seems curious that, in some presentations The synopsis to J. Hagee’s presentation says: “Only of the Blood Moon theory, the problematic tet- three times in the past 500 years have four of these rads—that is, the ones in which no significant blood moons (or tetrads) occurred back to back and on major Jewish holy days.” Why only look at the past events occur—are not mentioned. Mark Biltz 500 years? What is it about the tetrads prior to this 32 mentions them in his book, but only fleetingly. (except their awkwardness) that means they can be John Hagee omits them altogether (along with ignored? those sometimes connected to unimportant 34. A. P. White, op. cit. Testimony, August 2015 300 Contents destroy the idea that the tetrads are signals to “What does this mean? For Isaiah, and for important events. those who read him in the first century, the But maybe the pattern of the ‘no significant one thing it didn’t mean was something to events’ tetrads isn’t the pattern we’re supposed do with the actual sun, moon and stars in to be following this time. Maybe we’re supposed the sky . . . This language was well known, to expect the current tetrad to play out along the regular code for talking about what we would lines of the one in 842–3. But that might not be call huge social and political convulsions.” 39 right either. Who knows? There is no pattern for More recently he has written: us to base anything on. “When Isaiah spoke (in chap. 13) of the sun On the other hand, if “we follow the histori- being turned into darkness and the moon into cal pattern of the lunar tetrads in 1493–1494 and blood, his readers knew that he was talking 1949–1950, then we should have expected a monu- about the catastrophic fall of great world mental event in Israel the year before the blood powers, in this case Babylon . . . Jeremiah moons began to appear, which would have been [in ch. 4] used end-of-the-world language to 2013. Or if we follow the pattern in 1967–1968, describe the fall of Jerusalem . . . Here again some great event should occur between the first readers of the New Testament have made the and second blood moons, that is, mid-2014.” 35 mistake of forgetting . . . that language about But all of these dates have passed. That would such things as sun, moon, and stars falling already make the current blood moon tetrad a from heaven was about what we would call damp squib. political events.40 If this is the case, then the It seems that the Blood Moon theory cherry Blood Moon theory falls flat even before it picks the data it wants, and rejects data that leaves the starting gate.” doesn’t fit its thesis—that blood moons tetrads can On the other hand, if we were supposed to take occur without anything significant happening. such language literally, the Blood Moons theory doesn’t get far before it meets an obstacle it can’t Too literal, or not literal enough surmount. In the biblical descriptions there are The Blood Moon theory is based around pas- various ‘signs in the heavens’ that come together sages in the Scriptures where the moon is said to as a package: as well as mentioning the moon be “darkened” (or similar) or “turned to blood” becoming dark, Isaiah, Joel and Ezekiel also talk (for example, Isaiah 13:10; Joel 2:30-32; 3:15; Luke about the sun and the stars being darkened (Isa. 21:11,25; Acts 2:19,20; Revelation 6:12).36 There 13:10; Joel 2:10; 3:15; Ezek. 32:7,8). In Luke 21:25 are potentially two ways of approaching these the sun and stars are mentioned along with the passages. As John Stott says in his commentary moon. The phrase “the powers [Gk. dunamis] of on Acts 2:19,20: the heavens” (v. 26) 41 (referring to the sun, moon, “It is possible to understand these predictions stars, planets and/or comets? 42) is also used, and either literally as upheavals of nature . . . it says that these things “will be shaken.” God or metaphorically as convulsions of history says something similar in Isaiah 13:13: “I will (since this is traditional apocalyptic imagery make the heavens tremble, and the earth will be for times of social and political revolution).”37 shaken out of its place.” Finally, all these ideas In a footnote, Stott lists the following passages as are echoed in Revelation 6:12-14: not only does examples of times when imagery about the heav- enly bodies is used metaphorically in prophecies: Isaiah 13:9ff.; 34:1ff.; Ezekiel 32:7ff.; Amos 8:9; Mat- 35. M. Hitchcock, Blood Moons Rising (Tyndale, 2014), p. 137. op. cit. op. cit. thew 24:29; Luke 21:25,26; Revelation 6:12ff. These 36. E.g., M. Biltz, , pp. 29–30; A. P. White, 37. J. Stott, The Message of Acts (Leicester: IVP, 1990), pp. are the types of passages relied on to support the 74–5. Blood Moon theory when, in reality, they are pas- 38. Ibid. sages in which “traditional apocalyptic imagery 39. T. Wright, Matthew for Everyone: Part 2, Chapters 16–28 for times of social and political revolution”38 is (London: SPCK, 2002), p. 122. being used. 40. T. Wright, Simply Good News (London: SPCK, 2015), p. N. T. Wright concurs with this second way of 107. 41. Bible quotations are from the ESV unless otherwise understanding these passages about the moon stated. being turned to blood. Writing about Matthew 42. NIRV translates dunamis as “sun, moon and stars”; 24:29-35, where the Lord Jesus quotes Isaiah NIV has “heavenly bodies”; CEB, “the planets and 13:10, he says: other heavenly bodies.” Testimony, August 2015 Contents 301 the moon become “like blood,” but also the sun in or around Blood Moon tetrads in the past) and becomes “black as sackcloth” and the stars fall rejects data that doesn’t fit its thesis (the moon to the earth; there is an earthquake (with “every often turns red—there is often a blood moon— mountain and island . . . removed from its place”), when nothing significant happens; a tetrad of and even the entire sky vanishing “like a scroll lunar eclipses can coincide with Jewish feasts and that is being rolled up.” nothing significant happens; a darkened moon In the biblical descriptions, these things hap- is mentioned in the Bible as part of a package pen as a ‘package’; the sun goes dark and the including other phenomena, all of which need moon goes dark and the stars go dark and there to happen at the same time). are earthquakes all during the same period—on These are three reasons (and there are others 45) the same day even (Isa. 13:6,9,13; Joel 3:14,15)43— why the Blood Moon theory isn’t any good. It and yet the Blood Moon theory cherry picks the turns a blind eye to information that defeats its references to the moon (and occasionally, and thesis. It was probably always well-intentioned, fleetingly, the sun) and says these are the ones but it’s another misguided and mistaken theory giving us ‘signals.’ If they are to be taken liter- that should be rejected along with the others. ally at all, what the biblical descriptions present Perhaps the last thing to say is that it’s probable is far more supernatural and strange than what that people will look at the years of this current the Blood Moon theory does. This is what one tetrad, point to events, and say those were the commentator says about the dramatic language ones the current so-called blood moons were in Matthew 24:29: signalling. However, you could do this with any “[Jesus] speaks of significant celestial phe- period of time, blood moons or none.46 This is nomena in language reminiscent of Old another case of cherry picking data that fits with Testament passages but without specifically the theory (there have been crises in or around the quoting them (e.g., Ezek. 32:7; Joel 2:10). The same period of time as this tetrad) whilst ignor- most striking thing is that neither the sun ing the data that defeats it (there have been—and nor the moon will give any light: the whole will be—many crises during times when there earth will lie in darkness. With that is joined are no tetrads). disturbance in the stars, for they will fall from There is one moon left in the current tetrad, heaven . . . That the stars will fall means that so this article may be coming a little late! But if starlight is affected as much as is sunlight and nothing else, it may help us prepare for next time. moonlight. There is to be no source of light In the future, when another ‘Bible Code,’ end-of- here on earth in that day.”44 the-world, or Blood-Moon type of theory appears, When blood moon eclipses happen, it is darker we would do well to meet it with scepticism and only on the night side of the earth, and, even there, think clearly about the arguments it presents. the stars still give their light. For the Blood Moon Often it doesn’t take long to realise that there’s theory to come at all close to the biblical descrip- nothing behind them. And, of course, the Lord’s tions, it would have to demonstrate that, at the call remains: “. . . be ready, for the Son of Man is same time as all the significant lunar eclipses, the coming at an hour you do not expect. Who then sun and all the stars also went dark, the “heav- is the faithful and wise servant, whom his master enly bodies” (Lk. 21:26, NIV) were shaking, and has set over his household, to give them their there were earthquakes as well. Again, it seems food at the proper time? Blessed is that servant that the Blood Moon theory cherry picks the data whom his master will find so doing when he it wants (a darkened moon is mentioned in the comes” (Mt. 24:44-46). Bible in relation to significant events) and rejects data that doesn’t fit (in these passages a darkened moon is mentioned as part of a package including 43. C. White, “The Blood Moon theory debunked and other phenomena). The Blood Moon theory falls more” (3 Dec. 2015) on bibleprophecytalk.com/bpt- far short of what is in the biblical descriptions. blood-moon-theory-debunked-and-more 44. L. Morris, The Gospel According to Matthew (Leicester: Conclusion IVP, 1992), p. 609. 45. For others, see the following page on my website: The Blood Moon theory cherry picks the data it internethinim.wordpress.com/articles/cherry-picking- wants (a darkened moon is mentioned in the Bible blood-red-moons in relation to significant events; the moon is red 46. Look back at the news from around, say, 2003, for during these tetrads; significant things happened instance. Or 2006. Or 1940. Testimony, August 2015 302 Contents Your Letters

Dare to be a Caleb matters it whether Moses or Joshua or some other person wrote the Pentateuch, whether Daniel or A rather belated comment on Brother Brian some other person wrote Daniel, or whether Paul Woodall’s article “Dare to be a Caleb.”1 I rather or some other person wrote Hebrews?” 3 Readers thought that this faithful man was hard done would benefit from studies demonstrating how by after he had conquered Hebron (by himself, recognition of the Pentateuch’s composite author- I think)—a man of indomitable faith, but from ship provides the solution to problems posed by whom Hebron was taken away and given to the many passages, and robs atheists and sceptics of priests! But then I realised that Caleb was content traditional arguments against the Bible. because what he really wanted was the cave of I will raise only a few points of discord. I was Machpelah, where Abraham and Sarah, Isaac and not convinced by Brother Burt’s argument that Rebekah, and Jacob and Leah were all buried. You some parts of Genesis were written by Adam and will understand that I am not aware of scriptural his immediate descendants, or that Abraham had support for this suggestion, but I would not be access to texts such as Genesis 15:6 (especially surprised if the angel of the resurrection who before the event took place). In the first case attends the cave found more than six faithful there is no evidence that anyone before Abraham men and women there! recorded their own history (the phrase “the book Similarly, I think it was to the cave of Mach- of” in Scripture is not always a reliable indicator pelah, not the city of Hebron itself, that Samson of authorship), and Brother Burt acknowledges took the gates of Gaza, for the same reason: that Genesis 1–11 contains Babylonian words “. . . thy seed shall possess the gate of his enemies” (Adam would not have known Babylonian since (Gen. 22:17). These were two men who knew the it did not exist in his day). In the second place, promises to Abraham. Abraham would hardly have been surprised by David Noakes (and Sarah sceptical of) the birth of Isaac if he had Peterborough for years been reading a text which predicted that birth before God had told him about it. Likewise, would Lot have entered Sodom in the full knowl- 1. Vol. 85, no. 1,002, Feb. 2015, p. 49. edge of a text which predicted its destruction by God (13:10)? And would Abraham have read a detailed prediction of his foolish behaviour in Gems from early Genesis 12:10-20 then gone ahead and enacted it regard- less? The phrase “and the scripture was fulfilled” I was delighted to read Brother Bernard Burt’s re- is not used of prophecies only, but is also used cent article “Gems from early Genesis”, 1 reviving in the Gospels of Old Testament passages which an understanding of the Pentateuch which used are not even prophecies; they are speaking of to be common in our community. In 1875 Brother events which took place before Christ was born. Roberts made the case that Moses used existing Brother Burt characterises the idea of the Pen- inspired texts when compiling his own account.2 tateuch’s composite authorship as the invention In his article he pointed out “at least two cases of sceptical ‘higher critics,’ virtually crediting where matter written after his death (in one case Julius Wellhausen with its invention. In fact centuries afterwards) is inserted,” and argued that the list of the kings of Edom in Genesis 36 was “completed by an addition concerning later times” 1. Jan. 2015, p. 3. by copying from 1 Chronicles 1:43-54. 2. “Saturday Evening Scripture Studies,” The Christa- delphian, vol. 12, no. 128, Feb. 1875, p. 82 (electronic In 1882, Brother Roberts published a letter edition). written to The Times newspaper arguing for the 3. “The Fundamental Fallacy of ‘Higher Criticism,’” composite authorship of the Pentateuch. In 1895 The Christadelphian, vol. 23, no. 374, Aug. 1895, p. 292 Brother L. B. Welch asked rhetorically, “What (electronic edition). Testimony, August 2015 Contents 303 the composite authorship of the Pentateuch was called Etemenanki being abandoned during con- recognised over 1,000 years earlier by a host of struction due to divine intervention, and records rabbinical commentary. Later Christian commen- efforts to complete it. tators arrived at similar conclusions. Readers may Another minor flaw is Brother Burt’s reference feel more comfortable with the idea knowing that to the Epic of Gilgamesh as the “Babylonian ac- it emerged and was developed within the ranks count” of the Flood, which he claims “borrowed of devout rabbis and pious Christians who saw details from the Genesis account.” Although no conflict between these facts and the divine Tablet XI of the Epic contains a flood story, this inspiration of the Scriptures; rationalist theolo- was not in the original text but was added by a gians, sceptics and atheists were latecomers who seventh-century Assyrian scribe who borrowed sought to wrest the facts for their own agenda. not from the Genesis account but almost word for Brother Burt noted that Genesis chapters 1–11 word from the much earlier Akkadian Atrahasis “contain a number of Babylonian words,” while Epic (which predates Moses). “the last fourteen chapters feature Egyptian These caveats aside, Brother Burt is to be com- words.” However, he did not follow this evidence mended for reviving an original Christadelphian to its logical conclusion; chapters 1–11 were writ- view which has been overlooked, dismissed or ten much later than the rest of the book, by an viewed with outright hostility by some Christa- inspired writer living in Babylon (Daniel), while delphians. He reminds us that we can learn from the later sections of the book were the work of mainstream Biblical scholarship without follow- Moses, its Egyptian vocabulary reflecting his ing unbiblical conclusions, even while accepting sojourn in Egypt. The break between chapters the evidence and arguments provided. It would 1–11 and the rest of the book is extreme; from be encouraging to see this trend continue. chapter 12 to the end of the book, none of the Jonathan Burke genealogies extends further back than Abraham, Taiwan and from here to the end of Deuteronomy there is no mention of Adam and Eve, no details of Reply the creation, and no mention of the events and We thank Brother Burke for his interesting reply consequences of Genesis 3. to the January article. In our opinion, the obser- Meanwhile, Genesis 1–11 demonstrates famili- vation about the benefits to the Brotherhood of arity not only with Babylonian language but also becoming better acquainted with the writings of with Babylonian texts. Like Genesis 1, the Meso- brethren of earlier years is a valid one. There are potamian texts refer to waters above and below a few points on which we would like to comment. the firmament, an initial darkness and chaos, and Provided that we accept the inspiration of various creative acts such as arranging the sun Scripture, it may not ‘matter’ by whom a particu- and moon, the days and months, and humans lar book was written as far as our interpretation being created from clay; Enki and the Ordering of the book is concerned. However, in the light of of the World (c. 2000 BC), Enki and Ninhursag (c. Matthew 24:15 and Mark 13:14, which refer to “the 1800–1600 BC), the Enuma Elish (c. 1700–1500 BC), abomination of desolation, spoken of by Daniel the Eridu Genesis (c. 1600 BC), and a creation story the prophet” (Dan. 9:27; 12:11), Brother Welch’s on a tablet written in Sumerian and Akkadian (c. point appears incomplete in the case of Daniel. 1600 BC). The list of professions in Genesis 4:20- Two inspired Gospel writers, whom we take to 22 is very similar to ED Lu A (at least 3000 BC); have been amongst the recipients of the Lord’s there are many similar ‘profession lists,’ which promise, “the Holy [Spirit] . . . shall teach you all were used well into the Babylonian era. things, and bring all things to your remembrance, The genealogies of Genesis 4–5 are strikingly whatsoever I have said unto you” (Jno. 14:26), similar to the Sumerian King List (dating to at least therefore quote infallibly the words of the Lord, 2000 BC), and the Rulers of Lagaš (c. 2000 BC); it whose own testimony of himself was, “I have not has even been suggested that Genesis 5 (with its spoken of myself; but the Father which sent me, heavy emphasis on mortality) may be a deliberate He gave me a commandment, what I should say, parody of the Sumerian King List. The Flood nar- and what I should speak” (Jno. 12:49), and who rative in Genesis 6–8 echoes the earlier Sumerian attests of Daniel that he was a “prophet” (and and Akkadian flood stories, and the history of the therefore inspired by God Himself). Inspiration is Tower of Babel in Genesis 11 echoes the Borsippa working on at least three levels here, and the only inscription, which describes a Babylonian tower possible conclusion is that “Daniel” was indeed Testimony, August 2015 304 Contents the author of at least parts of the book that bears of Genesis 3, even though Adam and Eve are his name—seven times in that book he refers to not mentioned by name in the Law. It might be himself as “I Daniel” (7:15; 8:15,27; 9:2; 10:2,7; 12:5). a profitable exercise to search the Pentateuch The claim that Genesis 1–11 was written in from Genesis 12 to the end of Deuteronomy Babylonian times is not supported by 10:19 (taking for further connections to the early chapters of this verse at face value), as Brother Burt pointed Genesis. (Is there a reader willing to undertake out in the January article. On his suggestion that such a project?) there were written Scriptures in the time of the In addition to such direct quotations from, and patriarchs, Brother Edward Whittaker wrote the verbal allusions to, Genesis 1–11 in the rest of the following: Pentateuch, we suggest that there are other points “James says: ‘The scripture (of Genesis 15:6— to take into consideration beside linguistic ones. Abraham “believed in the LORD; and He The earlier chapters form a relevant background counted it . . .”) was fulfilled’ in the incident to the calling of Abraham, whose faith becomes of Genesis 22. When the phrase ‘the scripture the pattern for all believers. Abraham’s calling by was fulfilled’ occurs in the Gospels, as at God out of a godless world echoes God’s earlier Mark 15:28, it is agreed without cavil that an intervention at the time of Noah, both instances Old Testament scripture has been fulfilled in being necessary for the preservation of His Truth the ministry of the Lord. Applying the same and for the selection of one who would witness to principle, James is saying that ‘the scripture’ of it. The typology of the sacrifice of Isaac depends Genesis 15:6, recording Abraham’s faith, ‘was heavily on God’s promise of the “seed” and on fulfilled’ by his works in the event of Genesis His provision of “coats of skins,” details first 22. Again, as with Galatians 3:8, the phrase found in Genesis 3. Abraham’s understanding of in question is meaningless unless Genesis these principles, incomplete though it was, may 15:6 was actually in existence and quotable as be indicated by his prescient comment to Isaac, ‘scripture’ at the time of the offering of Isaac.”4 “God will provide Himself a lamb . . .” (22:8). This seems to be the most straightforward way All these ideas suggest that the early history of of reading the text. However, it is acknowledged God’s chosen people was informed by a record of that the word “fulfilled” does not always have the the incidents we have preserved in Genesis 1–11. predictive sense required by this understanding It is more difficult to see the need for a written of James 2:23 (and Romans 4:23). record of these events arising only during the The break between Genesis 1–11 and the rest of Babylonian captivity. the Pentateuch does not appear to be as extreme Accepting that the Babylonian texts referred as Brother Burke suggests. The sabbath, instituted to predate Moses’ compilation of at least parts of in some format in Genesis 2:3, is referenced in Genesis, it does not necessarily follow that Moses Exodus 20:9-11, where Moses says explicitly: “. . . was ‘familiar’ with them. If some of the details in six days the LORD made heaven and earth, the of these texts were true, then there is no reason sea, and all that in them is, and rested the seventh why the Holy Spirit should not choose to preserve day: wherefore the LORD blessed the sabbath day, these details in Scripture; but this does not require and hallowed it.” This connection is restated in that Moses relied on the text. Scripture does not Exodus 31:15-17. Other possible allusions to early tell us how Moses was inspired to do whatever Genesis include Abraham’s description of the he did with Genesis, and it is entirely possible Almighty as “possessor of heaven and earth” (Gen. that he was “carried along” directly by the Holy 14:19,22), which incorporates a phrase that occurs Spirit. It is important that we keep in mind the at least three times before Genesis 12 (1:1; 2:1,4). principle set out by the Apostle Peter (himself Moses speaks of the Most High dividing to the na- writing under inspiration): “. . . no prophecy of tions their inheritance (Deut. 32:8), which sounds Scripture comes from someone’s own interpreta- like an allusion to events at Babel in Genesis 11. tion. For no prophecy was ever produced by the will Joshua, who was alive for the duration of the of man . . .” (2 Pet. 1:20,21, ESV). wilderness journey, was evidently acquainted with Abraham’s predecessors and calling in 4. For the Study and Defence of the Holy Scripture, The Mesopotamia (Josh. 24:2). And in the details of the Testimony, 1987, p. 78. Stocks of this book are still Law of Moses, a significant proportion of which available, along with its recently published sequel, is concerned with human sin and mortality, there For the Study and Defence of the Holy Scripture Volume is surely ample testimony to the consequences 2. See back cover of this issue for details. Testimony, August 2015 Contents 305 Whatever conclusions we come to regard- By coincidence, this month the Testimony be- ing the compilation of Genesis, or any part of gins to republish a selection of articles from the Bible, it is imperative that they should not the 1982 Special Issue Inspiration (see p. 291)— compromise the fundamental principle that “the E.D.M. & J.D.T. Scriptures . . . were wholly given by inspiration of God in the writers, and are consequently without error in all parts of them, except such as may be 5. Birmingham Amended Statement of Faith, Foundation due to errors of transcription or translation.”­ 5 Clause. Contents Watchman The Greek debt crisis Shaun Maher

OR MONTHS NOW the Greek debt crisis Ultimately the crisis looks as though it may be has been rumbling on, and with it the po- heading to one of two possible scenarios. It could Ftential implications and complications have be the beginning of a process that leads to com- been growing. Rising above the debate over who plete financial collapse in Europe, thus creating a is to blame, and whether the Greeks are victims vacuum for something new to happen—perhaps or villains, we can see that these events are of a more streamlined currency union, consisting potentially global significance. of a smaller group of those nations most fully However, we view these things not through committed to the cause. French President François the lens of the political commentator or the Hollande stated recently: “Europe is not just an economist, but through the sure Word of proph- economic, financial and monetary construction; ecy, an advantage that gives us insight beyond Europe is a set of values, a conception of the that of human analysis, helpful as that may be at w o r l d .” 5 The Greek crisis could be the trigger that times. So what may be the significance of these results in a closer union of those nations willing events in the purpose of God as revealed to us to pool their sovereignty for what they see as the in His Word? greater good. As the Greek debt crisis has unfolded we have Alternatively, the crisis may lead into a less seen that, for the European common-currency dramatic process in which the euro and the EU project to succeed, something has to change. survive more or less in their current forms, but be- Ultimately greater political union is a necessity.1 gin to evolve towards closer political union more We cannot tell exactly how current events will gradually, as national sovereignty is pooled in an play out over the coming months—whether effort to prevent such a crisis occurring again. Greece will be supported by European part- ners to retain her place within the Eurozone, or They will give their power and authority to whether she will be forced to leave; whether there the beast will be financial assistance from other sources, Revelation 17:3-14 describes a conglomerate beast either direct or indirect. For example, although (composed of the beasts introduced to us in the Russia’s Vladimir Putin has not ruled out direct prophecy of Daniel 7) in harness with a harlot. We aid, he has stated that the route of a new gas pipeline through Greece would raise hundreds 1. http://www.vox.com/2015/7/1/8874403/united-states-of- of millions of euros in transit fees that could help europe the Greeks service their debt.2,3 This is one of a 2. “Putin: Russian pipeline project to help Greece pay number of interesting options that may be avail- its debt,” Associated Press, 20 Jun. 2015. 4 3. “Greece, Russia: leaders sign agreement on Turkish able to the Greeks; but, however the details of Stream,” Stratfor, 19 Jun. 2015. the crisis develop, a more general move towards 4. “We can’t afford to lose Greece to Russia,” Daily Tel- closer political union in Europe seems very egraph, 17 Jun. 2015. probable. 5. The Times, 7 Jul. 2015. Testimony, August 2015 306 Contents are familiar with the scriptural idea of a ‘beast’ representing a political system or empire and a ‘harlot’ representing a people who should be in covenant relationship with, and worshipping, the one true God, but who have turned away and become corrupt. This passage therefore appears to be describing a political system being controlled or guided in some way by a corrupted religious system. The beast/harlot scenario in chapter 17 precedes the judgements of God on the ‘Babylonian’ system (ch. 18), a system which promotes a way of life focused on materialism (vv. 11-13) and a form of false religion (v. 13). This in turn is followed closely by the marriage supper of the Lamb (19:1-9), and the revealing of the Lord Jesus and his saints in power and glory to judge the earth (vv. 11-16). Very near to the return of the Lord Jesus, therefore, 17:12,13 describes a group of nations Greek Prime Minister Alexis Tsipras hosts with a shared purpose giving up their sovereignty Alexey Miller, chairman of Gazprom’s to a greater political system to receive authority management committee, in Athens in April and power for “one hour” with the beast before 2015. The two discussed proposals for a they “make war with the Lamb” (v. 14). “One Russian-European consortium to build a new hour” is an extremely short prophetic time pe- pipeline to bring natural gas from Russia to riod in Scripture, perhaps only a few weeks or Greece, raising funds to help Greece meet months of time, depending on how one wishes some of its financial commitments. to calculate such things. Regardless of this, the Photo: Gazprom warning is clear: when you see the events of this chapter happening, be aware that the time may religious values. Russia has been on the frontline be very short! of the battle with militant Islam for many years, The situation we see developing in Europe, and and is increasingly standing against the liberal the strengthening desire amongst what may be values now being reinforced by statute in Western described as the ‘core’ European nations towards democracies. closer political union, may well be the beginnings Following the June meeting of the G7 (a group of the scenario described in Revelation 17. from which Russia has been excluded), where calls were made to maintain sanctions against Defenders of the Christian West Russia, Pope Francis met Mr Putin and afforded Further to the north, Europe faces another equally him full diplomatic pomp as a guest of the Vati- significant crisis which, until now, has resisted can. Western powers demanded that the Vatican all attempts to resolve it. The Ukrainian civil war strongly condemn Russia’s actions in Ukraine. continues as a thorn in Europe’s eastern flank.6 However, it appears that no such condemnation The potential for the EU’s further encroach- has been forthcoming.8 In fact it would seem ment into Russia’s sphere of influence has been a that the Vatican and Russia have much in com- step too far for Mr Putin, leading to a significant mon and the potential to provide some mutual deterioration in relations between Russia and the support. Where these areas of common interest West. Russia is supporting the rebels in eastern lie became evident in the press release from the Ukraine, and the EU is providing support to the Vatican press office, which stated the Pope and legitimate Ukrainian government. The result- ing instability in the region has led to the USA reinstating some of its military hardware in 6. “Analytical guidance: skirmishes escalate in eastern Ukraine,” Stratfor, 19 Jun. 2015. Western Europe and some of the former Soviet 7. 7 http://rt.com/usa/269071-us-europe-tanks-russia/ states. 8. http://www.theguardian.com/world/2015/jun/10/pope- In addition to the political and military francis-urged-to-take-tougher-stance-against-vladimir- machinations, there is also a clash of moral and putin Testimony, August 2015 Contents 307 Mr Putin discussed the situation in the Ukraine interests drives some kind of closer, deeper union and the Middle East.9,10,11 either by political or military means. This is again In the West the Catholic Church is under attack something we might expect, bearing in mind the from the demands of liberal Western democracy beast/harlot symbology of Revelation 17. This over its perceived sovereign right to resist such union of political and religious power ultimately issues as the ordination of woman, and the huge ends in judgement, as the course steered by the upsurge in support for the normalisation of ho- harlot leads to the downfall of this final phase mosexuality. In the East militant Islam threatens of the kingdom of men as the horns on the head the lives and wellbeing of Christian populations. of the beast turn on the harlot and destroy her Islam maintains its designs on the land of Israel. (v. 16). Not only does Russia have the military power to As we watch these events unfold we are grate- deal with militant Islam if required, it has also ful that we are not left blind to the wonderful recently taken a stand against Western moral purpose of the Almighty. May these birth pangs standards, especially as regards homosexuality. of a new and glorious age encourage us to remain There have also been positive moves between faithful and steadfast as we draw ever closer to the Roman Catholic and Orthodox Churches, the the end of the kingdom of men. Christian ‘bloc’ of East and West coming together with a shared purpose to defend their adherents and their traditional values.12 9. “Russia and the Holy See: defenders of the Christian W e s t ,” Izvestia, 19 Jun. 2015. These will hate the harlot 10. “Pope to Russian Orthodox Church: Let us pray, so In these things we are witnessing the coming that everything can get accomplished,” Rome Reports, 15 Jun. 2015. together of the religious interests of the Christian 11. http://www.themoscowtimes.com/article/524560.html church in the East and West. Although as yet 12. http://www.themoscowtimes.com/news/article/russian- political and religious powers remain separate, orthodox-church-spokesman-lashes-out-over-us-gay- it may be that the influence of these religious marriage-ruling/524544.html Contents

Science Science update Recent news from the world of science David Burges

species of chameleon; they are special cells called chromato- Colours of the found in both jungle and desert phores, containing pigments, chameleon habitats, in Africa, Asia and parts which lie in layers under the HE CHAMELEON, a dis- of southern Europe, and have outer skin and are controlled tinctive type of reptile re- also been introduced to parts of directly from the brain. These Tlated to lizards, is famous North America. are responsible for warm or dark for its ability to change its skin The chameleon’s principal colours. colour, for its long sticky tongue, skin colours are greens and But new research at the Uni- and for its eyes, which can be browns, but they can also in- versity of Geneva has revealed moved independently of one clude hues such as pink, blue, that the vivid colours commonly another. It has just one mention red, orange, black, light blue, seen are produced by layers of in the Bible (Lev. 11:30) as one yellow and turquoise. Colour cells called iridophores, con- of the unclean animals, but the changes can occur in as little as taining crystals, which form Hebrew name koach occurs twenty seconds, and are used extremely neat, regular pat- frequently translated as ‘power’ both for social signalling and for terns.1 These selectively trans- or ‘strength.’ There are over 160 camouflage. Chameleons have mit or reflect light of different Testimony, August 2015 308 Contents this system becomes ten times more active when the mice are asleep.4 Cells in their brains, probably the glial cells that sur- round the nerve cells and supply them with oxygen and nutrients, have been found to shrink during sleep. This increases the size of the interstitial space, the gaps within brain tissue, allowing more fluid to be pumped in and to wash the toxins away. The true significance of these findings will be known only after studies on humans, but doing similar experiments in an MRI scanner will be relatively easy. A West Usambara two-horned chameleon in the Usambara The human brain has been Mountains, Tanzania. described as the most complex Ales.kocourek at the English language Wikipedia [GFDL licence], via Wikimedia Commons object in the universe, and some ­wavelengths by varying the state. Of course, the Word of experts have declared that we spacing between the crystals. God contains many exhorta- will never be able to understand If the distance between the tions concerning the dangers of layers is small, it reflects short spiritual sleep, but it is clear that 1. Jonathan Webb, “Chameleon wavelengths, such as blue; if the regular physical sleep is vital for colours switched by crystals,” BBC distance is large it reflects longer our daily wellbeing: “The sleep of News Science and Environment, wavelengths—for example, red. a labouring man is sweet” (Eccl. 11 Mar. 2015. By changing the spacing of these 5:12)! Sleep has been shown to 2. See “God’s wonders in the deep,” crystals, the dramatic changes of have an important role in the Testimony, vol. 78, no. 934, Jan. colour exhibited by chameleons fixing of memories in the brain 2009, p. 365. can readily be achieved. and in learning, the psychologi- 3. James Gallagher, “Bad sleep ‘dra- matically’ alters body,” BBC News Remarkably similar highly cal reasons for sleep. But this Health, 26 Feb. 2013, reporting complex arrangements of spe- does not account for the actual work published in the journal cialised cells are found in other physical and chemical reasons PNAS. completely unrelated creatures, for sleep. 4. James Gallagher, “Sleep ‘cleans’ such as cuttlefish and squid, Sleep deprivation has been brain toxins,” BBC News Health, which also use variations in shown to lead to profound 17 Oct. 2013, reporting work skin colour for camouflage and changes in the internal work- published in the journal Science. display.2 The likelihood of such ings of the body. Heart disease, features evolving by chance diabetes, obesity and poor brain multiple times is vanishingly function have all been linked small, whereas multiple use of to substandard sleep, and the the same design features by the activity of hundreds of genes Creator is satisfyingly obvious. was found to be altered when people’s sleep was cut to less New insight into sleep than six hours per day for one week.3 N SPITE of many decades into Recent research has discov- Ibrain research, using a vari- ered that the brain has its own ety of sophisticated techniques, network of ‘plumbing’ pipes, the there are still many mysteries glymphatic system, which car- surrounding the question of why ries waste material out of the Human brain, female, side view. we sleep, spending nearly a third brain. Now studies on the brains National Institute of Health via Wikimedia of our lives in the unconscious of mice have demonstrated that Commons (public domain). Testimony, August 2015 Contents 309 it. There is an enormous gulf in size and ability between the human brain and the most ca- pable animal brains. Yet many scientists are happy to assume that this amazing organ evolved from a primate ancestor simply by becoming larger. The more research that is performed, the more astonishing its complexity and properties are found to be. Clearly the brain, like so much else, has been “fearfully and wonderfully made” by the hands of the Creator.

The ‘spitting’ archer fish Archer fish. CIENTISTS at the University Ltshears (Own work) [GFDL licence], via Wikimedia Commons Sof Bayreuth in Germany have studied the remarkable ability of not the secret of their ballistic rapidly at great height, a remark- the archer fish to shoot down in- precision. The fish remain ab- able accomplishment in which sects flying or resting on vegeta- solutely still while firing, and the shooter must take the tar- tion above the water, up to two adjust the dynamics of the jet get’s three-dimensional motion metres away.5 They trained two by continuously varying the as well as that of its rising shot archer fish to hit small spheres diameter of their mouth orifice, into account. as targets and used high-speed so that the trailing water catches Naturally, the extraordinary cameras to analyse the fishes’ up with the tip of the jet just cognitive skills required to en- spitting performance in detail, before impact, regardless of able a small fish to perform such rewarding them with small flies. the distance, knocking the un- dazzling feats are attributed With patience, the researchers suspecting insect prey into the to evolution, though how mere collected enough measurements water. natural selection coupled with to reveal the secrets of the The complexity of this remark- random mutations could develop archer fishes’ technique. able technique must be added such amazing attributes is, as It was discovered that the to an already impressive list of usual, not explained. A far su- jets of water that archer fish use the archer fishes’ abilities. Like perior explanation is the equip- to shoot down prey are ‘tuned’ most animals, they can visually ping of the archer fish with the to arrive with maximum impact judge the absolute size of ob- necessary abilities for its place over a range of distances. As jects at different distances, but in the ecosystem by the divine they create each jet, the fish this is much more complicated Programmer. “Worthy are You, use precise changes to their when the object is viewed from our Lord and God, to receive mouth openings to tweak the underwater, requiring compen- glory and honour and power, for flow of water within fractions of sation for the light refraction at You created all things, and by a second, causing a focused the surface. Archer fish learn to Your will they existed and were blob of water to gather just in connect apparent size with their created” (Rev. 4:11, ESV). front of the target, and strike it position relative to the target, with maximum force. when viewed from underwater. 5. Jonathan Webb, “Spitting fish ‘ad- Furthermore, by watching other To produce the jet of water, just for distance’ when shooting,” the fish apply pressure by fish in their social group, they BBC News Science and Environ- squeezing their gill covers to- can learn to release their shots ment, 5 Sept. 2014, reporting work gether; but pressure alone is so as to hit prey that is moving published in Current Biology.

Testimony, August 2015 310 Contents Prophecy “Behold, Damascus . . . a fallen ruin” 1 Rob Lawson

The war in Syria remains in the news. This article Damascus and Ephraim doomed investigates to what extent the “oracle concerning “The oracle concerning Damascus. ‘Be- hold, Damascus is about to be removed Damascus” in Isaiah 17–18 is relevant to current events. from being a city and will become a fallen ruin. The cities of Aroer are forsaken; they HE CITY OF DAMASCUS is currently un- will be for flocks to lie down in, and there will be no der pressure from all sides. Within there is one to frighten them. The fortified city will disappear Tthe oppressive regime of Basher al-Assad; from Ephraim, and sovereignty from Damascus and without there are at least two groups trying to the remnant of Aram; they will be like the glory of the capture it. From the north and west comes the sons of Israel,’ declares the LORD of hosts” (Isa. 17:1-3). rebel alliance, which includes the al-Nusra Front, In the catalogue of nations being addressed in al-Qaeda’s affiliate in the area. From the north this section, Aram, and particularly its capital and east there comes the terrifying prospect of Damascus, come under inspection. Their immi- the advancing Islamic State. With these threats nent doom is declared straight away; Damascus in mind, it is reasonable to ask what the chances is to be become a ruin. Next listed are the cities are of the city remaining intact. of Aroer, cities that would become so desolate For those interested in what the Bible may have that flocks would rest in their streets without to say about this question, Isaiah 17 is sometimes a single person to disturb them. Aroer was on quoted as a passage having a bearing on the the southern limit of the lands taken from Israel matter. In this article we will look at this “oracle by the Arameans in the reign of Hazael (2 Kgs. concerning Damascus” and see what the Spirit 10:33), having been initially given to the tribe of is teaching us. To do this in a clear way, we will Gad (Num. 32:34). This was also part of the region study the oracle section by section, as a means of from which Tiglath Pileser III would take Israelite making what we read more digestible. As demon- captives back to Assyria (1 Chron. 5:26). Aroer, strated in the Testimony’s Special Issue on Isaiah then, was uncomfortably close to home for those last year,2 chapter 17 is one in a series of oracles in the northern kingdom of Israel, who would concerning Israel and the surrounding nations. As will be shown, the division in our Bibles of 1. All Bible quotations are from the NASB unless stated this oracle into chapters 17 and 18 is unfortunate, otherwise. as the oracle takes up all of both chapters. 2. “Oracles to the nations”, Testimony, vol. 84, no. 994, The following is a summary of the oracle: May-Jun. 2014, p. 192.

17:1-3 Damascus and the cities of Ephraim told that they will be invaded and ruined 17:4-11 Invasion of the fortified cities of Ephraim detailed; the spiritual reasons for their destruction 17:12-14 The future of the invading northern power (Assyria) mapped out 18:1,2 A southern power (Cushite Egypt) sends diplomats to seek a defensive alliance against Assyria 18:3-6 Isaiah tells them that Yahweh will deal with Assyria 18:7 Isaiah tells Egypt that they will honour the God of Israel

Testimony, August 2015 Contents 311 have known what Isaiah was going to say next. glory of Ephraim as the fields in the valley of The finger points at them; the fortified cities of Rephaim after harvest. Rephaim is the valley Ephraim are told that they too will disappear. running from the southwest of Jerusalem down to Aram and Ephraim were allied against Assyria the coastal plain. It is known for its fruitfulness, and Judah (Isa. 7:1), when Ephraim should instead which is one reason why the Philistines were so have trusted in God to save them (2 Kgs. 16:1-9). keen to take it in the time of the Judges. Despite Standing united, united the two nations would the cities being stripped as Isaiah predicts, some fall. Damascus, having long enjoyed a measure hope would remain, denoted by the “two or three of sovereignty and autonomy, would finally fall olives on the topmost bough.” This hope rested wholly under Assyrian control. Likewise the on the fact that the message was coming from “glory” (note the ironic use of the term) of the Yahweh, the God of Israel, who in His covenant sons of Israel would disappear into exile. This mercy would give the northern kingdom a final destruction was guaranteed by Yahweh of Hosts, chance for spiritual reformation. God acting under His military title. The second stanza indicates that, in the dire All this came to pass around 740 BC. The extremity of the invasion, Ephraim would briefly Assyrian armies swiftly passed down the Medi- look to the Holy One of Israel. Sadly, instead of terranean coast, taking all the cities en route, in continuing to reject the gods they had made, order to ensure that the contest would be solely Ephraim would again cease to “have regard for on land and between the combatants already his Maker.” They would look for life from the present. They turned back to defeat the northern Asherim, symbols of the goddess of fertility and kingdom, deporting the tribes over Jordan and new life. installing Pekah as a puppet king. Finally they The third stanza, like the first, employs agri- headed north and west to ravage Aram and ruin cultural imagery. It begins with another vision Damascus, killing Rezin its king and deporting of Ephraim’s cities forsaken. The reference to the survivors to Kir (v. 9). “branches which they abandoned before the sons of Israel” seems obscure. Who are the “they” who Ephraim ruined have abandoned the branches, and what is meant “Now in that day the glory of Jacob will fade, and the by the word “branches”? The Hebrew refers to fatness of his flesh will become lean. It will be even an ‘uppermost’ thing, and the ESV translates like the reaper gathering the standing grain, as his the word “hilltops.” In the ancient world hilltops arm harvests the ears, or it will be like one gleaning were where the strongest defences of a city were ears of grain in the valley of Rephaim. Yet gleanings found. This suggests that Isaiah is referring to will be left in it like the shaking of an olive tree, two the conquest of the Land under Joshua. The Ca- or three olives on the topmost bough, four or five on naanites were the “they” who abandoned their the branches of a fruitful tree, declares the LORD, the hilltop fortresses before the oncoming Israelite God of Israel. In that day man will have regard for his army. But now, instead of trusting in “the God Maker and his eyes will look to the Holy One of Israel. of [their] salvation . . . the rock of [their] refuge” He will not have regard for the altars, the work of his who had given them victories back then, Ephraim hands, nor will he look to that which his fingers have would take their turn in fleeing from their high made, even the Asherim and incense stands. In that fortresses. Rejecting God, they constructed pagan day their strong cities will be like forsaken places in worship environments, with “delightful plants” the forest, or like branches which they abandoned before and “vine slips of a strange god.” The fruits the sons of Israel; and the land will be a desolation. For of idolatry would prove not to be delightful, you have forgotten the God of your salvation and have however, the Assyrian ‘harvest’ being “a day of not remembered the rock of your refuge. Therefore you sickliness and incurable pain.” plant delightful plants and set them with vine slips of a strange god. In the day that you plant it you carefully Assyria’s future mapped out fence it in, and in the morning you bring your seed “Alas, the uproar of many peoples who roar like the to blossom; but the harvest will be a heap in a day of roaring of the seas, and the rumbling of nations who sickliness and incurable pain” (Isa. 17:4-11). rush on like the rumbling of mighty waters! The na- This section of the oracle is itself split into three tions rumble on like the rumbling of many waters, but sub-sections, each beginning with the phrase He will rebuke them and they will flee far away, and “in that day,” referring to the time mentioned in be chased like chaff in the mountains before the wind, verses 1-3. The first stanza pictures the fading or like whirling dust before a gale. At evening time, Testimony, August 2015 312 Contents behold, there is terror! Before morning they are no named in chapter 18. The allusion to Egypt here more. Such will be the portion of those who plunder does, however, follow on into the oracle explicitly us and the lot of those who pillage us” (Isa. 17:12-14). concerning Egypt in chapter 19. Like the Gogian host of Ezekiel 38 will be, the As- In chapter 17 we saw a progression in the oc- syrian force of Isaiah’s time was a multinational casions on which the prophecies were fulfilled. army. The symbology of it as an overflowing flood The first eleven verses related to the Assyrian is already well established by this point in Isaiah invasion of Aram and Ephraim, the last three to (for example, 8:7,8). Here we have a guarantee the relief of Jerusalem in Hezekiah’s time. Chapter that this force eventually would meet its match. 18, it is therefore suggested, refers to the time of We see the power of God’s Word. Brother John Hezekiah. Carter defined (in characteristically clear fash- The “land of whirring wings” with “papyrus ion) the Word of God as “the expression of His vessels on the surface of the waters” is indicative will, effective for its execution”; 3 we have a fine of Egypt, with the boats on the Nile surrounded example of that definition here. At a mere word by the buzzing of water insects. In the context, of rebuke, the Assyrians would “flee far away.” the “whirring wings” may also be taken as a Isaiah 17:14 shows that the reference is to the picture of the busy diplomacy of the Cushite deliverance of Jerusalem in the time of Hezekiah. Egyptian envoys. “At evening time, behold, there is terror!” refers The phrase “which lies beyond the rivers of to the Assyrian force camped around Jerusalem, Cush” is best understood in relation to the gov- waiting to sack the city and torture its people. ernment of Egypt in Hezekiah’s time. In 715 BC “Before morning they are no more” is the angel Piankhi the Cushite became Pharaoh of Egypt. He slaying the Assyrian army, leaving Sennacherib and his Cushite officials were therefore ruling in and his remnant to “flee far away.” Such is God’s a land “beyond the rivers of Cush.” Ancient Cush unchanging attitude to those nations that “plun- (also called Ethiopia or Meroe) had a number of der” and “pillage” Israel’s children. Without the major rivers, including the Blue Nile, the White invisible power of the Word of God behind them, Nile, the Atabara and the Setit. Piankhi “[sent] the Assyrians were as little a thing as dust or envoys by the sea” to try and form an interna- chaff in the wind. tional force to take on Assyria (thus attempting what Aram and Ephraim had done previously, as * * * * * described in chapter 17, but on a grander scale). Later chapters in Isaiah show what a danger to E TURN NOW to chapter 18, a section Judah this potential alliance with Egypt would Wthat can be confusing in terms of both become, putting pressure on Hezekiah to stop translation and interpretation of the Hebrew. relying on the God of Israel. Having examined this chapter, we will evaluate The “sea” on which the envoys are sent out in the legitimacy of using the historical fulfilment “papyrus vessels” could in fact be the Nile. The of these chapters as a type of latter-day events. word translated “sea” is used of the Nile in 19:5 and 27:1.4 The image, then, is of Cushite envoys Egypt seeks an alliance being sent off up the Nile to the warring world “Alas, oh land of whirring wings which lies beyond beyond. the rivers of Cush, which sends envoys by the sea, even in papyrus vessels on the surface of the waters Yahweh will deal with Assyria . . .” (Isa. 18:1,2). “Go, swift messengers, to a nation tall and smooth, to That chapter 18 is part of the same oracle as a people feared far and wide, a powerful and oppressive chapter 17 is shown by at least two factors: one nation whose land the rivers divide. All you inhabitants is the repetition of “Alas” from 17:12; another of the world and dwellers on earth, as soon as a standard is that a separate oracle is not introduced in is raised on the mountains, you will see it, and as soon the usual fashion until 19:1. As chapter 19 is an as the trumpet is blown, you will hear it. For thus the oracle concerning Egypt, it might be wondered LORD has told me, ‘I will look from My dwelling place why Egypt would be mentioned in this earlier quietly like dazzling heat in the sunshine, like a cloud oracle. The answer is that Egypt is discussed to show Israel and Damascus that God will one day 3. John Carter, The Gospel of John: An Analytical Study, reveal His hand to the entire world gloriously. The Christadelphian, Birmingham (1943), p. 11. The focus is not yet on Egypt; Egypt is not even 4. And also in Nahum 3:8—J.D.T. Testimony, August 2015 Contents 313 of dew in the heat of harvest.’ For before the harvest, so we can see the developing results of God’s as soon as the bud blossoms and the flower becomes works and can take comfort. a ripening grape, then He will cut off the sprigs with 2 Secondly, we learn that God works with pruning knives and remove and cut away the spread- precise timing. He harvests “as soon as the ing branches. They will be left together for mountain bud blossoms,” not before, and not after. His birds of prey, and for the beasts of the earth; and the deliverance in Hezekiah’s day was precise in birds of prey will spend the summer feeding on them, its timing, at the exact moment Sennacherib and all the beasts of the earth will spend harvest time was about to finish off the kingdom of Judah. on them” (Isa. 18:2-6). For us, then, although God’s Kingdom cannot Isaiah has in vision seen the Cushite envoys come too soon, we can be confident that it will arrive with their offer of alliance, and he has a come at precisely the most appropriate time. message from God for these “swift messengers” 3 Thirdly, we learn that, when God acts as a to take back to Egypt. That Egypt is “a power- consuming fire, He does so with precision, ful and oppressive nation whose land the rivers like a skilled husbandman carefully pruning a divide,” and its people “a people feared far and tree or vine. When we read of the judgements wide,” is readily appreciated from contemporary of God in the Old Testament, or of His judge- history. ments to come, and see how brutal they seem, The phrase “a nation tall and smooth” has we may take comfort that the judgements may been the subject of much discussion, primarily be doing the minimum level of violence nec- because of the uncertain meaning of the Hebrew essary, with the maximum level of beneficial adjectives. The NASB rendering above is similar effect. We see this with the destruction of the to that of many standard translations, and aims to Assyrian army. It was swift, and it benefited describe the physical characteristics of the Cushite the whole Middle-Eastern world of the day. people. The AV rendering “scattered and peeled” 4 Fourth, God’s judgements will teach enduring is aimed at a description of their geographical lessons, just as the bodies of the Assyrians spread. A further option is to see the phrase as outside Jerusalem were “left together for the first part of a triple parallelism, and thus mountain birds of prey,” visibly showing the referring to the fierce reputation of the Egyptian consequences of all schemes constructed to nation. Seen this way, the translation would be go against the purposes of God. ‘ancient and pugnacious.’ The first word has the literal idea of being ‘drawn out,’ which physically Egypt will honour Israel’s God could mean being either tall or scattered wide, or “At that time a gift of homage will be brought to the temporally could mean ‘ancient.’ The second word LORD of hosts from a people tall and smooth, even has the root idea of polishing, and other scriptural from a people feared far and wide, a powerful and op- occurrences of the word relate to polishing, often pressive nation, whose land the rivers divide—to the of swords, hence the idea of pugnacity. Thus the place of the name of the LORD of hosts, even Mount military exercise of power since ancient times had Zion” (Isa. 18:7). seen Egypt acquire a fierce reputation. The result was that Egypt, a nation which it took Isaiah’s message for Egypt was to leave it to the ten plagues to humble, brought gifts to Zion and God of Israel to deal with Assyria. He confidently paid homage to Yahweh of Hosts, whose angel said that “all the inhabitants of the world” would had destroyed the might of Assyria: “And many see it happen. The raising of the standard and the were bringing gifts to the LORD at Jerusalem blowing of the trumpet suggest the celebration and choice presents to Hezekiah king of Judah, of a comprehensive and glorious victory. The so that he was exalted in the sight of all nations way God describes His control of the nations thereafter” (2 Chron. 32:23). is instructive. Again the image of the harvest is brought before us. Latter-day application? 5 1 The first lesson is that the way God works We began our study by asking what the oracle among the nations is complex and mysterious. might mean with regard to the political situation This is indicated by the complex way in which “dazzling heat” and “a cloud of dew” work 5. Brother Thomas’ treatment of Isaiah 18 as a latter-day on plants to make them grow—to those in prophecy can be read in summary form in Brother Isaiah’s day a totally mysterious process. Just C. C. Walker’s The Ministry of the Prophets. It also as the sun and the dew can be seen, however, features in Elpis Israel, 15th edition, p. 487. Testimony, August 2015 314 Contents in Syria today. As always with latter-day proph- • After this invasion, a powerful nation “beyond ecy, we must proceed with caution, acknowledg- the rivers of Cush” would try to create an al- ing that the ways in which prophecy has been liance against future invasions in the region. fulfilled in the past (in unexpected ways, and • The anonymous multinational invading force at unexpected points in time) mean we should would eventually be defeated by the God of not pin too much hope on our own predictions. Israel, and all peoples would know it. Nevertheless there are starting points of which • The nation from “beyond the rivers of Cush” we can be sure; so considering these things may would pay homage to the God of Israel in still be profitable. Zion as a result. We have seen that Isaiah’s oracle in chapters If, looking at these factors, one considers some 17 and 18 was fulfilled in every point by around or all of them as harmonising with the end- 700 BC. There is therefore no individual part of times picture from other, more certain passages, the prophecy that we can say must be fulfilled then one would probably reach two conclu- in the future. Any future predictive element of sions: first, that the anonymous multinational the oracle will be down to whether Isaiah’s time invading force is likely to be the Gogian host is typical of end-times. The doctrine of verbal of Ezekiel 38; and secondly, that the current plenary inspiration would lead us to expect that threat to Damascus from Islamic State does not the way the record is written is a key to our match the description in Isaiah 17:12. Although understanding of whether it may be predictive Islamic State has attracted mujahedeen from of future events. many nations, Isaiah describes the destroyers The record of Isaiah 17 and 18 presents the of Damascus as composed of many nations in prophecy in the following way: the sense of being composed of whole national • Areas of what are now Syria, Jordan and Israel armies. were invaded and cities destroyed, Damascus With Yahweh, the Hope of Israel, and His will, included. ever in our minds, let us pray that these times • While the Syrian nation would lose its sover- of distress and judgement soon come, that, when eignty, Israel as a whole would not. justice is done, the time will be ushered in when • This invasion would lead to a short period of the Lord Jesus reigns in Jerusalem, in righteous- intense religious revival in Israel. ness and peace. Contents

Archaeology The rivers of Eden Roy Clements Modern investigations provide evidence of the location through an arid landscape bounded on the west by the hills and sand of the four rivers of Genesis 2, confirming the Scripture dunes of Saudi Arabia, on the east by record and informing our understanding of the age of the the Zagros Mountains of Iran and to earth. the north by the Taurus Mountains of eastern Turkey, Tigris (Hiddekel) and WO GREAT RIVERS water the Mesopota- Euphrates have been the life-source of peoples mian basin. Traversing a landscape geo- that were ancient before the Flood. Somewhere Tlogically unchanged for millions of years,* between these two rivers God “planted a garden Tigris and Euphrates flow from their sources in eastward in Eden” (Gen. 2:8). Its exact location is the mountains of eastern Turkey for over two unknown but is believed by some to be north of thousand kilometres to the sea at the head of the the town of An Nasiriyah, a city about one hun- Persian Gulf. A traveller from antediluvian times dred miles northwest of Basra. As determined would recognise the unchanging topography of the land we call Iraq, but which was then Meso- * The author subscribes to the Old Earth creation potamia, the ‘land between the rivers.’ Flowing model—D.J.B. Testimony, August 2015 Contents 315 by exploratory drilling for oil, this area of lower Satellite photography Mesopotamia is located over sedimentary rocks The river Pishon no longer exists, yet more is said extending to a depth of six miles.1 Had these been of it and of the products of the land through which laid down by the Noachic Flood, as claimed by it passes than of any of the other rivers. “Pison . . . believers in a young earth, the Garden of Eden compasseth the whole land of Havilah, where would have been situated beneath this immense there is gold; and the gold of that land is good: deposit on rocks of the pre-Cambrian basement. there is bdellium and the onyx stone” (vv. 11,12). Verse 10 says, “And a river went out of Eden Where was ancient Havilah? The name occurs to water the garden; and from thence it was in Scripture as the name of a son of Cush (10:7) parted, and became into four heads.” What are and as a son of Joktan, a descendent of Shem (v. we to understand from this brief statement, which 29). Most of Joktan’s descendants can be traced has long puzzled Bible students? Today, develop- to have lived in Saudi Arabia. It is to this land ments in archaeology and geology, together with that they gave their ancestral name.2 a greater understanding of the relevant scriptural The course of this extinct river, now a dry wadi, texts, enable a clearer picture to be formed of the was suspected as far back as 1885 but unknown natural features of the land that was the cradle until the advent of satellite photography. Now of the Adamic race. from its source in the Al-Abyad Mountains near Medina in Saudi Arabia, to its outfall on the Ku- Local conditions waiti border, it can be clearly seen.3 Some 10,000 The text of verse 10, when read with the following years ago, when the climate was much wetter verses, seems to imply that a river originating in than today, 4 Pishon was a major river flowing the Garden of Eden divided into the four rivers, for 1,200 kilometres from its source to the Persian Tigris, Euphrates, Pis(h)on and Gihon. But this, on Gulf. But decreasing rainfall caused spreading the evidence of history and geology, cannot pos- desertification, so that only the first part of the sibly be the case. While the Tigris and Euphrates ancient river bed, known as Wadi Al-Rummah, are subject to directional changes in their lower is exposed, before it sinks below the sand dunes regions, and flood regularly as a result of spring to emerge 500 kilometres further northeast as snow melt in the Taurus Mountains, they still flow the Wadi Al-Batin. Wadi Al-Rummah, which is from north to south throughout the whole length about 600 kilometres in length, flows occasionally, of Mesopotamia, bringing water to the arid fields though only about once in a hundred years, the through irrigation systems that have existed from last time in 2008. earliest times. Rivers flow because of rain. It was The discovery of the River Pishon’s former only within the Garden that “the LORD God had course confirms the Bible record that, from its not caused it to rain upon the earth . . . But there source to its outfall in the vicinity of Eden, it went up a mist from the earth, and watered the compassed the whole land of Havilah, a fact whole face of the ground” (vv. 5,6). Outside the confirmed by cobbles and pebbles found near garden the hydrological cycle, ordained from the the delta being of the same crystalline rock as creation, drew rain from the evaporation of the that found at the head-waters, 1,200 kilometres seas to provide the source water for these great to the west in Saudi Arabia.5 Pishon was at one rivers which defined the habitable region of early time a significant river running in a wide valley civilization. and a likely trade route for the gold, bdellium Hiddekel (Tigris), the third river named in and onyx mined and produced in Saudi Arabia verse 14, “is that which goeth towards the east and Yemen, the geographical area of Havilah. of Assyria”—the land of Asshur—as it still does, Mines at Mahd edh-Dhahab, (‘cradle of gold’) in although ancient cities like Nineveh that once lined its banks have, as prophetically declared, vanished under the desert sands. 1. R. Beydoun, “Arabian Plate Hydrocarbon Geology Tigris and Euphrates defined the limits of and Potential,” Studies in Geology no. 33 (1991). Sumerian civilisation, but the two other rivers, 2. E. A. Speiser, Anchor Bible Commentary, Harvard Uni- Pishon and Gihon, while meriting little refer- versity Press, pp. 16–17. 3. J. A. Sauer, “The River Runs Dry,” Biblical Archaeology ence in the clay tablet records of prehistory, have Review 22:4 (1996), pp. 52–57, 64. relevance to the Bible story, testifying to the ac- 4. D. J. Hamblin, Smithsonian, 18:2 (1987), p. 132. curacy of their geographic descriptions and so 5. R. Fleck et al, “Geochronology of the Arabian Shield,” the inerrancy of the Word of God. Geological Society of America Bulletin 87 (1987), pp. 9–21. Testimony, August 2015 316 Contents CASPIAN SEA

River Hiddekel

MEDITERRANEAN

SEA River Euphrates

River Gihon

PERSIAN GULF RED SEA River Pishon

Suggested locations of the four rivers of Genesis 2:10-14. western Saudi Arabia, not far from the now dry A lost river wadi, have been worked for over three thousand All four rivers, Tigris, Euphrates, Gihon and the years. It has been estimated that the mines pro- dry riverbed of Pishon, still traverse the Meso- duced about thirty tonnes of gold in antiquity potamian basin through a modern landscape and were mined during the reign of Solomon. little changed since antediluvian times, but the They still yield gold to this day. “river [that] went out of Eden to water the garden” Gihon, according to Genesis 2:13, “compasseth no longer exists. If it did, no doubt the actual loca- the whole land of Ethiopia.” This cannot refer tion of the Garden would be known. According to the country we know as Ethiopia, which lies to Speiser,8 the translation of the Hebrew phrase 2,000 kilometres southwest of Mesopotamia, “went out of Eden” is in the wrong tense and on the other side of the Red Sea. Speiser, in the should read ‘rises in Eden.’ This suggests that Anchor Bible Commentary, says that “the land of the source of water was a spring, not a river, or Cush has been mistakenly identified with Ethio- four springs merging within the garden to form a pia, rather than with the land of the Kassites.”6 river outside the Garden. These could have been This land, previously known as Elam, was east supplied by water from the Dammam formation of Mesopotamia behind the Zagros Mountains aquifer,9 the main supplier of water to the area, which border Iran and Iraq. The only river that which before the climate became drier from about ‘compasses’ (Heb. sabab, to go round about) the whole land of Cush is the Karun, which, though only 820 kilometres long, twists and turns in its 6. E. A. Speiser, op. cit. 7. J. A. Sauer, op. cit. course as it makes its way to the sea through the 8. E. A. Speiser, op. cit. ancient sedimentary rocks of the Zagros moun- 9. A. Mukopadhyay, Distribution of Transmissivity in the tain range, exactly as Scripture reveals. This river Damman Limestone Formation, Kuwait, KISR Publica- is believed to be the biblical Gihon.7 tions, KISR 4307. Testimony, August 2015 Contents 317 2500 BC would have held much more, and non- into the Persian Gulf and, over thousands of brackish, water than it does today. years, depositing vast quantities of silt in the Three of the four rivers, Tigris, Euphrates and delta. Consequently ancient cities such as Ur, once Pishon, flowed together in the land of Mesopo- flourishing ports, are now hundreds of kilometres tamia, as Tigris and Euphrates still do, flowing from the sea. Contents

Exhortation Samuel’s reformation Geoff Henstock

SRAEL UNDER THE JUDGES experienced deficiency that afflicted the nation: lack of respect spiritual decline. Sporadic revivals notwith- for Israel’s God and His commandments: Istanding, the overall spiritual tone is described “And [God] smote the men of Beth-shemesh, by the statement, “In those days there was no because they had looked into the ark of the king in Israel, but every man did that which was LORD . . . and the people lamented, because right in his own eyes” (Judg. 17:6). A succinct the LORD had smitten many of the people summary of Israel’s moral state, this statement is with a great slaughter. And the men of Beth- repeated as the last verse of the book (21:15) as an shemesh said, Who is able to stand before encapsulation of the nation’s lack of spirituality this holy LORD God? and to whom shall He during that era. go up from us? And they sent messengers Men and women established themselves as to the inhabitants of Kirjath-jearim, saying, the point of reference for matters of behaviour. The Philistines have brought again the ark The effect of this spirit was manifested in the of the LORD; come ye down, and fetch it up shameful conduct of the sons of Eli, described to you” (6:19-21). in words that could scarcely be more scathing: Chapter 7 opens with the men of Kirjath-jearim “Now the sons of Eli were sons of Belial; they fetching the ark from Beth-shemesh. Why was knew not the LORD . . . Wherefore the sin of the appeal made to Kirjath-jearim? It is not clear, young men was very great before the LORD: for but evidently its citizens were more respectful men abhorred the offering of the LORD” (1 Sam. towards the ark. Kirjath-jearim may have been 2:12,17). These words are recorded of the sons a Levitical city, perhaps equating with Gibeon, of the high priest! Not knowing Yahweh, it was although evidence for this is scant. Another sug- inevitable they would have no regard for His laws. gestion concerns Caleb. 1 Chronicles 2:50 says that They did that which was right in their own eyes, Caleb had a grandson named Kirjath-jearim. Per- corrupting the sacrifices (vv. 13-16) and violating haps a faithful remnant of Caleb’s family occupied the women serving at the tabernacle (v. 22). the place. Whatever the reason for its choice, the This low spiritual condition brought Israel to men of the town received the ark and treated it the parlous state documented in 1 Samuel 4–6. Is- with reverence until David took it to Jerusalem. rael was defeated by the Philistines and doubtless Psalm 132 appears to contain an obscure became a subject people, in fear of their Philistine reference to this incident, proving that the ark overlords and without their revered spiritual remained in Kirjath-jearim, ‘the city of forests’: leader of forty years, Eli. Worse still, the ark of “I will not give sleep to mine eyes, or slumber the covenant, the focal point of the community, to mine eyelids, until I find out a place for was lost to the Gentiles. Tabernacle service was the LORD, an habitation for the mighty God certainly debased, but the ark was still precious of Jacob. Lo, we heard of it at Ephratah: we to the nation. found it in the fields of the wood” (vv. 4-6). The Hebrew for “wood” in verse 6 is the singular Respecting the ark of the name Jearim, meaning ‘forests.’ The tone After suffering the evil effects of chapter 5, the of this passage implies that the ark performed Philistines returned the ark to Israel. But the first no religious function during its sojourn at Kir- people to receive it demonstrated the spiritual jath-jearim, consistent with the fact that it was Testimony, August 2015 318 Contents ­separated from the tabernacle. During this time among you, and prepare your hearts unto the it remained at the home of Abinadab, looked after LORD, and serve Him only: and He will deliver by Eleazar his son. Incidentally, Uzzah, who was you out of the hand of the Philistines” (v. 3). It to die years later when he touched the ark, also was not enough for Israel to call upon Yahweh was a son of Abinadab (2 Sam. 6:3). in its distress. It would be insufficient merely to go through the motions of Mosaic ritual. Repent- Twenty years ance was essential if the nation was to “return “The days multiplied, and became twenty years” unto the LORD.” Israel had to cease from doing (1 Sam. 7:2, Rotherham). It was only after twenty that which it knew to be wrong. years that Israel “lamented” its situation (v. 2, AV). The Hebrew word means to wail or cry out, Strange gods and Ashtaroth to exclaim. Gesenius says that here it carries the Israel had to “put away the strange gods and meaning ‘to gather selves together.’ That idea is Ashtaroth,” which verse 4 explains meant aban- picked up in the NEB: “there was a movement doning the worship of Baalim and Ashtaroth. throughout Israel to follow the LORD.” One com- It seems incredible that a people whose law so mentator described it this way: “. . . as a child explicitly forbad idolatry should have to be told follows the father who has been forced to turn to give up the worship of pagan deities. Yet from away in anger, and with sighs and tears entreats the time Israel entered the land it had been guilty for reconciliation.”1 of this sin, even in the early days: Why did it take twenty years for Israel to turn “And the children of Israel did evil in the sight to Yahweh? Was it a ‘hangover’ from the loss of of the LORD, and served Baalim: and they the ark? Under the judges Israel went through a forsook the LORD God of their fathers, which steady cycle of apostasy, oppression, repentance brought them out of the land of Egypt, and and deliverance. The Israelites repeatedly went followed other gods, of the gods of the people their own way, but always had a rallying point: that were round about them, and bowed them- the ark in Shiloh, the centre of attention for Is- selves unto them, and provoked the LORD to rael. The loss of the ark broke that relationship, anger. And they forsook the LORD, and served and it seems that the Israelites took a long time Baal and Ashtaroth . . . the children of Israel to recover a sense of unity and subsequently a did evil in the sight of the LORD, and forgat the sense of devotion to their God. LORD their God, and served Baalim and the Now, after twenty long years, they wished groves [ESV: Asheroth 2]” (Judg. 2:11-13; 3:7). to turn to God. But who would help them? The Later in the time of the judges there is evidence obvious answer was Samuel. Throughout those of even more extensive idolatry: “And the chil- dark years Samuel continued as a faithful servant dren of Israel did evil again in the sight of the of God, impressing with his piety those whom LORD, and served Baalim, and Ashtaroth, and he met. We may draw this conclusion from the the gods of Syria, and the gods of Zidon, and description of the young Samuel: “And the child the gods of Moab, and the gods of the children Samuel grew on, and was in favour both with the of Ammon, and the gods of the Philistines, and LORD, and also with men” (2:26). Such a person forsook the LORD, and served not Him” (10:6). was likely to continue developing in a godly man- Israel never really forsook the worship of the ner. We have explicit confirmation of this in the gods of its neighbours—hardly surprising if Eli’s next chapter: “And Samuel grew, and the LORD sons were typical of many of the priests of that was with him, and did let none of His words fall era. Israel’s failure in this regard is a warning to to the ground. And all Israel from Dan even to modern believers to ensure that we truly forsake Beer-sheba knew that Samuel was established to the strange ‘gods’ of our neighbours. be a prophet of the LORD” (3:19,20). In 1 Samuel 7 the parable of repentance does The high regard of all Israel for Samuel is not end with the forsaking of idols. In addition, presumably the reason why the author omits the people had to replace in their hearts and noting that the people turned to Samuel. Yet it is obvious that they did; Samuel addressed the 1. A. F. Kirkpatrick, First Samuel (Cambridge Bible for ORD very group who in 7:2 “lamented after the L ,” Schools and Colleges), p. 87. defined as “all the house of Israel”: “If ye do 2. The word translated ‘grove’ in the AV is the Hebrew return unto the LORD with all your hearts, then asherah. Worship of sacred trees was widespread in put away the strange gods and Ashtaroth from the ancient Middle East. Testimony, August 2015 Contents 319 minds the worship of idols with the worship of that the nation, as a theocracy, should be led by a Yahweh. They were told: “put away the strange prophet; thus Samuel assumed the office of judge. gods . . . and prepare your hearts unto the LORD, As interested observers, the Philistines did and serve Him only” (v. 3). If they did this, Israel not like what they saw happening in Israel. A would be delivered from the Philistines, who reformed, united Israel under a strong leader evidently were oppressing them severely. They would threaten their supremacy: “And when responded to this call from Samuel: “And they the Philistines heard that the children of Israel gathered together to Mizpeh, and drew water, and were gathered together to Mizpeh, the lords of poured it out before the LORD, and fasted on that the Philistines went up against Israel. And when day, and said there, We have sinned against the the children of Israel heard it, they were afraid of LORD. And Samuel judged the children of Israel the Philistines” (v. 7). Apparently the gathering at in Mizpeh” (v. 6). Mizpeh, always accompanied by Mizpeh lasted some time, because the Philistines the definite article, means ‘the watchtower.’ More had time to mobilise an army to challenge Israel. than one place was so named in Scripture, and In response Israel turned to its new leader: “And the location of some of those places is unclear. the children of Israel said to Samuel, Cease not to It has been suggested that this Mizpeh was a cry unto the LORD our God for us, that He will conspicuous hill some five to seven miles north save us out of the hand of the Philistines” (v. 8). or northwest of Jerusalem. Israel acknowledged dependence on God for There is no exact Old Testament parallel for the support and Samuel’s position as the nation’s Israelites’ ritual of pouring out water before God; mediator. In verse 9 Samuel involved the people but there may be a clue in Lamentations. Clearly in his petition to God by sacrificing a lamb as a the action expressed something for which words burnt offering. We can see in the lamb a repre- were inadequate. Jeremiah employs a similar sentation of the nation, new-born in its devotion poetic device: “Arise, cry out in the night: in the to God. The burnt offering was wholly offered beginning of the watches pour out thine heart to Yahweh, indicative of the whole nation’s con- like water before the face of the Lord: lift up secration to Him as it pleaded for deliverance: thy hands toward Him for the life of thy young “And Samuel took a sucking lamb, and offered children, that faint for hunger in the top of every it for a burnt offering wholly unto the LORD: and street” (Lam. 2:19). So genuine and intense was Samuel cried unto the LORD for Israel; and the the lamentation toward God that it could be LORD heard him” (v. 9). likened to pouring out water. Perhaps we may Yahweh ‘heard’ (the Hebrew implies ‘an- view this same action in 1 Samuel 7 as an enacted swered’) Samuel. In this we may see the fulfilment description of the intensity of Israel’s repentance of the process commenced in verse 3: expressed in weeping and lamentation.3 A “If ye do return unto the LORD” (v. 3) Israel also “fasted on that day” and confessed B “He will deliver you” (v. 3) its sin. Some commentators suggest that the A “We have sinned against the LORD” (v. 6) phrase “that day” refers to the Day of Atonement. B “and the LORD [answered]” (v. 9) Perhaps Samuel’s objective in calling the people Yahweh’s response was immediate—apparently together was religious—to keep the Day of Atone- while the lamb was being offered: “And as Samuel ment. Whether that was so is unclear, but what is was offering up the burnt offering, the Philistines clear is Israel’s graphic display of wholehearted drew near to battle against Israel: but the LORD repentance. Pouring out of water and fasting were thundered with a great thunder on that day upon tangible demonstrations of contrition. In isola- the Philistines, and discomfited them; and they tion, however, these acts would be of no value; were smitten before Israel” (v. 10). As the Philis- reconciliation is possible only when the offending tines approached Mizpeh a terrific storm broke party acknowledges its error. Without confession, upon them. God used a natural phenomenon to reconciliation is impossible. Thus the Israelites defeat Israel’s foe and thus further His purpose.4 said, “We have sinned against the LORD.”

Theocracy established 3. Similar expressions are used in Psalms 6:6; 62:8; 119:136; Jeremiah 9:1; and Lamentations 3:48. Having wrought a wondrous religious refor- 4. This is only one instance of many where God used mation as a prophet, Samuel made the logical natural phenomena to further His purpose. Those progression to chief magistrate. With Israel once interested in this theme should read Stormy Wind more devoted to God’s service, it was only proper Fulfilling His Word by Brother Tony Benson (CSSS). Testimony, August 2015 320 Contents The phrase “the LORD thundered with a great is that it was at this site some twenty years previ- thunder” could be translated literally as ‘Yahweh ously that the Philistines had defeated Israel (4:1). thundered with a great voice,’ or “with a great noise” (Rotherham; Young). Eben-ezer Some commentators suggest that Eben-ezer was The LORD thundered in the Vale of Sorek; others place it further north. The Hebrew word kohl, translated ‘thunder,’ The location is of little importance; what matters means ‘voice’ or ‘sound.’ Used hundreds of times is that the stone erected at that place was intended in the Old Testament, it is usually translated as to remind Israel that it had been defeated by the ‘noise’ or ‘voice’; it occurs four times in the next Philistines when it relied upon its own strength, chapter, each time rendered ‘voice’ (8:7,9,19,22). but had been victorious when it depended upon David uses it of “the voice of the LORD” in a the God of Israel: hence the meaning of Eben- context which reflects its use in 1 Samuel 7: “The ezer—‘the stone of help.’ It seems obvious that in voice of the LORD is upon the waters: the God of this name we have an allusion to the Lord Jesus glory thundereth: the LORD is upon many waters. Christ, so often referred to in symbols relating The voice of the LORD is powerful; the voice of to stones. The stone was to be a memorial to the LORD is full of majesty” (Ps. 29:3,4). Israel. Samuel describes the reason for setting The judgement of Yahweh in the form of a up the stone: “for to this point . . . the LORD has storm “discomfited” the Philistines. This Hebrew helped us” (7:12, NEB). In other words, the stone word hamam, meaning “to disturb, to put in com- was designed to remind Israel in later days that motion, to put to flight” (Gesenius), is used in par- it should place its trust in Yahweh. ticular of supernatural defeats of God’s enemies. Following this victory the land entered an era An example of this may be seen in the case of of peace: “So the Philistines were subdued, and Sisera (Judg. 4:15). Another example, relating to they came no more into the coast of Israel: and the foes of David’s foes, is instructive because of the hand of the LORD was against the Philistines its three clear linguistic links with the record in all the days of Samuel” (v. 13). The cycle seen in 1 Samuel 7: “The LORD thundered from heaven, the days of the judges was completed once more: and the most High uttered His voice. And He apostasy, oppression, repentance, deliverance. But sent out arrows, and scattered them; lightning, the word used of the Philistines in verse 13 is and discomfited them” (2 Sam. 22:14,15).5 ‘subdued,’ not ‘subjugated’; Philistia would again In 1 Samuel 7 the discomfiture of the Philistines be a problem one day. The comment that “they led to them being “smitten before Israel”: the came no more into the coast of Israel” is therefore same word was used in 1 Samuel 4:3 to describe a poetic device, portraying a figurative rather than Israel as being smitten by God when He used the literal truth. The same device is used in 2 Kings Philistines as his agent to afflict them. Now the 6:23,24, where the statement that the enemy in- tables are turned. vaded no more is followed immediately by the The circumstances which demoralised the record of a further invasion. Obviously in each Philistines encouraged the Israelites. They saw case the statement is true only for a limited time. that God had delivered them, and they were 1 Samuel 7:13 implies that the period of peace determined to capitalise on this situation and was tied to Samuel’s active life. This would be co-operate with the work. They chased the flee- consistent with the fact that there are several ing Philistines as far as Bethcar, probably a place references to Philistine inroads towards the end west of Jerusalem overlooking the coastal plain. of Samuel’s life.6 But while Samuel was active, the If so, the result would be the re-establishment God of Israel was against the Philistines. While of the territorial integrity of the nation as it then ever Samuel could unite the people in dedication stood, with Israel occupying the mountains and to the service of Yahweh, the Philistines were re- the Philistines in possession of the coastal plain. luctant to attack. The result was peace, both with The enemy routed, Samuel commemorated the Philistines and, as verse 14 says, the Amorites. the victory: “Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the LORD 5. Other similar accounts of God discomfiting His en- helped us” (7:12). Like Mizpeh, the locations of emies occur in Exodus 14:24; Joshua 10:10 and Psalm Shen (which means ‘the tooth’) and Eben-ezer are 144:6. uncertain. The significance of Eben-ezer, however, 6. See 1 Sam. 9:16; 10:5; 13:3,19; 14:21. Testimony, August 2015 Contents 321 The Amorites and in My mind: and I will build him a sure The identity of these Amorites is unclear. The house; and he shall walk before Mine anointed name means ‘mountaineer’ or ‘highlander,’ and for ever.” Without doubt the primary application Scripture speaks of them dwelling in the hill of this prophecy is to the Messiah, but it does country on either side of the Jordan. A. H. Sayce find application to the work of Samuel in leading suggests that they were related to the Hittites.7 In Israel’s reformation. some Egyptian monuments all the land of Israel Samuel established himself in his hometown is said to belong to the Amorites. It is probable, of Ramah and ministered to Israel in both the therefore, that the title refers to one or more tribes spiritual and the civil spheres, during which of the original inhabitants of the land—people time the land enjoyed peace and prosperity. The whom Israel under the judges had failed to expel. impact of Samuel’s reformation can be seen in the The career of Samuel is summarised for us. language used in 1 Samuel; of forty references At least twenty years of Israel’s history must be in the book to the ark, only one of these occurs comprehended in these verses: after Samuel’s reformation. After Samuel the ark “And Samuel judged Israel all the days of his largely disappears from the record until David life. And he went from year to year in circuit brings it up to Jerusalem in 2 Samuel 6. to Beth-el, and Gilgal, and Mizpeh, and judged Samuel’s career was a watershed in Israel’s Israel in all those places. And his return was history, and his reformation was an essential to Ramah; for there was his house; and there precursor to the establishment of the kingdom. he judged Israel; and there he built an altar unto the LORD” (vv. 15-17). Epilogue Obviously the statement that Samuel judged Israel Brother Islip Collyer, in a series of articles under all his life must be understood as referring to his the theme “Human nature in Ancient Israel,” said active life. In 8:1 we learn that Samuel made his this about the work of Samuel and its significance: sons judges over Israel, and Samuel was still alive “It seems that history is mainly a record of when Saul began to reign. human wickedness and folly. If there comes Samuel regularly travelled through the land. a period which furnishes little material for Geographers offer little help in pinning down the the historian, it is probably a period in which location of the places mentioned as there were rulers were unusually wise and the people several places named Bethel, Gilgal, Mizpeh and unwontedly virtuous. Ramah. Although it is impossible to be dogmatic, “Perhaps it is for this reason that we only all the places mentioned are likely to have been have a brief account of the experiences of Israel in the hill country north of Jerusalem. This was under the leadership of Samuel. The Philis- at that time the heartland of the Israelite nation. tines were subdued, the law was honoured, the people, tired of the evil consequences of All those places sin, were responsive to the example of right- Why choose these places as opposed to other eousness, and thus, from the time that Samuel towns? The Septuagint suggests an answer. The was established as a judge to the time when he AV refers at the end of verse 16 to “all those places,” began to grow old, there was little to record. whereas the Septuagint renders this phrase as “Samuel was the first judge to go on circuit, “all these sanctuaries.” Perhaps there were altars settling the difficulties of the people in a me- in each of these towns and they were centres for thodical manner. His appearance in various worship. This would be consistent with Samuel’s parts of the land would make for righteous- role as both the civil and religious leader of Israel. ness; thus dealing with sinful flesh in the His actions in verse 9 were indicative of a man best possible way, preventing evil instead of assuming the role of high priest; with the religious merely punishing. It would give the people unity of the nation ruptured by the separation of a foretaste of that blessedness which is to be the ark from the tabernacle, there would be little a feature of the perfection to come, a voice need for the high priest to perform his duties in saying, ‘This is the way, walk ye in it,’ when only one place. there was a disposition to turn aside.” 8 In this way Samuel appears to be providing an incipient fulfilment of the prophecy of 2:35: “And I will raise Me up a faithful priest, that 7. A. H. Sayce, Races of the Old Testament, pp. 163–7. shall do according to that which is in Mine heart 8. Christadelphian, vol. 58, no. 680, Feb. 1921, p. 59. Testimony, August 2015 322 Contents Review Jewish history by a Jew John Nicholls

The Story of the Jews. The first Great Exile under the Babylonians is Written and presented recounted, followed by the Jews’ return under by Simon Schama. Ezra, when the scribe demanded that they put away their foreign wives and children. Schama BBC (2013). digresses here to recount the story of the Jews Two DVDs, with five of Elephantine who went south to Egypt at the one-hour episodes time most Jews were taken into Babylon. With the and subtitles. Greek conquest, Hellenism initially threatened to Available from assimilate the Jews, yet it did not happen: “A fu- Amazon (UK price at sion of Jewish and Greek culture was impossible,” the time of writing: Schama opines. Herod the Great, who succeeded £6.70) or bookshops. to the rulership of the Maccabean state, is recog- nised as a great builder, particularly in his work N A FIVE–PART SERIES Simon Schama, Uni- of extending the temple in Jerusalem. versity Professor of Art History and History The first episode makes passing reference to Iat Columbia University, gives a visual pres- Jesus—in that he lived at the time of the Yachad entation of Jewish history. The first episode is (the Dead Sea community at Qumran)—and to contemporary with the biblical record, following Josephus, a Jew who lived through the destruction this history to the time of the sack of Jerusalem of Jerusalem and went over to the Romans, writ- in AD 70. Schama is apparently an agnostic Jew ing The Jewish Wars. Twenty years later Josephus who nevertheless loves the history and religion redeemed himself in Jewish eyes by writing a of his people. Unfortunately he adopts a scep- robust defence of Judaism. Josephus said of the tical attitude towards the early history of the Jewish people, “We have become the teachers Patriarchs in Genesis and of the Exodus under of men in the greatest of things.” How true this Moses, claiming that there is “no hard evidence is, even 2,000 years later! The Roman Empire for the Exodus.” Some may find this disturbing, has gone, but the Jews are still here. As Schama but to a historian the Bible need not constitute observes, “Words will beat swords any time.” “hard evidence” that certain events took place. A servant of God believes implicitly that the Bible Later episodes records events accurately and is to be trusted, in The remaining four episodes cover Jewish his- the faith without which he cannot please God. tory from the Dispersion under the Romans to Despite Schama’s disappointing attitude, there the present day. Schama is not wholly accurate is still much to commend his work, which covers in his remarks about the Apostle Paul, who, he the broad sweep of Jewish history. He begins by claims, called Jews “Christ-killers,” but he is showing how diverse the Jews are today, yet their rightly scathing about the Trinity, asking why religion and survival still identify and unite them we may not have any number of persons in the as a distinct people. Sigmund Freud, who took Godhead. He accuses the fifth-century ‘church refuge in London from the Nazis, turned to the father’ John Chrysostom of claiming that Jews Torah (the Pentateuch) in his last years, having sacrificed children to devils. This man’s fulmi- come to appreciate the huge part it played in nations became the basis of Eastern Imperial Jewish survival. Though some of his conclusions policy towards Jews for a considerable period of were stupid and shockingly wrong, he under- time. stood that the Scriptures were the reason for The coming of Islam posed new problems the Jews’ survival. Viewers see Schama sharing for the Jews. In England, Jews came to Lincoln, a Passover (Seder) meal with his family, which is where one of their number, Aaron, funded the entertaining to watch. building of the cathedral and sixteen abbeys. King Testimony, August 2015 Contents 323 Edward I expelled Jews from England in the late The final episode covers the twentieth century thirteenth century, and they were not allowed and the Jewish world of today, and it is under- back until the time of Oliver Cromwell, more than standably dominated by the Holocaust and the 350 years afterwards. Later, Jews were expelled problems of the modern State of Israel. Many from Spain, where they had lived for centuries. viewers will find this episode the most exciting Dominican Friars attacked Jewish books, such and interesting. as the Talmud, and it was claimed that the Jews Although, as said at the outset, Professor had betrayed the Old Testament. From Spain Schama does not accept the inerrancy of Scrip- they fled to Morocco, Italy, the Ottoman Empire ture, yet in one sense he has a great respect for and Venice, where the word ‘ghetto’ was first the Bible, and is evidently proud of being a Jew. used as a place where Jews were forced to live He has a detailed knowledge of Jewish history, together. and his presentation is always interesting and Episode three covers the eighteenth and visually pleasing. Some readers may appreciate nineteenth centuries in Germany and France. seeing Jewish history via a DVD, rather than read- Moses Mendelssohn in Berlin translated the ing the printed word. The reviewer enjoyed the Old Testament into German. His grandson Felix DVDs very much and would recommend them to was the celebrated musician. The Rothschild those who wish to learn more about God’s people. banking family helped to turn France into an As God says through the prophet, “This people industrial superpower, but the infamous trial of have I formed for Myself; they shall shew forth Alfred Dreyfus took place here after France was My praise” (Isa. 43:21). defeated by Prussia in 1870, triggering a wave of anti-Semitism. It was this trial that prompted Appendix Theodore Herzl to write his book The Jewish State, Professor Schama is writing a companion book, from which Zionism was born. The Story of the Jews, in two volumes, the first of Episode four deals with the fate of the Jews which was published in 2014 and is available in in eastern Europe and Russia. Schama’s family paperback: The Story of the Jews: Finding the Words came to Britain from Plunge in Lithuania as a (1000 BCE–1492), The Bodley Head, London. result of persecution. Many European Jews went Available from Amazon, £19.99 hardback or £7.99 to America, and some were heavily involved in paperback. RRP in bookshops, £25 hardback, show business. £9.99 paperback. Contents

Young people’s section The faithful of old— studied by the young Matt Taunton James the son of Alphaeus AMES is the ninth disciple, less well known are explicitly so described in the record, namely than James the son of Zebedee. In fact we the “sons of thunder” James and John (3:17), and Jknow almost nothing about him other than Andrew who called his brother Simon Peter that he was the son of Alphaeus. This means that (Jno. 1:40,41). he was possibly the brother of Levi, or Matthew We note that James is faithful in ‘continuing’ as he is more commonly known, since in Mark with Jesus throughout his ministry (Lk. 22:28). 2:14 Levi is also described as the son of Alphaeus. He was at the Last Supper, and witnessed Jesus However, it is fairly likely that this is a different after his resurrection. His last sight of his Lord Alphaeus, as the disciples who were brothers would have been Jesus’ ascension into heaven. Testimony, August 2015 324 Contents Afterwards he received the gift of the Holy Spirit elders of the children of Israel, to proclaim: “The on the Day of Pentecost. What wonderful things God of our fathers raised up Jesus, whom ye slew James saw! and hanged on a tree” (v. 30)! It is no surprise, then, that James was willing We can be sure that because of his faithful- to be a witness to Jesus’ resurrection along with ness James will sit with the rest of the Twelve the rest of the apostles in their preaching. This in the Kingdom, “judging the twelve tribes of includes the incident in Acts 5 where the Twelve Israel” (Mt. 19:28). This shows us the impor- were imprisoned by the high priest and Saddu- tance of having a name in Scripture, as we all cees for their witness for Jesus, and then released strive to have our names written in the book of by an angel of the Lord. What a marvellous wit- life to be confessed by Jesus before his Father ness, before no less than the high priest and the (Rev. 3:5).

Simon the Zealot IMON is either the tenth or eleventh disciple ideal is not useful to study; rather we will focus in the lists of the Twelve (in the Gospels) or on Scripture’s use of the term ‘zeal’ to consider Sthe Eleven (in Acts 1). There are differences how this attribute might have manifested itself in the ways he is described in the Gospel records. in Simon’s character. Both Matthew (10:4) and Mark (3:18) describe Being zealous for God appears to have been him as being from Cana (not a “Canaanite,” as a trait particularly associated with Jewishness translated by the AV). In contrast, Luke focuses on in the first century. The Apostle Paul witnesses him as ‘the Zealot’ (Gk. zelōtēs), twice describing of the Jews that “they have a zeal of God, but him this way (Lk. 6:15; Acts 1:13). not according to knowledge” (Rom. 10:2). Paul As a man of Cana, Simon may very well have describes how he himself employed such zeal been present at the wedding in that town when for the traditions of the Jews to advance to a po- Jesus performed his first miracle, turning the sition of prominence among the Pharisees (Gal. water into wine (Jno. 2:1-11). It is even possible 1:14). This same adherence to tradition which that he is also Nathanael, who is mentioned as marked out a zealous Jew had consequences for being from Cana (21:2), and who appears to have the early followers of Christ. Paul describes the been among the disciples. If this is the case, then outworking of his zeal in his persecution of the Simon would have witnessed Jesus appearing ecclesia (Phil. 3:6). to the group as they fished in the Sea of Galilee, After his conversion, Paul witnessed a simi- giving further strength to his witness to the Lord. lar reaction from Jewish believers when he was Somewhat supporting this tenuous claim is the told that they too were zealous for the Law, and fact that Nathanael is described by Christ as “an therefore could not understand why Paul (so they Israelite indeed” (1:47). This could fit with Simon’s thought) taught the Jews of the Diaspora that they other title, ‘the Zealot,’ as we shall see. no longer needed to perform circumcision or to This identification of Simon would emphasise walk according to the traditions (Acts 21:20,21). his knowledge of the Scriptures, as Nathanael Zeal of this kind might therefore have caused is described as testifying of Jesus, “Rabbi, thou difficulties for Simon as he followed Jesus, as he art the Son of God; thou art the King of Israel” would have been well aware of Jesus’ disdain for (v. 49), having only just met him. To understand the Pharisees’ traditions of their fathers. that the Messiah is God’s Son required careful However, zeal does occur in other contexts that reading of the Scriptures and would not have might reflect positively on the conduct of Simon. been a common understanding among the Jews In particular, once the Jews’ lack of understand- of the day. This is shown by the Jews’ accusation ing concerning adherence to tradition was dealt of blasphemy in response to Jesus’ claim to be the with, those who were willing to accept correction Son of God (10:29-36). needed a zeal for repentance. Jesus says that The term ‘zealot’ is ascribed particularly to the those whom he loves he reproves and disciplines Jews of the day. Historical sources describe the (Rev. 3:19); as a result of this he commands those Zealots as a political movement that sought to in the seven ecclesias of Asia to “be zealous . . . expel the Romans from Judea by force. Whether and repent.” The same is seen when Paul speaks or not Simon was motivated by this political approvingly of the zeal that had been produced Testimony, August 2015 Contents 325 in the Corinthian ecclesia by the reproof of his notably in the Corinthians’ zeal in collecting for first letter (2 Cor. 7:11). the saints, which similarly stirred up the Mac- Ultimately, our redemption by Christ should edonians (2 Cor. 9:2). A final example is given produce in us a zeal for good works (Tit. 2:14). us when Paul says that he was comforted by Examples of this include caring for each other— being brought news of the Corinthians’ zeal for as shown by Epaphras’ zeal for his brothers him (7:7). and sisters in Laodicea and Hierapolis (Col. Perhaps we may consider some of these posi- 4:13)—and helping each other where possible tive aspects to zeal whenever we read of Simon in the material things of this life—shown most t h e ‘ z e a l o t .’

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1 Thessalonians 2:18 What is the meaning of the strange expression, “Satan hindered us”? How did Paul, who was so eager to go back to Thessalonica, find an insurmountable obstacle in his way? Was it mere personal danger that prevented him, or was it some more subtle device of Satanic craft that kept him out of Thessalonica? . . . security against any disturbance of the peace had been exacted from Jason and his associates [Acts 17:9], the leading Christians of Thes- salonica; and clearly this implied that they were now bound over to prevent the cause of this disturbance, Paul, from coming to Thessalonica. This ingenious device put an impassable chasm between Paul and the Thessalonians . . . So long as the magistrates maintained this attitude, he could not return: he was helpless, and Satan had power. His only hope lay in an alteration of the magistrates’ policy. They would not be long in power; and perhaps their successors might act differently . . . This interpretation of the term “Satan,” as denoting action taken by the governing power against the message from God, is in keeping with the figurative use of the word throughout the New Testament. W. M. Ramsay, St. Paul the Traveller and the Roman Citizen, Hodder and Stoughton, 1895, pp. 230–1. Testimony, August 2015 326 Contents At the memorial meeting 5. The presiding brother

RESIDING IS PERHAPS the most important If possible, try to make this introduction start duty of all, more important to the memo- up just where the exhorting brother left off, Prial meeting as a whole than exhorting. by calling special attention to the emblems The presiding brother’s voice is the first one to themselves. be heard. It is his duty to set and maintain the (f) When the exhorting brother has done his job tone of the meeting. in this regard, by reminding us of this central By his presence, attitude and words he brings purpose of the meeting, then you don’t need to unity and continuity to the whole service. His do much more. Simply read a few of the verses duty is also to introduce the central feature of by which the bread and wine are introduced the whole worship service, that is, the emblems in the Scriptures (Mt. 26:26-29; Mk. 14:22-25; or symbols of the body and blood of Christ. This Lk. 22:19,20; 1 Cor. 11:23-26). But read them should require preparation (and prayer) at home, slowly and carefully. Three verses read slowly even before coming to the meeting. and with reverence is much, much better than Words of advice for the presiding brother: six verses rushed through. (a) Take your time; there is absolutely no need to (g) A suggestion: while the memorial hymn is rush. Your objective is not to finish quickly, being sung, just before the breaking of bread, but to give every feature of the meeting its take a moment to remove the cover from the proper sense and meaning. bread and the wine. This means that you can (b) Make your assignments for Bible readings and move slowly and carefully, and avoid knock- prayers well ahead of time. Rushing around ing over a cup. It also means that, as soon just before the meeting starts to line up broth- as the hymn is finished, the emblems are ers is not helpful to achieving the right tone. on display for everyone—which also helps Either appoint brothers the day before, or as everyone to focus on the right things. soon as you can before the meeting starts. (h) Before and after the taking of the bread, (c) There should be standard presiding forms and the taking of the wine, pause (perhaps available from someone, possibly the record- sit down for just a moment). This also gives ing brother. Get one and use it. Or, better yet, everyone, including yourself, another brief keep a supply for yourself. There is no need moment for reflection and meditation on why to reinvent the programme each week, or ever we are here and what we are doing. to have to guess what is supposed to come We remember that first ‘memorial meeting’ in next. the upper room in Jerusalem. As the host, Jesus (d) Prepare a few very brief comments ahead of was the first presiding brother, conveying a time to open the meeting. Examples: a psalm pervasive calm and confidence to his brethren. of praise to the Lord, or perhaps Isaiah 53, or a By this means he demonstrated to them God’s few of the opening verses of Psalm 22. There presence and God’s love. The presiding brother are many good introductory passages, if you can do nothing more important than this: to help keep in mind the purpose of the memorial everyone in the meeting to shut out the thoughts meeting. and worries of the ever-present world, and to focus on the eternal spiritual truths—the only (e) Then have other brief comments to introduce things that really matter. the breaking of bread at the appropriate time. George Booker

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Left: Nero (AD 54-68) Corinth. Reverse: war galley sailing left. ADVE[NTUS] AVG. Emperor’s visit to Corinth, final years of his reign. Right: Hadrian (AD 136-8). Reverse: ADVENTVS AVG IVDAEA, ‘Of the arrival of the emperor in Judea’. Used by permission: www.fontanillecoins.com

ND HE ENTERED JERUSALEM and then, that Jesus does not make a sacrifice—for went into the temple. And when he had he is the sacrifice. He will be offered outside the “A looked around at everything, as it was temple of a people who have rejected him (12:1- already late, he went out to Bethany with the 11) and whose very destruction he is about to twelve” (Mk. 11:11, ESV). Mark concludes his ac- announce (ch. 13). count of Jesus’ determined journey to Jerusalem Josephus uses a technical term for Alexander’s and ‘triumphal entry’ with one of the most anticli- ‘coming’ (Gk. parousia)—the elaborate arrival mactic verses in Scripture. Nothing happens. The ritual of a visiting dignitary, the procession to crowd disappears as mysteriously as it gathered. greet him outside the city, and the escort back The King has arrived in his temple but there is inside. Coins celebrated an emperor’s travels no one to acclaim him. with the Latin equivalent of the parousia of the Let us not miss the subtlety of the narrative. king, ‘Adventus Aug.’ Nero in Paul’s day, and In the preceding verses cloaks are spread and later Hadrian, struck adventus coins showing the palm branches waved to provide a reception fit greetings that they received on their journeys. It for a king. But, in anticipation of their impending is against this linguistic background that we hear rejection of him at his trial, their enthusiasm fades the disciples ask the Lord, ‘What will be the sign when he enters the temple of God. The king has of your parousia?’ (Mt. 24:3). been snubbed; the rulers and priests are absent; Alexander was not always welcomed when he is unwelcome in his own city. he came calling. He insisted that the besieged A king’s arrival and the procession to greet citizens of Tyre allow him to sacrifice in their him followed a standard pattern ending with temple. Denied, he retreated, only to return to sacrifice in the temple. Josephus describes how destroy them. At his firstparousia the Lord of the the all-conquering Alexander visits a frightened temple was rejected. The strong man of God (Mk. Jerusalem in search of provisions. Fearful inhabit- 1:7) arrived in glory and in triumphal procession ants adorn the city with wreaths, and stream out at the temple of his own city, for his own people. to greet him. A delegation escorts him back into Where were they at his first parousia? Missing. the city; but he, unlike Jesus, is received into the Where will we be at his second?—Simon Dean temple, where he makes a sacrifice. Permitting a king to perform such a rite was tantamount to handing over the keys to the city.1 It is fitting, 1. Antiquities of the Jews 11.325-39.

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