Vol. 90 No. 1,058 March 2020 TESTIMONY For the study and defence of the holy Scripture 81 Unwelcome developments in the Brotherhood

Also in this issue: The race of life 86 The problem of Exodus 6:3 95 Who was Ahasuerus? 105 Bible workshop: 2 John 115

Contents TESTIMONY

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

Section Editors: Publishing Editor’s column Your Letters DAVID BURGES. 7 Whitehead A matter of honesty (1) Behold, I come as a thief 104 Drive, Wellesbourne, Warwick, Jeremy Thomas Lost sheep CV35 9PW. Tel. 01789 842692; 81 105 email: [email protected] “My God, my God, why have “At the citadel in Susa” Science; Archaeology You forsaken me?” (Ps. 22:1) 2. Identifying Ahasuerus (1) Jamie Whittaker 84 Jeremy Thomas 105 REG CARR. York House, 34A High Street, Tutbury, DE13 9LS. Running the race Behold, I come as a thief Tel. 01283 521463; email: Mike Lewis 86 4. Out of the mouth of the [email protected] dragon Exhortation “My servants the prophets” Jonah: confronting corruption Mark Allfree 111 SHAUN MAHER. 5 Birch Court, with God Bible workshop Doune, FK16 6JD. Jacob Shilvock 88 The Second Letter of John 115 Tel. 01786 842996; email: [email protected] Ahithophel Is seeing believing? Watchman 1. The man 7. The external muscles of Jordan Walton 91 the eye ERIC MARSHALL. The Pines, Peter Forbes Ling Common Road, Castle The Yahweh name and the 116 Rising, King’s Lynn, Norfolk, Patriarchs The secret of Jewish PE31 6AE. Tel. 01553 631279; Bruce Bates 95 survival (Review) email: [email protected] Paul Maplethorpe Exposition Ezekiel’s temple vision 118 Geoff Henstock 96 P.S. JEREMY THOMAS (see above) Cultural shifts Principles, preaching and ­problems Harmonising Egyptian history with the Old Testament Mark Vincent 119 GEOFF HENSTOCK. 13 ­Alpha 3. The curious pattern of Bible trees Crescent, ­Panorama 5041, biblical archaeological 9. The willow S. Australia. Tel. 8277-0730; email: evidence Rebekah Dwyer VI [email protected] Michael J. H. Brown Australia Editor; Prophecy; 100 Testimony books Reviews Articles for publication Articles to be considered for publication are welcome and should be Testimony website: forwarded to the Publishing Editor (in Australia, the local editor) in the http://testimonymagazine.com first instance.

Publication of articles in the Testimony does not presume editorial endorsement except on matters of fundamental doctrine, as defined in the Birmingham Amended Statement of Faith. V “The ostriches’ wings flap joyously with the pinion and plumage of love, for she abandons her eggs to the earth and warms them in the dust, and she forgets that a foot may crush them, or that a wild beast may trample them” (Job 39:13-15, NASB). The Arabian ostrich used to be very common in the Middle East. Due to overhunting and the lack of habitat, this subspecies of ostrich became extinct around 1966. At times, Bible translators have found it difficult to translate words for animals and birds into English, but the ostrich appears to fit the description in Job 39:13-18, as the female bird lays her eggs in a simple pit in the dust of the ground. This pit is communal, being shared by a number of birds. Cover picture: Arabian ostrich, Jim Willey. Publishing Editor’s column A matter of honesty (1) EMBERSHIP OF the Christadelphian I suspect that, for many members of our com- community is defined by an acceptance munity, part of the challenge in considering this Mof a common understanding of Bible topic is that it is perceived to be part of a wider teaching—including the Bible’s claims about its problem. Much of what has previously been ac- own authority. It also carries a responsibility to cepted as a faithful reflection of Bible teaching, uphold and defend that understanding. There can in both practical and doctrinal terms, now seems be no doubt that some parts of our community to be ‘up for grabs.’ This extends well beyond are failing in this responsibility, and that this is peripheral aspects of life in the Brotherhood, allowing unsound teaching and practice to be to include the promotion of beliefs that have promulgated. hitherto been regarded as incompatible with the A number of Christadelphian ecclesias are cur- essential teachings of Scripture, as summarised in rently being exercised by the question of which our principal statements of faith. Amongst these roles in ecclesial life may legitimately be under- views are the following: taken by baptised sisters. For years now, there has • that belief in theistic evolution as a means been a trend in some parts of the brotherhood by which humans came into existence is to allow sisters to serve in roles which in earlier compatible with the apostles’ teaching on the days were reserved for baptised brothers. It is my atonement (amongst other passages, Romans impression that this trend has escalated consider- 5:12 and 1 Corinthians 15:21,22 show clearly ably of late. At one extreme, some ecclesias now that it is not) encourage sisters to participate in the full range • that homosexual relationships are a legitimate of ecclesial activities, including teaching and alternative to heterosexual marriage for Chris- public preaching, with little (if any) distinction tian believers (on the contrary, 1 Corinthians between tasks that may be undertaken by male and female members. A relatively high volume of correspondence on this topic has been published 1. See, for instance, “Letters to the Editor: All one in J e s u s ,” Christadelphian, vol. 157, no. 1,867, Jan. 2020, pp. Christadelphian 1 in the letters section of the . Re- 5–7, and no. 1,868, Feb. 2020, pp. 53–7. cently, the Testimony published an article which 2. John Botten, “Male and female in the Lord: biblical set out some of the biblical principles that are principles and instruction,” Testimony, vol. 90, no. 1,056, at stake.2 Jan. 2020, p. 3. Testimony, March 2020 Contents 81 Inspired history “While it might be conceded that prediction is beyond human power, the contention has been confidently put forward that inspiration is not necessary for writing accurate history. In view of the doubts that exist concerning the accuracy of human historical records even this might be ques- tioned; but it must be boldly denied when we examine the history written in the Bible. We are told that ‘God saw the wickedness of men’ (Gen. 6:6); that God ‘saw the affliction of His people’ (Ex. 3:7); that God ‘multiplied’ the numbers of Israel (Deut. 1:10); that God ‘delivered’ their enemies into their hands (Josh. 10:8); at the division of the kingdom the Chronicles declare that certain actions were done ‘for the cause was of God’ (2 Chron. 10:15). These are typical phrases chosen at random, but it is clear that Bible history is written from God’s point of view. If the words quoted were the recorded utterances of men’s opinions they might be merely an accurate record of men’s thoughts: but the language employed throughout the record of the events expresses a statement of fact. Either the view is the subjective opinion of the writer and so only pious thinking, or the history is of divine origin, for only if God guided the writers could such statements be accurate. There is no middle ground.” John Carter, “Inspiration (2)—the effect of inspiration,” Our Sure Foundation (The Christadelphian, 2016), pp. 73–4

6:9,10 warns that such relationships will ex- is the work of the Holy Spirit if this definition clude us from God’s Kingdom, if they are not of inspiration is valid? Why would the Spirit of repented of) God be required to compile a selection of writ- • that large sections of the history of the nation ings which are untrue? We could produce such of Israel as recorded in certain Old Testament a selection ourselves. passages did not happen (see box above). The Bible’s clearest definition of inspiration Some readers may be shocked to learn that is that the Holy Scriptures consist of words that such things have gained a foothold within the are ‘breathed out’ by God (2 Tim. 3:16). Let us ask Christadelphian community. Yet it seems that, in frankly, therefore: Can God breathe out words some quarters at least, these beliefs are not only that are not true? I hesitate even to word it like tolerated but actively promoted. this, but—contrary to Titus 1:2—can God lie? If, as seems inarguable, He required His people in New definitions earlier times to believe all the words of the Bible, It is clear to me that these and other unsound which constitute His revelation to mankind, on teachings have something significant in common: what basis are we entitled to suggest that He no they can be accepted only if we alter our stance longer requires us to believe them? Which parts on the inspiration of Scripture—the Brotherhood’s of the Bible are now to be accepted as true and foundation doctrine, on which depend all our which as untrue, and on what criteria? With its other doctrines and, consequently, our fellowship ‘pick and choose’ approach to the Bible, this new within a community that owes its existence to an definition of inspiration is fatal for a belief in the agreed common understanding of Bible teaching. things taught by Christ and his apostles, and I have observed that some of these new teach- which the Christadelphian community, from its ings require us to change the basic meaning of very foundation, consequently embraced as true. words. As the word ‘creation’ is redefined to Since it is the Bible that requires us to believe include theistic evolution (despite the fact that in the doctrine of inspiration, we should make ‘creation’ and ‘evolution’ do not mean the same quite certain that it is the Bible’s own definition thing at all), so too the word ‘inspiration’ now of inspiration that we uphold, and not one of includes things that are recorded in the Bible our inventing. but which are supposedly not actually true. When this discrepancy is challenged, a typical Where does the authority lie? answer goes something like this: ‘The Bible is an It might be observed that the Bible includes false inspired record of what people at the time thought statements, such as the serpent’s lie (Gen. 3:4; cf. was true’ (with the implied addition, ‘But we Jno. 8:44) and some of the words of Job’s friends know better’). But a moment’s reflection reveals (Job 42:7). Agreed; but the wholesale application the obvious flaw in this new definition. Where of this principle to entire passages or even books Testimony, March 2020 82 Contents of Scripture, on the basis of an alleged higher the Victorian era. It is a biblical model for dis- authority, is an entirely different thing. In the cipleship, set out clearly in the New Testament three examples listed above, the ‘authorities’ in letters and therefore to be emulated whenever it question would be, respectively: is possible for us to do so—if, that is, we are still • empirical science serious about the claim that we seek to emulate • twenty-first-century humanistic sensibilities the beliefs and practices of first-century followers • archaeology. of Christ and his apostles. These are disciplines on which the Bible is com- It can even be argued that the Internet has pletely silent, and which were never available facilitated the development of a parallel, ‘virtual’ to most generations of believers. They cannot ecclesial system—one which still resembles the therefore be a credible basis on which our belief ecclesial world in some respects, but which has in the truth of the Bible is determined. done away with some of its other important It is also true that these disciplines can some- features. Regrettably, this undermining of the times shed light on our understanding of Bible importance of the ecclesial system within our teaching. But they are categorically not the rea- community has extended into events advertised sons why we believe. In biblical terms, faith is as public but from which some brothers and simply belief in what God has said—which is what sisters have been excluded. the Bible claims to be. Only such belief justifies No doubt some of these activities are genu- a sinner from his or her sins, as the example ine and well-meaning. It may even need to be of Abraham shows (Gen. 15:6). ‘Faith’ in things acknowledged that some are attributable to the that God has never said—including the three failure of ecclesias to provide a healthy diet of examples above—is not faith at all. It cannot save. spiritual material for their members—for, if an Unless we are to accept a fundamental shift ecclesia is not keeping its members properly fed, in the very basis of our belief system, therefore, then we can understand why some might seek to such ‘authorities’ can never be allowed to be the satisfy their spiritual appetites elsewhere. By their criteria by which we, arbitrarily, accept or reject own admission, however, other online activities parts of the Word of the living God. The early have been motivated by an agenda of introduc- writings of the Brotherhood, such as articles in ing and normalising views that are inconsistent the Christadelphian, make it plain that believing in with historic Christadelphian teaching. This inspiration means believing that the Bible is true. appears to have included an emphasis on target- In doctrinal terms, therefore, the new, unbiblical ing younger members of our community, many definition of inspiration, which holds that parts of of whom spend considerably more time online the Bible are untrue, is only really the old heresy than their older brothers and sisters do (in some of ‘partial inspiration’ in modern guise.3 cases, far too much time). Unless the ecclesias are alert to such activities, and working actively Unwelcome developments to counter them, then there is real danger that A potentially insidious feature of the new beliefs our ecclesial system will become irrelevant and now in circulation is their promotion via Internet- obsolete, practically speaking. based activity, including private online groups. These thoughts will be concluded next month, This environment has the ‘advantage’ of avoiding God willing.—Jeremy Thomas accountability within the community, including the scrutiny of the ecclesias to which we belong and the ‘checks and balances’ that ecclesial life 3. For a definition of this term, see: Reg Carr, “Theories entails. We should appreciate that this system, of inspiration: the Christadelphian experience,” Testi- immensely precious, is not merely some quaint mony, vol. 52, no. 619, Jul. 1982, p. 193. Available online Christadelphian tradition, brought forward from at http://testimonymagazine.com/issues/1982/07 Partial inspiration “This kind of inspiration embraced only ‘that (which) appertains, directly or indirectly, to that system of truth of which Christ is the centre and end.’ It was, in other words, not a case of whether everything recorded in Scripture was infallibly true because it was all Divinely inspired in its recording; rather was it a question of inspiration being operative only in those parts of Scripture which have to do with salvation and redemption.”—Reg Carr, “Theories of inspiration: the Christadelphian experience,” Testimony, vol. 52, no. 619, Jul. 1982, p. 193.

Testimony, March 2020 Contents 83 Exposition “My God, my God, why have You forsaken me?” (Psalm 22:1)1 Jamie Whittaker

This climactic cry of Jesus from the cross, so full of emotional anguish and pain, has given rise to much speculation and debate. For the most part, discussion about Jesus’ use of Psalm 22 has centred on how (if at all) Jesus was ‘forsaken’ by his Father. Or, if he was not actually forsaken by God, how Jesus might have felt himself to have been forsaken. Various theories have been presented—some of greater merit than others. This article looks briefly at some of these suggestions before presenting a somewhat different perspective.

E CAN REJECT the kind of platitudinous ­obedience to his Father’s will. Some have gone explanations (drawn from a belief in further, to suggest that, as death encroached, Jesus Wthe Trinity) which say that the opening felt a kind of horror at the prospect of separation words of Psalm 22 show Jesus reaching deep from his Father, and that it was this that drew into the alienated human condition, to embrace the desperate cry from him. his humanity fully, on behalf of those for whom Another suggestion is that Jesus was ‘quoting’ he was dying. Psalm 22:1 in a last-ditch appeal to the people to Some brethren have suggested that Jesus understand who he was and what was happen- cried out because God had ‘withdrawn’ Himself ing. It has been rightly pointed out that the rest from him. This presumably requires that God’s of this Messianic psalm answers the ‘why’ ques- Holy Spirit power was withdrawn so that Jesus tions posed in verse 1. In other words, the psalm was left as powerless (and alone) as any other asks why this is happening, before providing the man. Beyond the lack of evidence for this, there answer, particularly in the closing verses. Readers would seem to be several reasons why this is an will have their own views about which of these unlikely and unnecessary suggestion, which we (and other) suggestions carry most weight. don’t propose to deal with here. Alternatively, people have suggested that Jesus The psalms’ use of rhetorical language (in common with the psalmist, in extremis) felt For all its uniqueness as a special Messianic psalm himself to have been forsaken by God—while (it is one of the psalms quoted most frequently in emphasising that this does not imply any sort the New Testament), the opening ‘why’ questions of weakness. One writer expresses his under- of Psalm 22 connect it with other psalms that use standing of Jesus’ state of mind at this moment a similar pattern of words (see table opposite for as follows: “It is enough, surely, to imagine the some examples). It is instructive to ask how the utter loneliness, physical pain and mental an- reader is meant to interpret these ‘why’ questions. guish of Jesus to understand that he should feel Naturally, each ‘why’ question needs consid- himself for a moment given over helplessly to ering in the context of the psalm in which it is his enemies to do their worst—and in that know what the absence of God from a human life feels 1. All Bible quotations are from the NKJV except where 2 like.” Understood in this way, the querulous otherwise stated. words demonstrate the depths of mental torment 2. Brother Graham Jackman, The Language of the Cross, that Jesus endured as he laid down his life in 2008, p. 106. Testimony, March 2020 84 Contents ‘Why’ question Reference “My God, my God, why have You forsaken me? Why are You so far from helping Psalm 22:1 me, and from the words of my groaning?”

“Why do You stand afar off, O ORDL ? Why do You hide in times of trouble?” Psalm 10:1 “I will say to God my Rock, ‘Why have You forgotten me? Why do I go mourning Psalm 42:9 because of the oppression of the enemy?’” “Awake! Why do You sleep, O Lord? Arise! Do not cast us off forever. Why do Psalm 44:23,24 You hide Your face, and forget our affliction and our oppression?” “O God, why have You cast us off forever? Why does Your anger smoke against Psalm 74:1 the sheep of Your pasture?” found. When this is done, it becomes clear that ‘Forsaken’? the purpose of each of these questions is only We return to Psalm 22:1—“My God, My God, to introduce the answer, and the answer is the why have You forsaken me?”—to ask, in the light important part. of what we have said, what the question means, For instance, in Psalm 10 the answer to the particularly in view of the fact that on the cross questions in verse 1, “Why do You stand afar off, Jesus applied it to himself. In this psalm, the O LORD? Why do You hide in times of trouble?” answer ushered in by the question begins almost is given in verse 14: “But You have seen, for You immediately: “But You are holy, enthroned in the observe trouble and grief, to repay it by Your praises of Israel . . .” (v. 3). Contrary to the open- hand . . .” In other words, the ‘why’ question is ing sentiments, the psalm affirms God’s close used only to usher in the answer, which is given presence: “For He has not despised nor abhorred in the rest of the psalm; and the point of the the affliction of the afflicted; nor has He hidden psalm is to remind the faithful of God’s covenant His face from him; but when he cried to Him, He faithfulness, despite the current circumstances heard” (v. 24; cf. Heb. 5:7). and how things appear to be. So these questions, However, the ultimate answer to the initial whilst entirely genuine, are in a sense rhetorical ‘Why . . . ?’ comes in the last phrase of the psalm, since they presuppose the answer which imme- concluding a passage that describes God’s pur- diately follows. pose in saving a people for His name: “He has This is not to suggest that the questions are not done this” (v. 31).3 Out of a situation in which real and heartfelt, or did not arise out of real cir- Jesus is apparently forsaken (only as it must have cumstances in the psalmist’s life. They represent appeared to those ‘surrounding’ him and ‘gaping’ the prayers and cries of faithful hearts suffering at him) comes the psalm’s wonderful declaration persecution, pained to see God’s way trounced of God’s purpose having been fulfilled through in the earth, who are waiting patiently for Him His obedient Son. to act to justify the righteous and fulfil His pur- Applying the formula from similar psalms, pose. It is to say that their rhetorical purpose, in we can see that the ‘why’ questions about divine sometimes dire situations, is to prompt the writer abandonment in verse 1 are designed to introduce (and, therefore, the reader) to remember the real (paradoxically) the opposite theme: God’s close- situation: that God will never forget His servants, ness to His Son and His intimate involvement and that He is keeping His promises. in the events of the crucifixion. Clearly, when In a sense, they represent the writer talking the Gospels record the mocking cry of the chief to himself: ‘Why have You forgotten me, God? . . . priests—“He trusted in God; let Him deliver But no, You would never forget the righteous . . .’ him now if He will have him; for he said, ‘I am The emphasis, therefore, is not on ‘Why . . . ?’ but the Son of God’” (Mt. 27:43)—they are showing rather ‘This is why . . .’ The questions are an appeal that this “congregation of the wicked” (Ps. 22:16) to God based on a recognition of His character considered him to be God-forsaken. To them, and His covenant faithfulness, rather than soul- everything about his shameful death on the searching, moral quandaries. They arise from faith, not from momentary despair, as some have suggested. 3. Or, as the REB has it: “The LORD has acted.” Testimony, March 2020 Contents 85 cross showed that God had forsaken him.4 The forsaken and of being alone: the truth that God rhetorical nature of the questions in verse 1 are was with him, much closer than all the “bulls” designed to introduce the answer to this charge encircling him (v. 12), that He had “answered” and to rebuff the idea that God has abandoned him (v. 21), and that His purpose would be him. Indeed, if Jesus’ enemies could but see it, done. God was at work within the minutiae of events, acting to bring salvation, right there and then. When Jesus quoted verse 1 in all his agonies on 4. It is interesting that in the Gospels Jesus cries out, “My God, My God, why have You forsaken me?” seemingly the cross, therefore, he was (in fellowship with in response to the chief priests and scribes, who imply his faithful brethren, v. 22) using words that that God has abandoned him. But he isn’t agreeing reminded him of the truth beyond the dire cir- with them—this is his faithful rebuff to them, if they cumstances, beyond the ‘apparent’ state of being could but accept it.

Fellowship, not isolation Needless to say, Jesus knew full well, as did the psalmist, God’s faithful promise, “I will never leave you nor forsake you” (Josh 1:5, NIV). He had also declared to his disciples, “you will be scattered, each to his own, and will leave me alone. And yet I am not alone, because the Father is with me” (Jno. 16:32). Did Jesus, in extremis, doubt or despair of the fact that God was with him? Absolutely not: that is not what his use of Psalm 22 is showing. God’s answer was in the psalm, as Jesus knew, and the question itself must not be separated from the answer. Surely Jesus used the psalm as an encouragement both to himself and to the faithful, and as a final appeal to those witnessing these remarkable events. In its context, the question, ‘Why have You forsaken me?’ is borne of faith, not of inner despair or similar; it is borne of fellowship with God, not loneliness or a sense of abandonment.

Contents Exhortation Running the race Mike Lewis As we run ‘the race of life’ we are encouraged on our way by the example of the faithful of old, chief among them our Lord Jesus Christ.

T MUST HAVE been hard for the Christians in out of worship and social gatherings around the Judea in AD 68 when the Letter to the Hebrews synagogue, and at times this separation would Iwas written. The initial excitement of the gospel lead to persecution. What were they to make of launch had faded. The presence of the Lord Jesus it? Was it meant to be like this? How could the in their midst was becoming a distant memory. Lord God stand by and see His people suffer at Now they had to pursue their discipleship in the hands of men and women who had rejected increasing isolation, surrounded by Jews who Him? These questions are answered poignantly were still committed to the Law and the tradi- by the writer to the Hebrews: tions of the Pharisees. Even their families and “And you have forgotten the exhortation friends would become remote. They would be left which speaks to you as to sons: ‘My son, do Testimony, March 2020 86 Contents not despise the chastening of the LORD, nor read, so that “he may run who reads it.” It is be discouraged when you are rebuked by a picture of a man running, inspired by the Him; for whom the LORD loves He chastens, vision. and scourges every son whom He receives’” (12:5,6).1 Hearts set on the Kingdom of God Difficulties in the lives of disciples are an expres- We have all seen great sporting events in huge sion of the Lord’s love, for by these things He stadiums where the world’s top runners gather develops in us characters which produce “the for the great race. Often, their supporters are in peaceable fruit of righteousness” (v. 11). But we the front row of the stand to cheer them on. When can fully understand this passage in Hebrews 12 the runner comes past, the supporters hold out only by seeing it in the context of the race of life. placards with words of encouragement. Those The passage really begins at the end of chapter words must be few and plain, or those running 10, where the writer quotes Habakkuk: “Now the would not be able to read them. That is the point just shall live by faith . . .” (Heb. 10:38). Chapter of these verses in Habakkuk. 11 is a long diversion, effectively in brackets, So what is this race, and what is the vision giving examples of those who lived by faith. that inspires it? It is the race of life, and the vi- So when the apostle begins his teaching about sion is the Kingdom of God. Habakkuk is told: God’s discipline at the beginning of chapter 12 “For the earth will be filled with the knowledge with “Therefore,” he is referring not to chapter of the glory of the LORD, as the waters cover the 11 but to the Habakkuk quotation at the end of sea” (2:14). The answer to Habakkuk’s question chapter 10. It is to this prophet we must turn to is that God’s people will be surrounded by those lay the foundation for the apostle’s teaching in who do not know God—they are “the proud.” But Hebrews 12. “the just,” although suffering, care nothing for this life because their hearts are set on the Kingdom Easy to read of God, and it is their faith in this vision of the It is not difficult to see the connection. Habakkuk Kingdom that carries them through the difficul- is told by the Lord God that the Babylonians are ties. Not only that; it is their path to eternal life, coming to wreak terrible judgments on His people for “the just shall live by his faith.” It is left to the (1:5-11). Habakkuk can’t believe it. How can this apostle in Hebrews 12 to explain what this means, happen to God’s own people? He ends up asking and to show how the image of the race helps us the same question as the Jewish Christians in to understand how the Lord God will bring His AD 68 were almost certainly posing: “Why do people to His Kingdom. You look on those who deal treacherously, and After quoting “the just shall live by faith” (Heb. hold Your tongue when the wicked devours a 10:38), the writer gives us the long list of the faith- person more righteous than he?” (v. 13). When ful in chapter 11. Chapter 12 begins, “Therefore the answer comes, it concludes with the words we also, since we are surrounded by so great a quoted in Hebrews: cloud of witnesses, let us lay aside every weight, “Then the LORD answered me and said: ‘Write and the sin which so easily ensnares us, and let the vision and make it plain on tablets, that us run with endurance the race that is set before he may run who reads it. For the vision is yet us . . .” (v. 1). Running the race is a continuation for an appointed time; but at the end it will of the passage in Habakkuk, but now the idea is speak, and it will not lie. Though it tarries, applied directly to us. The witnesses are the faith- wait for it; because it will surely come, it will ful listed in chapter 11, and we are surrounded by not tarry. Behold the proud, his soul is not them as we run the race. We are again in a sports upright in him; but the just shall live by his stadium, but this time with the faithful as specta- faith’” (2:2-4). tors around the track. They are our supporters, The answer to Habakkuk’s question is in the last in the front row of the stand, holding out to us sentence: it is the contrast between “the proud” plainly the vision of the Kingdom that inspired (those who are persecuting God’s people) and and sustained them through far greater difficul- “the just” (who are being persecuted, but who ties than we will ever know. Almost without are not discouraged, because of their faith in exception, they encountered opposition from the a vision). The context in Habakkuk provides the key to understanding Hebrews 12. The prophet is told that the vision must be easy to 1. Bible quotations from the NKJV. Testimony, March 2020 Contents 87 world around them, which had no knowledge of you would expect to see in a runner who has set God; but that did not deter them for a moment. his sights on winning. In fact, their example teaches us how the pres- We must play our part; we must ‘work out our sures of the race of life actually help us to win it salvation’ (Phil. 2:12). But great encouragement by shaping our characters. comes from knowing that we are not alone, “for it is God who works in you both to will and to do Not running alone for His good pleasure” (v. 13). The most impor- We need to lay aside every weight, as an athlete tant source of strength is this: “. . . looking unto would shed every possible garment if he wanted Jesus, the author and finisher of our faith, who to have any hope of winning the race. The weight for the joy that was set before him endured the represents sin, which so easily entraps us, and we cross, despising the shame, and has sat down at need to make a conscious effort to put it to one the right hand of the throne of God” (Heb. 12:2). side. The word used for “sin” is not referring to The Lord Jesus had the vision of the Kingdom one specific difficulty we may have, but is very always before him. He is our supreme example. general and encompasses all the many ways in He is asking us to do nothing that he has not which the world can slow us down in the race of already done himself. life. No one would take seriously a runner who If we look to him, then the questions are an- hoped to win an Olympic medal without this kind swered. We understand the need for discipline of effort. The very word used for “race” makes because even the Son of God “learned obedience the same point. It is unusual, being the Greek by the things which he suffered” (5:8). How much agōn, which becomes ‘agony’ in English. The word more should we be subject to the Father, who has translated “endurance” means ‘perseverance’ or only our good at heart, and who is working in us ‘fortitude’—showing the same determination that for our salvation and for the glory of His name!

Contents Young people’s section “My servants the prophets” Jonah: confronting corruption with God Jacob Shilvock

OD IS A benevolent God—all-powerful, of the central message that the example of Jonah all-knowing, capable of creating the is trying to teach us: that it is in our interests to Guniverse and everything within it and carry out whatever God wants from us because sustaining what He has created. Yet He still has it pleases Him. Not only that; it will also have the space to be patient, loving, forgiving, and a positive impact on our lives, which can grow willing to give us the opportunity to prove our- if only we give it enough time and conviction. selves capable of glorifying Him in His Kingdom. The stories of the Bible are given to pose ques- It seems like a pretty good deal for us. We can tions—to us, and about us. The question that the get a lot out of it without (in the grand scheme story of Jonah poses is this: Are you willing to of things) having to give much in return. How carry out God’s work, given all that He has done many other deals can you think of where this is for you? the case—where one party seems to do most of the giving and the other nearly all the taking? An ideal messenger They are vanishingly rare. Jonah is an ideal candidate to deliver the mes- Surely, then, we should be more than willing sage of their downfall to the Ninevites, because to undertake any task that God gives us, or take he holds them in contempt. And yet, when God any opportunity that He presents to echo the commands him to challenge them concerning example of Jesus, even in what might seem to us their corruption, he flees, unwilling even to at- to be an insignificant gesture. This, I think, is part tempt to uphold his part of the bargain. Testimony, March 2020 88 Contents It could be argued it was rational for Jonah to be sceptical about the Ninevites. Their society had become corrupt, like any person, commu- nity or culture can. This might be as a natural consequence of the situation that those involved might find themselves in, or because of their malicious intent. God says that the Ninevites’ corruption has “come up before” Him (Jonah 1:2),1 a phrase that carries the idea of turning towards something, to face it and oppose it directly, suggesting that Nineveh was actively work- ing against God, and conscious of the fact that it was doing so. Any place corrupted in this way, to the extent that God sees fit to overthrow it—and with a reputation so poor that Jonah couldn’t see a way for it to be brought back—would have made Jonah fear being corrupted by it himself. So perhaps Jonah does not think that he is capable of what God has asked of him. Not wanting to risk being corrupted would be a good aim in itself, but it does not solve the problem God has given Jonah to fix.

Confronting corruption Jonah’s task is to correct Nineveh’s course by stimulating repentance— confronting the corruption that has been allowed to fester and spread, holding the Ninevites to account, so that it can be removed from their society by turning them to work “Only the chaos of the sea can now force Jonah to with God instead of against Him. gather his thoughts and approach God again. Does it But Jonah is not happy to take up take our being ‘thrown overboard’ to get us to ask this challenge, and flees from it. God for guidance?” Abstracting this to our lives, we can use Nin- is closer to God’s ideal and glorifies Him more eveh’s wickedness to represent corruption that purely. But Jonah does not keep his part of the we may see in ourselves or in the environment bargain: he actively heads in the opposite direc- around us. We may discover a form of corruption tion. Rather than going east to Nineveh he goes in ourselves, in our close community, or spread west to Tarshish, looking to put himself further further afield, and realise that something should away from the corruption instead of attempting to be done about it. Surely if we appreciate the scale remove it. Comparing this with the way that Nin- of things that God has done for us, in keeping and eveh had turned to oppose God directly, Jonah’s sustaining us, and in giving us the Lord Jesus, refusal to work for God when he is given the op- then at the very least we have a duty to confront portunity proves to have negative ­consequences corruption and hold it to account with the aim of bringing about something better—something that 1. Bible quotations are from the ESV. Testimony, March 2020 Contents 89 way out: rather, in the belly of the fish He gives Jonah the opportunity to deliver himself through a period of prayerful meditation and reflection on his actions: “When my life was fainting away, I remembered the LORD, and my prayer came to You . . .” (2:7). Jonah’s refusal to confront the problem that God has told him to fix has taken him so far in the wrong direction that he has been ‘thrown over the edge’ of what he is capable of controlling. Only the chaos of the sea can now force Jonah to gather his thoughts and approach God again. Does it take our being ‘thrown overboard’ to get us to ask God for guidance? Do we confront any issues that we face when God first provides the opportunity to do so, while they are small enough to handle? Or do we let them spiral until they are too much for us to control, and resort to asking God to provide a way out only after rejecting His first offer? The better response is to confront the issue directly. We would do well to try to incorporate this into our reactions to the problems we face, the benefits being twofold: not only does it help to prevent problems from overwhelming us as the waves of the sea overwhelmed Jonah, but it is also the attitude that God wants from us—with ‘minds prepared for action’ (1 Pet. 1:13), always looking for the escape that He will provide “In the belly of the fish God gives Jonah the opportu- (1 Cor. 10:13). Being proactive in nity to deliver himself through a period of prayerful solving problems that we face— meditation and reflection on his actions: ‘When my confronting the corruption we find, life was fainting away, I remembered the LORD, and ‘going to Nineveh’ and calling out my prayer came to You . . .’ (Jonah 2:7).” against it—will uphold our end of for him—and should serve as a lesson for us too. the bargain with God and reduce the chances of It soon becomes clear that this was not the right the problem overwhelming us. choice, providing an example of why it is always better for us to confront the corruption that we Trusting God’s outcome find than to ignore or shy away from it. Jonah went to the Ninevites and prophesied to them, and “they turned from their evil way” Taking the opportunities God gives (3:10). Let us look at Jonah’s response in chapter Jonah’s efforts to flee are not as successful as he 4. The point demonstrated here is that, having hoped, and he ends up relying on God’s mercy to confronted corruption, Jonah brought something save him (again, consider how this can be related better into being. Yet because of his own flaws he to ourselves). It is interesting to see that God does could not separate his hatred for Nineveh from not save Jonah’s life simply by giving him a direct the fact that God had spared it, and this angered Testimony, March 2020 90 Contents him. There was a mismatch between what he our thoughts and consider how they might not thought of Nineveh (it was evil, corrupt, worthy be perfectly aligned with God’s. “Do you do well of challenge) and what it now was (repentant, to be angry?” God asked Jonah (4:4). God goes humbled, markedly improved). Evidently the on to explain to him that he was right to attempt situation was now much better than it had been to help Nineveh, and that it was pleasing to Him previously; but the very attitude that had led to that he had worked for Him—in contrast with the Jonah refusing to confront Nineveh at the start plant for which he had not worked. Jonah had was now causing him to be angry that it had not earned the shade from the plant, which was repented—he cannot have fully understood the a blessing from God. God is telling Jonah that he task God had given him, else he would have been should appreciate the fact that for a short while joyful at what had happened. he had the plant without putting any effort into Again, this is something that we may fall obtaining it, rather than lamenting the fact that it foul of. If, when we take up the responsibility of had been taken from him. This is the final lesson challenging corruption, we find that we are not being taught in the book of Jonah: that it is better guaranteed an outcome that we want, like or to confront the problems we face and trust that agree with, does this mean that we were wrong the outcome will be right before God (even if we to attempt to make the situation better? In this do not like it personally) than to try to escape the situation, perhaps it would be better to examine problem altogether by fleeing from it.

Contents

Exhortation Ahithophel 1. The man Jordan Walton

Ahithophel may be one of those lesser-known characters in Scripture whom we have not spent much time considering. Part one of this two-part article examines Ahithophel’s life, and the second part aims to bring out some interesting types between Ahithophel and David, and Judas and the Lord Jesus Christ.

HITHOPHEL’S NAME means ‘brother of Ahithophel is first mentioned in 2 Samuel folly.’ From this we might be tempted to 15:12, which speaks of the advice that he gave to Athink that Ahithophel was of a similar both David and Absalom: “And Absalom sent character to Nabal, ‘fool,’ a man who was consid- for Ahithophel the Gilonite, David’s counsellor, ered foolish in his doings (see 1 Sam. 25:25). Yet from his city, even from Giloh, while he offered Scripture says that “the counsel of Ahithophel, sacrifices. And the conspiracy was strong; for the which he counselled in those days, was as if a people increased continually with Absalom.” So man had enquired at the oracle of God: so was Ahithophel had originally been David’s counsel- all the counsel of Ahithophel both with David lor and advisor; but, due to the conspiracy against and with Absalom” (2 Sam. 16:23). Referring to David, Ahithophel had changed his allegiance Ahithophel’s wisdom, understanding and counsel and joined Absalom to offer his service and was like referring to God’s Word: it was wise, counsel to him. In the Psalms David emphasises intelligent and clever, always right, and a striking the closeness of spirit and fellowship that the contrast to foolishness. two had enjoyed: Testimony, March 2020 Contents 91 “Yea, mine own familiar friend, in whom I while he offered sacrifices. And the conspiracy trusted, which did eat of my bread, hath lifted was strong; for the people increased continually up his heel against me” (41:9); with Absalom” (15:12). Here is the critical point “For it was not an enemy that reproached in Ahithophel’s life, at which he switches his al- me; then I could have borne it: neither was legiance from David to Absalom. Verses 30 and it he that hated me that did magnify himself 31 paint the distressing picture of David’s reaction against me; then I would have hid myself from to this change: him: but it was thou, a man mine equal, my “And David went up by the ascent of mount guide, and mine acquaintance. We took sweet Olivet, and wept as he went up, and had his counsel together, and walked unto the house head covered, and he went barefoot: and all of God in company” (55:12-14). the people that was with him covered every So the question we may ask is, Why would man his head, and they went up, weeping as Ahithophel betray David? What was his reason they went up. And one told David, saying, to betray his close companion and friend? How Ahithophel is among the conspirators with could he now give “sweet counsel” to David’s Absalom. And David said, O LORD, I pray enemy? thee, turn the counsel of Ahithophel into foolishness.” Family ties The upset and despair in David’s voice can almost Perhaps by placing 2 Samuel 11:1-4 alongside be heard through the pages of Scripture. The 23:34, as in Table 1 below, we can discover Ahith- plea and prayer that he utters to God are real ophel’s reason. and heartfelt as he understands why his former The two verses fill out the family tree, reveal- friend has “lifted up his heel” in a way that ing Bathsheba to be Ahithophel’s granddaugh- would surely have reminded him of his own sin. ter. Consequently, our natural emotions and Table 2 opposite brings out further the feelings empathy are perhaps now with Ahithophel, as and emotions that were going through David’s we understand the hatred that he must have felt mind, as expressed in Psalm 56: towards David because of what he had done to Ahithophel’s granddaughter and her husband. God’s care for David We can empathise with why he felt betrayed and Given all that took place during this short period hurt by David, who had committed adultery and of David’s life, we can appreciate why David murder in his sin against the God whom they had might have felt that God would not now listen worshipped together. The trust that he had had to his prayers. Yet 2 Samuel 15:32-34 shows God’s in his “familiar friend” had gone, and the flesh unfailing care for him: got the better of him. “And it came to pass, that when David was come to the top of the mount, where he wor- A change of allegiance shipped God, behold, Hushai the Archite “And Absalom sent for Ahithophel the Gilonite, came to meet him with his coat rent, and David’s counsellor, from his city, even from Giloh, earth upon his head: unto whom David said,

Table 1 2 Samuel 11:1-4 2 Samuel 23:34 “And it came to pass, after the year was expired, at the time when kings go “. . . Eliphelet the forth to battle, that David sent Joab, and his servants with him, and all Israel; son of Ahasbai, and they destroyed the children of Ammon, and besieged Rabbah. But David the son of the tarried still at Jerusalem. And it came to pass in an eveningtide, that David Maachathite, arose from off his bed, and walked upon the roof of the king’s house: and Eliam the son of from the roof he saw a woman washing herself; and the woman was very Ahithophel the beautiful to look upon. And David sent and enquired after the woman. And Gilonite . . .” one said, Is not this Bath-sheba, the daughter of Eliam, the wife of Uriah the Hittite? And David sent messengers, and took her; and she came in unto him, and he lay with her; for she was purified from her uncleanness: and she returned unto her house.”

Testimony, March 2020 92 Contents Table 2 Psalm 56 How the psalm plays out in the account of Ahithophel “Be merciful unto me, O God: for man would David acknowledges that he needs God’s mercy, swallow me up; he fighting daily oppresseth me” for only God can save him from his enemies (v. 1) “Mine enemies would daily swallow me up: for Perhaps emphasises the extent of the they be many that fight against me, O Thou most conspiracy that was fighting for Absalom against High” (v. 2) David “What time I am afraid, I will trust in Thee. In David realises that flesh is nothing, and that only God I will praise His word, in God I have put my God can defeat his enemies—if he trusts in Him trust; I will not fear what flesh can do unto me” (vv. 3,4) “Every day they wrest my words: all their Illustrates the hatred that Ahithophel had for thoughts are against me for evil” (v. 5) David: evil thoughts against him continually “They gather themselves together, they hide Depicts Ahithophel waiting for his revenge on themselves, they mark my steps, when they wait David for my soul” (v. 6) If thou ­passest on with me, then thou shalt of the house; and Absalom went in unto his be a burden unto me: but if thou return to father’s concubines in the sight of all Israel. the city, and say unto Absalom, I will be thy And the counsel of Ahithophel, which he servant, O king; as I have been thy father’s counselled in those days, was as if a man had servant hitherto, so will I now also be thy enquired at the oracle of God: so was all the servant: then mayest thou for me defeat the counsel of Ahithophel both with David and counsel of Ahithophel.” with Absalom” (2 Sam. 16:20-23). Perhaps curiously, on David’s side we see another Ahithophel’s counsel was to take over David’s kind of lying and deception as his servant Hushai harem. In Old Testament times, taking posses- convinces Absalom to believe that, like Ahith- sion of the royal harem was a public act which ophel, he too had betrayed David and changed declared that a former king had been replaced. allegiance. Yet the verses reveal that Hushai and From a human point of view we can see how David are working together to destroy the counsel cunning Ahithophel was in this, and can there- of Ahithophel under the providence of God. As fore understand why his words were regarded Psalm 33:10 says, “The LORD bringeth the counsel as like the oracles of God. Yet this was prophecy of the heathen to nought: He maketh the devices being fulfilled: of the people of none effect.” What comfort this “And Nathan said to David, Thou art the verse can give to us, too, when we are faced with man. Thus saith the LORD God of Israel, I difficult situations in life! anointed thee king over Israel, and I delivered thee out of the hand of Saul; and I gave thee Ahithophel lives up to his name thy master’s house, and thy master’s wives Back in the narrative, Absalom seeks Ahithophel’s into thy bosom, and gave thee the house of counsel for the first time: Israel and of Judah; and if that had been too “Then said Absalom to Ahithophel, Give little, I would moreover have given unto thee counsel among you what we shall do. And such and such things. Wherefore hast thou Ahithophel said unto Absalom, Go in unto despised the commandment of the LORD, to thy father’s concubines, which he hath left to do evil in His sight? thou hast killed Uriah keep the house; and all Israel shall hear that the Hittite with the sword, and hast taken his thou art abhorred of thy father: then shall wife to be thy wife, and hast slain him with the hands of all that are with thee be strong. the sword of the children of Ammon. Now So they spread Absalom a tent upon the top therefore the sword shall never depart from Testimony, March 2020 Contents 93 thine house; because thou hast despised Me, was persuasive, as he explained how angry David and hast taken the wife of Uriah the Hittite and his men would be. He used the analogy of to be thy wife. Thus saith the LORD, Behold, a bear robbed of her cubs (v. 8), indicating that I will raise up evil against thee out of thine they were not about to back down or be trodden own house, and I will take thy wives before on by Absalom and his men. Hushai reminded thine eyes, and give them unto thy neighbour, Absalom that David was no fool, and that he and he shall lie with thy wives in the sight of would not have carelessly lodged with the peo- this sun. For thou didst it secretly: but I will ple. Anticipating the attack, he would be hiding, do this thing before all Israel, and before the and ready to retaliate. Hushai’s speech was wily, sun” (12:7-12). designed to appeal to Absalom’s ego and gain Verse 11 of Nathan’s prophecy, that God would time for David—the very reverse of Ahithophel’s give David’s wives to his “neighbour,” comes to counsel. pass in 16:22. This suggests that Ahithophel’s To Ahithophel’s disgust, Absalom was drawn counsel was part of God’s plan for delivering in by Hushai’s appealing argument, seeing an ap- David at this time in his life. Humanly speaking, parent realism and logic to his words, in contrast this is the point in Ahithophel’s life at which he to Ahithophel’s rash action. We can well imagine lives up to his name. In foolishness he thought Ahithophel’s response on hearing the news that that it had been through his own wisdom that the his counsel was not followed. His confidence plan to overthrow David had worked. Ahithophel was knocked, his pride shattered, his wisdom would learn that man’s wisdom is nothing in regarded as worthless. All that he valued of comparison with God’s true wisdom. himself was no longer needed, and he knew that Hushai’s advice would prevail. Such a wise man Ahithophel’s confidence as Ahithophel should have realised that God’s In 17:1-3 Ahithophel gives Absalom further coun- plan with His anointed would prevail. “For the sel on how to defeat David in battle. Ahithophel LORD had appointed to defeat the good counsel would understand David’s fighting qualities, of Ahithophel, to the intent that the LORD might which he had witnessed first-hand when serving bring evil upon Absalom” (v. 14). him. He knew that if Absalom went into battle Tragically, Ahithophel’s bitterness and resent- himself, then he would not be safe—meaning that ment resulted in him taking his own life: the conspiracy against David would fail. For the “And when Ahithophel saw that his counsel coup to succeed, Absalom had to be alive and was not followed, he saddled his ass, and David had to be dead, and Ahithophel knew this. arose, and gat him home to his house, to No doubt Ahithophel believed his own counsel, his city, and put his household in order, and and informed Absalom that he should attack hanged himself, and died, and was buried in David immediately, that very night, in order to the sepulchre of his father” (v. 23). deny him any time to gain support. Ahithophel not only heard that his counsel was Furthermore, to avoid the risk of Absalom be- not followed, but saw it with his own eyes. He ing killed, Ahithophel suggested that he himself would have seen Hushai being praised and ap- should lead Absalom’s forces into battle and be the plauded for his advice and counsel as he himself one to kill King David. This was excellent advice was disregarded. Ahithophel felt self-pity, being from Ahithophel, as there could be no danger sure that his own plan was better—and should of Absalom being killed while he remained at have worked. He knew that delay was just what home, leaving little chance of the conspiracy David needed to give him time to gather support being jeopardised. If Ahithophel failed in battle, against the revolt. Ahithophel had failed to take then Absalom would still be alive to continue his revenge on the man who had disgraced his the rebellion. In the words of verse 4, “the saying granddaughter and destroyed her husband. The pleased Absalom well, and all the elders of Israel.” tragedy ended when Ahithophel decided to take his own life, hanging himself in his hopelessness God humbles the proud and bitterness. Yet Absalom decided to seek Hushai’s approval of Ahithophel’s scheme (vv. 5,6). Hushai’s reasoning (To be concluded) “And when Ahithophel saw that his counsel was not followed, he . . . put his household in order, and hanged himself, and died . . .” (2 Sam. 17:23).

Testimony, March 2020 94 Contents Principles, preaching and problems The Yahweh name and the Patriarchs Bruce Bates

Given that the name ‘Yahweh’ occurs early in the PROOF. Rotherham (in his Empha- sized Bible) translates “I am who I Genesis record, how was this name ‘not known’ to am” in Exodus 3:14 as “I will become Abraham, Isaac and Jacob (Ex. 6:3)? whatsoever I please.” Rotherham’s translation seems suited to the context ROBLEM. God declares that He was known of the Exodus events. For example, God’s name to Abraham, Isaac and Israel, not by the is connected to the idea of deliverance (6:1). That name Yahweh, but by the name El Shaddai: is why Moses’ question regarding the Hebrews P“I appeared to Abraham, to Isaac, and to Jacob, asking about the name of God (3:13-15) has rel- as God Almighty [El Shaddai], but by My name evance: is He a God who acts to deliver, or one the LORD [Yahweh] I did not make Myself known who remains aloof? Only the meaning of His to them” (Ex. 6:3).1 Yet God was known to the fa- name will give the answer to this question. Note thers by the name Yahweh: “So Abraham called below the repeated use of “I will . . .” statements in the name of that place, ‘The LORD [Yahweh] will Exodus 6, which are bookended by God declaring provide’; as it is said to this day, ‘On the mount His name Yahweh (‘I will be’). The “I will . . .” of the LORD [Yahweh] it shall be provided’” (Gen. statements declare that a striking demonstration 22:14). How is this problem resolved? of God’s power to deliver the Hebrews is about to follow, which is exactly what the captive Hebrews SUMMARY RESPONSE. The fathers knew that needed to know. God was called Yahweh but did not know Yah- “I am the LORD [Yahweh]” (I will do whatso- weh in the demonstrable way that the Hebrews ever I please) (v. 6): of Exodus were soon to discover. The name • “I will bring you out from under the burdens Yahweh—‘I will be’—contains the idea of large- of the Egyptians” (v. 6) scale, highly graphic deliverance by God, who is • “I will deliver you from slavery to them” (v. unfettered in His power. God’s name Yahweh can 6) be paraphrased as ‘He will be as He chooses to • “I will redeem you with an outstretched arm behave’—that is, God declares, ‘I can do whatever and with great acts of judgment” (v. 6) I want to do, with unlimited power, and at a time, • “I will take you to be My people” (v. 7) and to an extent, of My own choosing.’ This was • “I will be your God, and you shall know that attested by the miracles surrounding the Exodus I am the LORD [Yahweh] your God” (v. 7) of the Israelites from Egypt. The nature and ex- • “I will bring you into the land that I swore to tent of these interventions by God in Egypt were give to Abraham, to Isaac, and to Jacob” (v. 8) unprecedented in the lives of the fathers. Thus, • “I will give it to you for a possession” (v. 8). the demonstration of the meaning of God’s name “I am the LORD [Yahweh]” (I will do whatsoever of Yahweh was unobserved (unknown) by the I please) (v. 8). fathers but was about to be observed (known) This unfolding of the meaning of God’s name by the captive Hebrews. to the Hebrews is made more pertinent within the By contrast, God pointedly demonstrated context of Egyptian culture. Pharaoh dismissed Himself to the fathers through the name El Yahweh as just another local and limited deity Shaddai (which expresses the ideas of fruitful- whom he did not know and therefore chose to ness and power) rather than the name Yahweh, even though He had been called by the name 1. Bible quotations are from the ESV except where other­ Yahweh. wise stated. Testimony, March 2020 Contents 95 ignore (5:2). Pharaoh was unaware that Yahweh reticent to lead Israel from Midianite servitude (v. was an all-powerful Deity who was subservient 15), just as Moses had been in Egypt (Ex. 3:11). Yet to no one, who could act in a totally unfettered deliverance under Gideon was to mimic deliver- manner, and who was about to intervene in a ance under Moses: direct, demonstrable and unprecedented way. “the LORD sent a prophet to the people of By contrast, God demonstrated Himself to the Israel. And he said to them, ‘Thus says the fathers through the name El Shaddai rather than LORD, the God of Israel: I led you up from through the name Yahweh, even though He had Egypt and brought you out of the house of been called by the name Yahweh. ‘El Shaddai’ slavery. And I delivered you from the hand of implies that God is acting in a more personal the Egyptians and from the hand of all who and less immediately dramatic way (although oppressed you, and drove them out before the effects are just as significant). For example, you and gave you their land. And I said to in Genesis 17, God as El Shaddai gives Abraham you, “I am the LORD your God; you shall not some “I will . . .” statements that are deeply per- fear the gods of the Amorites in whose land sonal but less openly miraculous than the “I will you dwell”’” (Judg. 6:8-10; see also vv. 13,14). . . .” statements of the Exodus. Note that in these verses God declares His deliver- “I am God Almighty [El Shaddai]” (giver of ance of Israel from Egypt and then makes pointed fruitfulness and power) (v. 1): mention of His name Yahweh (v. 10). • “I will make you exceedingly fruitful” (v. 6) • “I will make you into nations” (v. 6) CONCLUSION. The name Yahweh in Exodus • “I will establish My covenant between Me and 3–6 signifies God’s intention to demonstrate His you and your offspring” (v. 7) unbridled power in an unprecedented way to • “I will give to you and to your offspring . . . deliver His people. This demonstration of the the land of Canaan” (v. 8) meaning of God’s name Yahweh was therefore • “I will be their God” (v. 8). unknown to Abraham, Isaac and Israel, resulting Judges 6 appears to support this understanding in the statement, “by My name the LORD [Yahweh] of God’s name Yahweh in Exodus. Gideon was I did not make Myself known to them” (6:3).

Contents Exposition Ezekiel’s temple vision Geoff Henstock

Responses to Ezekiel’s vision of a glorious temple in the As the reader progresses through land of Israel vary from fascination to bafflement. What the book, prophecies against other was the original purpose of this remarkable section of nations give way to a wonderful promise of Israel’s restoration to Scripture, and what relevance does it have for us in the its ancient homeland and the over- last days? throw of Gog, the final aggressor against God’s chosen people, at which ZEKIEL MINISTERED to exiled Israelites time God will be honoured by both Jews and languishing in Babylon, exhorting them Gentiles. Eto faithfulness and encouraging them in Then “the house of Israel shall know that I am their dispossessed situation. It is not surpris- the LORD their God from that day and forward” ing, therefore, that his prophecy opens with (Ezek. 39:22), God “will be known in the eyes an awe-inspiring vision of the cherubim. This of many nations, and they shall know that I am is followed by forthright denunciations of the the LORD” (38:23), and “the nations shall know spiritual failings of the Israelites and then by that I am the LORD that sanctify Israel, when prophecies of judgments upon various nations My sanctuary shall be in the midst of them for opposed to Israel. evermore” (37:28, RV). Testimony, March 2020 96 Contents An enigmatic vision After thirty-nine colourful and exhilarating chapters there is a manifest change of pace when we reach Ezekiel 40. Chapters 40–43 record de- tailed specifications for the erection of a massive temple to be built in Israel—the “sanctuary” to which reference was made in chapter 37—while chapters 44–46 outline ordinances for worship in that temple. Why was such detailed information imparted to Ezekiel for sharing with his contemporaries? Why have these details been preserved for the benefit of later generations of faithful saints? As there is nothing to indicate that it will be the saints who will construct this edifice, we may presume that the details have not been provided for mundanely practical reasons. The future temple described by Ezekiel is vastly larger and more elaborate than Solomon’s temple, whereas the one built by the returning exiles was inferior to Solomon’s (see Hag. 2:3). It is larger even than the magnificent edifice con- structed at the direction of Herod the Great. To date this prophecy has not been fulfilled, so we must conclude that this temple will be erected after the return of Christ. Many faithful Bible students ponder this vi- Adelaide in December 1901). The Christadelphian sion deeply, especially those with a passion for for November 1902 records that in Adelaide more architecture and construction. Others recoil at the than 700 people attended each of the two lectures seemingly tedious nature of details that appear to about the temple. have little relevance to them. Yet this information In the years since 1887 some have suggested has been preserved for our benefit and, on the alternative models for Ezekiel’s temple, but none basis that all Scripture is profitable for our walk has attracted as much support in the brotherhood in Christ, it behoves us to determine its message as that of Brother Sulley. Others have sought to for the servants of God. build on the exposition of Brother Sulley. For instance, Brother Peter Schwartzkopff’s 2008 A topic of abiding interest book The City of the Living God draws upon the In 1887 Brother Henry Sulley, a professional ar- work of Brother Sulley. In the preface the author chitect, published The Temple of Ezekiel’s Prophecy.1 acknowledges his debt to Brother Sulley and His book includes an image of what the sanctu- explains that his own book seeks to address “a ary might look like. For several generations of few problems with what Sulley wrote.” Christadelphians this has been the standard textbook about Ezekiel’s vision; many who have Does it matter? never read this book will be familiar with the That there will be an orderly system of worship image suggested by Brother Sulley. in the Kingdom age is clear from Isaiah 56:7, It may have been expected that brothers and Zechariah 14:16 and other passages. It cannot be sisters would be interested in this temple, but wrong, therefore, to be interested in converting Brother Sulley’s vision of the temple was also the detailed information revealed through Ezekiel considered a suitable subject for advertised pub- to a picture of what the structure might look like; lic lectures. In 1901 he visited North America, but is that the primary objective of the vision? Australia and New Zealand. At various places Brother Sulley acknowledged that “It is not to during that trip he delivered illustrated public lectures on the temple of Ezekiel’s prophecy (see 1. Reviewed by H. J. Salter in the Testimony, vol. 41, no. the flyer used to advertise lectures delivered in 490, Oct. 1971, p. 369. Testimony, March 2020 Contents 97 be expected that every detail respecting this its treasures stripped to satisfy the demands of building was revealed to or recorded by Ezekiel.” 2 invading powers. The exiles were now hundreds Those familiar with his book will be aware of miles away in a very different land. Captives that, when expounding details of the vision, they were, but captives in the most modern and Brother Sulley frequently uses terms such as “this luxurious city in the world at that time. At its may well,” “will probably be,” “this suggestion,” zenith when Ezekiel prophesied, Babylon was “may,” “seems intended” and “some such arrange- truly wondrous. Nebuchadnezzar boasted, “Is ment.” He also recognises that there may be more not this great Babylon, that I have built for the than one way to interpret certain details (there is house of the kingdom by the might of my power, an example of this on page 160). Aware that not and for the honour of my majesty?” (Dan. 4:30). all the details have been revealed (the height of Great Babylon indeed. More than 2,000 years most features, for instance, is not indicated), and after Nebuchadnezzar, archaeologists excavating recognising the challenge of interpreting some of the city’s ruins marvelled at its magnificence. Im- what has been revealed, Brother Sulley is not as agine how impressive the city must have seemed dogmatic about certain aspects of the vision as to Jews transplanted from impoverished Judea. some of his followers. Ambiguity about at least Its wide boulevards were lined with monumental some of the detail strongly suggests that the buildings such as the palace of Nebuchadnezzar, primary objective of the vision was not to equip known as ‘the Marvel of Mankind.’ The astonish- Ezekiel’s contemporaries nor his later readers ing ‘hanging gardens’ of Babylon are believed to with the specifications that builders would need have been adjacent to this palace. to erect the structure. The very best the world could offer, the acme God told Ezekiel why the vision was given: of what man could achieve, was available in “Thou son of man, shew the house to the house abundance in Babylon. Seventy years’ residence of Israel, that they may be ashamed of their in this cosmopolitan, prosperous metropolis had iniquities: and let them measure the pattern” an enervating effect on the spirituality of many of (43:10). “The house of Israel” was to take note of the exiles. When Babylon was overthrown, Cyrus the design and layout of the sanctuary, but the decreed that the Jews could return and rebuild objective was not that they should construct it, but Jerusalem. Many heeded the call and returned that they might “be ashamed of their iniquities.” under Zerubbabel, but we are told they totalled Immediately prior to this statement, God sum- fewer than 50,000 (Ezra 2:64,65). Presumably, marised these iniquities which led to the nation many had become all too comfortable in Babylon going into captivity: and were reluctant to leave. “they have even defiled My holy name by Aware of how seductive Babylon would be, their abominations that they have committed: God gave Ezekiel this vision of an amazing wherefore I have consumed them in Mine structure whose size and magnificence would anger. Now let them put away their whore- overshadow even the best that Babylon had to dom, and the carcases of their kings, far from offer. They had every reason to marvel at the Me, and I will dwell in the midst of them for edifices in Babylon, but what Ezekiel described ever” (vv. 8,9). was even greater. As Brother Sulley commented, it The Jews with whom Ezekiel dwelt were in exile is “a vista of majestic pillars, and a broad expanse in Babylon because of their iniquity. Consist- of galleried buildings which may well inspire the ent with prophecies made by Jeremiah, Ezekiel beholder with awe.”3 prophesied that one day they would return to The vision was intended to invoke in the house their homeland and their holy city. The danger, of Israel a spirit of repentance: however, was that, while they waited for that “if they be ashamed of all that they have done, day when they would be allowed to return, they shew them the form of the house, and the would become very comfortable in the luxury fashion thereof, and the goings out thereof, of Babylon. and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and Strengthening the things which remain all the forms thereof, and all the laws thereof: Ezekiel’s hearers knew that their holy city had been sacked, its walls destroyed, and its temple 2. Henry Sulley, The Temple of Ezekiel’s Prophecy (fifth pillaged. For many decades before Jerusalem edition), p. 114. fell to the Babylonians it had been in decline, 3. Ibid., p. 197. Testimony, March 2020 98 Contents and write it in their sight, that they may keep Ezekiel’s vision in 572 BC, when hopes for the the whole form thereof, and all the ordinances restoration of Judea must have seemed dim, was thereof, and do them” (Ezek. 43:11). designed to act as an antidote to the seductive culture of Babylon. This vision, revealed to the Date of the vision house of Israel at Passover time, was intended to The date of the vision supports this conclusion. make them “ashamed of their iniquities” (Ezek. The prophet is very precise about the time when 43:10), turn from their wicked ways, and look he received the vision of the temple: “In the forward to the glories God had in store for the twenty-fifth year of our exile, at the beginning seed of Abraham. Less than forty years later of the year, on the tenth day of the month, in the Babylon would be conquered by the Medes and fourteenth year after the city was struck down, the Persians, and a decree would be issued al- on that very day, the hand of the LORD was lowing the exiles to return. upon me, and He brought me to the city” (40:1, ESV). Only Ezekiel’s brief prophecy recorded in Its relevance today 29:17-21 is dated later than this vision. The year The vision of a great sanctuary to be erected in in which this vision was received was 572 BC. the land was designed to encourage the house Several scholars have concluded that this was a of Israel in Ezekiel’s day to faithfulness, and to jubilee year, the first since the jubilee in which enliven their anticipation of deliverance from King Josiah kept the Passover in the eighteenth bondage. It should have the same impact on the year of his reign (2 Kgs. 23:22,23). house of Israel today. The day on which the vision was received is Seven times in Revelation, ‘Babylon’ is de- also significant. The tenth day of the first month scribed as “great.”4 Six of those seven references is the day on which Israelites were required to are about her destruction at the return of Christ. take a lamb in preparation for the Passover feast The world in which the modern house of spiritual (Ex. 12:3). Passover spoke to Israel of deliverance Israel seeks to serve God is every bit as seduc- from bondage, the overthrow of their enemies, tive as ancient Babylon. This is especially true in the passing over of their iniquities (if they were religious terms, with the practices of Babylon and repentant) and a new start in God’s service. her harlot daughters so very tempting at times. The fourteen years after Jerusalem’s destruc- Our wisdom is to heed the warning to “Come tion were more than long enough for some of the out of her, My people, that ye be not partakers of exiles to grow accustomed to life in Babylon and her sins, and that ye receive not of her plagues” blunt their yearning to return to the land. This (Rev. 18:4). means that it was an ideal time to remind them Do we find the structures (both literal and of God’s plan for His people and for all the na- metaphorical) erected by modern man alluring tions which shall be blessed through Abraham. and distracting? Then let us focus on a vision of The vision might not have had the same impact something vastly more wonderful which God and potential to provoke corrective action had will erect when the structures of modern man it been revealed very soon after the conquest of have been swept away. Let us be ‘ashamed of our Jerusalem. iniquities’ and let us look forward to the time Those exiles seduced by life in Babylon, or in when we shall be delivered from bondage and danger of becoming seduced, would find in this shall no more be the captives of sin and death. vision a promise of something much greater than As Ezekiel’s ministry drew to its close, Baby- they could see around them in Babylon. Great lon may have seemed impregnable. It was at the Babylon might seem unassailable, but that “city” height of its power and influence, yet within a (the word used also of the holy city in Ezekiel generation it was to be overthrown. The world 40:1,2) was doomed to fall. And in Jerusalem, around us has a veneer of permanence, but, like Jeremiah, a contemporary of Ezekiel, prophesied ancient Babylon, its demise is certain and is now that “great destruction” would come upon Baby- imminent. Even so, come, Lord Jesus! lon despite her “great voice” and her waves which roared like “great waters” (Jer. 51:54,55). 4. Rev. 14:8; 16:19 (twice); 17:5; 18:2,10,21. “Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel” (Ezek. 40:4).

Testimony, March 2020 Contents 99 Archaeology Harmonising Egyptian history with the Old Testament Putting the case for historical revision 3. The curious pattern of biblical archaeological evidence Michael J. H. Brown

HERE IS A striking anomaly in the pattern we have placed onto this timeline almost all the of archaeological evidence for the Old Testa- Old Testament individuals who are attested from Tment. Perhaps the easiest way to see this is archaeological evidence. There is a convenient to view the whole sweep of Israelite history in website which lists these, maintained by the a single chart. To do this, we can use a timeline well-known Biblical Archaeology Society.1 The representing Israel’s history as a nation from chart below shows the result. the time of Moses onwards. In order to achieve Prior to the time of David there was the Judges an overall view of Israel’s archaeological record, period, and following him were the monarchies

MOSES/EXODUS DAVID 1400 BC 1000 BC

Jehu Tiglath-pileser III (=Pul) Hadadezer Jeroboam II Menahem Mesha, king of Moab Ahaz (=Jehoahaz) Omri, king Joash of Israel (=Jehoash) Uzziah

1400BC 1300BC 1200BC 1100BC 1000BC 900BC 800BC 700BC 600BC 500BC 400BC 300BC 200BC 100BC 0BC ASSYRIAN

? SHISHAK = Ahab Hazael Pekah So (=Osorkon IV) SHOSHENQ I? Hoshea Ben-hadad, son OT INDIVIDUALS of Hadadezer Rezin DISCOVERED BY Ben-hadad, son Shalmaneser V of Hazael ARCHAEOLOGY Merodach-baladan II

Testimony, March 2020 100 Contents of Israel and Judah. There were also other nations ­Testament is demonstrated in the second half of who imposed control over Israel at times, and the chart. But the first part is qualitatively differ- coloured bars have been used to position these ent. The two periods are like chalk and cheese. on the same chart. In one half the light of evidence is ‘on,’ but in the Let us note the overall pattern. Every box in the other it is strangely, and completely, ‘off.’ chart is positioned to represent the time when an When we look at this chart, we are enabled to individual lived who is both named in the Bible view the Old Testament in its historical context and who has also been found in a non-biblical much as scholars do. The second section shows a source.2 Today, after decades of archaeological history that has many points of contact with exter- effort, there are a considerable number of indi- nal sources. But the first part has no undisputed viduals on the list—fifty-three. The chart shows identifications at all. This is a very marked con- only names from the Old Testament; there are trast indeed. Other things being equal, we might others attested from the New Testament, of have assumed that the frequency of individuals course. Sometimes people are surprised at how might taper off as we look further back along the many names have come to light. timeline. Alternatively, their occurrence perhaps What is particularly striking, however, is the might vary in some logical way, say according to definite pattern that emerges when the names are arranged systematically in this way: with one exception (to be considered later), they all occur in 1. https://www.biblicalarchaeology.org/daily/people- the ‘second half’ of Israel’s Old Testament history, cultures-in-the-bible/people-in-the-bible/50-people-in- toward the right-hand side of the chart. the-bible-confirmed-archaeologically/ Now entitled “53 people in the Bible confirmed” as the number has A history in two ‘halves’ grown in recent years. See: David Burges, “The stones cry out: Fifty Old Testament characters confirmed,” Archaeologically speaking, Israel’s history is Testimony, vol. 84, no. 999, Nov. 2014, p. 447. in two distinct sections. The second half has 2. Thanks to Brother Rohan Brown for producing this plenty of archaeological support, but the first half graphic. It is not quite comprehensive, but the overall has essentially none. The historicity of the Old picture is clear.

CHRIST 0 BC Tiglath-pileser III (=Pul) Taharqa Nebuchadnezzar II

Menahem Adrammelech Nebo-sarsekim Cyrus the Great Xerxes I

Ahaz Pharaoh Hophra (=Jehoahaz) Shelemiah Jehoiachin = Apries

Uzziah Hezekiah Shaphan Belshazzar

1400BC 1300BC 1200BC 1100BC 1000BC 900BC 800BC 700BC 600BC 500BC 400BC 300BC 200BC 100BC 0BC ASSYRIAN BAB. PERSIAN GREEK ROM.

So (=Osorkon IV) Pashhur Evil-merodach Darius II

Hoshea Sennacherib Hilkiah Jehucal Sanballat

Sargon II Manasseh Gedaliah

Shalmaneser V Esarhaddon Pharaoh Necho Artaxerxes I

Merodach-baladan II Azariah Gemeriah Darius I

Attested Old Testament characters, chart by Rohan Brown

Testimony, March 2020 Contents 101 the level of Israel’s military power, or the number A premature and unreasonable conclusion of her building projects, for example. However, A sizeable number of scholars have explained in point of fact there is a sharp cut-off point at this phenomenon by presuming that the ear- the time of King Omri of Israel. Why should lier biblical events did not happen. They have this be? sometimes claimed that the reigns of David and It would not be surprising, for instance, if there Solomon were fictional, or at least nothing like as were few examples from the Judges period, about significant or powerful as they are portrayed in which we have relatively little information, with the Bible. Yet it is strange that, just a few decades only a few individuals named, and very little after Solomon’s death, the biblical narrative sud- building work recorded. But the ‘famine’ of names denly begins to fit quite easily into its historical continues into the Monarchy period, where the background. How reasonable is this view? How biblical record is much more detailed. There are reasonable is it to assert that the Hebrew writers no individuals identified during the famous and ‘invented’ their accounts about David and Solo- powerful reigns of David and Solomon, despite mon, but only four decades later, for no obvious all their activity and international contacts. The reason, they ‘began’ to record events accurately? dearth continues into the Divided Monarchy The turning point—the watershed—does period to well after Solomon’s death. not occur at a point where the biblical narrative The turning point occurs at the reign of Omri, changes in form or character. It is not, for instance, the father of King Ahab. Omri is the first undis- at the commencement of the Monarchy period puted identification, and we might call his reign when the kings’ reigns began to be chronicled a ‘watershed’ moment, when suddenly the flow individually. The transformation occurs part of externally verifiable history seems to turn on. way through the line of kings, whose reigns are Before this watershed, even major international recorded with equal precision both before and characters are entirely missing. Yet after this after this watershed. point, both major and minor individuals are at- What, then, changed at the time of King Omri? tested. There are about ten non-royal people in the list, for instance. The Assyrians arrive The frequency of names is quite consistent, As far as the nature and character of the biblical too, once the listing commences. The change is account is concerned, there is no obvious change abrupt—hence the suggestion that it be consid- at this point. It was, however, a time when the ered a watershed. After Omri there are something burgeoning Assyrian power began to spread to- like eleven names per century. But before him wards the land of Canaan. Israel’s international only one name appears—Shishak—and that is outlook turned northwards. It was the coming disputed. of the Assyrians that coincides closely with the Scholars accept that the second ‘half’ of the sudden appearance of biblical names into the chart is historical. (How could it be denied?) But known archaeological record. some have also concluded that the first half is At first, the Israelites resisted this new power. not historical, because nothing ties in between Ahab joined a confederation of kings to fight the Scripture account and other sources. This list against the Assyrians—an event we know from of names is one of the clearest ways to illustrate sources outside the Bible. But, only twelve years this stark divergence. later, his successor, Jehu, was already paying As decades of archaeological research have tribute money to the foreigners. As we know, proceeded, the contrast between the two ‘halves’ the Assyrian power continued to grow, and ul- has only increased as the number of attested indi- timately took the nation of Israel captive. We are viduals has grown. Almost every year, it seems, told that this was the Lord’s work as punishment a new name is added to the list—but only ever for Israel’s sins, and we can easily point to some to the second half of Israel’s history, never to the evidence that it happened. first half. A few decades ago, it might plausibly With the arrival of Assyrian influence, the bib- have been argued that the pattern of missing lical archaeological context becomes established names was just a quirk, a result of the haphazard by cross-reference to the Assyrian annals. The process of archaeological discovery. But today, considerable number of attested individuals dem- the disparity is too strong, and too sharp. At the onstrates that both nations have left us accurate time of King Omri something changed. But what records. Individuals could not be so identified could that be? if this were not the case. After the Assyrians, Testimony, March 2020 102 Contents the biblical accounts continue to correlate with fit well into the Late Bronze Age—a time known Babylonian, Persian, Greek and (in the New for its wealth from extensive international trade. Testament) Roman history. Once the main events and periods are aligned in this way, it becomes possible to investigate A void before the Assyrians the finer detail; and perhaps a dozen plausible But before the Assyrians came, there was a differ- candidates appear, individuals who are named ent nation interacting with the Israelites, which in the Old Testament and who are also identifi- ought therefore to provide the context for Israel’s able in Egyptian-based records. If this relative history. This was, of course, Egypt. And yet the adjustment is made between Egyptian and Isra- Egyptian context for Israel’s history, as conven- elite histories, the list of names can be continued tionally understood, seems to be completely backwards to a time well before the days of Omri. missing from the record. Prior to the time of Omri, nothing seems to tie Achieving the realignment in. Just when the Bible tells us that Solomon was There is no consensus as to how any realign- engaging in numerous great building works, and ment should be made. Most scholars say that it extensive international trade, the archaeological cannot be done. background seems to reveal a deeply impover- In theory, at least, there is the possibility of ished time—just the opposite of what we would adjustment in more than one way. Adherents of expect to find. When the Bible tells us of the biblical history can look closely at Egyptian dating humbling of Egypt’s power at the Exodus, and the for flaws. Critics of the Bible, on the other hand, breakup of the country,3 the archaeological back- will claim that the fault lies within its pages. ground again appears to show quite the opposite For instance, if the period of the Judges was —the enormous empire of Pharaoh Thutmose III, considered to be longer than previously thought, who fought numerous international campaigns then this would place the Exodus much nearer and successfully extended his country’s empire, to a plausible historical background, before any including into Canaan. At every point, the com- further, perhaps smaller, Egyptian adjustment parison of Egyptian and Israelite histories (prior is added on.4 Between them, however, the two to c. 880 BC and the coming of the Assyrians) modifications must be combined to make up seems to be contradictory. Neither major events the total difference. The amount of the required nor minor individuals can be matched up. adjustment depends upon which date for the The consequence has been an all-too-common Exodus is selected, and also varies at different assumption that the earlier biblical records are points along the biblical timeline.5 inaccurate. But this is unreasonable; and, rather This article is not championing any one par- than dismissing wholesale one nation’s histori- ticular resolution to the problem of reconciling cal archive, it makes more sense to consider an absolute dates.6 But somehow the relative mis- alternative interpretation of the evidence. alignment needs to be corrected. In my view,

Re-aligning Israelite and Egyptian history 3. See part 1 of this series: “The scale of the Exodus”, The evidence allows a different inference to be Testimony, vol. 89, no. 1,055, Dec. 2019, p. 448. drawn: that there has been a serious misalign- 4. This is not an approach I advocate—but an argument ment of the two sets of records—the Hebrew to be used with the sceptic who is content to tamper and the Egyptian. Once this misalignment is with Scripture. Scholars have routinely altered the corrected, then we begin to see many examples biblical chronological information in the past—so where the two sources correspond. We can iden- why should they object to doing so now, albeit in a different way? tify events, and even individuals, which match 5. There is only one biblical date for the Exodus—but for each other. over a century scholars have confusingly proposed an The collapse of Egyptian power is easily dis- alternative date. It is planned that a later article will cernible in both the Old Testament and the Egyp- address this. tian records. In line with this, the destruction 6. David Rohl’s proposal is the most well-known. It was of Canaanite cities—Jericho, for example—can first published in the Journal of the Ancient Chronology Forum, 1992, vol. 5 ( be seen to occur at the right time. In line with http://newchronology.org/cgi-bin/ somsid.cgi?session=1578756209&type=header&reco the Scripture record, the archaeology of Jericho rd=65). The thesis later appeared in his book A Test of reveals a gap in occupation of approximately 500- Time, Arrow Books, Random House, 1995. But other 600 years; and the reigns of David and Solomon possibilities are being considered too. Testimony, March 2020 Contents 103 there is so much evidence now that it simply Old Testament came to be used as a foundation must be done! text for the dating of Egyptian history. However, it is now known that Champollion’s translation The one exception—a cause of the was incorrect. The inscription does not show that problem? Shoshenq campaigned at Jerusalem as the biblical There is just one name that appears in the first Shishak did.8 Furthermore, in the two subsequent ‘half’ of the list of names above—one name in centuries no other biblical individual has ever the otherwise completely barren first ‘half’ of been identified in an Egyptian-dated context. It Israel’s history. It is the identification of Pharaoh now seems that this was because the first one was Shoshenq with the Shishak of 1 Kings 14:25. It a mistake. Consequently, the two histories have really looks now as if this has been part of the been severely misaligned and nothing between problem, not part of the solution. them has ever matched up. We can see from the chart that this name is Realignment means that an appropriate what we might call an ‘outlier’: it stands apart context for the first half of Israel’s history has from the other names on the chart. It is the earli- now come to light. A correct understanding of est in the list, yet is separate from the next name the cause of this ‘curious pattern’ should be the by forty-two years7—a wider gap than normally most important issue to be addressed in biblical occurs. It was also one of the earliest names to be archaeology today. identified in modern times. In its position it stands alone, though its correctness is now disputed. (To be continued) It is pivotal to this problem, because for almost 200 years it has stood as the only (apparent) link between Israelite and Egyptian history, prior to 7. According to Rodger Young’s chronology (http:// the coming of the Assyrians. rcyoung.org/papers.html) the fifth year of Rehoboam In the early nineteenth century, the French was 927 BC, and Omri began a joint reign in 885 BC, scholar Jean-François Champollion (1790–1832), forty-two years later. 8. See John Bimson in who first deciphered hieroglyphics in the mod- http://www.newchronology.org/ cgi-bin/somww.cgi?search=shishak&type1= ern age, made this identification of ‘Shishak’ as Or see Yigal Levin in https://www.biblicalarchaeol ‘Shoshenq’ from an Egyptian inscription. One ogy.org/daily/biblical-topics/hebrew-bible/did-pharaoh- little-known consequence of this was that the sheshonq-attack-jerusalem/ Contents Your Letters Behold, I come as a thief Word of God, Israel must dwell safely.” But isn’t it possible that this description represents only I would like to thank Brother Mark Allfree for Gog’s perspective as he surveys Israel—a nation that his article “The way of the kings of the east,” the appears to him to be vulnerable to attack—and second in his thought-provoking series about the may not represent ‘the case on the ground,’ even sixth vial in Revelation 16.1 to other observers? If this is the case, “on that As part of his exposition, Brother Mark sug- day” Israel could be as justly paranoid as she is gests that Israel are to ‘dwell safely’ prior to Gog’s at the moment, with all her defences bristling, but invasion, an inference drawn from Ezekiel 38. may still seem from Gog’s perspective (for what- Could I suggest a slightly different way of look- ever reason) to be wide open to an attack. This ing at the verses, which represent Gog’s thought interpretation doesn’t preclude the lessening of processes as he devises “an evil plan” to attack tensions between Israel and her neighbours before Israel: “I will go up against the land of unwalled Gog’s invasion, but it removes the necessity for it. villages. I will go against those who are at rest, that live securely, all of them living without walls 1. Mark Allfree, “Behold, I come as a thief (2) The way and having no bars or gates” (Ezek. 38:11, NASB)? of the kings of the east,” Testimony, vol. 90, no. 1,056, Brother Mark comments that “according to the Jan. 2020, p. 9. Testimony, March 2020 104 Contents Actually, the same chapter shows that, having The fact that the lost sheep in Matthew 18 been replanted in the land by God, from His per- was discovered in the mountains might suggest, spective Israel are very certainly “living securely,” though, that it had not just wandered away from whatever Gog imagines is the case. God means to the flock of its own accord. Of Old Testament Is- teach Gog this lesson: “Therefore prophesy, son of rael, God through the prophet Jeremiah declared, man, and say to Gog, ‘Thus says the Lord GOD, “My people hath been lost sheep: their shepherds “On that day when My people Israel are living have caused them to go astray, they have turned securely, will you not know it?”’” (v. 14, NASB). them away on the mountains: they have gone Jamie Whittaker from mountain to hill, they have forgotten their Morpeth restingplace” (Jer. 50:6). In this case, it was bad shepherding by the leaders of Israel which had Lost sheep caused the sheep to become lost. Such was the case, too, in Jesus’ day. He had compassion on Brother Simon Collard invites comments on his the multitudes that followed him, “because they mini-series “The parables of the lost.”1 I would fainted, and were scattered abroad, as sheep hav- like to provide a thought about the Parable of the ing no shepherd” (Mt. 9:36), and so he came “to Lost Sheep in Luke 15. Brother Simon remarks, seek and to save that which was lost” (Lk. 19:10). “We are therefore to understand the lost sheep Understanding the parable in this way should as a sinner who has wandered away from God encourage us to look at our own shepherding, to and is in need of rescue . . . the shepherd seems make sure that our actions are not causing sheep not to be culpable for the loss of the sheep, such to be lost from our ecclesias. creatures being prone to go off on their own.” He Mary Benson also remarks, “In Matthew 18 we find the detail Norwich that the shepherd eventually locates the sheep in the mountains.” 1. Testimony, Dec. 2019–Feb. 2020. Contents

History “At the citadel in Susa” 2. Identifying Ahasuerus (1) Jeremy Thomas

If we consult the history books, we find that no list of the Xerxes I was the son—although not rulers of the Medo-Persian Empire includes the ‘King the oldest son—of King Darius I (sometimes referred to as ‘Darius Ahasuerus’ of the Book of Esther. Who is this monarch? the Great’) and his influential queen What information can we use to try and identify him with Atossa, daughter of King Cyrus II any certainty? (‘Cyrus the Great’). Xerxes’ royal pedigree was therefore impeccable. IBLICAL SCHOLARSHIP usually identifies Ahasuerus in the Book of Esther as the Medo-Persia and the Jews BPersian king Xerxes I (r. 485–465 BC). The As we saw in last month’s introductory article to following quotation from an online encyclopaedia this series, the Medo-Persian Empire was founded is typical: in 550 BC when Cyrus II, king of the city-state “Despite the fact that both Josephus . . . and the of Anshan in Persia, defeated the Medes in bat- Septuagint refer to Ahasuerus as Artaxerxes, tle and brought Media under his rule to create modern scholars . . . are agreed that Xerxes and none other is meant by Ahasuerus . . .”1 1. http://jewishencyclopedia.com/articles/967-ahasuerus Testimony, March 2020 Contents 105 The Apadana at Persepolis, Iran, dating from the reign of Darius I. The Apadana was a large, columned audience hall in which the kings of Medo-Persia received their subjects. Jeremy Thomas the bipartite empire familiar to us from the Old again in ruins seventy-five years after Cyrus’s Testament—perhaps from the Book of Daniel in decree. particular. The empire lasted for more than two centuries until, in fulfilment of Daniel’s prophe- Jumping to conclusions? cies, it fell to the Macedonian king Alexander Since Scripture shows that the grandfather, the the Great in 330. father and the son of Xerxes I were all so closely This period of history, relatively short in hu- engaged in the affairs of the Jews, it would be man terms, was critical for God’s people, as is natural to assume that the same must be true indicated by its prominence in the biblical record of Xerxes himself, and that for this reason he is of their experiences. In addition to significant the Medo-Persian king so far missing from the sections of the Book of Daniel, six books of Scrip- record—namely, the Ahasuerus of the Book of ture—three historical and three prophetic—date Esther, the all-powerful and seemingly fickle wholly from the time of the Medo-Persian Empire. monarch who reigned from “his royal throne It had required ‘regime change’ in Babylon for which was at the citadel in Susa” (1:2).3 It will be exiled Jews to be able to return to their land at better, however, to consider the available evidence the Word of the Lord; and the necessary decree, systematically, even if this only confirms this recorded in 2 Chronicles 36:22,23 and Ezra 1:1-3, initial assumption. This evidence has been set was issued by Cyrus from the Median capital out in a number of Christadelphian studies over Ecbatana (“Achmetha,” Ezra 6:2, AV) in 539, soon the years, but it will bear re-examination in the after Babylonia was added to his expanding context of this series of articles. We will do so in dominions. the following order: King Cyrus’s immediate successor does not ap- 1 evidence from Scripture pear in Scripture, but later rulers of Medo-Persia 2 linguistic evidence found themselves involved in the fortunes of 3 external historical information God’s people even more directly than he. Darius I, 4 the conclusions of earlier Christadelphian who claimed to be from another branch of the studies. Persian royal family, came to the throne in 521.2 This will give us a fairly certain answer to the He is the “king Darius of Persia” of the Book of question, ‘Who was the King Ahasuerus in the Ezra and the prophecies of Haggai and Zechariah. Book of Esther?’, and so provide relevant back- His was the decision, not only to endorse the ground to the other articles to follow in this series, earlier proclamation of his father-in-law Cyrus, if the Lord will. but also to grant further concessions to the Jews who had returned to Jerusalem to rebuild the 2. Regnal dates in this study are taken from: John E. temple. The events are recorded in Ezra 5 and 6. Morby, Handbook of Kings and Queens (Wordsworth In turn, Darius’s grandson Artaxerxes I (son of Editions Ltd., 1994). “From Cambyses, reigns are given in whole calendar years, on the post-dating system Xerxes I) personally granted permission to his which the Persians adopted from Babylonia” (p. 25). Jewish cupbearer Nehemiah to return to the city Other sources differ by no more than a year. of his ancestors to help complete the rebuilding 3. Bible quotations are from the NASB except where work on the city of Jerusalem, whose walls were otherwise stated. Testimony, March 2020 106 Contents Which Ahasuerus? Here is the book’s description of the vast realm We need, first, to be alert to the fact that there is over which Ahasuerus ruled: more than one Ahasuerus in Scripture. “Now it took place in the days of Ahasuerus, On the night in October 539 that King Belshaz- the Ahasuerus who reigned from India to zar was slain and Babylon fell to Medo-Persia, Ethiopia [Heb. Kush] over 127 provinces, in “Darius the Mede received the kingdom at those days as King Ahasuerus sat on his royal about the age of sixty-two” (Dan. 5:31). Later in throne which was at the citadel in Susa . . .” Daniel, this Darius is referred to as “Darius the (Est. 1:1,2). son of Ahasuerus, of Median descent, who was Interestingly, this wording very closely matches made king over the kingdom of the Chaldeans” descriptions of the kingdom found on royal (9:1). Whilst it is notoriously difficult to identify inscriptions at archaeological sites from ancient Darius the Mede,4 other information in Daniel Persia: suggests that he was contemporary with Cyrus “. . . the King says: This is the kingdom that the Great: “Daniel enjoyed success in the reign of I hold: from the Scythians who are beyond Darius [the Mede] and in the reign of Cyrus the Sogdiana all the way to Kush, from Hidush Persian” (6:28); the natural reading of this verse is [India] all the way to Sardis . . .”5 that Cyrus reigned immediately after Darius the Mede. This is confirmed later in the same book, when, in an extended vision revealed to Daniel 4. For a detailed study of this vexed question, see: Sister “in the third year of Cyrus king of Persia” (10:1), Ray Walker, “The mystery of Darius the Mede,” Treas- ure . . . new and old (The Testimony, 2018), chs. 20–23. an angel looks back to “the first year of Darius the 5. Matt Waters, Ancient Persia (Cambridge University Mede” (11:1). Cyrus appears to have been nearly Press, 2014), p. 82. the same age as Darius—about sixty—when he conquered Babylon. If Darius was from the same generation as Cyrus, then obviously his father Ahasuerus was from the generation immediately before Cyrus. As Cyrus was the founder of the joint empire of “Persia and Media” (Est. 1:3,14,18,19), it is not pos- sible that anyone from the previous generation could have reigned over that empire—it did not exist. The Ahasuerus in Esther must be a differ- ent king. The text may be making just this point by introducing him to us as “the Ahasuerus who reigned from India to Ethiopia over 127 provinc- es” (v. 1)—that is, he is not the earlier individual of the same name in the time of Daniel. Outside Daniel and Esther, the only other verse of Scripture to use the name ‘Ahasuerus’ is Ezra 4:6: “Now in the reign of Ahasuerus, in the be- ginning of his reign, [the people of the land] wrote an accusation against the inhabitants of Judah and Jerusalem.” We shall consider whether this is the same as the Ahasuerus in the Book of Esther in the second part of this study.

1a. Evidence within Esther Our search for the identity of Ahasuerus begins, as it ought, with the evidence of the inspired Scriptures. The opening verses of Esther enable Deposition plate of Darius I from Persepolis us to eliminate from the list of contenders the (see note 5) and the same plate in situ. first three kings of the Medo-Persian Empire. Top: Public domain; bottom: Erich Schmidt; both via Wikimedia Commons Testimony, March 2020 Contents 107 Indian subjects bringing tribute to the Medo-Persian king. Inscription from the Apadana, Persepolis. Jona Lendering/Wikimedia Commons Although it was invaded (unsuccessfully) by Artaxerxes III, its last Pharaoh, Nectanebo II, fled Cyrus’s son Cambyses II,6 Kush—correspond- to safety in Ethiopia,14 suggesting that by then ing today to the far south of Egypt and northern Kush did not return to Persian control. Neither Sudan—became a satrapy of the Medo-Persian Artaxerxes II nor Artaxerxes III can realistically Empire only during the reign of Darius I.7 Like- be said to have reigned all the way “from India wise, India (Hebrew ‘Hoddu’; Persian ‘Hidush’ or to Ethiopia,” therefore. ‘Hindush’) was not subdued until Darius’s reign, The inspired record in Esther describes in some c. 513.8,9 These details concerning the expansion detail the majesty and wealth of the court at Susa: of the Medo-Persian Empire disqualify Darius’s “in those days as King Ahasuerus sat on three predecessors—Cyrus II, Cambyses II and his royal throne which was at the citadel in Bardiya—from our search. Indeed, Cambyses Susa . . . he gave a banquet for all his princes reigned for only about seven years (529–522), and attendants, the army officers of Persia whereas Esther 3 records events “in the twelfth and Media, the nobles and the princes of his year of King Ahasuerus” (v. 7). provinces being in his presence. And he dis- Another scriptural detail confirms that neither played the riches of his royal glory and the Cyrus, Cambyses nor Bardiya can be Ahasuerus. splendour of his great majesty for many days The events of Esther take place in and around . . . When these days were completed, the king “the citadel in Susa” (“Shushan the palace,” AV), gave a banquet lasting seven days for all the the extensive complex of royal buildings in the people who were present at the citadel in Susa, capital city of the ancient province of Elam, the from the greatest to the least, in the court of remains of which can still be visited. As we the garden of the king’s palace. There were shall see in a later article, inscriptions found at hangings of fine white and violet linen held this complex confirm that it was built by King Darius I. It was not in existence during the reigns 6. Ibid., p. 55. of earlier Persian monarchs.10 7. J. M. Cook, The Persian Empire (J. M. Dent & Sons Ltd., 1983), pp. 48–9. Who is left? 8. Ibid., p. 145. The remaining Medo-Persian kings who reigned 9. India remained under Persian rule until the very end for at least twelve years (v. 7) were: of the empire, when it was still supplying troops for Persia’s last battles against Greece. See: A. T. Olmstead, • Darius I (521–486) History of the Persian Empire (The University of Chicago • Xerxes I (485–465) Press, 1948), pp. 292,515. • Artaxerxes I (464–425) 10. https://en.wikipedia.org/wiki/Palace_of_Darius_in_Susa • Darius II (423–405)11 11. Darius II (r. 423–405 BC) is the “Darius the Persian” • Artaxerxes II (404–359) of Nehemiah 12:22. This is the latest datable verse in • Artaxerxes III (358–338). the Old Testament. 12. J. M. Cook, op. cit., p. 130: “Artaxerxes II’s . . . reign The strength of the empire was failing by the time was one of almost uninterrupted decline of the central 12 of Artaxerxes II. Egypt rebelled against Persia a u t h o r i t y .” early in his reign.13 Even when Upper (southern) 13. A. T. Olmstead, op. cit., pp. 373–4. Egypt was recovered, in about the ninth year of 14. Ibid., p. 441. Testimony, March 2020 108 Contents The necropolis at Naqsh-e Rostam near Persepolis, location of the tombs of four Medo-Persian kings named in Scripture: Darius I, Xerxes I (Ahasuerus), Artaxerxes I and Darius II. Jeremy Thomas by cords of fine purple linen on silver rings with no expense spared. Such scenes may con- and marble columns, and couches of gold ceivably have been played out during the reign and silver on a mosaic pavement of porphyry, of any of the kings of Medo-Persia, of course. marble, mother-of-pearl and precious stones. Yet with the passage of time, the economy of the Drinks were served in golden vessels of vari- empire came under increasing pressure.15 This ous kinds, and the royal wine was plentiful too makes it more likely that Ahasuerus is one according to the king’s bounty” (1:2-7). of its earlier kings. Here is a picture of the ruling classes of the empire being entertained by the king seemingly 1b. Evidence from elsewhere in Scripture It is helpful at this point to factor into our inves- tigation information revealed to Daniel in his last prophecy. “A certain man” (10:5)—undoubtedly an angel of God—says to him: “And now I will tell you the truth. Behold, three more kings are going to arise in Persia. Then a fourth will gain far more riches than all of them; as soon as he becomes strong through his riches, he will arouse the whole empire against the realm of Greece” (Dan. 11:2). The events of this section of the Book of Daniel took place “in the third year of Cyrus king of Persia” (10:1)—that is, in about 537. Cyrus’s suc- cessors were, in turn: his older son Cambyses II; his younger son Bardiya (known to the Greeks as Smerdis); his son-in-law Darius I (married to Cyrus’s daughter Atossa); and Darius’s son Xerxes I. Xerxes is therefore the fourth king of Daniel 11:2. Secular history records his invasion of Greece, as prophesied by Daniel, although in terms of military success it was ill-fated. In singling out Xerxes as the richest of all the Persian monarchs, the Holy Spirit may be intend- ing us to make a firm connection with the later The tomb of King Ahasuerus, Naqsh-e Rostam description of the court of Ahasuerus in Esther 1. (2008 photo). Jeremy Thomas 15. Ibid., pp. 297–9. Testimony, March 2020 Contents 109 A problem of chronology? There is a difficulty in Esther 2:5-7: “Now there was at the citadel in Susa a Jew whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who had been taken into exile from Jerusalem with the captives who had been exiled with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had exiled. He was bringing up Hadassah, that is Esther, his uncle’s daughter . . .” The potential problem here is that King Jehoiachin of Judah was taken into captivity in 597, and events in the Book of Esther begin in the third year of the reign of Ahasuerus (1:3)—that is, 483, if we stick with our identification of Xerxes I. Even if Mordecai was as young as five when he was taken captive with Jehoiachin in 597, he is 119 years old at the beginning of the Book of Esther. English translations are consistent in describing Esther as Mordecai’s cousin (2:7), although the age difference between them is enough for Esther to have been regarded “as his daughter” (v. 15). But Esther is among the “beautiful young virgins . . . sought for the king” (v. 2), and so cannot be into middle age or beyond at this time. Let us assume that Esther is nineteen years of age. Is it credible that she has a cousin who is one hundred years older than she? Critics have used this detail to ridicule the Book of Esther, or to conclude that the book is not intended to be read as historically accurate—we saw some examples of this last month. How might we address such a challenge? There is a simple solution: in 2:5 it is Kish who was taken captive in 597, not Mordecai. Assum- ing that there are no generations missing from this genealogy, Mordecai is three generations on from Kish, and Esther (Mordecai’s adopted “daughter”) four generations on. Four generations from 597 to 483 requires twenty-nine years per generation for the dates to work—a perfectly plausible amount of time if Kish was an adult when he was taken into captivity. This reading of the text is entirely natural.

Generally speaking, historians confirm the ac- • ruled from Kush to India curacy of Daniel’s prophecy in their accounts of • reigned for at least twelve years the reign of Xerxes and life at his court. To cite • resided at the royal complex in Susa one example: • was extremely wealthy, and “Against his one military failure in Europe • reigned over the empire probably around the . . . must be placed a whole series of victories, time of its greatest extent. including the previous recovery of the two Xerxes I is the Medo-Persian king who best fits wealthiest and as yet most civilized peoples of this evidence. his vast empire . . . In the field of culture the We shall continue our investigation into the picture is the same.”16 identity of King Ahasuerus in the second part Surviving Persian army rosters and lists of sub- of this article. ject nations who paid tribute to the king suggest that the empire was still close to the peak of its (To be continued) powers during the reign of Xerxes.17 This too could be placed side by side with the description in Esther 1:1. To summarise the scriptural evidence, the 16. Ibid., p. 230 Ahasuerus of the Book of Esther: 17. Ibid., p. 291. “The record of Vashti’s courageous refusal to display her beauty before her drunken husband and his drunken counsellors at Shushan (Susa); of her deposition and the rise to her place of Esther, of humble origin; of Mordecai’s discovery of the plot against the king; of Haman’s fury at Mordecai’s declining to do him reverence and his obtaining of an edict to destroy the Jews; of Esther’s bravery in asking the king for the lives of her people; of Haman’s hanging on his own gallows; of the advancement of Mordecai; of the Jews’ successful self-defence; and of the inauguration of the feast of Purim: all these combine to make a vivid narrative of force and beauty, in spite of its reference to bloodshed.”—F. E. Mitchell, “Esther,” Testimony, vol. 30, no. 351, Mar. 1960, p. 89.

Testimony, March 2020 110 Contents Prophecy Behold, I come as a thief 4. Out of the mouth of the dragon Mark Allfree

N THE LAST study we examined the signifi- is mine own, and I have made it for myself” cance of the frog-spirits in Revelation 16. We (Ezek. 29:3). Isaw that: We must conclude from this that the dragon • they have something to do with false religious has some association with Egypt. This association teachings may not necessarily be geographical; it may just • they are a corrupting influence be telling us that the dragon power of Revelation • they will be instrumental in gathering the has similar characteristics to the ancient kingdom nations to Armageddon. of Egypt. In this respect, two characteristics in The three frog-spirits come out of the mouths of particular stand out about ancient Egypt: the dragon, the beast and the false prophet (v. 13). 1 it was a power that persecuted God’s people, It follows that, if we are to be any more specific as the record of the Exodus testifies about the identity of the frog-spirits, then we must 2 it was steeped in paganism—the Egyptians identify whom the dragon, the beast and the false worshipped a multitude of different gods, and prophet represent in Revelation. In this study we the pagan doctrines of the immortality of the shall identify the dragon, and the frog-spirit that soul and the Trinity each owes something to emerges out of his mouth. Egyptian mythology. This isn’t the first time that we meet the dragon in the book of Revelation. We are introduced to Connections with the Exodus him in Revelation 12: This association between the dragon and Egypt is “And there appeared another wonder in confirmed by the fact that in Revelation 12 there heaven; and behold a great red dragon, having are a number of other allusions to the account of seven heads and ten horns, and seven crowns Israel’s Exodus from Egypt. For example: upon his heads. And his tail drew the third • We read in verse 1 about a woman clothed part of the stars of heaven, and did cast them with the sun, with the moon under her feet, to the earth: and the dragon stood before the and crowned with twelve stars. This has woman which was ready to be delivered, for echoes of Joseph’s dream (Gen. 37:9), which to devour her child as soon as it was born” pointed forward to Joseph’s elevation to power (vv. 3,4). in Egypt. • The woman is with child, and the dragon is Old Testament background waiting to devour the man child as soon as it is Let’s use our Bible principles and ask the ques- born (Rev. 12:4). Likewise Pharaoh slaughtered tion, What does the Old Testament have to say all Israel’s male children (Ex. 1:16). about the dragon? We find that on several occa- • The woman flees into the wilderness to be sions the symbol of the dragon stands for Egypt. nourished (Rev. 12:6,14). Israel went into the For instance: “Awake, awake, put on strength, wilderness, where God fed them: “I have fed O arm of the LORD; awake, as in the ancient you in the wilderness, when I brought you days, in the generations of old. Art thou not it forth from the land of Egypt” (Ex. 16:32). that hath cut Rahab, and wounded the dragon?” • The dragon then persecutes the woman (Rev. (Isa. 51:9). ‘Rahab’ is an Old Testament term for 12:13). The Egyptian hosts pursued the Israel- Egypt. Also: “speak, and say, Thus saith the ites (Ex. 14:8). Lord GOD; Behold, I am against thee, Pharaoh • The earth helped the woman (Rev. 12:16). The king of Egypt, the great dragon that lieth in the earth likewise helped the Israelites: “Pharaoh’s midst of his rivers, which hath said, My river chariots and his host hath He cast into the sea Testimony, March 2020 Contents 111 . . . Thou stretchedst out Thy right hand, the • the city was built upon seven hills earth swallowed them” (Ex. 15:4,12). • ancient Rome had seven successive forms of Egypt is mentioned elsewhere in Revelation. In government: chapter 11 we are introduced to the witnesses who 1 regal are slain. Verse 8 tells us that their dead bodies lie 2 consular “in the street of the great city, which spiritually 3 dictatorial is called Sodom and Egypt.” Revelation speaks 4 decemviral on several occasions about the “great city,” which 5 tribunitial clearly has associations with the Roman Empire. 6 imperial It is interesting that some of the characteristics 7 Gothic.1 of the Roman Empire in John’s days were exactly John was also told that, at the time when he re- the same as those of ancient Egypt: ceived the vision, five of the heads had fallen, one 1 persecution of God’s people—Emperor Dio­ was, and one was yet to come (17:10). This means cletian in particular was renowned for insti- that John lived during the time of the imperial gating ‘the Great Persecution’ Roman Empire—the sixth head. 2 paganism—until AD 312, the Roman Empire was essentially a pagan power, and many of Ten horns the gods of ancient Egypt were incorporated Turning next to the ten horns on the dragon’s into Roman culture and society. head, the obvious connection is with the fourth beast of Daniel 7, representative of the Roman Seven heads and ten horns Empire: The identification of the dragon with Pagan “After this I saw in the night visions, and Rome is confirmed by the description of the behold a fourth beast, dreadful and terrible, dragon in Revelation 12:3: “And there appeared and strong exceedingly; and it had great iron another wonder in heaven; and behold a great teeth: it devoured and brake in pieces, and red dragon, having seven heads and ten horns, stamped the residue with the feet of it: and and seven crowns upon his heads.” This is not it was diverse from all the beasts that were the only time in Revelation that we meet a beast before it; and it had ten horns” (v. 7). with seven heads and ten horns. In 13:1 we see a The question is, What do the ten horns represent? beast coming out of the sea, who also had seven Notice what John is told: “the ten horns which heads and ten horns—we will look at him in detail thou sawest are ten kings, which have received no next time. But there is an important difference kingdom as yet; but receive power as kings one between the dragon and the beast that we need hour with the beast” (Rev. 17:12). The ten horns to notice. Whereas the dragon has seven crowns represent the division of the Roman Empire at on his heads, the beast of the sea has ten crowns the end of the period represented by the seven on his horns. We shall return to this point later. heads. Brother John Thomas identified the following Seven heads ten nations: What do these horns and heads represent? Rev- 1 Huns elation 17 helps: “So he carried me away in the 2 Vandals spirit into the wilderness: and I saw a woman sit 3 Visigoths upon a scarlet coloured beast, full of names of 4 Burgundians blasphemy, having seven heads and ten horns . . . 5 Gepidae And here is the mind which hath wisdom. The 6 Lombards seven heads are seven mountains, on which the 7 Franks woman sitteth. And there are seven kings: five 8 Suevi are fallen, and one is, and the other is not yet 9 Alans come; and when he cometh, he must continue a 10 Bavarians.2 short space” (vv. 3,9,10). This tells us that the seven heads represent two different things: 1 a geographic feature—“seven mountains” 1. John Thomas, “The great red dragon,” Christadelphian, 2 a political feature—“seven kings.” vol. 34, no. 397, Jul. 1897, p. 34. This enables us to identify the great red dragon 2. John Thomas, “The ten-diademed horns of the beast,” of Revelation 12 with Rome: Eureka (Logos Publications, 1992), p. 193. Testimony, March 2020 112 Contents Crowns on heads and horns • magnified itself against the prince of the host Remember that the dragon had seven crowns on when it crucified the Lord Jesus, the Prince of his heads (Rev. 12:3). This is telling us that we are Life looking at Rome during its ‘heads’ phase—that is, • took away the daily sacrifice in AD 70 when during the seven successive forms of government. the Jerusalem temple was destroyed The sea beast in chapter 13 has ten crowns on • cast down Israel’s ruling authorities at the his horns. He therefore represents Rome during same time—Jesus similarly spoke about signs its ‘horns’ phase. in the sun, moon and stars, when prophesying the overthrow of Israel in his Mount Olivet Stars cast to the ground Prophecy (Mt. 24:29; Lk. 21:25). Consider now the behaviour of the dragon as There can be no reasonable doubt that the little described in 12:4: horn of Daniel 8 is Pagan Rome. “And his tail drew the third part of the stars In Daniel 8, the little horn casts down the of heaven, and did cast them to the earth: and stars to the ground and stamps on them (v. 10). the dragon stood before the woman which In Revelation 12 we find the dragon doing a very was ready to be delivered, for to devour her similar thing (v. 4). Why are the two symbols so child as soon as it was born.” similar? Because they describe the same political For our purposes we don’t need to know exactly power. As Pagan Rome in Daniel 8 emerges from what this means; but we do need to realise that the northern Seleucid division of Alexander’s there is a significant link here with Daniel’s vi- empire, so from the perspective of someone liv- sion of the ram and the he-goat in Daniel chapter ing in Israel Rome’s influence was exerted from 8. This will help us in our identification of the Syria—Judea was annexed to Syria in 63 BC by the dragon. We know from this vision that: Roman general Pompey. The northern Seleucid • the he-goat represents Greece (v. 21) division of the Greek Empire is known in Daniel • the notable horn between his eyes is the first 11 as “the king of the north.” Therefore in its day king of Greece—Alexander the Great Pagan Rome was also “the king of the north.” • this horn was broken, and in its place four other horns emerged (v. 8), denoting the divi- The dragon cast out sion of Alexander’s empire amongst his four Revelation 12:7-9 describes war in heaven between generals; two of these divisions were particu- Michael and the dragon. The result of this conflict larly important: the northern Seleucid division was that “the great dragon was cast out, that and the southern kingdom of the Ptolemies, old serpent, called the Devil, and Satan, which which later in Daniel’s prophecy are known deceiveth the whole world: he was cast out into as “the king of the north” and “the king of the earth, and his angels were cast out with him.” the south” respectively To be ‘cast out of heaven’ represents a loss of • out of one of these four horns emerged another political power. This can be demonstrated from little horn, “which waxed exceeding great, such scriptures as Isaiah 14:12-15, a prophecy of toward the south, and toward the east, and the downfall of the king of Babylon: toward the pleasant land” (v. 9). “How art thou fallen from heaven, O Lucifer, We are given sufficient information about the be- son of the morning! how art thou cut down to haviour of this little horn power for us to be able the ground, which didst weaken the nations! to identify him with the Pagan Roman Empire: For thou hast said in thine heart, I will ascend • “it waxed great, even to the host of heaven” into heaven, I will exalt my throne above the (v. 10) stars of God: I will sit also upon the mount of • “it cast down some of the host and of the stars the congregation, in the sides of the north: I to the ground” (v. 10) will ascend above the heights of the clouds; I • “he magnified himself even to the prince of will be like the most High. Yet thou shalt be the host” (v. 11) brought down to hell, to the sides of the pit.” • he took away “the daily sacrifice” (v. 11). Applying this symbol in Revelation 12, the cast- This little-horn power represents the Pagan ing down of the dragon therefore must represent Roman Empire, which, as far as Israel was con- the downfall of Pagan Rome. This process began cerned: in AD 312, when Constantine won the Battle of • emerged from the territory of the northern Milvian Bridge, setting him on course to become Seleucid division of the Greek Empire sole ruler of the Roman Empire. Constantine Testimony, March 2020 Contents 113 fought under the banner of the cross, and with Eastern (or Greek) Orthodox Church from the his victory Christianity (albeit in an apostate Roman Catholic Church in the West form) became the accepted religion of the Roman • over time, much of the eastern half of the Empire. This marked ‘the beginning of the end’ Roman Empire came under the influence of of paganism in the empire, corresponding to the Islam, until in 1453 Constantinople fell to the symbol of the dragon being cast out of heaven in Turks (we thought about the significance of Revelation 12. this great event in a previous study 3); many Greek Orthodox churches were converted to The time of the end mosques, and the inhabitants of the city were If our interpretation so far is correct, why, when given the choice of ‘the Quran or the sword’ we reach the sixth vial in Revelation 16, and • as a consequence, much of the culture of consider events leading up to the return of the the Eastern (‘Byzantine’) Empire, including Lord Jesus Christ, is the dragon alive and well? the headquarters of the Eastern Orthodox Who is the dragon in the latter days? Church, migrated northwards to Moscow, If we look again in Daniel 8, we see that this which assumed the position previously held prophecy does make clear that the little-horn by Constantinople; Moscow became known power will still be present at the time of the end: as ‘the Third Rome’4 “So he came near where I stood: and when • the present-day counterpart to the little-horn he came, I was afraid, and fell upon my face: power is thus Russia, with Moscow as its capi- but he said unto me, Understand, O son of tal city; it is of Russia’s future military exploits man: for at the time of the end shall be the and ultimate demise that Daniel 8:25 speaks: vision” (v. 17). “he shall magnify himself in his heart, and by This helps us to understand why, at the battle of peace shall destroy many: he shall also stand Armageddon in Revelation 16, the dragon is one up against the Prince of princes; but he shall of the key players, even though the Pagan Roman be broken without hand.” Empire is long gone. From our knowledge of other prophetic scrip- We saw that Pagan Rome was “the king of the tures, the fact that Russia is the latter-day king north” in its day. If we wish to know what the of the north is only what we would expect. dragon represents in Revelation 16, we must ask, After all, we learn in Ezekiel 38 that the Gogian Who is the king of the north in the latter days? To confederacy, which will be led by Russia, is to answer this, we need to understand some basic come down against the mountains of Israel like facts about what happened to the Roman Empire: a cloud to cover the land. He will come “out • in the days of the Apostle John, when Revela- of the north parts” (v. 15)—or, as the Revised tion was given, the little-horn power repre- Version says, “out of the uttermost parts of the sented the Pagan Roman Empire north.” Strictly speaking, the king of the north is • in 312 the Emperor Constantine was ‘con- whichever power comes to occupy the northern verted’ to ‘Christianity,’ and the inhabitants Seleucid division of Alexander’s empire—which of the Empire were granted religious freedom today corresponds with Syria. It seems to me that, and equality with pagans before Russia can truly be considered to be the • over time, Constantine’s version of Christian- king of the north, she must have some presence ity was corrupted further by surviving ele- in Syria. With this in mind, Russia’s current in- ments of paganism, and the little-horn power volvement in the ongoing unrest in Syria should became a power that “[caused] craft [lit. deceit] be of considerable interest to us, and it may be to prosper” (Dan. 8:25)—the ultimate outcome of this was the establishment of the Roman Catholic Church 3. “Behold, I come as a thief (1) The drying up of the • in 324, Constantine decided to move the civil River Euphrates,” Testimony, vol. 89, no. 1,055, Dec. and military administration of the Roman 2019, p. 453. Empire from Rome in the west to Constan- 4. Moscow still has significant cultural links with Rome. tinople in the east (known today as Istanbul); The symbol of the double-headed eagle is a very ancient one, being the symbol of the Roman Empire Constantinople thus became the headquarters from the time when the empire was divided into of power for the little horn eastern and western halves. The use of this symbol • in 1054, theological differences resulted in is commonplace in the corridors of power in Russia ‘the Great Schism’—the breaking away of the today. Testimony, March 2020 114 Contents that the final outcome of this unrest will be to Russia’s advantage in some way.

The Russian frog-spirit Having identified the dragon power in the latter days, it remains for us to identify the unclean frog- spirit that will come out of the dragon’s mouth. What false religious system is associated with Russia? It is the Eastern Greek Orthodox Church, which migrated to Russia when Constantinople fell to the Turks. This, I suggest, is the identity of the unclean frog-spirit that comes out of the mouth of the dragon. It is interesting that the Eastern Orthodox Church is becoming increas- Russian President Vladimir Putin with Patriarch ingly influential in Russia; wherever President Kirill I in the Cathedral of Christ the Saviour in Putin goes, Patriarch Kirill, the Orthodox ‘pope,’ Moscow in April 2019. is not far behind. This is a truly remarkable thing, Kremlin.ru/Wikimedia Commons and we must not downplay its significance. This Russia, and for this to happen the Soviet Union could never have happened in the days of the had to be dismantled. The increasing political old Soviet Union, when religion of any sort was influence of the Eastern Orthodox Church is an frowned upon. We have seen a radical change. outstanding sign of the times. The stage is being Looking back, the revolutionary changes in set for the final drama to unfold, and for the na- Russia from the days of President Gorbachev tions to be gathered to Armageddon. Let us be onwards should not have been a great surprise ever alert to the signs of the times, so that we may to us. Religion had to become more influential in not be ashamed in the day of the Lord’s coming. (To be continued) Contents

Bible workshop The Second Letter of John

This is the first of two Bible workshops on the Second and Third Epistles of John.

ASSAGE TO READ: the Second Letter of B. Doctrine John. 3 Verse 5: what is the “new commandment . . . P which we had from the beginning”? 4 Verse 7: some “confess not that Jesus Christ A. People is come in the flesh.” 1 Who is mentioned by name in the letter? • Why is it such an important thing that we 2 Who else is mentioned in the letter? Identify confess (or do not confess) that Jesus Christ the connections between them, as far as pos- came in the flesh? sible: • What other New Testament passages can • How are they physically related to one help us to understand this phrase? another? 5 Verse 7: the word “For” at the beginning • What is their spiritual relationship to one of the verse connects this verse about the other? “deceivers . . . who confess not . . .” with the • Where are they geographically in relation previous sentences in verses 5 and 6 about the to one another? “commandment . . . which we had from the Testimony, March 2020 Contents 115 beginning.” What is the connection between 6 This passage emphasises the fact that Joshua these two sections of the letter? is an ‘elder,’ like the Apostle John when he wrote 2 John (v. 1). What other connections C. An Old Testament background to 2 John can you find (especially word links) between “And it came to pass a long time after that the the two passages? LORD had given rest unto Israel from all their 7 What is it about the context (and perhaps the enemies round about, that Joshua waxed old time) of this passage that matches 2 John? and stricken in age. And Joshua called for all Israel, and for their elders, and for their heads, The Publishing Editor would be pleased to and for their judges, and for their officers, and receive contributions from readers on their said unto them, I am old and stricken in age . . .” findings from this exercise. (Josh. 23:1,2).

Contents Science Is seeing believing? 7. The external muscles of the eye Peter Forbes

This series of articles is examining the various structures of vision. If we turn our head towards of the eye to encourage readers to decide for themselves the object being viewed, the eye mus- cles co-ordinate our eye movements whether the eye, with all of its remarkably complex detail, so that what we are looking at remains fits better with Special Creation, as described in the Bible, at the centre of our field of view. If our or with the theory of evolution. eyes did not track precisely together, again, double vision would occur. E PROBABLY TAKE it for granted that This precise requirement for the muscles to we can move our eyes around at will work in unison may raise a question in our minds: Wto see different objects. However, the Why do we have two eyes anyway? Surely the fact that our eyes move in unison to enable us to complication associated with maintaining a single see objects around us, and that they converge or image would be removed if we had only one eye. diverge depending on the distance of the object Surely the development of two identical eyes, and being focused on, is dependent upon precise and the associated visual pathways and a visual cortex co-ordinated use of various muscles connected that can handle and co-ordinate images from two to our eyeballs. eyes, is even less likely to come into existence by As already discussed,1 the crystalline lens of chance than is one eye. the eye changes shape to maintain a sharp im- age on the retina as an object is moved closer to The benefits of having two eyes the eye.2 At the same time, the two eyes must The benefits that flow from having two eyes that converge to maintain a single image in the visual work together are significant. However, they are cortex of the brain. If the two eyes did not con- not consistent with a process which randomly verge, then double vision would occur when we examined close objects. This convergence of the eyes takes place automatically, with no thought 1. “Is seeing believing? (3) Focusing light on the retina,” Testimony, vol. 89, no. 1,050, Jul. 2019, p. 264. on our part. 2. The need for reading glasses as one ages is a conse- It should be appreciated also that our two eyes quence of the lens becoming more rigid and unable move in unison as we alter our gaze to focus on to change shape sufficiently to focus on near objects objects situated towards the periphery of our field such as reading material. Testimony, March 2020 116 Contents develops through mutations. Putting it simply, undirected chance cannot foresee and work to- wards implementing those benefits. There are three main benefits of having two eyes that work together in unison. 1 Stereopsis: 3 put simply, stereopsis is the provision of binocular vision. As the result of the separation between the two eyes, the images falling on each retina differ slightly from each other. This is particularly signifi- cant with objects closer than approximately one metre. This difference between the two images provides a very accurate perception of the relative proximity of small objects. An The external muscles of the eye. appreciation of the benefit of stereopsis can be upper eyelid there are the eyelashes, which work gained by attempting to thread a needle with to help to prevent foreign bodies entering the one eye closed: the task will be more difficult eye socket and so irritating the sensitive cornea. than with both eyes open. The cornea is being continually regenerated, and 2 Field of vision: each eye has a horizontal field the repeated closing and opening of the eyelids of view of approximately 150 degrees. Using helps to remove the dead corneal cells from the both eyes together extends the total field of surface of the cornea. view to about 180 degrees; and of that field, Under normal circumstances we do not need about 140 degrees provides binocular vision. to think about blinking, which is to a large ex- The brain is particularly sensitive to move- tent a reflex action. Regular blinking is essential ments at the extremes of the field of view, to maintaining a layer of tears on the cornea. It providing warnings of possible dangers com- has already been said that the cornea receives its ing from behind. nourishment from the tears.4 The constant move- 3 Over-engineering: vision is obviously very ment of the eyelids across the cornea serves to important to everyday living. Having two eyes help the movement of nourishment to the cornea. means that, in the unfortunate event of the Additionally, if the blink reflex is reduced, loss of sight in one eye, the other eye will still then the tear layer loses its integrity, and the provide an acceptable and useful amount of oily surface layer of the tears breaks up, allowing vision. The one-eyed person lacks the benefit evaporation of the watery part of the tears.5 How of binocular vision, and so the perception of long did it take the developing eye to ‘learn’ the depth is diminished and the field of vision benefit of moving eyelids? reduced. However, tricks can be learnt that minimise those shortcomings and enable an Summing up acceptable and useful degree of vision. In this series we have examined a number of the structures of the eye and seen how each of them Eyelids and the blink reflex is complex. The complexity of each element alone It is clear that the eyelids offer protection to the would lead one to conclude that a designer was eye. We blink instinctively when there is the involved. However, each of the structures we have possibility of the eye being damaged by a foreign examined is an essential part of the whole and body. Consequently, the muscle that controls the would be of little use without all the ­others ­being upper eyelid can also be considered as one of the extraocular group of muscles. Whilst it does 3. Wikipedia: “Stereopsis is a term that is most often used not directly control eye movement, it is very to refer to the perception of depth and 3-dimensional important for preserving clear vision. We might structure obtained on the basis of visual information wonder how the eye was protected before the deriving from two eyes by individuals with normally eyelids formed, and how long it took the brain developed binocular vision.” 4. “Is seeing believing? (2) Sclera and cornea,” Testimony, to learn that the eyelids had to close quickly to vol. 89, no. 1,048, Apr. 2019, p. 141. protect the front surface of the eye. 5. Artificial tears are often prescribed for people with The eyelids serve more functions than to pro- ‘dry eyes.’ The eyes often feel dry simply because the tect the eye against trauma. Along the edge of the composition of the tears has become disrupted. Testimony, March 2020 Contents 117 fully formed too. We have seen that, whereas A divine authority some evolutionists have claimed that some fea- A direct consequence of the realisation that there tures of the eye are ‘badly designed,’ these are is a Creator who made everything is that it brings in fact critical elements of a successful working responsibilities on the one who acknowledges His eye. Of course, the eye is only one small part of existence. The psalmist confirmed that there are an extremely complex organ—the human body. consequences in recognising a God who created The amazing detail of the human eye could be the eye, when he wrote, “He that formed the multiplied many times over with other organs eye, shall He not see?” (Ps. 94:9). Maybe this is of the human body. Getting everything ‘right’ why the evolutionist clings so tenaciously to his makes the probability of evolution by a series of views: he does not want to recognise a greater minor random changes vanishingly small. The authority than himself. evidence presented in this series points unerr- ingly to a divine Creator. (Series concluded)

Contents Review The secret of Jewish survival Paul Maplethorpe

Survivors: an unfinished he refers is a twenty-six-page booklet written drama. The remarkable by Brother Roy Toms of the Bramerton (Dawn) story of the Jewish people ecclesia. and what it means for the Opening the cover, one is met by the words world’s future. “August 587 BC” surrounded by flames, which Available from Dawn immediately gains the interest of the reader. The Christadelphian writer then proceeds by telling how the destruc- Publications, tion of the Second Temple in Jerusalem in AD 70 5 Station Road, Carlton, was history repeating itself. Brother Roy brings Nottingham, NG4 3AT. the history of the Jewish people to life, answer- Tel. +44 (0)115 961 2624. ing questions like the one raised by Mark Twain: “What is the secret of Jewish survival?” The email [email protected] majority of the many photographs on its pages Also available via their website: will perhaps be instantly recognisable to most www.dawncp.co.uk brethren and sisters, but may be less familiar to Price: 50p plus postage. men and women who have little knowledge of the Jews and the part that the Jews have played HANKS FOR YOUR letter at Christmas, in world history. and the Survivors booklet which I found Alongside the excellent notes provided are “Treally interesting. I did know some of biblical quotations which show clearly how this the Jewish history, Balfour declaration in more people has survived in the face of adversity, recent times, sacking of the temple in more dis- and the way that, in spite of their long periods tant times, but the booklet pulled it all together of exile, they have been restored to the land of and put everything in context . . . we do live in their ancestors, exactly as their prophets foretold. interesting times, and the future of Israel and the The penultimate section considers the future of Jewish people is obviously integral to the future Israel and the return of Jesus. At the conclusion of the world.” of this short booklet, readers are told how they The writer of these words was a school friend can follow up their interest. of mine—more recently a prominent London This booklet is recommended as a preaching veterinary surgeon—with whom I have kept in aid, and is ideal to give to friends, to put on lit- touch for over fifty years. The booklet to which erature tables, or for advertising in the local press. Testimony, March 2020 118 Contents P. S . Cultural shifts ULTURE IS A dangerous thing for at least just ‘the way things are’; these are things that two reasons. First, it shifts. Sometimes ‘everybody knows,’ and these values, habits and Cmarginally, imperceptibly; sometimes configured ‘realities’ slip down, swallowed and with great lurches—yet the Word of God and imbibed without our even pausing to realise that the principles He would have us live by do not anything is happening. change. This means that there is always the Sometimes the changing views of society potential for conflict, always the need to be alert expressed through culture and education are to whether a view is actually right or whether so stark that we do notice. Those of us who are it is just a part of the shifting sands of culture beyond our thirties, let’s say, will be well aware which needs constantly to be tested against the of the different societal assumptions about ho- Word of God. Second, culture is so enmeshed, mosexuality and ‘gay marriage’ that have come so much part of the fabric of our daily lives, that about in our own lifetimes, a complete upending we often do not notice that it is there or what it of what was once ‘the accepted view.’ This is an is saying. We just assume its values, we take it as interesting thing, because the prevailing view read, self-evident yet unexamined truth—which appears to be that of moral relativism—that there can be extremely dangerous, especially when its are no absolute rights and wrongs—and yet the views are in conflict with God’s. view is that the earlier, traditional or conservative A few months back, I came across an insightful views on these matters (call them what you will) phrase about culture: “Culture is to parents what are absolutely wrong and society was wrong to hold parents are to children.” Parents are omnipresent them. ‘It’s absolutely wrong to hold a view that in a child’s life. Their habits and values build a something is wrong’ (society says)—but that is, significant part of the structure of the child’s of course, exactly what society is doing! developing existence. As the child grows up and A similar process is now underway in many eventually becomes an adult, it will realise that Western cultures around ‘trans’ and gender is- there are other views besides those of its par- sues, and it appears that soon these views will ents, other ways of living one’s life, other ways become completely normal in society, just as a of configuring the world—and it will make its liberal view about sexual relations before mar- own choices, at least to some degree. But when it riage has become normalised; what was once a is small, its world is small, and it is hard for the ‘revolution’ back in the ’60s has now become a child to see that there is another world with other mundane norm as the culture has completely possible values and behaviours beyond what its embedded it and made it part of the fabric of parents project. A child ‘knows’ many things, not life. Even in my own children—aged seventeen, necessarily because it has thought through them sixteen and ten—I can see a change in the aggres- all itself or knows them from first principles, but siveness with which the education system and because things have ‘always been that way’ in the culture are seeking to shape their thinking the world that the parents have helped create for about sexuality, the youngest one having these the child to live in. There is nothing wrong with messages put forward through education and this; parents are meant to do this, and if they do media much more intensely and at a much earlier it well it provides an invaluable function in the age than for the older two. child’s development. But of course parents are Society changes its views on these and other not always right, and in time the child will need topics, and, while this can be of value in making to learn to make evaluations and decisions for us think about matters we may not have person- itself. ally considered before, the real question is, What The culture, then, is simply there—it projects its teaching, commandment or guidance do the values, its way of thinking, its view of ‘how things Scriptures have on these subjects? If we strive to are,’ often without our even noticing. It is part think about, discuss or opine on them without of the supposed ‘reality’ that we subconsciously seriously engaging with what the Scriptures say adopt, just as a child adopts the worldview of its then we shall have neglected our duty.—Mark parents. It becomes so readily and so naturally Vincent Testimony, March 2020 Contents 119 SUBSCRIPTION DETAILS for 2020 Subscriptions Secretary: SOUTH AFRICA Mrs Sarah Marshall, 2 Longridge Road, Please apply for rates and method of Woodthorpe, Nottingham, NG5 4LX. payment to the Subscriptions Secretary Tel. +44 (0)115 859 9297 (see left). email: [email protected] Remittances payable to THE TESTIMONY (CHRISTADELPHIAN) Subscriptions are obtainable from our website, http://testimonymagazine.com, through the USA agents listed below, or from the Subscriptions Surface mail US$52 (student rate $26; airmail Secretary, to whom all correspondence $100); e-magazine $31 (student rate $16). relating to the issue of the magazine (including Mrs Celia Coleman, 22450 Schoenborn change of address) should be addressed. Street, West Hills, CA 91304-3318. Tel. 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(6) 354 0396; Fax (6) 354 0395 OTHER PUBLICATIONS email: [email protected] For a list of previous years’ Special Issues Remittances payable to available, please apply to the Subscriptions TESTIMONY MAGAZINE Secretary, to whom all orders should be sent. Published on behalf of The Testimony Committee (Christadelphian) by Jeremy Thomas, 22 Kingswood Close, Kings Norton, Birmingham, B30 3NX, UK. Registered Charity No. 225908. Testimony, March 2020 120 Contents Bible trees 9. The willow

HEN THE MIXED multitude came up When Israel was in captivity in Babylon, “On the out of Egypt with the people of Israel, willows there [they] hung up [their] lyres” (Ps. Wthey received an extraordinary privilege: 137:2). They could not sing the Lord’s song in a the opportunity to become part of God’s chosen foreign land; they were no longer going to mix people. This required them to be circumcised. themselves with unfaithful nations, but would Then they would be counted as “native” Israelites look forward to a time when they were restored (Ex. 12:48).1 and the faithful Gentiles would join themselves to Israel. Only “native” Israelites could keep the Feast of Tabernacles (Lev. 23:42). However, the mixed Zechariah 14 tells of the time when the prom- multitude who had been circumcised were repre- ise of the Feast of Tabernacles will be fulfilled: sented by the branches of “willows of the brook” “Then everyone who survives of all the nations used to make booths for the people to dwell in that have come against Jerusalem shall go up (v. 40)—the words for “willow” and “mixed” (mul- year after year to worship the King, the LORD titude) are written in the same way; God may be of hosts, and to keep the Feast of Booths” (v. connecting these ideas to demonstrate the pattern 16). This is the time when God promises, “I will of salvation for the Gentiles. pour water on the thirsty land, and streams on the dry ground; I will pour My Spirit upon your It was essential that the people of Israel did not offspring, and My blessing on your descendants. mix themselves with the nations around them. They shall spring up among the grass like willows Psalm 106:35 describes the terrible conse- by flowing streams. This one will say, ‘I am the quences of this error: “they mixed with the nations LORD’S,’ another will call on the name of Jacob, and learned to do as they did.” However, when and another will write on his hand, ‘The LORD’S,’ the mixed multitude joined themselves to Israel and name himself by the name of Israel” (Isa. and learned their ways, they were delivered from 44:3-5).—Rebekah Dwyer Egypt and saved from the tyranny of Pharaoh. It is fitting that these people are likened to “willows of the brook”; although they had come from other 1. Bible quotations are from the ESV. nations, they had been ‘planted’ in the house of God and so learned from “the fountain of wisdom [that] is a bubbling brook” (Prov. 18:4).

Salix acmophylla, a common species of willow in Israel along the banks of permanent streams and near fresh-water springs, in the coastal plain, on the mountains and in the upper Jordan valley. Further south the willows give way to the Euphrates poplar (Populus euphratica), which is also the ‘willow’ mentioned in Psalm 137:2, on which the captives in Babylon hung their lyres. The young leaves of this poplar species are long and narrow like willow leaves. It is possible that both species were used in ancient times to make booths at the Feast of Tabernacles.

Contents VI TESTIMONY BOOKS

The Pen of a Ready Writer. Tony Benson. A truly outstanding writer, Tony Benson contributed articles to the Testimony for forty-three years, and served as the magazine’s Publishing Editor from 1980 until his death in 2009. The Pen of a Ready Writer brings together a selection of his best writing under a series of headings which represent the major areas of his personal interests and study: History, Archaeology, Prophecy, Doctrine, Exposition, The Jews and their Land and Signs of the Times. Completed by an exhaustive Index and a comprehensive Bibliography of Tony’s contributions to the Testimony. £2.50.

One man’s pilgrimage: under God’s good hand. 88 pages. £2.00. Family Trees of the Tribes of Israel. 117 pages. £5.50. Moses: Earth’s Meekest Man. 172 pages. £2.50. Paul’s Epic Journey to Rome. 153 pages. £6.00. Treasure . . . New and Old. 277 pages. £10.00. Daniel’s Last Prophecy. 141 pages. £7.50. Built upon a Rock. 192 pages. £7.50. Man and Woman. 122 pages. £0.50. ‘Spirit’ in the New Testament. 185 pages. £1.00. “In the nurture and admonition of the Lord.” 196 pages. £8.50. For the Study and Defence of the Holy Scripture: Volume 1. 236 pages. £5.00. Volume 2. 207 pages. £8.50. Volumes 1 & 2 together. £10.00

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

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