Editor’s Note: To hear more from Thomas on this subject, click here for “Messiah in the Passover,” from his Theology and Apologetics Podcast.
https://podcasts.apple.com/us/podcast/theology-and-apologetics-podcast/id1275721027?i=1000557698279

חג פסח שמח
Hag Pesach Sameach
Happy Passover

As the Passover season approaches, Jewish households worldwide are preparing to celebrate with the traditional Passover Seder. This ancient ritual serves as a poignant reminder of God’s redemption of the Israelites from slavery in Egypt. But beyond its historical significance, Passover holds deep theological meaning for believers in Messiah.

The Passover Seder, a ceremonial meal, is centered around retelling the Exodus story in an interactive manner. It’s not just a recounting of events but an immersive experience meant to engage participants in the narrative of liberation. For believers, Passover transcends mere tradition; it serves as a vivid illustration of the gospel message and the ultimate redemption offered through Yeshua (Jesus).

Kindling the Light

A Seder will typically begin with the woman of the house kindling the Passover candles and bringing light to the Passover table. For believers in Messiah this is significant, for it was a woman, Mary, who began the redemptive career of the Messiah by giving birth to the light of the world.

“The people walking in darkness have seen a great light;
on those living in the land of deep darkness a light has dawned’” Isaiah 9:2.

“Yeshua spoke to them again, saying, “I am the light of the world. The one who follows Me will no longer walk in darkness, but will have the light of life” John 8:12.

The First Passover

The Passover narrative, outlined in Exodus 12, recounts the ten plagues of Egypt, and culminates in the deliverance of the Israelites through the Red Sea. Central to this story is the requirement to sacrifice an unblemished lamb and apply its blood to the doorposts of their houses (Exodus 12:5-7). The blood is said to serve as a sign (Exodus 12:13) which will cause the Lord to pass over that house sparing the Israelites from the final plague of death. This act of redemption serves as a foreshadowing of the greater redemption to come through Yeshua, the Lamb of God (John 1:29).

The parallels between Old Testament types and New Testament fulfillment are striking, underscoring the continuity of God’s redemptive plan throughout history that’s revealed to us in the Word of God. The Apostle Paul, in his letter to the Colossians, emphasizes the Christological significance of these rituals, asserting that they not only serve to commemorate a historical event, but they also foreshadow the substance which is to be found in Christ:

“Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day—things which are a mere shadow of what is to come; but the substance belongs to Christ” Colossians 2:16-17.

These Passover themes of slavery and redemption are continued throughout the Bible. Therefore, being in Egypt is described as being in the house of slavery (Exodus 20:2), and in the New Testament an unbeliever is described as being in slavery to sin (Romans 6:20). When God described the events of the Exodus from Egypt, He says that they’ve been redeemed from Egypt (Deuteronomy 7:8). Similarly, when salvation is spoken of in the New Testament, it’s done with the same Passover language of redemption. The Apostle Peter writes:

“… knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” 1 Peter 1:18-19.

It’s hard to miss the Passover parallels laid out in these verses. Just as the Israelites were redeemed from slavery in Egypt through the blood of the Passover lamb, believers too are redeemed from sin and bondage through the precious blood of Jesus. Paul makes it even more explicit when he says, “Christ our Passover is sacrificed” (1 Corinthians 5:7).

The Four Cups

At the heart of the Passover Seder are the four cups, each representing a promise of deliverance drawn from Exodus 6:6-7.

^{6 “}Say, therefore, to the sons of Israel, ‘I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments. ⁷ Then I will take you for My people, and I will be your God; and you shall know that I am the Lord your God, who brought you out from under the burdens of the Egyptians” Exodus 6:6-7.

The four cups with the corresponding promises are as follows:

• The Cup of sanctification – I will bring you out
• The Cup of Deliverance – I will deliver you
• The Cup of Redemption – I will redeem you
• The Cup of Restoration – I will take you

The third cup, known as the Cup of Redemption, holds particular importance as it symbolizes the blood of the Passover lamb that secured Israel’s redemption. This cup finds its ultimate fulfilment in Yeshua, who instituted the new covenant through His blood with this third cup which is taken after the meal at Passover.

“And in the same way He took the cup after they had eaten, saying, ‘This cup which is poured out for you is the new covenant in My blood’” Luke 22:20.

During the last supper, Jesus takes the third cup declaring it to be symbolic of the new covenant in His blood, thus establishing a powerful connection between the Passover and the Christian ceremony of communion. As believers partake in communion, they not only remember Yeshua’s sacrifice but also anticipate His return, proclaiming His death until He comes again (1 Corinthians 11:26).

The Passover serves as a profound reminder of God’s faithfulness throughout history and His enduring promise of redemption. It points believers to the ultimate Passover Lamb, Yeshua, whose sacrifice brings freedom from sin and eternal life.

As we contemplate the significance of Passover and communion, we anticipate that day in the age to come when we join with the redeemed of all ages in proclaiming:

“Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing” Revelation 5:12.

לשנה הבאה בירושלים
l’shana haba’ah b’yerushalayim
IN A COMING YEAR IN JERUSALEM

Thomas Fretwell, Founder
https://www.ezrafoundation.org/

What is the Great Reset?

This previously unknown phrase has become commonplace with the events of the last two years. Everyone from comedians like Russell Brand to royalty like Prince Charles have been talking about the Great Reset. So just what does this term imply? Is it merely the invention of conspiracy theorists, or is it a benevolent economic model, formulated to help solve the world’s problems in the aftermath of the pandemic?

In this brief article, I will attempt to outline the main features of the Great Reset in their own words and then focus on how the church can practically respond to some of this information. The term “Great Reset” was coined by the World Economic Forum (WEF). The WEF is basically a global organisation that links the world’s richest private companies together and facilitates their interactions with the governments of the world. It includes companies such as AstraZeneca, Amazon, Barclays Bank, Coca-Cola, Google, Hewlett-Packard, Johnson & Johnson, Pfizer, and PayPal, just to name a few. The forum is best known for its annual meeting in Davos, Switzerland which brings together global leaders to consider the challenges of the world!

Their website says: “The Forum engages the foremost political, business, cultural and other leaders of society to shape global, regional and industry agendas.”¹

The Davos agenda for 2021 was “The Great Reset” – so what is this? Quite simply, it is the belief that the major infrastructures of the world (social, political, economic, industrial, environmental) need to be reset. This belief is often summarised with the quote “build back better.” The belief of the WEF is that the global situation caused by the Covid-19 pandemic presents an opportunity to enact this radical reconfiguring of society. The Founder and Executive Chairman of the WEF is Professor Klaus Schwab. He holds multiple doctorates and honorary titles and has been knighted by Queen Elizabeth II. He recently published the book, Covid-19: The Great Reset, in which he states:

“This pandemic represents a rare but narrow window of opportunity to reflect, reimagine, and reset our world.”²

“The societal upheaval unleashed by COVID-19 will last for years, and possibly generations… Many of us are pondering when things will return to normal. The short response is never… In short, we need a Great Reset of capitalism. … for global leaders to shape the future state of global relations, the direction of national economies, the priorities of societies, the nature of business models and the management of a global common interests.”³

The idea of a group of unelected global leaders shaping society for the rest of us is an idea that many people find extremely uncomfortable. A careful look at the world will show this is not just theoretical either. There are a number of themes that form the core of the Great Reset that the WEF is pushing that dominate popular culture today.

Globalism

Firstly, globalism will need to be the ruling model of government. Schwab states, “The more nationalism and isolationism pervade the global polity, the greater the chance that a global governance becomes ineffective.”⁴ This would mean less sovereignty to individual nation states. Rather, a system directed by a representative body of global governments working closely with the largest private sector companies.

Financial and Economic Reform

Schwab suggests what he calls stakeholder capitalism – “a model I first proposed a half-century ago, positions private corporations as trustees of society, and is clearly the best response to today’s social and environmental challenges.”⁵

The notion of extremely wealthy individuals and companies, like those who attend Davos and members of the WEF, becoming “trustees of society” is again something that has many people concerned, and rightly so.

Their vision for economic reform is even more radical – and Covid-19 is helping to pave the way for a new economic world order. In order to pay for the Covid crisis, governments are creating money out of thin air, ending up with massive debts and currencies which are not backed by real wealth. The Coronavirus pandemic has created an economic crisis, similar to that caused by World War II. This requires a new monetary world order to reshape the world, according to the WEF. Some of the ideas being pushed for this economic reform are doing away with cash and introducing Central Bank Digital Currencies. This is a form of cryptocurrency used in international trade and finance. China is already creating such a system. Bank of England Governor, Andrew Bailey, has said, “I think in a few years’ time, we will be heading toward some sort of digital currency.”⁶

The Fourth Industrial Revolution

This is another area Schwab has written about extensively. He envisages this technological revolution as central to the goals of the Great Reset. He states:

“The scale and breadth of the unfolding technological revolution will usher in economic, social and cultural changes of such phenomenal proportions that they’re almost impossible to envisage. The mind-boggling innovations triggered by the fourth industrial revolution, from biotechnology to AI, are redefining what it means to be human… The future will challenge our understanding of what it means to be human, from both a biological and a social standpoint.⁷

It can lift humanity into a new collective and moral consciousness based on a shared sense of destiny.”

The implications of having our understanding of humanity shaped by the WEF technological revolution will almost certainly be a departure from the biblical truth of humanity as revealed in the Word of God.

The Great Return

So, I have briefly tried to lay out the predominant themes of the Great Reset. The question we now have is: Do we need to be concerned, and how should Christians respond? While this may all sound strangely reminiscent of eschatological scenarios laid out in the Bible, this should not alarm those whose future and destiny is secure in Christ. We know that the institutions of the world are under the sway of the “god of this world” (2 Corinthians 4:4), so we should not be surprised to see what happens when fallen mankind attempts to bring to pass their own utopian vision.

What should we do?

First, be sure in whom you have believed (2 Timothy 1:12) – Do you belong to Christ?

Second, remember the whole counsel of God (Acts 20:27). The larger narrative of scripture reveals that Jesus will return to establish His kingdom (Revelation 19; Daniel 2:35), and nothing will stop that. The Kingdom of God is what we work towards and look forward to.

Third, be actively involved in gospel ministry – this is the work we are called to as ambassadors of Christ (2 Corinthians 5:20). Our commission does not change as the culture veers further away from biblical principles. The Gospel is the answer! It is the greatest need the world has.

“I must work the works of Him who sent Me as long as it is day; night is coming when no one can work” (John 9:4).

Fourth and finally, we need a great return in the church:

“Thus says the Lord, ‘Stand by the ways and see and ask for the ancient paths, Where the good way is, and walk in it; And you will find rest for your souls.‘ But they said, ‘We will not walk in it'” (Jeremiah 6:16).

We need to return to the ancient paths, that is, the Word of God. This is how we are to be salt and light in this world. This will set us apart from the culture and demonstrate that we live for another world and are citizens of a different Kingdom!

This promise of our Lord seems appropriate to end with:

“Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful” (John 14:27).

Maranatha

_Notes:

_{¹ Our mission. World Economic Forum. (n.d.). Retrieved February 22, 2022.}

_{² Schwab, Klaus. Covid-19: The Great Reset (Forum Publishing: Geneva, 2020), 244.}

_{³ Ibid, 12.}

_{⁴ Ibid, 114.}

_{⁵ Schwab, Klaus. Founder and Executive Chairman. “Why We Need the ‘Davos Manifesto’ for a Better Kind of Capitalism.” World Economic Forum, December 1, 2019.}

_{⁶ Ward, Jill. “Bank of England Debating Digital Currency Creation, Bailey Says.” news.bloomberglaw.com, July 13, 2020.}

_{⁷ Values and the Fourth Industrial Revolution (Global Agenda Council on Values 2014-2016). September 2016. [WEF White Paper].}

A Grand Vision

There are only a few places in the Bible that present us with a vision of the throne room of God. These descriptions are so wonderful, it seems as if the biblical authors must have struggled to find words to explain the scene before them. We can easily imagine that at a certain point, human vocabulary fails. Mere words cannot suffice because all the adjectives and all the superlatives in all the languages in all the earth would surely fail to adequately describe the glories of the throne room of the universe. Both the prophet Isaiah and the apostle John were treated to such awe-inspiring heavenly visions. God saw fit to have these recorded in His Word as a means of communicating theological truths to His people.

A vision of the sovereign Lord enthroned in heaven is something that we need to contemplate on a daily basis in this modern world. These are unusual times we live in, and they serve to remind us that we are not in charge. Often, it seems as if the world is spinning out of control. It is a world where the rulers of this age have their day, a world in which evil reigns and entangles so many earthly institutions within its grasp, a world where injustice continues and wickedness prospers.

This vision speaks to us in the midst of all this confusion, telling us that at the centre of the universe, there is an occupied throne in heaven, and upon it sits the sovereign of the universe. This fact alone should change our entire outlook on reality. This throne testifies to the certainty that one day all will be made right with this world.

A Unique Throne

There are many grand throne rooms on this earth, each with their own splendour and majesty, each with their own subjects and realm. The magnificent throne of King Solomon was made of ivory and overlaid with pure gold. It sat atop six ascending steps, each with a gold lion on either side. Truly this must have been a magnificent and awe-inspiring sight (1 Kings 10:18-20). Consider too the more contemporary throne room of Denmark with its throne chair carved from narwhal tusks. The pristine white is overlaid with gold and surrounded by three life-size silver lions with gold eyes. Yet we can only imagine that these would pale into absolute insignificance next to the sight of the heavenly throne room. This heavenly throne is like no other; it has no rivals or close seconds; it is the highest and most exalted throne that could ever be. It is far above anything that this earth could ever know. The famous worship song, “Above All,” captures this thought beautifully:

Above all powers, above all kings
Above all nature and all created things
Above all wisdom and all the ways of man
You were here before the world began
Above all kingdoms, above all thrones
Above all wonders the world has ever known
Above all wealth and treasures of the earth,
There’s no way to measure what You’re worth¹

Truly, this throne is different from all earthly thrones. Many earthly kings have sat upon thrones, and yet, been unworthy to wield such power. Corrupted by their sinful natures, their thrones became instruments of cruelty and oppression. The famous maxim of Lord Acton often proves true: “absolute power corrupts absolutely.” As one’s power increases, one’s morality often decreases. History bears witness to this.

Yet the vision of the heavenly throne reminds us that there is a throne from which no corruption will ever flow. The psalmist puts it as follows:

“Righteousness and justice are the foundation of Your throne; Lovingkindness and truth go before You” (Psalm 89:14).

This throne’s very foundations are the only place where the attributes of righteousness and justice are held in unity with lovingkindness and truth. These qualities are needed for a righteous rule.

The One who Sits on the Throne

A throne is the furniture of a king: The throne itself does not possess the necessary attributes, but simply points us to the one who sits upon the throne. So too, Isaiah simply says, “I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple” (Isaiah 6:1). No monarch on earth could compare with this heavenly scene. The King of all Kings is seen here in His celestial-palace throne room, and the train of His robe fills the entire place, signifying the supreme position and power of this almighty sovereign! Similarly, John says, “behold, a throne was standing in heaven, and One sitting on the throne” (Revelation 4:2). In both these visions, we get to witness the testimony of the four living creatures. Those creatures give us the key as to why this King is the only King worthy of the throne. They say:

“Holy Holy Holy, is the Lord of Hosts” (Isaiah 6:3).

They call out to one another with this emphatic trifold declaration of God’s Holiness! Their cry is probably the central piece of this whole scene – or even the entire Bible! No other attribute of God is referenced here, just His holiness. It is the keynote of the throne room, thus the universe. The Christian’s reality is to be different because at the centre of our worldview is a throne with a King who is exalted above everything, above all creation. This should change our outlook on everything.

The Lamb

In John’s throne room vision, we are given more details. In front of the throne we see a “lamb, standing as if slain” (Revelation 5:6). This is our beloved saviour Jesus, the One to whom all authority on heaven and earth has been given, the One who will rule this earth as King of Kings and Lord of Lords, the One who is worthy “to receive power and riches and wisdom and might and honor and glory and blessing” (Revelation 5:12).

And ultimately, the whole of creation will cry out with that heavenly anthem of praise:

“To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever” (Revelation 5:13).

What else can we do but join the living creatures in saying, “Amen,” and then join the elders in worshiping this great King and Saviour!

Long Live the King

All Hail the Lamb

_NOTES

_{¹ Le Blanc, Leonard J. and Baloche, Paul Joseph. “Above All.” AZLyrics. Accessed 8 December 2021.}

A recent edition to the Star Wars franchise is The Mandalorian TV series. It has become hugely popular with both die-hard Star Wars fans as well as the next generation of younger viewers. The Mandalorians were a group of fearsome warriors originating from the planet Mandalore. They were bound by a code of behaviour and known for their military exploits. They show up at various places throughout the Star Wars universe. The TV series is set five years after the events of Return of the Jedi (1983). It follows the exploits of a lone Mandalorian bounty hunter who is hired by Imperial forces to retrieve the child Grogu. The Mandalorian ends up forming a bond with the child and starts his own quest to return the child to the Jedi order to be trained in his abilities to use the force.

Throughout the first two series of the show, you will often hear a phrase repeated amongst the Mandalorians – “This is the Way.” It operates as statement of belief, a code of life for the Mandalorians.

The Way and Early Christianity

For anyone versed in the literature of the early Church, the phrase “the way” will be familiar. Before the term “Christian” was commonly used to designate followers of Jesus, early believers simply referred to themselves as followers of “the way!”

In Acts 9:1-2 – Saul of tarsus is hunting those belonging to The Way:

“Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way.”

Later in Acts 19:9, when Paul is teaching in Ephesus, we read this:

“But when some were becoming hardened and disobedient, speaking evil of the Way before the people.”

During his trial before Felix, Paul identified with The Way:

“But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets” (Acts 24:14) [emphasis mine].

The Creed

In the eighth episode of the first season called, “Redemption,” we have an exchange between the main character, Mando, and the former shock-trooper, Cara Dune, who often assists Mando. During this exchange, it is revealed that Mando was not actually born on the planet Mandalore – but was taken there when his home plant was attacked. This dialogue provides our next insight.

She says:

“Mandalorian isn’t a race. It’s a Creed.”

The word “creed” comes from the Latin word credo – “I believe.” They were not a race defined by ethnicity, but by a common creed, or as we would say, a statement of faith. Again, this got me thinking about the early messianic community; what a good description of the early church, a group of people from many races all united around a common creed – redemption. The song of the redeemed says:

“And they sang a new song, saying, ‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for God you’re your blood men from every tribe and tongue and people and nation'” (Revelation 5:9).

The title itself gives us a clue as to what the early church unified around. Their leader spoke these words:

“Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6).

To be a follower of The Way, in its purest form, was to be a follower of Jesus and His teachings. He is the unifying principle, the creed, which all followers have in common. This is why the early church had a creedal faith. We find small phrases similar to “this is the way” all through the Bible. In the New Testament the phrase, “Jesus is Lord” (1 Corinthians 12:3; Philippians 2:11) operates as a creed. It is a creed, which one day, every tongue will have to confess.

Other passages such as 1 Timothy 3:16 are also considered to be early creeds:

“By common confession, great is the mystery of godliness:

He who was revealed in the flesh, was vindicated in the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.”

These creedal confessions continue into the writings of the Church fathers. The 2nd century father Irenaeus had his “rule of faith:”

“…This faith: in one God, the Father Almighty, who made the heaven and the earth and the seas and all the things that are in them; And in one Christ Jesus, the Son of God, who was made flesh for our salvation; And in the Holy Spirit, who made known through the prophets the plan of salvation, and the coming, and the birth from a virgin, and the passion, and the resurrection from the dead, and the bodily ascension into heaven of the beloved Christ Jesus, our Lord, and his future appearing from heaven in the glory of the Father to sum up all things and to raise anew all flesh of the whole human race…”

Then, a little later, perhaps the most well know creed of all was formulated:

The Apostle’s Creed

“I believe in God the Father Almighty, Creator of heaven and earth. I believe in Jesus Christ, his only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died and was buried. He descended to the dead. On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead. I believe in the Holy Spirit, the holy Catholic¹ Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen”

The primary themes from these creeds are worth noting. The early believers unified around the life, teaching, death, and resurrection of Jesus Christ – the Way! They accepted his atoning death as a sacrifice for sins as well as affirming His future coming in judgement. I wonder if somewhere over the last 2,000 years, we have lost our way, and allowed these central elements to become peripheral?

The Creed Made Them Distinct

For the Mandalorians, their commitment to “the way” made them easily identifiable. The had a distinctive suit of armour and were never allowed to remove their helmets in front of people. In other words, following the creed manifested itself in certain behaviours. What they believed affected what they did. This is just how it is with us as believers. We are to be identifiable by what we do – because of what we believe.

Jesus said:

“By this all men will know that you are My disciples, if you have love for one another” (John 13:35).

This radical love was to be a distinctive characteristic of followers of the way.

Elsewhere, Paul tells Titus to “adorn the doctrine of God our Saviour in every respect” (Titus 2:10). That is similar to saying, wear the teachings of Christ on you as a garment for all to see. Our commitment to the way makes us identifiable. This should be seen in our actions, our speech, and our creeds. This again serves as a reminder to the church today, to honour Christ in all these areas. The early church understood this well.

The first century discipleship manual known as the Didache begins by laying out the two ways of life and then by listing identifiable traits, which will connect you to one of the two ways:

“There are two ways, one of life and one of death, but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, love your neighbour as yourself, and do not do to another what you would not want done to you.

And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, you shall not commit pederasty, you shall not commit fornication, you shall not steal, you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is born. You shall not covet the things of your neighbour, you shall not swear, you shall not bear false witness, you shall not speak evil, you shall bear no grudge.

And the way of death is this: First of all it is evil and accursed: murders, adultery, lust, fornication, thefts, idolatries, magic arts, witchcrafts, rape, false witness, hypocrisy, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie….be delivered children from these things.

See that no one causes you to err from this way of the Teaching, since apart from God it teaches you.”

This is what Paul meant when he said we should “live lives worthy of the Gospel of Christ” (Philippians 1:27). We should all be willing to affirm this; we look at one another and say, “This is the Way” – our commitment, our life.

For the Mandalorian it was this commitment that meant he had to bring the Child Grogu back to the Jedi; for us, the Way is a person!

The Way is a King, a Saviour, a Friend, and an Intercessor.

So, at a time of deep division in the world and in the church, let us remember the ways of the ancient creeds. Let us again unify around the person and work of Christ, let us renew our commitment to follow all of his teaching – and let us manifest this in our words and actions so that all will know we are followers of THE WAY THE TRUTH AND THE LIFE!

To listen to the podcast of this teaching, check it out on the GoodLion Podcast Network.

_NOTES:

<sub>¹ This term does not denote Catholicism as we know it today – it was simply used in the sense of “universal.”


Star Wars is known for its central theme of “the force” as a belief system and a means of gaining power. CalvaryChapel.com & CGN do not necessarily agree with every element of the Star Wars story. By sharing this article, we aim to remind people of the hope and truth in Christ Jesus and encourage others toward the hope of Christ.</sub>

_{The Mandalorian TV series is rated TV-14 in the US for Action, Adventure, and Sci-Fi.}

_{Images above credited to Lucasfilms.}

The Age of the Christian Vikings

The ‘conversion’ of the Vikings was not simple. Undoubtedly there were many different roads that led to the eventual cultural dominance of Christianity in formerly Pagan territories. The process was gradual, as Viking settlers assimilated into the larger culture they now inhabited, Christianity was gradually embraced by many of them. There was also active missionary work amongst the Vikings that involved monks travelling to Scandinavia on many occasions.

Evidence of this transitional period is found throughout England. On the Isle of Man there is an artistic depiction on what is known as ‘Thorwald’s Cross’, which has carvings illustrating the Norse god Odin being eaten by the wolf Fenrir on the Day of Ragnarok¹ on one side, the other side is filled with Christian imagery, a figure holding a Cross, a fish, and a gospel book trampling on a defeated serpent. Another cross, ‘Sigurd’s Cross’ depicts scenes from the Volsunga Saga which tells the legend of Sigurd killing the dragon Fafnir who is protecting the treasure of Loki the trickster. The famous ‘Gosforth Cross’ stands in the church yard at St Mary’s Church, Gosforth, Cumbria. It stands fifteen feet high and dates to the early 10th century and is decorated with the popular Viking artform known as Gaut’s interlace. It features a crucifixion scene, a Valkyrie and also Thor fishing for Jormungand the Midgard Serpent.² Even the famous York Minster features stone slabs decorated with typical Viking artwork probably representing the graves of the first Viking Christians of York.

Cleary as the Vikings settled and assimilated into a Christian country, they adopted many aspects of the new religion that ultimately replaced their Norse mythology over time. This was often accelerated when the Viking Kings converted to Christianity whilst abroad and then set about converting their home countries. As early as 940 there was an Archbishop at Canterbury named Oda, he was the son of a pagan Viking settler who had converted.

Denmark

When the King of Denmark Harald Bluetooth converted to the Christianity in 963, he brought his new faith home with him and set about to convert his homeland. Such conversions were often more politically motivated than anything else, yet such openness allowed the propagation of the faith to grow at the grass roots level with the setting up of Churches and the arrival of missionaries. King Harald was responsible for promoting Christianity in Denmark. He built a wooden Church at the Royal Necropolis in Jelling and erected a rune stone in front of the church that features famous imagery of Christ in a crucifixion position wrapped by vines. The inscription on the rune stone reads:

“King Harald had this monument made
in memory of his father Gorm and his
mother Thyri: this was the Harald who
won for himself ll Denmark and
Norway, and made the Danes Christians.”³

Whilst it is true that Harald was the first King to make Christianity the official religion in Denmark, itself a huge feat considering the pagan roots of the Vikings, Christianity had reached Denmark before him. Just before the Viking age in the 8th Century a missionary called Willibrord came to Denmark. In 831 St Ansgar founded the Bishopric in Hamburg which served as a base for missionary activity in Scandinavia. He gained permission to build perhaps the first Church on Scandinavian soil in the Swedish town of Birka.⁴ So while Christianity was known in Denmark before Harald, to be fully accepted in a Viking society it really needed the support of the ruling class, so in many ways Harald’s conversion would have had a massive impact on the acceptance of Christianity by the Danes.

Norway

The conversion of Norway is mainly attributed to the role of the ‘missionary Kings’, chiefly Olaf Tryggvason and Olaf Haraldson. King Harald Finehair united Norway in 872. He was succeeded by his son Erik Bloodaxe, who was killed in the Viking Kingdom of York, England. He was then replaced by his half-brother Hakon the Good (named this way due to the Christian influence from growing up in the courts of King Athelstan of England). This Christian influence meant that Hakon spent time trying to convert Norway in the 10th century but ultimately gave up in the face of pagan resistance. There is also evidence of missionary activity from England and Germany.⁵

King Olaf Tryggvason (995-c.1000) raided Folkestone, England in 991. Then it seems that in the year 994 he converted to Christianity and was confirmed at Andover (Hampshire) under the sponsor of King Ethelred II of England. Upon his return to Norway he set about promoting his new faith. It is believed that the king recruited English missionaries to accompany him back to Norway. There are a couple of references to Olaf’s bishop known as Sigfrid who may originally have been a monk at Glastonbury. In the year 1015 Another Christian King emerged, King Olaf II Haraldson (who would later become the patron saint of Norway), and was also baptised whilst abroad. Conversion rapidly spread under his rule in the 1020’s with the assistance of missionaries from Normandy, whose Viking roots supplied a needed cultural connection to the Norse people of Norway.

Sweden

Sweden was the last Scandinavian Kingdom to be converted, which meant the literacy and record keeping which accompanied Christianity did not arrive until much later here. Therefore, what we know about Sweden before it became Christian is limited. Pre-Christian Sweden was not a unified nation state in the same way Denmark was. In fact, Southern Sweden was ruled by Denmark for a considerable period. There were two main political groups in Sweden: The Svear (from which the national name of Sweden is derived) whose political and religious life was located at Uppsala. The second group was the Gotar who settled around lake Vattern in the south. Missionary activity begun in Sweden as early as 829 when the German monk Anskar preached in Sweden. Anskar became the first archbishop of Hamburg. He revisited Sweden a little later in 853 this time with the support of the King. A later surge of missionary activity from Hamburg and England occurred in the 10th century. By the year 1000 Christianity had established a following in Sweden and continued to spread for the next century. The conversion of King Olaf Skotkonung helped the population to accept Christianity as that which would eventually replace their traditional Norse mythology.

Cnut the Great – King of England

It may come as a surprise that England was once ruled by a Viking King. The second wave of Viking attacks against Anglo-Saxon England occurred from about 980 to 1016 under the leadership of Cnut the Great of Denmark. This second wave of Viking raids took Anglo-Saxon England by surprise. The Archbishop of York at the time, Wulfstan, preached a famous sermon where he attributed the new Viking invasions to God’s punishment for the sins of England. The Viking onslaught was so severe that in 1013 King Ethelred fled to Normandy for safety. This meant that Svein of Denmark became the King of England, with his teenage son Cnut as this side.⁶ Svein died suddenly which caused the English to send for Ethelred to return from Normandy and be King again. Cnut returned to Denmark to see his brother take the throne of Denmark succeeding Svein. However, Cnut returned to England in 1015 and fought a number of Battles with Ethelred’s son Edmund. Following one encounter Edmund and Cnut agreed to divide England between them. However, within months of the agreement Edmund died which meant that Cnut the Great became King of all England. This was shortly followed by the death of his brother Harald II so he also became the King of Denmark.

Christian or Pagan

What did this new era of Viking rule entail for the Christian population of England? A lot had happened in the Viking world since the first invasion in the 10th century. Christianity had been spread across Scandinavia and Cnut himself was a third generation Christian. Although, as was often the case, it is very hard to know whether individual salvation had occurred in these men, but whatever the case their openness to Christianity would have allowed the spread of Christianity. We do know that Cnut worked closely with the archbishop of York to promote Christianity and suppress paganism. The law code known as II Cnut outlawed paganism with the following definition:

“if one worships idols, namely if one worships heathen gods and the sun or the moon, fire or floods, wells or stones or any kind of forest trees, or if one practices witchcraft or encompasses death by any means, either by sacrifice or divination. Or takes part in such delusions.”⁷

He also founded Churches and was keen to associate the Christianity of Denmark with that of England. He honoured the martyrs of the church such as the murdered Archbishop of Canterbury, Aelfheah. All these actions illustrate that this was not the same Viking rule of the pagan past.

The End of the Viking Age

While much more could be said about the Viking diaspora and the impact they had on the world, suffice to say that by the year 1150 the age of the Vikings was essentially over. Skirmishes still happened, and Norse mythology continued to exert a scattered influence but by and large the once pagan countries of Scandinavia had joined the ranks of medieval Christendom.

_NOTES:

_{¹ The end of the world scenario in Viking mythology.
² Viking Archaeology: The Gosforth Cross.
³ Viking Archaeology: Jelling Royal Necropolis.
⁴ The Viking Age: The Transition to Christianity.
⁵ Martyn & Hannah Whittock. The Vikings: From Odin to Christ (Oxford: Lion Hudson 2018) pg. 113.
⁶ Martyn & Hannah Whittock. The Vikings: From Odin to Christ (Oxford: Lion Hudson 2018) pg. 194.
⁷ R. Ferguson. The Hammer and the Cross (London: Penguin 2010) pg. 341.}

The Norsemen

The Vikings have long held a place in the popular imagination as fearsome warriors from the sea who raided and pillaged their way across the coastlands of England and Europe. Their story has been told and re-told through the centuries. Norse mythology has permeated popular culture through TV shows like the History Channel’s Vikings, which follows the exploits of Ragnar Lothbrok and his brother the great Viking warrior Rollo. The Viking gods Thor, Loki and the “All Father” Odin have become household names through the popularity of the Marvel movie franchise. Locations like Asgard – the land of the gods connected to the other realms by the Bifrost bridge. The halls of Valhalla, the Valkyrie’s and the serpent of Midgard have been re-imagined for a new generation through these movies.

In fact, everyone who has used Bluetooth technology is familiar with the name of a Viking King. Harald Bluetooth ruled Denmark in the 10th Century and is notable for his success in uniting Denmark under a single ruler and extending Danish rule to Norway. This unifying legacy is remembered today in the wireless technology that connects electronic devices. The Swedish communications company that invented the technology, Ericsson, took the runic alphabet initials of Harald Bluetooth, and used it as the logo that is now universally recognised as “Bluetooth.”

Yet as fascinating as these images of the Viking world are, they represent only half the story. What often gets left out is the question of what happened to the Vikings. The answer is that within two centuries of the first Viking raiding ships, landing on the English coast – the Kingdoms of the Northmen had exchanged the Hammer of Thor for the Cross of Christ. Today the flags of Norway, Sweden, Denmark, Finland and Iceland are perhaps the most overtly Christian flags in existence, all displaying the Nordic Cross.

The Raid on Lindisfarne

The monastery on the Holy Island of Lindisfarne served as the central Hub of Anglo-Saxon Christianity in the 8th century. Located just off the coast of the Kingdom of Northumbria in northern England. It was at this monastery that the beautiful Lindisfarne Gospels¹ were produced and the revered saint Cuthbert had been Bishop (AD 687). On the 8th of June in the year 793 the monastery at Lindisfarne was devastated by raiding Vikings from the North. The Anglo-Saxon Chronicle records that “the ravages of heathen men miserably destroyed God’s church in Lindisfarne, with plunder and slaughter.”² Another chronicler and contemporary, the churchman and scholar Alcuin, records his shock at the slaughter and attributes the pagan attack as recompense for the sins of the nation. He details the attack in a letter to Ethelred, King of Northumbria:

“Never before has such a terror appeared in Britain as we have now suffered from a pagan race, nor was it thought that such an inroad from sea could be made. Behold, the church of St. Cuthbert spattered with blood of the priests of God, despoiled of all its ornaments; a place more venerable than all in Britain is given as a prey to pagan peoples.”³

The frequency of raids escalated across the British Isles. Monasteries and churches were often the targets which meant that the focus of the attack was interpreted as being against Christianity itself. As the Vikings found new areas to raid such as Ireland and the northern parts of the Frankish Empire (France) Britain was offered respite from attacks. However, these attacks had signalled that the age of the Vikings had truly begun.

Conquest, Expansion and Settlement

During the mid-9th century, Vikings continued to target Britain. At times, the Anglo-Saxon armies were able to fend off the Vikings. The Kingdom of Wessex put up the best defence and managed to push back the attackers. Major cities like London and Canterbury suffered devastating attacks. Around this time the Vikings changed their interests from raiding to settlement and they succeeded in gaining large patches of land for settlement purposes. In 866 the Anglo-Saxon Chronicle records the arrival of a massive fleet in East Anglia, described as “the Great Heathen Army” in the Chronicle. Tradition records that this army was led by Ivar the Boneless and Halfdan, the sons of Ragnar Lothbrok. In 867 this massive army of Vikings marched north to the kingdom of Northumbria and took control of York the capital city. A 13th-century chronicler records, “Then these most abominable victors, the Danes, ravaged the whole province of Northumbria as far as the mouth of the Tyne.”⁴ York would become a stronghold for Viking rule until the defeat of Erik Bloodaxe in 954. The Vikings were successful in conquering almost all the Anglo-Saxon Kingdoms of England at this time. The only kingdom to resist Viking conquest was the kingdom of Wessex, due to the leadership of King Alfred the Great.

In the year 878, under the leadership of the Viking ruler “Guthram the Old,” the great heathen army attacked Wessex. They were almost victorious, forcing King Alfred to escape into the nearby marshlands for safety. However, Alfred was not beaten, he led a courageous fight back at the Battle of Edington where the Anglo-Saxon army was victorious over the army of Guthram. One account details the following:

“Fighting ferociously, forming a dense shield-wall against the whole army of the Pagans, and striving long and bravely…at last he [Alfred] gained the victory. He overthrew the Pagans with great slaughter, and smiting the fugitives, he pursued them as far as the fortress.”⁵

The victory led to a peace treaty between Wessex and the Vikings which required Guthram to leave Wessex and return to East Anglia. The east and north of England remained under Viking rule and was referred to as the “Danelaw.” It would fall to Alfred’s son Edward the Elder (899-924) assisted by his sister Aethelflaed, the “lady of the Mercians” to conquer the midlands and East Anglia from Viking rule and bring them under the control of Wessex. This “combination of the old kingdoms of the West Saxons and Mercians created a newly styled ‘Kingdom of the Anglo-Saxons’ and eventually a united England. Both would be Christian.”⁶

The First Christian Viking

One of the surprising results of the battle of Edington was that the Viking ruler Guthram agreed to convert to Christianity. King Alfred acted as his sponsor and he was baptised and took on the Christian name Athelstan. This was the first time a Viking ruler had converted to Christianity in Britain and signalled a change that would grow rapidly in the coming years. To speak of “Christian Vikings” would soon become commonplace.

Notes:

_{¹ Currently housed in the British Library, London.
² D. Whittock. English Historical Documents, Volume I, c. 500-1042 (London: Eyre Methuen, 1979) pg. 181
³ Ibid pg.842
⁴ Ibid pg.282
⁵ Alfred P. Smyth (2002). The Medieval Life of King Alfred the Great: A Translation and Commentary on the Text Attributed to Asser. (Hampshire: Paulgrave Houndmills 2002) pg.26-27
⁶ Martyn & Hannah Whittock. The Vikings: From Odin to Christ (Oxford: Lion Hudson 2018) pg. 53}

“Where the Spirit of the Lord is, there is liberty” (2 Corinthians 3:17).

Dedicated to Charlotte Beveridge
School of Law
University of Sussex

The freedom and rights enjoyed by many people today in Western society are taken for granted. They are increasingly understood as being the result of a secular government capable of meeting every need. Rarely is consideration given to the fact that individual liberty and human rights are derivatives of the Judeo-Christian worldview and its impact upon civilization. This brief essay will seek to demonstrate some of the ways in which Judaism/Christianity has left its mark in the courts and law-making institutions around the world.

The Ten Commandments

The decalogue is perhaps the most well-known legal code in the world today. The Ten Commandments form part of the legislation originally given to the prophet Moses on Mt. Sinai. He engraved them on two tablets of stone and presented them to the community of Israelites as the divinely ordained code of conduct they were to follow. The law of Moses stands out from other ancient laws codes, such as The Code of Hammurabi (1750 B.C.), in both its content and its influence. No other extant ancient law code has had such an impact on different civilizations across the world. To this day, the image of Moses and the Ten Commandments adorn the buildings of many of the most powerful courtrooms and legal institutions in the world, most notably the Supreme Court building in Washington D.C., indicating that many of the principles found in the Mosaic Law are fundamental to the Western legal tradition. Historian Max Dimont said that the Mosaic legislation was:

“The first truly judicial, written code, and eclipsed previously known laws with its all-encompassing humanism, its passion for justice, its love of democracy.”¹

Undoubtedly, the Judeo-Christian faith shaped many of the assumptions in the Western legal tradition. Will Durant saw the fifth commandment: “Honor your father and your mother” as a statement that set apart the family unit as the foundational, sociological institution. He states:

“The ideals then stamped upon the institution marked throughout the medieval and modern European History until our own disintegrative Industrial Revolution.”²

Other parallels can easily be deduced; the commandment against adultery protected and sanctified the marital relationship, and by extension, the family. Schmoeckel comments that “even the concept of ‘family law’ itself was coined around 1800 due to the influence of Neo-Lutheran protestants.”³

Still further, the eighth commandment, “You shall not steal,” set precedent for private property laws, the ninth, “you shall not bear false witness,” guards against perjury and sets a religious moral precedent for legal procedure.

This ancient law code was carried around the world by the spread of Christianity and has influenced almost every culture in the world in some way.

Natural Law & Human Rights

These two concepts are closely related and have a long history within the western legal tradition. Although natural law theory has a history stretching back to Greco-Roman philosophers, it really came to fruition in Western Christendom. Natural law is the belief that morality can be seen in the natural order of creation and accessed through human reason.⁴ Christianity provided natural law theorists a way of permanently grounding natural law as an unchanging foundation for human laws. Based on the understanding that human beings are all created equal in the image of God, and therefore possess inherent worth dignity and value (Genesis 1:26-27). This understanding operates as a foundation for all theories of human rights – a standard of conduct based on moral principles that express the dignity of humanity. The apostle Paul expressed this position clearly when he said that Gentiles show “the work of the Law written in their hearts” (Romans 2:14-15). Theologians such as Augustine and Aquinas, two people responsible for shaping much of Western thought, continued in this natural law tradition.

Years later in the 17th century, the political philosopher John Locke (1632-1703) applied the natural law concept to government. He developed the idea that life, liberty and property are inalienable rights. Locke argued that governments exist to protect these natural rights. In his classic work Two Treatises of Government (1690), he argues that these natural rights did not exist merely in some Platonic Realm, but rather they were derived from the creation account in Genesis and the doctrine of Imago Dei. The legal scholar Sir William Blackstone, the person responsible for systemizing common law and author of the multi-volume Commentaries of the Laws of England (1765) said, “Upon these two foundations, the law of nature and the law of revelation, depend all human laws; that is to say, no human laws should be suffered to contradict these.”⁵

The Magna Carta and the Declaration of Independence

During the 13th century, the nobles and barons of England, dissatisfied with the tyrannical rule of King John, signed a written agreement between the king and his subjects that would limit the scope of his power. The document, proposed by the Archbishop of Canterbury Stephen Langton (who is known for dividing the Bible into the chapters we have today), would be called the Magna Carta. This document is influenced by Christian principles and acknowledges God in the Preamble. This Charta secured a number of historic rights for the individual that did not really exist before. Perhaps the most important result was the institution of trial by jury, something taken for granted in British and American law today. Judge J. Wapner pointed out where this principle was first found, “That’s right, in Leviticus. To be precise, in chapter 19, verse 15: ‘In righteousness shalt thou judge thou neighbour.’”⁶ It also set into law the principle that no one is above the law – not even the king. These principles from the Magna Carta still remain in the UK statute book today, clauses 39 & 40.⁷ This is what made Lord Denning, a leading English judge of the 20th century claim that the Magna Carta is “the greatest constitutional document of all times – the foundation of freedom of the individual against the arbitrary authority of the despot.”⁸

Years later in 1776, Thomas Jefferson penned the American Declaration of Independence. The roots of the Declaration are often traced to the Magna Carta. The founders drew heavily upon the writings of William Blackstone, whose statue sits along constitutional avenue not far from the U.S. Capitol building. The Declaration utilizes the natural rights philosophy of John Locke. The phrase “the law of Nature and of Nature’s God” along with the concept of “inalienable rights” found in the Declaration prove this. The Christian roots of the Declaration are summed up by Gary DeMar:

“The Declaration is a religious document, basing its argument for rights on theological grounds. Rights, the Declaration maintain, are a gift from the creator; ‘We are endowed by our Creator with certain inalienable rights.’ The logic is simple. No Creator, no rights.”⁹

Liberty and Justice for all

Although we have merely scratched the surface, it is clear that wherever Christianity has had a pervasive influence, it has always moved society in the direction of greater freedom and rights for the individual. The countries that are still dominated by non-Christian religions and governments, built upon non-religious ideals, display a marked lack of individual freedom and often a lower standard of concern for human rights.

Enjoy the rest of this “Christianity & Culture” Series!

_NOTES:

_{¹ Max Dimont, “Jews, God and History,” quoted in: Sara Robbins, ed. Law: A Treasury of Art and Literature. New York: Hugh Levin Associates, Inc. Macmillan Publishing Company, 1990, 20-21.
² Will Durant, Our Oriental Heritage, Vol. 1. The Story of Civilization. New York: Simon and Schuster, 1954, 333.
³ Schmoeckel M. (2016) “Christian Influence on Modern Family Law.” In. di Renzo Villata M. (eds) Family Law and Society in Europe from the Middle Ages to the Contemporary Era, Vol. 5. Studies in the History of Law and Justice. Springer, Cham.
⁴ Jeff Myers, Understanding the Culture: A Survey of Cultural Engagement. Colorado Springs: David C. Cook. 2017, 336.
⁵ Marshall Davis Ewell, ed. “Essentials of the Law, Vol. 1,” A Review of Blackstone’s Commentaries with Explanatory Notes for the Use of Students at Law, 2nd ed. Albany, New York: Matthew Bender, 1915, 3.
⁶ Joseph A. Wapner, “From a Judge’s Study,” Guideposts, November 1988, 3-4.
⁷ “Magna Carta, Celebrating 800 Years: Its Origins, Influence and Importance for Today.” Accessed at christian.org.uk.
⁸ Ibid.
⁹ Gary DeMar, America’s Christian History (1995 edition), 114.}

“I know that the most joy in my life has come to me from my violin.” – Albert Einstein

Essay dedicated to
Katie Keen
Royal College of Music

The Power of Music

Music has the ability to touch the hearts and souls of people in a way that words often fail to do. The poet and Harvard Professor Henry Wadsworth Longfellow famously said: “Music is the universal language of mankind.”¹ It is hard to argue with this. Music accompanies us throughout all the experiences of life. Music is used to celebrate and to mourn, to bring joy and express sorrow, to forget and to remember, to relax and motivate, to entertain and to captivate. The impact of music on this world cannot really be calculated. Its capacity to inspire is clearly seen in the arts. The novelist Jane Austen once said, “Without music, life would be a blank to me.”²

Humanity has always been drawn to music; this is a curious thing. The implications seem to point us beyond a world of random chance and evolution. A recent scientific study has discovered that our brains are quite literally made for music – that is, there is an ingrained longing and appreciation for music that is a foundational aspect of humanity.³ In fact, the very beauty of music, its power to stir the emotions and evoke such passion seems to be hardwired into our very being. This speaks to us about the origin of music – something that can only be properly explained within the Christian worldview.

The Origin of Music

The Bible declares that music existed even before the creation of the world. Music comes from God; it was heard when the foundations of the earth were laid and “the morning stars sang together” (Job 38:7). The throne room of God is full of angelic choirs and the sounds of songs from the heavenly hosts (Revelation 14:2-3). Just as the angelic hosts sang when Christ was born, we too are exhorted to “sing for joy to the Lord” (Psalm 95:1) and “to make music from your heart to the Lord” (Ephesians 5:19). Music is a gift from God, one that is an overflow of His nature, and a beautiful way for us to praise Him. It testifies to the fact that God is Himself beautiful. Musical instruments and songs feature heavily throughout the pages of Scripture in conjunction with the worship of God.

This explains why Christianity has given rise to such an amazing array of musical creativity throughout history. Nowhere is this more clearly seen than with the classical composers of the Baroque period (1600-1750). This period gave rise to new styles such as the oratorio, the concerto and the sonata. Composers such as Bach, Handel and Vivaldi gave us some of the most beautiful music the world has ever heard. People have often made the connection between classical music and the spiritual, which is not surprising given the ecclesiastical origins of such music. There is an old saying, reportedly from the outside of a German opera house:

“Bach gave us God’s Word; Mozart gave us God’s laughter; Beethoven gave us God’s fire. God gave us music that we might pray without words.”

Whose spirit cannot be stirred by listening to J.S. Bach’s “Passion of St. Matthew,” as he skillfully uses music to take the listener on an emotional journey through the Gospel story. There is a reason why Classic FM lists this as the number one piece that will change your life.⁴ Or what about the great “Hallelujah Chorus” of Handel’s “Messiah Oratorio,” that once brought a king to his feet and still captivates audiences 250 years after his death. Or Mozart’s “Requiem,” written on his deathbed, a composition with such intensity that it seems to transport the listener to the impending death of its author.

The Two Witnesses

Perhaps the two greatest composers of the Baroque period, arguably of all time, were Johann Sebastian Bach and George Frideric⁵ Handel. They lived at the same time, in the same country, yet their lives never crossed. They did not simply create music that could be spoken metaphorically as being spiritual; their music was actually written from a deep devotion to Jesus Christ and a desire to give Him glory. Bach was a keen Bible reader and amassed a good collection of theological works. Bach once wrote a marginal note in his Bible next to 1 Chronicles 25, which is where King David organizes the musicians for temple worship. Bach commented: “This chapter is the true foundation for all God-pleasing music.” At the end of the chapter, he wrote, “Splendid proof that…music was instituted by the Spirit of God through David.”⁶ Bach’s skill for weaving together his faith and his music is even seen in the structure of his compositions. Often, they would contain chiastic structures, such as ABCDEDCBA – the visual equivalent of the resulting musical form appears as a cross. Bach would often initial his manuscripts, “J.J” (Jesu Juva – “Help me Jesus”), or “I.N.J” (In Nomine Jesu – “In Jesus name.” He finished his manuscripts with “S.D.G” (Soli Deo Gloria – “To God alone, the Glory”). The final work he composed, dictated from his bed, was a chorale called, “Before Thy Throne I Come.” Bach’s musical legacy cannot be overstated:

“Bach is regarded as one of the greatest geniuses in the history of music. He demonstrated a standard approach to harmony that dominated music until the late 19th century.”⁷

His counterpart George F. Handel is equally as impressive. Although his orchestral piece “Royal Fireworks Music,” and his “Eight Sonatas for Violin” are classics, he is perhaps best known for his sacred oratorios. These included “Israel in Egypt,” “Judas Maccabaeus,” “Esther,” and the most famous of all “Messiah.” His career suffered setbacks, but “Messiah” has forever secured his place as one of the greatest composers of all time. Ludwig van Beethoven once described him as the “greatest composer that ever lived.”⁸ Composer F.J. Haydn wept like a child when he heard the “Hallelujah Chorus” and exclaimed, “He is the master of us all.”⁹

Deeply depressed and swimming in debt, Handel was visited by a friend who had written a libretto about the life of Christ. He asked Handel to compose the music for it. Handel began composing “Messiah” on August 22, 1741. In all, it took him just 24 days to compose over 260 pages of manuscripts. Perhaps the greatest feat in the whole of musical composition. Barely leaving his apartment or touching his food, at one point he burst from his study with tears streaming down his face and declared, “I did think I did see all heaven before me, and the great God Himself.” He had just finished writing the “Hallelujah Chorus.”

Handel died on April 14, 1759, shortly after his final performance where he had conducted “Messiah.” Over 3,000 people attended his funeral in Westminster Abbey. There now stands a statue in the Abbey which shows Handel holding the manuscript to Messiah with the words, “I know that my redeemer liveth.”

The Chief Musician

Until just this past September 2019, the world record for the largest orchestra was 8,076 musicians, achieved by Christian Television System and Music Home Orchestra, at Gocheok Skydome, Seoul, South Korea, on December 16, 2017.¹⁰ No matter how large the orchestra, it still needs a conductor to direct the music. It is the conductor’s job to bring to life the composer’s vision. Without him, there is no harmony to the music.

Life can be a little like this. Often we like to be our own conductors, yet this path often leads to chaos, not harmony. King David repeatedly addressed his Psalms to the chief musician. A prophetic picture of Jesus Christ who is the chief conductor, orchestrating the countless members of the body of Christ around the world into a beautiful harmony as He brings to life the Father’s will on earth.

Who is your conductor today?

_{Read more from this series.}

_NOTES:

_{¹ Peter Reuell. “Songs in the Key of Humanity”. The Harvard Gazette, January 26, 2018. Accessed.
² Jane Austen. Emma (Wordsworth Classics). Hertfordshire: Wordsworth Editions Limited, 1994. p. 220.
³ Australian Broadcasting Corporation Catalyst TV episode “Music on the Brain”. Youtube.com.
⁴ “10 Pieces of Classical Music That Will 100% Change Your Life.” Discover Music, Classic FM. April 2018. Accessed.
⁵ Multiple spelling variations exist for the anglicized version of his name.
⁶ “Johann Sebastian Bach.” Christian History | Learn the History of Christianity & the Church. Christianity Today, March 31, 2016.
⁷ Discover Music. Classic FM. Accessed.
⁸ Jonathan Kandell. “The Glorious History of Handel’s Messiah.” Smithsonian Magazine, December 2009. Accessed.
⁹ Patrick Kavanaugh. The Spiritual Lives of Great Composers. Tennessee: Sparrow Press, 1992, P 6.
¹⁰ “Largest Orchestra.” Guinness World Records. Accessed.}

“Science without religion is lame, religion without science is blind.” – Albert Einstein

The Warfare Scenario

The world today seems to operate under the presumption that science and religion are both combatants in an apocalyptic struggle for survival. In this conflict, science is presented as the rational and objective underdog pitted against the irrational oversized forces of religion. Atheist professor Jerry Coyne’s recent book title, Faith vs. Fact: Why Science and Religion are Incompatible, is an example of this type of warfare scenario. Similarly, atheist Sam Harris charges that science is a completely factual enterprise, whereas “theology is now little more than a branch of human ignorance.”¹

As ingrained as this narrative may be, it is simply false. In fact, the historical record is not one of hostility. Alistair McGrath, currently the Andreos Idreos Professor of Science and Religion at the University of Oxford, has said that this “warfare view” is now “seen as a hopelessly outmoded historical stereotype which scholarship has totally discredited.”² What has actually happened is that these scientists have hijacked the definition of science by insisting on a purely naturalistic (atheistic) understanding of the term. They are philosophically committed to naturalism. This philosophical commitment guides their means of scientific inquiry which gives rise to methodological naturalism, which in practical terms often amounts to nothing more than atheism masquerading as “science.” Inquiry should be free to follow the evidence wherever it leads, whether that is ultimately to a natural cause or an intelligent cause.

The Real Story

The reality is that science and Christianity have shared a long and fruitful relationship with each other. Nowhere is this more beautifully illustrated than on the grounds of Cambridge University. The prestigious Cavendish laboratory, where such discoveries as the DNA double helix and the Neutron and Electron were made. A place which has produced over 29 Nobel Laureates. To enter, you pass through two large heavy wooden doors. On top of these doors sits a beautiful ornate carving that reads Magna opera Domini exquisite in omnes voluntates eius. This is a Bible verse from the Latin Vulgate³ and it is a quote from Psalm 111:2.

“Great are the works of the Lord; they are studied by all who delight in them.”

Why would one of the most prestigious scientific laboratories have such a quotation at its entrance if, as we are told, science and religion are incompatible? Even more amusing is the fact that it would have been these doors that atheist scientists Francis Crick and Jim Watson rushed through in 1953, after discovering the working of DNA; they were keen to get to the pub across the street, “to tell everyone within hearing that we had found the secret of life.”⁴

As it is, this inscription stands as a testimony to the Christian heritage that was so important in the rise of modern science. The original inscription was put there at the behest of the Cavendish Laboratory’s first professor James Clerk Maxwell. The four mathematical equations of electricity and magnetism that Maxwell produced and his work in areas such as electromagnetic theory and thermodynamics are widely believed to have paved the way for other great discoveries of 20th-century physics. Maxwell was a believer who had extensive knowledge of the Bible and had served as an elder in the Church he helped plant in Scotland. He strongly believed that scientific research was to be conducted in light of the Bible and that such endeavors were a way to study the works of God. His biographers record a prayer, very reminiscent of Psalm 111:2, which they found amongst his papers after his death:

“Almighty God, who created man in Thine own image, and made him a living soul that he might seek after Thee and have dominion over Thy creatures, teach us to study the works of Thy hands, that we may subdue the earth to our use and strengthen the reason for Thy service; and so to receive Thy blessed Word, that we may believe on Him Whom Thou hast sent, to give us the knowledge of salvation and the remission of our sins. All of which we ask in the name of the same Jesus Christ, our Lord.”⁵

Such a view gave rise to modern physics and is very different from the usual narrative that you hear from people today when they insist that religious believers are ignorant, keeping the world in a backward state and opposing the advancements of science at every turn.

Einstein’s Heroes

Perhaps another example will finally lay to rest this idea that science is opposed to the Bible. Most people will know the name of scientist Albert Einstein. His Theories of Relativity are fundamental to modern Physics. Of course, even the great Einstein would have had his own scientific heroes. You can learn a lot about a person by spending some time looking around their study! Einstein’s study had three pictures of his scientific heroes. They were Isaac Newton (1642–1727), perhaps the greatest scientist who ever lived, who among other things developed the theory of universal gravitation and the three laws of motion. Then there was Michael Faraday (1791–1867), who was known for his skill at experimentation. He discovered benzene, invented the transformer, and his work also involved demonstrating that magnetism could produce electricity. The third picture was of James Clerk Maxwell who we have already mentioned. Now there is one thing that all these great scientific minds had in common – a firm belief in the God of the Bible. All these men saw their scientific work as a way to further understand the God who created the universe. They expected the natural world to be orderly and discoverable, precisely because God is a God of order. They were all active in church life and even produced theological volumes along with their scientific works.

The Christian Roots of Science

So much for the “warfare scenario!” In fact, the opposite appears to be true: The scientific revolution was birthed from within a Judeo-Christian framework. Why was this? Well in order to operate, science has to work with a number of assumptions about the world. These assumptions are best explained by the Christian worldview. It is the God described in the Bible that can account for the existence of a rational and orderly cosmos. The concepts required by the scientific method, such as testable and repeatable experimentation, all assume that there is uniformity to the universe. God upholds the universe in such a consistent way, we can fully expect the universe to function according to specific laws that we can study. The great philosopher of science Alfred North Whitehead credited the origin of science to Christianity’s “insistence on the rationality of God”.⁶

If the secular view is true, that the universe originated from nothing by random chance processes, on what basis do we expect it to operate in a predictable and uniform manner? It is almost taken for granted today by those studying science that the universe operates according to laws that are comprehensible to humans. New atheist and physicist Steven Weinberg writes that “all my experience as a physicist leads me to believe that there is order to the universe … there is a simplicity, a beauty, that we are finding in the rules that govern matter that mirrors something that is built into the logical structure of the universe at a very deep level.”⁷ Many are struck by how strange this is and admit there is no real rational explanation for it within their atheistic worldview. Such a view is better understood as stemming from Christianity, which believes in a God who is rational, powerful and separate from His creation. This is why science blossomed in the fertile soil of the Christian west where God was envisioned as both the Creator and the Lawgiver. Christianity was long seen as the worldview that could logically account for the universe.

^Notes:

^{1 _{Sam Harris, The End of Faith: Religion, Terror, and the End of Reason. London: Simon & Schuster UK. 2006. 173.}
2 _{Alister McGrath, The Dawkins Delusion: Atheist Fundamentalism and the Denial of the Divine. London: SPCK. 2007. 24.}
3 _{The aforementioned doors are those to the Old laboratory. The Bible verse is also seen on the new doors.}
4 _{J.D. Watson, The Double Helix, London: Weidenfeld & Nicolson (1968), 197.}
5 _{L. Campbell & W. Garnett, The Life of James Clerk Maxwell, London: Macmillan (1882), 160.}
6 _{Alvin. J. Schmidt, How Christianity Changed the World. Grand Rapids: Zondervan. 2004. 219.}
7 _{Steven Weinberg, Facing Up: Science and Its Cultural Adversaries. Cambridge: Harvard University Press, 2001. 24-25.}}

“I have read many books by many good authors on subjects similar to those in Tommy Fretwell’s book Who Am I? and I believe that this book ranks right up there with the best of them. This book is excellent for those who believe. But it is also relevant for those who have yet to believe that there is a God who made them, loves them and has a wonderful plan for their lives. I highly recommend it!”

Brian Brodersen, Senior Pastor, Calvary Chapel Costa Mesa, CA

Who am I? Just three words or six letters make up this question. Yet the attempts to find a satisfying answer have produced enough letters to fill countless libraries. To answer the question of who we are, we also need to ask what we are? What does it mean to be human? Do we have a grand purpose, an end game towards which our lives are heading?

A Noble Question

The search for identity and meaning is a theme that has occupied the mind of human beings for millennia. It has filled the pages of our art and drama, our songs and poems – As King Lear cried out in Shakespeare’s play: “Does anyone here know who I am? … Who can tell me who I am?”¹

In Psalm 8 King David is musing about existence as he gazes into the night sky. He then asks a question about humanity:

When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you care for him?” (Psalm 8:3-4).

David looks at the heavens and the vastness of the universe and ponders what God must be like to create such a place. He sees the transience of man in comparison to the eternal God and asks why one so great would concern himself with man?

A Universal Question

It is also a question that receives equal attention by those who claim no religious proclivities. All over the globe today top universities are holding conferences and seeking answers from the brightest minds about what it means to be human. Philosophers, psychologists, anthropologists, biologists, sociologists and ethicists have all attempted to answer this question. Yet, why is it that no consistent answer can be found? It seems odd that humans have been on this planet for so long, yet we still cannot even answer this fundamental question. For centuries debate has raged in the culture around these issues.

Two Responses

Perhaps the sharpest divide has been between those who claim to find answers from within a theistic framework, that is, one which accepts the existence of God, and those who reject God. As polarized as these two sides may be, there is no denying that these questions are being raised. The internet search engine, Ask Jeeves, compiled a list of what it called “The Top 10 ‘unanswerable’ Questions of the Past Decade.” The list was based on some 1.1 billion queries made on the site. Fascinatingly, the question ranked at number one was, “What is the meaning of life?” with question number two being, “Is there a God?” People are searching for meaning, and it seems we have a natural propensity to seek this meaning in some transcendent cause outside of ourselves. Most people understand that the reality of God would provide a transcendent meaning to their lives.

Of course, without God, there is no transcendent being to endow our lives with any ultimate meaning or purpose. As the atheist Bertrand Russell put it:

“That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms.”²

Who Cares

Why does it matter what makes us human? Well, you see, what is true of us collectively impacts us individually. The understanding of who we are as humans, either a random collection of atoms or a uniquely designed creature, forms the foundation of our identity.

In the book of Ecclesiastes, Solomon writes these words:

“He has made everything beautiful in its time. Also, He has put eternity into man’s heart, yet so that He cannot find out what God has done from the beginning to the end” (Ecclesiastes 3:11).

We were made with eternity in our hearts, that is, we are specifically intended to find our ultimate meaning and fulfillment by living in accord with what we have been designed for – to live in relationship with God.

Finding our true identity is tied up with answering the question, which Jesus first asked His disciple Peter, but it is the same question He requires everyone to answer today:

“Who do you say that I am?”(Matthew 15:16).

Peter replied, “You are the Christ, the Son of the living God.” It was upon this expression of Peter’s faith that Jesus said He would build the church. The foundation of the church is a recognition of the true identity of Jesus.

This is crucial. If you have answered that same question in a similar way, then your position and your identity are, like Peter’s, totally entwined with Him. It is more beautiful than any self-conceived image or identity fashioned in this world could ever be.

In the end, my hope is that you will be able to see that the identity Jesus offers is the only one that matters. Jesus himself highlights this point when he says;

“For this purpose, I was born and for this purpose, I have come into the world – to bear witness to the truth. Everyone who is of the truth listens to my voice” (John 18:37).

The truth is that God made this world to be inhabited by us (Isaiah 45:18), He created man for His glory (Isaiah 43:6-7), in order to enjoy Him forever (Psalm 16:11). He is the author of life (Acts 3:15), and therefore the only one that can give us a truthful description of who we are (Romans 3:23). He knows us intimately (Matthew 10:30), He cares for us immeasurably (John 10:13), loves us unconditionally (Romans 5:8) and offers us an abundant life (John 10:10). Such a life can only be achieved by living in relationship with the one who made us. This can only be achieved by correctly answering the question: Who do you say that I am?

That is the TRUTH!

^Notes:

^{1 Shakespeare, William. King Lear. Act 1 Scene 4.}

^{2 Russell, Bertrand. Mysticism and Logic: including a Free Man’s Worship. London: Unwin Paperbacks. 1986. pp. 10-11.}

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In part one of this study, we began to look at the subject of Israel as a biblical theology theme. We began looking at five truths from Romans 11:25-29 that provide a basic outline of a theology of Israel. The first two points previously examined come from 11:25. One, that the Gentile church is often misinformed and superior in its attitude towards Israel. Two, the present hardening of Israel is both partial and temporary.

1. Israel will experience National Regeneration.

“…And so all Israel will be saved; just as it is written,

‘THE DELIVERER WILL COME FROM ZION,

HE WILL REMOVE UNGODLINESS FROM JACOB.’

‘THIS IS MY COVENANT WITH THEM,

WHEN I TAKE AWAY THEIR SINS’” (Romans 11:26-27).

This clause is the “eye of the storm” for understanding Romans 9-11. Several possible interpretations have been offered by theologians. Some see “Israel” here as pertaining to the elect, the one people of God comprising both believing Jews and Gentiles. This position seems doubtful given that Paul has used the term consistently ten times throughout Romans 9-11 to refer to ethnic Israel. Others have claimed that “all Israel” is to be understood as a reference to all Jews throughout history. This position, however, raises a myriad of soteriological problems and does not fit the context of the discussion. Still, others simply see this as a reference to the elect within Israel who are now part of the church. The multitude of interpretations only shows how disparate the church’s theology of Israel has become.

I will not engage with all of these viewpoints but argue for the view that seems to be the most straightforward. If we read it without any preconceived presuppositions inherited from our particular theological systems, then some of the confusion evaporates. To interpret “all Israel” as a reference to the ethnic nation of Israel seems to fit the context best. Moreover, to understand the words “will be saved” as a reference to the national salvation of Israel should not be seen as somehow unfair to those outside of Israel, or as God giving a certain group of people a second chance that He is unwilling to give anyone else. The national regeneration and eschatological salvation of Israel is one of the most frequently recorded hopes of the prophets (cf. Ezekiel 37:25-28; Jeremiah 31:31-34; Micah 4:1-4).

Paul seems to emphasize this point by his selection of Old Testament quotations. He first quotes a verse from Isaiah 59:20. The context is crucial; Isaiah 59 is an eschatological chapter dealing with the second coming of Christ in judgment at the end of the age to repay those whose deeds are wicked. This same chapter describes Jesus as a “redeemer” who will come to Zion (location) and remove the sins of Israel (ethnicity). The next verse (Isaiah 59:21) links these events, the salvation of ethnic Israel to the New Covenant. This is supported by the second Old Testament quote that Paul selects from Jeremiah 31:33-34 where he explicitly ties the salvation of Israel to the New Covenant. Most theologians today would not deny that the New Covenant awaits its final consummation with the coming of Christ. Paul has now explained that part of this consummation involves the national salvation of Israel. Paul used these Scriptures from the Old Testament to demonstrate that this is a theme which runs through the Bible and these Scriptures have provided a chronological sequence for their fulfillment.

2. Unbelieving Jews are our beloved enemies.

From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice, they are beloved for the sake of the fathers. Romans 11:28

Paul here gives a clear summary of Israel’s dual status and how it relates to the main thrust of the argument that he is addressing in chapters 9-11. Israel, who even now is hardened toward the gospel and in a state of enmity toward God, is not completely rejected. The Gentile church is to understand that this present state of hardening was necessary for salvation to come to the Gentiles. Given this situation, the Gentiles must be careful not to become arrogant toward the “natural branches.” Understanding and accepting this fact should provoke a response from unbelieving Israel—to make them jealous (Romans 11:11).

With this response in mind, it is important to understand how a church that has become arrogant against the natural branches because of their unbelief, or a church which actively promotes theology that is anti-Semitic, stands little chance of provoking Israel into a state of jealousy.

Israel then remains the elect nation, beloved by God for the sake of the fathers on account of the promises made to Abraham, Isaac, and Jacob. This dual status of Israel is the key to understanding the “mystery” of Israel.

3. The promises given to Israel are irrevocable.

“… For the gifts and the calling of God are irrevocable” (Romans 11:29).

Paul has argued that Israel remains important in God’s plan based upon the promises given to the patriarchs. As long as those promises stand true, then so does his argument concerning the future of national Israel. He confirms this simply by announcing that the gifts and calling of God are irrevocable. It is best to see the phrase “calling” here as referring to the election of Israel as a nation, and “gifts” is best identified as encompassing all the privileges and blessings that go with this. The term “irrevocable” carries with it the idea that something cannot be undone or changed. The promises of God concerning Israel are certain, for the Word of God cannot be broken; His promises are sure.

These four verses in Romans chapter 11 provide for us a basic outline of a biblical theology of Israel. Any attempt to address the topic theologically must provide a response to the areas outlined in these verses, i.e. that Israel was elected in the past, that the majority of the nation rejected the claims of the gospel, but even in this unbelieving state, they still remain an elect nation. This nation will one day receive the promised covenantal blessing of national salvation when the Messiah comes again.

Historically, the evangelical tradition has been very supportive of Israel. Yet with the growing resurgence of supersessionism (replacement theology) eroding this support, as well as the alarming increase of global anti-Semitism, it is imperative that evangelicals understand the role of Israel from a biblical perspective. Unfortunately, many people today lack a proper biblical foundation to navigate this issue, and their interpretations are too easily colored by the rhetoric of the modern Israeli-Palestinian conflict. Admittedly, the topic is complex and requires examination from both theological and political vantages. However, we as Christians must ensure that we give this issue adequate theological treatment before engaging with the subject on other levels.

In order to achieve this, the entire subject of the house of Israel needs to be seen for what it is in the biblical corpus—perhaps the largest metanarrative in all of Scripture. The topic of Israel needs to be treated as a biblical theology theme that runs throughout the entire Bible. The scriptures address the past, present and future role of the Jewish people in the plan of God. In setting out a biblical theology of Israel, which will incorporate periods of exile, periods of unbelief, and ultimately, anticipates an eschatological kingdom, we seek to offer a theology that affirms the unique role of Israel in salvation history. We also want to avoid the rather simplistic error of creating a theology that places the modern nation state of Israel on a pedestal above all criticism. To hold a view that acknowledges God’s heart for the Jewish people does not mean one is bound to support every decision of the secular Government of the modern state of Israel.

We must go to the Scriptures first. Although this section of Romans is the final portion of a much larger section of chapters 9-11, which expounds upon the subject of God’s dealings with Israel, verses 25-29 provide us with five salient truths that will shape our biblical theology of Israel. We will start with the first few below.

1. The Gentile church is prone toward ignorance and arrogance regarding the issue of Israel.

“For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation …” (Romans 11:25a)

The text states that the church must be careful not to display an attitude of ignorance concerning Israel’s current position of blindness, nor are we to allow this position to produce in us an attitude of superiority or arrogance. Unfortunately, the ugly mixture of ignorance and arrogance is an apt description of the church’s attitude for much of its history, indicating that Paul’s warning has gone largely unheeded. The doctrine of supersessionism, more commonly known as replacement theology, has been the majority view throughout the history of the church. The idea is that the church has replaced Israel in the future plan of God. Those who hold this view believe that the covenantal promises regarding Israel’s future have now been transferred to the church—it has become the new “spiritual Israel.” This position quickly became the dominant stance of the post-Apostolic church. And as the influence of supersessionism grew, it brought with it a shameful legacy of Christian anti-Semitism that persisted, and some would say culminated, in the terrible events of the 20th century.

Although post-Holocaust theology made efforts to redress this imbalance, recently there has been a resurgence of supersessionism in the evangelical church. This resurgence has been inflamed by the ongoing Israeli-Palestinian conflict and the support of those who advocate imposing a social justice narrative onto the Scriptures. This type of narrative portrays the Palestinians as helpless underdogs trying to resist the might of their imperialist overlords—Israel! This movement is known as “The New Supersessionism,” and it fuses together traditional supersessionist doctrines with Palestinian nationalism and quasi-Marxist liberation theology.

Now it is very important to realize that as a democracy, an imperfect democracy, criticism of Israel can be important for positive change. A valid, albeit negative criticism of Israeli policy, should not be considered anti-Semitic. In a government consisting of both religious and secular groups, having those on the left and the right, you will not find fiercer debate about Israeli policies than within Israel itself. Thomas Friedman of the New York Times wrote the following: “Criticizing Israel is not anti-Semitic, and saying so is vile. But singling out Israel for opprobrium and international sanction – out of all proportion to any other party in the Middle East – is anti-Semitic, and not saying so is dishonest.”¹

Evangelical theology should be able to stand against any form of anti-Semitism, whether it is directed at Jews individually or against Israel collectively.

2. The hardening of Israel is partial and temporary.

… That a partial hardening has happened to Israel until the fullness of the Gentiles has come in (Romans 11:25b).

This next clause is a theologically rich and important statement. Church history will show that Gentile Christendom has often reacted against charges of anti-Jewish bias by pointing out that the Jewish people rejected Christ and are presently unbelievers. Paul here seems to preempt this response by explaining the reason for Israel’s present hardness.

Paul had previously explained the reason for God allowing Israel to stumble (11:1-15) and here reaffirms his interpretation of Israel’s current position as the result of divine hardening. He emphasizes that the current hardening is only “partial,” and there remains a faithful remnant of believers within the nation; Paul himself being one of them. This remnant is evidence of God’s continued faithfulness to Israel, which proves the nation has not been rejected (11:5). However, the real content of the mystery is not just that a believing remnant in the nation would remain, as this concept is found in the Old Testament. Neither is the mystery of the fact that Israel would one day experience a national revival beyond the locus of a small remnant, as this too is clearly taught in the Old Testament. Rather, the novel aspect of this Pauline mystery is that “the inauguration of the eschatological age would involve setting aside the majority of Jews while Gentiles streamed in to enjoy the blessings of salvation and that only when that stream had been exhausted would Israel as a whole experience these blessings.”²

This period of history is set to continue “until the fullness of the Gentiles comes in.” The word “until” in this context indicates a temporal cessation of one situation and the commencement of another. Paul is saying that this present position of hardening will exist until the full number of Gentiles has been reached. The “fullness of the Gentiles” is this present age when God is “taking from among the Gentiles a people for His name” (Acts 15:14). The phrase is closely related to the expression “times of the Gentiles,” which is used in Luke 21:24. The former seems to have a numerical focus whilst the latter is chronologically focused. The termination of the times of the Gentiles would seem to point to when Jesus returns (cf. Acts 15:14-16; Luke 21:24-27), thus indicating that the “fullness” of the Gentiles in a quantitative sense will coincide with the end of the “times of the Gentiles” when Jesus returns.

Paul’s brief sketch of salvation history then includes unbelieving Israel in the present age, and this crucial aspect must be factored into any biblical theology concerning Israel.

Notes:

¹ Friedman, Thomas. “Campus Hypocrisy”. New York Times, October 16, 2002.
² Moo, Douglas. “The Epistle to the Romans”. NICNT. Grand Rapids. William B. Eerdmans Publishing Co. 1996. Pg. 717.

In part one of this series, we looked at the historical background that led to the feast of Hanukkah. A tumultuous period in Jewish history that climaxed with the Maccabean rebellion, rededication of the Temple, lighting of the Menorah, and ultimately, Jewish independence from a tyrannical ruler who sought their destruction.

Although Hanukkah is not a biblically mandated feast in the Torah, and considered only a minor holiday in Israel today, there is much more to this holiday than candles and delicious doughnuts.¹

Fulfillment of Prophecy

Although keeping the feast is never commanded, the events at the center of the feast are prophesied in the Bible. In the book of Daniel, there are prophecies about the reign of Antiochus Epiphanes. It says that, “Forces from him shall appear and profane the temple and fortress, and shall take away the regular burnt offering. And they shall set up the abomination that makes desolate” (Daniel 11:31). The abomination refers to the statue of Zeus that Antiochus had installed in the Holy Place. Elsewhere the prophet Daniel specifically mentions the time when the Temple will be rededicated – the events remembered at Hanukkah: “For 2,300 evenings and mornings. Then the sanctuary shall be restored to its rightful state” (Daniel 8:14). Far from being a curiosity of Jewish history, the Lord Jesus referenced these events in order to warn his disciples that history will once again repeat itself in the last days. He told them that if they should see “the abomination of desolation spoken of by the prophet Daniel, standing in the holy place” (Matthew 24:15) they should flee Jerusalem.

The Messianic Light

In the Gospel of John, we see the life of Christ organized theologically around the feasts of Israel. It was during the final days of the feast of Sukkot (Tabernacles) that Jesus entered the Temple courtyards and first proclaimed, “I am the light of the word” (John 8:12). Such a declaration would have had enormous impact, as during this time, there was a lamp-lighting ceremony in the courtyards where four 75 foot menorahs were lit at night. Josephus records that the light from the menorahs was so bright that it lit up all of Jerusalem. Shortly after this, John’s Gospel records Jesus again entering the Temple, this time at another celebration of light, the feast of Hanukkah (dedication) (John 10:22-42). In the pursuing dialogue with the Jews, he makes the remarkable statement that, “I and the father are one” (John 10:30). Most likely a reference to the Shema – “Hear O Israel, the Lord our God, the Lord is One” (Deuteronomy 6:4) and an implicit proclamation of His deity. Interestingly, this was also said to be the battle cry of the Maccabees when they attacked the enemies ranks.

During this season, Jesus presented Himself as the One true God who is the Light of the world. This is all the more relevant for Christians as we celebrate the incarnation during the advent season. The prologue of John’s gospel describes the mystery of God’s incarnation using the motif of light: “In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it” (John 1:4-5). Jesus is also described as “the true light, which gives light to every man” (John 1:9).

Glory for Israel and a Light for the Gentiles

During the eight days of Hanukkah, it is customary to light a nine-branched Hanukkiah (candelabra) from right to left. The candles must be lit using the center candle which is designated as the “servant” candle. It is easy to see the spiritual significance attributed to this act by those who follow Jesus. The servant candle gives light to all the others. These Hanukkah lights point us to the Light of the World who was Himself a servant according to the prophecy of Isaiah 52:13-53:12. Jesus said that the Son of Man “came not to be served but to serve, and to give His life as a ransom for many” (Matthew 20:28). In the New Testament nativity narrative, the Messiah is called “a light for revelation to the Gentiles, and for glory to your people Israel” (Luke 2:32).

The prophet Isaiah, who predicted Messiah’s redemptive work, first spoke of this when he said, “The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness on them light has shone” (Isaiah 9:2). Here we again see how this messianic imagery of light connects with Christmas, as a few verses down in the same chapter, we have one of the most common scriptures used at Christmas that speaks of a child being born who will be the one to fulfill Isaiah’s prophecy and lead men out of darkness into light: “For to us a child is born, to us a son is given…and his name shall be called, Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). He will be none other than the Word made Flesh (John 1:14) who gives light to every man.

Shine Brightly

So, this season let us remember that God is faithful to His promise to preserve His people; He is the true Light of the World, and it is through Him that all people have the light of life (John 8:12). May we shine this light brightly during the dark winter months. Jewish Christian scholar Alfred Edersheim exhorts us with these words:

“But to us all, whatever our special views or conclusions may be, Christ is the true Temple, and His Incarnation the real Dedication of the Temple. God grant that from our homes the true Light of Christ, ‘a light to lighten the Gentiles,’ may shine forth into the wintery darkness of the heathen world, and also ‘so shine before men, that they may see our good works, and glorify our Father which is in heaven.’”²

Chag Urim Sameach

Merry Christmas

Notes:

¹ It is customary to eat sufganiot (deep-fried jam doughnuts) at this time.

² Edersheim, Alfred. The Leisure Hour. London, No 1147, Dec 20th, 1873. Pg. 810-812.

As Christians around the world prepare to celebrate the birth of Jesus, we should remember that this momentous event is the culmination of a rich prophetic tradition, which has its roots deeply planted in Jewish soil. The birth of Jesus Christ is the fulfillment of messianic prophecy. The Jewish Messiah, born from the line of David, in the town of Bethlehem, has come. At this same time of year, Jews around the world celebrate the festival of Hanukkah, often called the festival of lights. There is much that we can learn from each other during these times that will enrich our understanding of the Scriptures and the holiday season.

Darkest Before the Dawn

Unfortunately, the richness of this festival is often lost on a Christian audience who lacks a proper understanding of the historical context. This history has impacted Jewish identity and thought ever since. It is important we do not lose this aspect of our Judeo-Christian heritage and the ability to see how it connects to the Messiah at this time of year.

In the year 175 BC, a largely unknown time “between the testaments” for many Christians, a man named Antiochus IV ascended to the throne of the Greek Empire. He was an eccentric ruler known for his cruelty. He took the title Antiochus Epiphanes (“God manifest”). A title that should grab our attention as we celebrate Emmanuel – “God with us.” However, this self-appointed divine title didn’t fit well with many, and he was often given the nickname Antiochus Epimanes (“The Mad One”), a play on the word Epiphanes. Antiochus was especially cruel toward the Jewish people outlawing many Jewish laws and customs. Upon hearing premature reports of Antiochus’ demise, the Jews revolted in a failed attempt to take back Jerusalem. The book of Maccabees records:

“When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm. And he commanded his soldiers to cut down relentlessly everyone they met and to slay those who went into the houses. Then there was killing of young and old, destruction of boys, women, and children, and slaughter of virgins and infants. Within the total of three days eighty thousand were destroyed, forty thousand in hand-to-hand fighting; and as many were sold into slavery as were slain” (2 Maccabees 5:11-14).

Antiochus went to great lengths in his attempt to Hellenize the Jewish people and destroy their unique identity. He outlawed sabbath observance and the festivals; he confiscated Torah and Jewish books, put his own priests in the temple who filled it with idols, and often murdered people as well. The final act for the Jews was when he desecrated the Holy Temple. Josephus records:

“And when the king had built an idol altar upon God’s Altar, he slew a swine upon it, and so offered a sacrifice neither according to the law, nor the Jewish religious worship in that country. He also compelled them to forsake the worship which they paid their own God, and to adore those whom he took to be gods, and made them build temples, and raise idol altars, in every city and village, and offer swine upon them every day. He also commanded them not to circumcise their sons and threatened to punish any that should be found to have transgressed his injunction.” (Antiquities of the Jews 6:12).

The Revolution Begins

One of these cities was called Modi’in, and when the Greek soldiers arrived, they built an alter and insisted that the priests sacrifice a pig on it. The priest of this city was called Mattathias; he had five sons. He refused to do what the soldiers asked, and instead, he turned on the soldiers and killed them, knocked down the pagan alter and cried out; “Follow me, all of you who are for God’s law and stand by the covenant” (1 Maccabees 2:27).

These words inspired a rebellion. Mattathias and his sons fled to the mountains followed by the faithful of Israel. Mattathias was now the leader of a rebel army. Using the terrain and local knowledge to their advantage, they engaged in guerrilla warfare against the enemy. At his death, he handed over control of the Jewish resistance to one of his sons – Judas. His courageous leadership, powerful speeches, along with his faithfulness to the Torah, earned him the name Judas the Maccabee (Y’hudhah HaMakabi) – a nickname meaning the Hammer!

Cleansing the Temple

After many victories, Judas set his sights on Jerusalem, in order to purify the Temple. Finding the Holy Temple in an appalling condition Judas and his followers began to purify the Temple. Upon construction of a new menorah for the temple they found only a single cruse of oil with the seal of the high priest on it. This was enough oil to keep it burning for only one day, and it would take seven days to prepare a fresh supply of kosher oil. The Talmud (Shabbat 21b) records that a miracle occurred, and they were able to light the menorah for eight days with this tiny amount.¹ Thus, the festival also became known as the Festival of Lights. The feast of Hanukkah (meaning dedication) begins on the 25th of Kislev and lasts eight days. The message of Hanukkah is one of redemption, sacrifice and faithfulness. With the menorah once again lit in the Temple Israel could fulfill her purpose and become “a light for the nations” (Isaiah 49:6).

This is where we begin to see the deeper meaning in the Festival of Lights and how this prophecy of Isaiah would be fulfilled. Israel was soon to bring a servant into this world who would be the true light of life (John 8:12). This is our link with the Christmas season; If God had not intervened to preserve Jewish identity, there would not have been a Jewish virgin called Miriam to bring the promised child into this dark world. As it is often said; without Hanukkah there would be no Christmas.

We will continue with part two for the conclusion of the story.

Notes:

¹ This traditional part of the story is debated amongst historians as the “miracle of oil” is not recorded in the Book of Maccabees or by Josephus.

On October 27, 2018, during Sabbath worship services at the Tree of Life Synagogue in Pittsburgh, a gunman entered the premises and opened fire indiscriminately at the congregation. In total, 11 worshipers were killed. Aside from the tragic loss of life and heartbreak that will follow, the Jewish community is once again left to ponder its place as a victim of this most pernicious form of hatred – antisemitism. The shooter’s motivations were clear, as he entered the synagogue, he declared, “All Jews must die.” Such vile statements have unfortunately become part and parcel of Jewish history and indeed present-day Jewish life.

No more than a week earlier we witnessed the shocking footage of a 62-year-old Jewish man being beaten in broad daylight on his way to synagogue by a 37-year-old assailant in Brooklyn, New York. A witness reported that the attacker was screaming that “he hates Jews, and he would like to kill all the Jews.”¹ Such incidents are on the rise across the western world. Such a worrying resurgence of antisemitism is not confined to the USA. In the UK, one of the major political parties has been embroiled in a summer long controversy revolving around charges of antisemitism. This same party currently has over 250 cases featuring alleged antisemitism that have been referred to their ethics panel for investigation. A recent poll conducted by The Jewish Chronicle in Britain revealed that almost 40% of British Jews said they would consider emigrating if this party gained power.

It is extremely important that we do not allow such instances to become “yesterday’s news” as the fast paced media move onto the next news cycle. We need to reflect long and hard on what this means for us as Christians. The inevitable conclusion we must draw is that Jew-Hatred is indeed alive and well. We need a clear and unified response to such a shocking reality.

Why the Jews?

As Christians we unequivocally denounce all forms of racism. At its core, racism is a fundamental denial of the ontological equality that all humans share because we are made in the image of God. Yet, at the same time, there seems to be something unique about Jew-hatred. The Late professor Robert Wistrich, head of the International Centre for Antisemitism at the Hebrew University, described antisemitism as “The Longest Hatred” and traced examples of it through from the inception of Jewish history till the present day. There is ultimately no reasonable “natural” explanation for why this is the case. The answer lies in the spiritual realm. The apostle Paul writes in the book of Romans about his Jewish kinsmen that to them:

“Belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen” (Romans 9:3-5).

In this passage, we are told that the covenants belong to the Jewish people. This is pivotal to understand. The biblical covenants are how God mediates His blessings to the world. The Abrahamic covenant (Genesis 12:1-3;15:18-21), the Davidic covenant (2 Samuel 7:8-14) and the new covenant (Jeremiah 31:31-34) contain God’s promises to bless the children of Israel with a Land and a Royal seed, who would go on to bless the entire world with the forgiveness of sins. The covenants contain the promises of God, the promises of God represent His character and nature, and the covenants were given to the house of Israel.

Here is the connection that explains why such disproportionate (considering the actual Jewish population size) hatred is directed toward the Jews – They are God’s covenant people and continue to be to this day (Romans 11:1). These covenants affirm the continuing place and purpose for Israel in God’s redemptive kingdom program, even while being in a state of unbelief (Romans 11:25). The satanic onslaught against the Jewish people is reflective of the attempt by Satan to discredit God by showing that His promises can be broken. Satan being the “prince of the power of the air” (Ephesians 2:1) and the “god of this world” (2 Corinthians 4:4) mobilizes the masses in pursuit of his goal. Such ambitions are expressed by the ancient enemies of Israel in Psalm 83, and similar sentiments could be listed from world leaders today:

“They make shrewd plans against Your people, and conspire together against Your treasured ones. They have said, ‘Come, and let us wipe them out as a nation, that the name of Israel be remembered no more’” (Psalm 83:3-4).

Satan has tried to wipe out the Jews through the Egyptians, the Amalekites, the Babylonians, the Hittites, the Assyrians, the Romans, the Nazis, through religions, and through politics. Yet we can have full assurance that Satan will never succeed. In Jeremiah 31 God identifies Himself as the creator of the sun, moon and stars and states emphatically that, only if someone is able to remove these ordinances, will they be able to destroy the Jews. In other words, it is impossible – the existence of the Jewish people is a testimony to God’s enduring faithfulness to keep His promises:

“If this fixed order departs from before Me, declares the LORD, Then the offspring of Israel also will cease from being a nation before Me forever” (Jeremiah 31:36).

Our Response

How tragic it is that, within the lifetime of Holocaust survivors, we are once again witnessing the blatant outward expression of antisemitism in the western world. It requires a firm response from all those who understand the debt western civilization owes to its Judeo-Christian heritage. As Christians it means we must absolutely repudiate antisemitism in the strongest possible terms wherever and whenever it appears. Unfortunately, there is a sad legacy not only of virulent antisemitism within politics but also within the church. This means the church must be diligent to remove any last vestige of theological antisemitism that festers among various strands of replacement theology today. The church today must show solidarity with and assurance to the Jewish community by demonstrating to them that these charges will not go unnoticed and will not be left unanswered. In addition to this, we must continue to love the Jewish people as Christ does “with an everlasting love” (Jeremiah 31:3), minister to them with physical blessings (Romans 15:27), and ultimately, pray for the salvation of Israel (Romans 10:1).

Notes:

¹ Jacob Magid, et al. “Orthodox Jewish Man Attacked in Brooklyn, in 2nd Suspected Hate Crime in 2 Days.” The Times of Israel.