It's no longer about land!

Luke J. Wilson | 11th October 2015 | Israel

If you've read my previous two articles on Israel, then this will probably seem familiar. This is a combination of the previous two combined into one study, focussing more on who Israel is under the New Covenant rather than the geopolitical/war situation of the Middle East. So Who is Israel? No doubt what I'm about to say will cause some knee-jerk reactions, but to properly understand the New Covenant, we need to address the issue of who is Israel, Biblically speaking? Yes, there is a modern nation known as "Israel" now since 1948, but is that the same Israel of the Bible? The same Israel to whom God made his promises? If so, does that mean God's plans were on hiatus while there was no nation of Israel from AD 70 when Rome destroyed them, until 1948? How many chosen people are there? So I'm just going to say it: the nation of Israel in the Middle East which we know of today, is not the same Israel of the New Covenant. So who is Israel then, according to the New Testament? In a word: Jesus. Galatians 3:16 Now the promises were made to Abraham and to his offspring; it does not say, “And to offsprings,” as of many; but it says, “And to your offspring,” that is, to one person, who is Christ. That promise to Abraham of his offspring blessing the earth was not speaking of the Jewish people as a whole, but their culmination in being the lineage to which the Messiah would come! What about the nation of Israel? There are some internet memes which are still doing the rounds every so often, quoting Gen 12:3 ("I will bless those who bless [Israel], and the one who curses [Israel] I will curse") and by implication, putting guilt on anyone who dares say a bad word against the nation of Israel. Yes, all the families of the earth shall be blessed — but not by national Israel, but Jesus who IS the true Israel; the one in whom all the promises to the people of Israel are found complete (2 Cor 1:19-20). It is now through faith in Jesus that we are grafted into the true Israel of God, and because of that, we are blessed! The true Israel of God now are those who believe in the promise that was given to Abraham, which was the Gospel, and not his earthly/natural descendants. Don't take my word for it though, read for yourself how the Apostle Paul understood this: Galatians 3:6-9 Just as Abraham “believed God, and it was reckoned to him as righteousness,” so, you see, those who believe are the descendants of Abraham. And the scripture, foreseeing that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, “All the Gentiles shall be blessed in you.” For this reason, those who believe are blessed with Abraham who believed. This passage from Galatians is an echo of what God said in Gen 12:3, and also Gen 22:18, which Peter also refers to as well in Acts 3:25-26. Opponents to this view (a view often called "Replacement Theology" or "Fulfillment Theology") say that this means that God somehow failed in his plans with physical Israel and needed a "Plan B" as it were, hence, the Church. Sometimes it will be stated that there is a "dual-covenant" in which the Mosaic Law still applies to Jews, but not to non-Jews, and that this is how the Jewish people attain salvation separate from Jesus. But I can't see how this is possible, given what the New Testament says. To be clear though, I'm not saying the Church replaced Israel, but rather it is the continuation of what Israel was always meant to be, and so will be the people group in whom the promises from God will be made complete. It's no longer about land or race, but Jesus's righteousness and faithfulness and an expanded plan to include all people – not simply the Jews. God didn't fail in his promises to bless the nations, his plan was just bigger than anyone first imagi...

Luke J. Wilson | 09th August 2014 | Israel

"We interrupt your regularly scheduled programme to bring you this..." Sorry if you were waiting for part 3 of the Coming of Jesus series, but what with all that's going on in the news lately, I felt that this needed to be written first. "Support Israel's right to defend itself from terror." Images like this really don't help anything. If you've been on Facebook, or any other social media no doubt, I'm sure you will have seen (or even said) words to this effect in status' or memes. I keep seeing memes and images posted by people, often from Christians, about "supporting Israel" and each time it makes me stop and question that statement and/or sentiment. I question its accuracy, how biased or not the sources were, whether it's propaganda rather than truth. It makes me wonder about what view of God and theology that person holds to that enables Israel to get a 'free pass' as it were. There's images and videos being posted from both sides, but it seems that when there is something negative against Israel, it's called "propaganda" and staged/fake etc, but the other way around it is terrorism and self-defense by Israel. Then there's those who play the racism card, such as the image to the right, making people feel guilty of Anti-Semitism for not being a die-hard Zionist. But what I'd really like to know is when did Christian's begin supporting any kind of violence or war? I realise the church has a long and bloody history - but is that really the Jesus way - Jesus the "prince of peace" (Isaiah 9:6)? How about we do what Jesus taught and support efforts for peace, and not war; praying for our enemies and those who persecute, and not take sides, you know, like we're supposed to as Christ-followers. "But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous." – Matt 5:44-45 "Do not be overcome by evil, but overcome evil with good." – Rom 12:21 In the midst of all this though, there is one meme I've seen which seems to go against the grain, and which I would feel most comfortable sharing online, which I will do here too: This, I can agree with. Memes aside, what does the Scriptures say on the matter of Israel, war and support for violence? Being against the war that is being waged isn't the same as condoning the actions of terrorists or racism or killing children. The arguments just become emotional knee-jerkers when you throw in "the children" rather than looking at the situation as a whole and realising than killing anyone - whether babies, full grown adult or somewhere in between, is wrong (#6 of the 10 Commandments, anyone?).  Consider this from 1 Peter 2:21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps. And Romans 12:17-21, Do not repay anyone evil for evil, but take thought for what is noble in the sight of all.If it is possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” Do not be overcome by evil, but overcome evil with good. The New Covenant, under Jesus, presents an interesting tension of non-violence and justice. A tension which Paul continues in Romans 12 in the context of governing authorities and their role in the world, but I think this quote from John Stott sums it up quite well: “If my house is burglarized one night and I catch the thief, it may well be my duty to sit him down and give him something to eat and drink, while at the same time telephoning the police.” Then you have the C...

Luke J. Wilson | 29th January 2025 | Easter

Pope Francis has recently expressed the Catholic Church’s willingness to accept a unified date for Easter, a move aimed at fostering greater Christian unity, particularly with the Orthodox Church. This long-standing issue arises from the different calendars used by Western and Eastern Christian traditions — the Gregorian and Julian calendars — leading to discrepancies in Easter celebrations. Talks between Catholic and Orthodox leaders have intensified, hoping a common date could be agreed upon. However, this raises important questions for Protestant denominations regarding whether they would adopt the unified date or risk falling out of alignment with these historic branches of Christianity. Celebrating the Week of Prayer for Christian Unity recently, Pope Francis noted that this year the Easter date coincides with the West’s Gregorian calendar and the East’s Julian calendar. The Pope said, “I renew my appeal that this coincidence may serve as an appeal to all Christians to take a decisive step forward toward unity around a common date for Easter.” “The Catholic Church is open to accepting the date that everyone wants: a date of unity” — Pope Francis The recent discussions between the Catholic and Orthodox churches regarding the unification of the Easter celebration date have some significant implications for Protestant denominations and as an Anglican, the wider Anglican Communion. Historically, the disparity in Easter dates has been a visible manifestation of Christian disunity, and efforts to establish a common date have been ongoing. Previous Attempts  In 2016, Archbishop of Canterbury Justin Welby expressed support for a fixed date for Easter, engaging in dialogues with leaders from various Christian traditions, including Pope Francis and Orthodox Patriarch Bartholomew. He emphasised the importance of unity in celebrating the resurrection of Christ and hoped for an agreement within a decade, or at least before he retired. Recently uncovered scandals forced him to retire earlier than planned, so that dream isn’t happening for him anymore. A long time ago here in the UK, an act of Parliament was passed in 1928 which allowed for Easter Sunday to be fixed on the first Sunday after the second Saturday in April. But this Act has never been activated and so Easter has remained a variable date, determined by the moon’s cycle. From an Anglican perspective, aligning the date of Easter with Catholic and Orthodox churches would be a significant ecumenical step, reflecting a commitment to Christian unity. The Anglican Communion, known for its via media (middle way) approach, often seeks to bridge differences between traditions. Therefore, it is plausible that the Anglican Church would support and adopt a unified Easter date, should an agreement be reached between the Catholic and Orthodox churches. I would at least expect the leadership to discuss it at Synod, and personally, I hope it would be accepted as a step towards global unity on our most important and significant celebration: the resurrection of Christ! For other Protestant denominations though, reactions may vary. Some may view the unification of the Easter date as a positive move towards greater Christian unity and choose to follow suit. Others, valuing their own traditions and independence (or anti-Catholic bias), might prefer to maintain their current practices as a variable date. The impact on Protestant denominations largely depends on their theological perspectives and openness to ecumenical initiatives. Ancient Controversies Before the Council of Nicaea in 325, different Christian communities celebrated Easter on different dates; the council decided that for the unity of the Christian community and its witness, Easter would be celebrated on the first Sunday after the first full moon after the spring equinox. This is known as the Quartodeciman (lit. Fourteenth) controversy. It’s called this due to the issue being over w...

Luke J. Wilson | 06th January 2025 | Archaeology

The discovery of an 1,800-year-old silver amulet in Frankfurt, Germany, has captured the attention of archaeologists and theologians alike. Known as the “Frankfurt Silver Inscription,” this artefact is the earliest known evidence of Christianity north of the Alps and serves as a great insight to early Christian theology and liturgical practice. Its early date (230–270 AD) sets it apart from previously known artefacts, which are at least 50 years younger. While there are historical references to Christian communities in Gaul and Upper Germania during the late 2nd century, reliable material evidence of Christian life in the northern Alpine regions generally only dates to the 4th century. This amulet offers new insights into the life and faith of early believers, revealing their theology, liturgical practices, and adaptation of existing traditions. 1. Invoking St. Titus: A Connection to Apostolic Roots One of the most remarkable features of the inscription is its invocation of St. Titus, a disciple and confidant of the Apostle Paul. This early reference highlights the theological importance of Apostolic authority and continuity. Titus, known for his leadership within the early church, symbolises the rootedness of Christian faith in the teachings and mission of the Apostles. In this context, the invocation of a saint also invites a deeper exploration of the “cult of saints,” a term scholars use to describe the veneration of saints within Christian tradition. The cult of saints became a significant aspect of Christian worship in the 4th and 5th centuries, with practices such as the commemoration of martyrs, the dedication of churches to saints, and the belief in their intercessory power. The earliest documented evidence of this practice, including the veneration of relics and the dedication of feast days, often centres on martyrs who bore witness to their faith during times of persecution. However, the invocation of St. Titus in the “Frankfurt Silver Inscription” predates these later developments by over a century, suggesting that the practice of seeking the intercession or spiritual protection of saints may have roots earlier than traditionally believed. This discovery contrasts with historical accounts that identify the late 3rd and early 4th centuries as the period when such practices began to gain prominence within the wider Christian community. As such, the amulet not only sheds light on early Christian devotion but also challenges prevailing assumptions about the origins and development of saintly veneration. Icon of Saint Titus 2. The Trisagion: Early Liturgical Development The phrase “Holy, holy, holy!” — known as the Trisagion — appears prominently in the inscription, marking one of the earliest recorded uses of this liturgical formulation in a Christian context. Though widely recognised in the 4th century, its presence here challenges traditional assumptions about the timeline of liturgical development. This suggests that elements of Christian worship, likely adapted from Jewish practices, were formalised earlier than previously thought. 3. Paul’s Christ Hymn: Scripture as the Foundation of Worship The inscription includes an almost verbatim quotation from Philippians 2:10–11: “At the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord.” This demonstrates the early integration of Pauline theology into Christian liturgy and devotion. The explicit use of Holy Scripture highlights the centrality of Christ’s lordship in early Christian belief, even before the formal canonisation of the New Testament. 4. A Sacred Object for Protection and Proclamation The amulet, containing sacred text, was likely carried as a personal object of devotion and spiritual protection. Such items underscore the blend of Christian faith with ancient traditions of carrying protective talismans. This use of...

Luke J. Wilson | 18th December 2024 | Archaeology

New discovery proclaims Jesus as “Son of God” a century earlier than previously thought. An exciting archaeological discovery has recently come to light: researchers have unearthed an 1800-year-old silver amulet in Frankfurt, Germany. This amulet provides the earliest known evidence of Christianity north of the Alps and disrupts previously held ideas about the spread of the faith, namely that Christianity didn’t get to the German region around the fourth century. The amulet, dating from approximately 230 to 270 AD, was found in 2018 beneath the chin of a man’s skeleton during excavations at a Roman burial site near the former town of Nida, now part of Frankfurt’s northwestern suburbs. 3rd-century burial with silver amulet at the neck. Credit: Michael Obst, Monument Office of the City of Frankfurt am Main Inside the amulet was a delicate silver scroll, measuring about 91 millimetres in length, inscribed with an 18-line Latin text. Due to the fragility of the foil, researchers employed advanced imaging techniques, including computed tomography (CT) scans, to virtually unroll and decipher the inscription. Inscription digitally unscrolled. Credit: LEIZA. / Prof. Dr. Markus Scholz The inscription invokes Jesus Christ's name, identifying Him as the “Son of God,” and includes a Trisagion (“holy, holy, holy”), marking the earliest known use of this liturgical phrase. It also quotes lines from the Epistle to the Philippians (Philippians 2:10–11) in an early Latin translation, demonstrating the early dissemination of Pauline theology in this region. This discovery challenges previous understandings of the spread of Christianity in Europe, suggesting that devout Christian communities existed north of the Alps earlier than previously documented. Before this find, the earliest reliable evidence of Christianity in this area was associated with Maternus, bishop of Cologne, who participated in the Synod of Rome in 313 AD. Translation of the Inscription Here is the text of the Frankfurt Silver Inscription translated into English, with some of the missing/damaged words added in brackets to help make sense of the inscription: (In the name?) of St. Titus.Holy, holy, holy!In the name of Jesus Christ, Son of God!The lord of the worldresists to the best of his [ability?]all seizures(?)/setbacks(?).The god(?) grants well-beingAdmission.This rescue device(?) protectsthe person whosurrenders to the willof the Lord Jesus Christ, the Son of God,since before Jesus Christbend all knees: the heavenly ones,the earthly andthe subterranean, and every tongueconfess (to Jesus Christ). The amulet’s exclusive Christian content, devoid of polytheistic elements common in similar artefacts from that time, underscores early Christians’ distinct identity and devotion amid a predominantly pagan society. This find not only enhances our understanding of early Christian history but also highlights the resilience and faith of believers during times of persecution in the Roman Empire. Similar amulets from this era typically contained inscriptions with elements from Christian, Jewish, and paganism all blended together. The important aspect of this inscription is that there is a noticeable lack of reference to Yahweh, angels, or any local pagan deities, highlighting the exclusive Christian nature of this amulet. This not only underscores the devotion of the wearer but raises a lot of questions about Christianity in what was once the cultural and administrative hub of Roman Germania. As scholars continue to study this artefact, it serves as a tangible testament to the early presence and enduring legacy of Christianity in Europe, rewriting known history, and showing that all of those myths about Jesus’ deity being an invention of Constantine in the fourth century are a complete fabrication. This should inspire us as believers today to reflect on the historical roots of our faith, the steadfastness of early Christians in proclai...

Luke J. Wilson | 17th April 2023 | Archaeology

A scientist has reportedly uncovered an ancient translation containing sections of the Gospel of Matthew, believed to be the sole surviving evidence of the fourth manuscript supporting the Old Syriac version of the Gospels. The research team, which includes medieval expert Grigory Kessel from the Austrian Academy of Sciences (OeAW), employed ultraviolet imaging to reveal the ancient translation concealed beneath three layers of text. The research, published last month in the journal New Testament Studies, presents an interpretation of Matthew 11:30 to Matthew 12:26, initially translated as part of the Old Syriac translations around 1,500 years ago. According to the British Library, Syriac was an Eastern Aramaic dialect utilized by the Church in Syria and various Middle Eastern countries from the first century through the Middle Ages. While it used the same alphabet as Hebrew, the Syriac language featured distinct characters. The study indicates that the Gospel book was undoubtedly created no later than the sixth century. Comparisons with dated Syriac manuscripts help narrow the time frame to the first half of the sixth century. An OeAW statement released earlier this month reveals that the text was created in the third century and replicated in the sixth century. Over a millennium ago, an ancient Israeli scribe erased a Syriac Gospel book to repurpose it, since parchment was a rare resource in the desert during the Middle Ages and frequently reused. Kessel explains that Syriac Christianity encompasses multiple translations of the Old and New Testaments. Until recently, only two manuscripts containing the Old Syriac translation of the Gospels were known. The fragment of the translation of the New Testament is visible under UV light © Vatican Library   One of these fragments is housed at the British Library in London, while the second fragment, a "palimpsest" or reused manuscript that retains traces of its original form, was discovered at St. Catherine's Monastery on Mount Sinai. Kessel's identified fragment offers a "unique gateway" into the early phase of the Gospels' "textual transmission." The statement highlights, for example, that while the original Greek of Matthew 12:1 states: "At that time Jesus went through the grainfields on the Sabbath; and his disciples became hungry and began to pick the heads of grain and eat," the Syriac translation says: "[...] began to pick the heads of grain, rub them in their hands, and eat them." Claudia Rapp, director of the Institute for Medieval Research at the OeAW, commends Kessel for his discovery, attributing it to his "profound knowledge" of ancient Syriac texts and script features. Rapp estimates that the Syriac translation predates some of the oldest surviving Greek manuscripts, including the Codex Sinaiticus, by at least a century. The Codex Sinaiticus is a complete Gospel text, thought to be older than the fourth century. Rapp emphasizes the significance of combining modern digital technologies and basic research when examining medieval manuscripts, as demonstrated by this discovery. In February, The Christian Post reported the upcoming auction of the Codex Sassoon in May, possibly the earliest single codex containing all Hebrew Bible books. Created around 900, the book comprises 24 books split into three sections. The Hebrew Bible is fundamental to Christianity, Judaism, and Islam, with the 24 books comprising the canonical Hebrew Scriptures: the Torah, the Nevi'im, and the Ketuvim. Sotheby's, the fine arts company auctioning the manuscript, estimates it could fetch up to $50 million at the New York auction. Prior to the auction, the manuscript will tour major cities, including Tel Aviv, Israel, Dallas, and Los Angeles, granting the public an opportunity to view it. Further Reading Scientist discovers 'erased' 1,750-year-old Bible translation | World News (christianpost.com) NEW TESTAMENT: FRAGMENT OF 1,750-YEAR-OLD TRANSLATION DISCOVERED (oeaw.ac.a...