A True Story from Egypt
Muslim man in Egypt killed his wife and buried her with their infant baby and 8-year old daughter. The girls were buried alive! He reported to the police that an uncle killed the kids. 15 days later, another family member died. When they went to bury him, they found the 2 girls under the sand ALIVE !
The girl was asked how she had survived. "A man wearing shiny white clothes, with bleeding wounds in his hands, came every day to feed us. He woke up my mom so she could nurse my sister. " She was interviewed on Egyptian national TV, by a veiled Muslim woman news anchor. She said on public TV, "This was none other than Jesus, because nobody else does things like this!" Muslims believe Isa (Jesus) would do this, but the wounds mean He really was crucified, and it's clear also that He is alive!
The country is outraged over the incident, and the man will be executed. But it's also clear that the child could not make up a story like this, and there is no way these children could have survived without a true miracle. Muslim leaders are going to have a hard time to figure out what to do with this, and the popularity of the Passion movie doesn't help! With Egypt at the center of the media and education in the Middle East, you can be sure This story will spread. Christ is still turning the world upside down!
Wednesday, July 23, 2008
Wednesday, July 2, 2008
History of Prophetical Movement in the Old Testament
Moses, perhaps Israel's greatest leader, was a prophetic prototype (Acts 3:21-24). Israel looked for a prophet like Moses (Deut. 34:10).
Prophets also played a role in the conquest and settlement of the Promised Land. The prophetess Deborah predicted victory, pronounced judgment on doubting Barak, and even identified the right time to attack (Judg. 4:6-7,9,14). Samuel, who led Israel during its transition to monarchy, was a prophet, priest, and judge (1 Sam. 3:20; 7:6,15). He was able to see into the future by vision (3:11-14) and to ask God for thunder and rain (12:18). Samuel led in victory over the Philistines (1 Sam. 7), and God used him to anoint kings. Gad and Nathan served as prophets to the king. Elijah and Elisha offered critique and advice for the kings.
The prophets did more than predict the future; their messages were directed to Israel, calling them to honor God and receive His blessings. Their prophecies were not general principles but specific words corresponding to Israel's historical context.
Israel's political turmoil provided the context for the writing prophets. The Assyrian rise to power after 750 BC furnished the focus of the ministries of Amos, Hosea, Isaiah, and Micah. The Babylonian threat was the background for much of the ministry of Jeremiah and Ezekiel. The Persian Empire in the latter part of the sixth century set the stage for prophets such as Obadiah, Haggai, Zechariah, and Malachi. Thus the prophets spoke for God throughout Israel's history.
The prophets influenced almost every institution of Israel, despite the fact that they were often viewed with contempt: they were locked up (Jer. 37), ignored (Isa. 6:9-13), and persecuted (1 Kings 19:1-2). In addition to serving judges and kings, the prophets also addressed Israel's worship. They criticized vain worship (Amos 5:23-24) and priestly failures (Amos 7:10; Mal. 2). The word of the Lord was also spoken in worship (Pss. 50:5; 60:6; 81:6-10; 91:14-16; 95:8-11). The prophets' call to covenant faithfulness revealed an awareness of the law (Isa. 58:6-9; Ezek. 18; Mic. 6:6-8; Hos. 6:6; Amos 2:4; 5:21-24).
Prophets formed guilds or schools (2 Kings 4:38; 1 Sam. 10:5; 19:20). While most references to prophetic schools belong to the period of the monarchy, there is some evidence to believe the schools continued (Jer. 23:13-14). The mere existence of the books of prophecy is probably due in part to the prophets' helpers (Jer. 36:4). Perhaps their words were recorded because they provided a moral challenge to the entire nation and not merely to a king or individual. Surely once the prophet's words were written, they were not ignored but continually studied and reapplied.
Prophets also played a role in the conquest and settlement of the Promised Land. The prophetess Deborah predicted victory, pronounced judgment on doubting Barak, and even identified the right time to attack (Judg. 4:6-7,9,14). Samuel, who led Israel during its transition to monarchy, was a prophet, priest, and judge (1 Sam. 3:20; 7:6,15). He was able to see into the future by vision (3:11-14) and to ask God for thunder and rain (12:18). Samuel led in victory over the Philistines (1 Sam. 7), and God used him to anoint kings. Gad and Nathan served as prophets to the king. Elijah and Elisha offered critique and advice for the kings.
The prophets did more than predict the future; their messages were directed to Israel, calling them to honor God and receive His blessings. Their prophecies were not general principles but specific words corresponding to Israel's historical context.
Israel's political turmoil provided the context for the writing prophets. The Assyrian rise to power after 750 BC furnished the focus of the ministries of Amos, Hosea, Isaiah, and Micah. The Babylonian threat was the background for much of the ministry of Jeremiah and Ezekiel. The Persian Empire in the latter part of the sixth century set the stage for prophets such as Obadiah, Haggai, Zechariah, and Malachi. Thus the prophets spoke for God throughout Israel's history.
The prophets influenced almost every institution of Israel, despite the fact that they were often viewed with contempt: they were locked up (Jer. 37), ignored (Isa. 6:9-13), and persecuted (1 Kings 19:1-2). In addition to serving judges and kings, the prophets also addressed Israel's worship. They criticized vain worship (Amos 5:23-24) and priestly failures (Amos 7:10; Mal. 2). The word of the Lord was also spoken in worship (Pss. 50:5; 60:6; 81:6-10; 91:14-16; 95:8-11). The prophets' call to covenant faithfulness revealed an awareness of the law (Isa. 58:6-9; Ezek. 18; Mic. 6:6-8; Hos. 6:6; Amos 2:4; 5:21-24).
Prophets formed guilds or schools (2 Kings 4:38; 1 Sam. 10:5; 19:20). While most references to prophetic schools belong to the period of the monarchy, there is some evidence to believe the schools continued (Jer. 23:13-14). The mere existence of the books of prophecy is probably due in part to the prophets' helpers (Jer. 36:4). Perhaps their words were recorded because they provided a moral challenge to the entire nation and not merely to a king or individual. Surely once the prophet's words were written, they were not ignored but continually studied and reapplied.
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