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"Ancient Word, Changing Worlds" explores the dynamic nature of the Bible and its impact on societies throughout history. The authors discuss how the Bible has been interpreted and applied in different cultural contexts, emphasizing its enduring relevance in a constantly changing world.

Reinhard Bonnke

Reinhard Bonnke Reinhard Bonnke (19 April 1940 - 7 December 2019) was a German-American Pentecostal evangelist, principally known for his gospel missions throughout Africa. Bonnke had been an evangelist and missionary in Africa since 1967. In Nigeria’s city, Lagos, in 2000, a single service is believed to have been attended by 1.6 million people. Christ for all Nations (CFAN), an organisation founded by Bonnke, claims he preached Christ to more than 79 million non believers. Early life Reinhard Bonnke was born on 19 April 1940, in the city of Königsberg, East Prussia, Germany, the fifth son of Hermann Bonnke, an army logistics officer in the Reichswehr who fought on the Eastern Front; his paternal grandfather was August Bonnke, the owner of a windmill in Trunz, East Prussia (now Milejewo, Poland), who was healed of an unknown ailment by the evangelist Luis Graf in 1922, but died during the evacuation of East Prussia in 1945. His mother was Metaa Bonnke (nĂ©e Scheffler). Bonnke had six siblings: Martin, Gerhard, Jurgen, Peter and Felicitas, his only younger sibling and his only sister. With his mother and siblings, he was taken to Denmark during the evacuation of East Prussia and spent some years in a displaced persons centre before settling in Gluckstadt, West Germany. After his own war service, his father became a pastor in the village of Krempe. He became a born-again Christian at the age of nine after his mother spoke with him about a sin that he had committed. He sensed a call from God to serve as a missionary in Africa from the age of 10 and said that he had the experience of baptism in the Holy Spirit. Bonnke studied at the Bible College of Wales in Swansea, Wales, UK, where he was inspired by the director, Samuel Rees Howells. In one meeting Howells spoke of answered prayer; after this meeting, Bonnke prayed, "Lord, I also want to be a man of faith. I want to see your way of providing for needs." Passing through London, he had a chance meeting with the preacher George Jeffreys. As he walked, he came across a house with a nameplate on the front that said “George Jeffreys”. He wondered if it could be the great George Jeffreys who had founded the Elim Pentecostal churches in Ireland and England. He prayed for the young student and imparted grace to him. After graduation, he pastored in Germany for seven years, including establishing a congregation in Flensburg which met in a former rum factory. African mission His work in Africa began in 1967. He arrived in South Africa and almost immediately encountered the apartheid system, which he developed an antipathy towards, which in turn caused friction between him and the minister who oversaw him in South Africa. Bonnke subsequently accepted a position to oversee three churches in Lesotho, but began again from scratch after he discovered that unbiblical practices had emerged in the congregations he was to oversee. In the first few years of his work, Bonnke encountered poor results from his evangelistic efforts and felt frustrated at the pace of his ministry. Then he had a recurring dream featuring a picture of the map of Africa being splattered with blood and heard the voice of God crying "Africa Shall Be Saved". This ultimately led him to adopt large-scale evangelism, rather than the traditional small-scale missionary approach. He rented a stadium in Gaborone, Botswana, and preached with little cooperation from local churches. The first meetings saw about 100 people attending, but this number grew swiftly. In 1974, Bonnke founded the mission organisation Christ for all Nations (CfaN). Originally based in Johannesburg, South Africa, the headquarters were relocated to Frankfurt, Germany, in 1986. This was done primarily to distance the organisation from South Africa's apartheid policy at the time.[9] Today CfaN has 9 offices across 5 continents. Bonnke began his ministry holding tent meetings that accommodated large crowds. According to an account published by the Christian Broadcasting Network, in 1984 he commissioned the construction of what was claimed to be the world's largest mobile structure - a tent capable of seating 34,000; this was destroyed in a wind storm just before a major meeting and therefore the team decided to hold the event in the open air instead. According to this account, the event was subsequently attended by over 100,000 people which is far greater than the 34,000 seating capacity the tents could have contained. For various reasons, usually due to insufficient capacity, the 34,000-seat tent was only used once, in Harare, Zimbabwe, in 1986. In addition to South Africa, Bonnke would also hold many campaigns in other African countries including Nigeria and Kenya and became known as "the Billy Graham of Africa." In the 5 February 2001 edition of Graham's Christianity Today, journalist Corrie Cutrer stated that Bonnke had set "record-breaking attendances" at recent events he held in Nigeria. Bonnke announced his "farewell gospel crusade" to be held in Lagos, Nigeria, in November 2017. Lagos is also the location of a gospel crusade held in 2000 which, according to CfaN, is the organization's largest to date, drawing an attendance of six million people in a 5-night crusade, and as much as 1.6 million attendance in one day. In 2009 Bonnke appointed his successor, Daniel Kolenda who continues to lead the ministry. In 2020, following Bonnke's death, Christ for all Nations launched the CfaN Evangelism Bootcamp. In 2022 Schools of Evangelism were started in South Africa, and Europe and Fire Camps were launched in dozens of nations on six continents. Today, more than 4,000 evangelists have been trained by Christ for all Nations and more than 91-million decisions for Christ have been counted. In 2024, in the 50th year of the ministry, CfaN is conducting 50 gospel crusades throughout the African continent. Persecution Kano riots, subsequent expulsion from Nigeria, and return to the country In 1991, during Bonnke's visit to Kano in Nigeria, there were riots in the city as Muslims protested over remarks he had reportedly made about Islam in the city of Kaduna on his way to Kano. A rumour was spread that Bonnke was planning to "lead an invasion" into Kano. Muslim youths gathered at the Kofar Mata Eide-ground where they were addressed by several clerics who claimed that Bonnke was going to blaspheme Islam. About 8,000 youths gathered at the Emir's palace and after noon prayers the riots ensued, during which many Christians sustained various injuries and several churches were burned. Official reports state that at least eight people were killed, although other research and reports place the number as being as much as 500 as many of the Christians who were killed were thrown into wells and the attacks were spread between multiple locations. Despite the state governor absolving Bonnke of any blame for the incident, Bonnke's subsequent attempts to return to Nigeria were denied, as the Nigerian Embassy refused his visa applications. In 2000, a new civilian government in Nigeria was elected to power, and President Olusegun Obasanjo, a Christian, invited Reinhard Bonnke to return to the country. Bonnke returned to Nigeria and held a crusades in Benin City in the south. He would deny reports that the Northern Region of Nigeria's Council of Ulamas banned him from entering northern Nigeria. Bonnke held many crusades in Nigeria after 2000, and conversion rates were significantly higher than in many other African nations, with one campaign achieving a conversion of 1.1 million people. Nigeria would be where his final international crusade would be held, in Lagos in 2017. Personal life After graduating from the Bible College of Wales and returning to Germany, Bonnke led a series of meetings in Rendsburg. He began receiving speaking invitations from all around Germany and the rest of the world. Bonnke met Anni Suelze at a gospel music festival and admired the grace which she showed when a mistake led to her losing a music competition. He offered to preach at the church she attended and over time they fell in love. They married in 1964 and had three children: Kai-Uwe Friedrich, known as "Freddy", Gabrielle and Suzanne. Death Bonnke died on 7 December 2019. The month before, he had announced on his official Facebook page that he had undergone femur surgery and needed time to "learn how to walk again". Nigerian President Muhammadu Buhari, who is Muslim, praised Bonnke for his frequent visits to Nigeria and described his death as a "great loss to Nigeria". His appointed successor is the evangelist Daniel Kolenda. He would be buried in Gotha, Florida's Woodlawn Memorial Park, with his memorial stone being shaped to resemble Africa.

I Lay My Life in Your Hands

Down through church history, Christians have referred to the seven statements Jesus spoke from the cross as the “last words” of Christ. According to tradition, the very last of these last words, which Jesus cried out before giving himself over to death, were these: “Father, into your hands I commit my spirit” (Luke 23:46). It was a powerful, heartbreaking, poetic moment. God prayed to his God by quoting God-breathed Scripture. The Word of God died with the word of God on his lips. And it was a word of poetry, the first half of Psalm 31:5. Most of those gathered on Golgotha that dark afternoon likely knew these words well. They were nearly a lullaby, a prayer Jewish parents taught their children to pray just before giving themselves over to sleep for the night. So, in Jesus’s cry, they likely heard a dying man’s last prayer of committal before his final “falling asleep.” And, of course, it was that. But that’s not all it was. And every Jewish religious leader present would have recognized this if he were paying attention. For these men would have known this psalm of David very well. All of it. They would have known this prayer was uttered by a persecuted king of the Jews, pleading with God for rescue from his enemies. They also would have known it as a declaration of faith-fueled confidence that God would, in fact, deliver him. For when Jesus had recited the first half of Psalm 31:5, they would have been able to finish the second half from memory: “You have redeemed me, O Lord, faithful God.” What Was Jesus Thinking? The most maddening thing for the Jewish rulers had always been trying to get inside Jesus’s head. What was he thinking? Who was he making himself out to be (John 8:53)? “The Word of God died with the word of God on his lips.” Well, he had finally confirmed their suspicions at his trial: he believed himself to be Israel’s long-awaited Messiah (Matthew 26:63–64). It was true: he really did see himself as “the son of David” (Matthew 22:41–45). Now here he was, brutalized beyond recognition, quoting David with his last breath — a quote that, in context, seemed to make no sense in this moment: You are my rock and my fortress; and for your name’s sake you lead me and guide me; you take me out of the net they have hidden for me, for you are my refuge. Into your hand I commit my spirit; you have redeemed me, O Lord, faithful God. (Psalm 31:3–5) What had Jesus been thinking? This should have been a moment of utter despair for him. David had prayed, “Let me never be put to shame” (Psalm 31:1), but there Jesus was, covered in nothing but shame. David had prayed, “In your righteousness deliver me!” (Psalm 31:1) But Jesus was dying a brutal death. In what possible way could he have believed at that moment that God was his refuge? David proved to be the Lord’s anointed because God had delivered him “out of the net” of death. David committed his spirit into God’s hand, and God had been faithful to him by redeeming him. But this so-called “son of David” received no such deliverance, no such redemption. King Who Became a Reproach Yet, as they looked at that wasted body hanging on the cross, with a sign posted above it that read, “This is Jesus, the King of the Jews” (Matthew 27:37), and pondered his final words, might some of them have perceived possible foreshadows of messianic suffering in this song of David? Be gracious to me, O Lord, for I am in distress; my eye is wasted from grief; my soul and my body also. For my life is spent with sorrow, and my years with sighing; my strength fails because of my iniquity, and my bones waste away. Because of all my adversaries I have become a reproach, especially to my neighbors, and an object of dread to my acquaintances; those who see me in the street flee from me. (Psalm 31:9–11) This psalm recorded a moment when David, the most beloved king of the Jews in Israel’s history, had become a reproach. He had been accused, blamed, censured, charged. He had become an “object of dread” to all who knew him; people had wanted nothing to do with him. He had “been forgotten like one who is dead”; he had “become like a broken vessel” (Psalm 31:12). Had this at all been in Jesus’s mind as he uttered his last prayer? David, of course, hadn’t died. God delivered him and honored him. Surely he would do the same, and more, for the Messiah! After Death, Life Yet, there were those haunting words of the prophet Isaiah: “We esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities” (Isaiah 53:4–5). Pierced. Crushed. Indeed, It was the will of the Lord to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the Lord shall prosper in his hand. (Isaiah 53:10) It would have been unnerving to recall that Isaiah’s “suffering servant” is first “slaughtered” like a sacrificial lamb (Isaiah 53:7) and then afterward “prolong[s] his days.” After death, life. Not only that, but God himself commends and promises to glorify him for his sacrifice: “Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted” (Isaiah 52:13). Had Jesus really believed, even as his life drained away, that he was the King of the Jews bearing reproach, the Suffering Servant? Was this woven into the fabric of his final cry? ‘My Times Are in Your Hand’ This self-understanding would make sense of Jesus’s physically agonizing yet spiritually peaceful resignation to the will of God as he died. Even more, it also would fit with his previous foretelling of his death and resurrection — something these leaders were quite cognizant of at that moment (Matthew 27:62–64). All this again aligned with the childlike faith and hope David had expressed in Psalm 31: I trust in you, O Lord; I say, “You are my God.” My times are in your hand; rescue me from the hand of my enemies and from my persecutors! Make your face shine on your servant; save me in your steadfast love! Oh, how abundant is your goodness, which you have stored up for those who fear you and worked for those who take refuge in you, in the sight of the children of mankind! (Psalm 31:14–16, 19) If any of the Jewish leaders (and others) had been paying careful attention to where Jesus’s words were drawn from, they would have heard more than a desperate man’s prayer before falling into deathly sleep. They also would have heard a faithful man’s expression of trust that his God held all his times in his hands, including that most terrible of times, and that his God had stored up abundant goodness for him, despite how circumstances appeared in the moment. Let Your Heart Take Courage I can only speculate what may have passed through the minds of the Jewish leaders as they heard the very last of Jesus’s last words. But I have no doubt that the words, “Father, into your hands I commit my spirit,” were pregnant with meaning from the entire psalm when the Word cried them out. “God can be acting most faithfully in the very moments when it appears he’s not being faithful at all.” Which makes Jesus’s quotation of half of Psalm 31:5 the most profound and powerful commentary on this psalm ever made. We now read it through the lens of the crucified and risen Christ. And one crucial dimension we must not miss is this: at that moment of his death, no one but Jesus perceived the faithfulness of God at work. He shows us that God can be acting most faithfully in the very moments when it appears he’s not being faithful at all. We all experience such moments when we must, like Jesus, sit in the first half of Psalm 31:5 (“Into your hand I commit my spirit”). As we sit, we can lean into the faithfulness of God to keep his word, trusting that he who holds all our times will bring to pass the second half of the verse when the time is right (“You have redeemed me, O Lord, faithful God”). We can also, with David, sing the psalm all the way to the end: Love the Lord, all you his saints! The Lord preserves the faithful but abundantly repays the one who acts in pride. Be strong, and let your heart take courage, all you who wait for the Lord! (Psalm 31:23–24) Article by Jon Bloom

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