Reading 1 – 1Ch 5:22

“And many others fell slain, because the battle was God’s” (1Ch 5:22).

“Warrior, fighting under the banner of the Lord Jesus, observe this verse with holy joy, for as it was in the days of old so is it now, if the war be of God the victory is sure. The sons of Reuben, and the Gadites, and the half tribe of Manasseh could barely muster five and forty thousand fighting men, and yet in their war with the Hagarites, they slew ‘men, an hundred thousand’, ‘for they cried to God in the battle, and He was entreated of them, because they put their trust in Him.’

“The Lord saveth not by many nor by few; it is ours to go forth in Jehovah’s name if we be but a handful of men, for the Lord of Hosts is with us for our Captain. They did not neglect buckler, and sword, and bow, neither did they place their trust in these weapons; we must use all fitting means, but our confidence must rest in the Lord alone, for He is the sword and the shield of His people. The great reason of their extraordinary success lay in the fact that ‘the war was of God’.

“Beloved, in fighting with sin without and within, with error doctrinal or practical, with spiritual wickedness in high places or low places… you are waging Jehovah’s war, and unless He himself can be worsted, you need not fear defeat. Quail not before superior numbers, shrink not from difficulties or impossibilities, flinch not at wounds or death, smite with the two-edged sword of the Spirit, and the slain shall lie in heaps. The battle is the Lord’s and He will deliver His enemies into our hands. With steadfast foot, strong hand, dauntless heart, and flaming zeal, rush to the conflict, and the hosts of evil shall fly like chaff before the gale” (CH Spurgeon).

Reading 2 – Eze 18:32

“For I take no pleasure in the death of anyone, declares the Sovereign LORD. Repent and live!” (Eze 18:32).

“This verse is frequently used to support the view that God wants to save all men and it is only their refusal to turn to Him which prevents this, for does not Peter say, ‘The Lord is… not willing that any should perish, but that all should come to repentance’ (2Pe 3:9)?

“A moment’s reflection is enough to cast doubts on this conclusion. That God is merciful, gracious and a God of love, goes without saying; but to argue that He is so to all men, meaning every individual, contradicts the fundamental teaching of Scripture that God’s purpose is being worked out ‘according to ELECTION’ (Rom 9:11).

“The words of Jesus indicate a selection process: ‘No man can come to me, except the Father which hath sent me DRAW him’ (John 6:44). It is because of this that Paul writes to the Thessalonians: ‘We give thanks to God… knowing, brethren beloved, your ELECTION of God’ (1Th 1:2,4)….

“God is all-powerful and able to do as He wills in His universe. If He will indeed have all mankind to be saved, why is it that so many never get to hear the gospel message? The words of the apostle in 1Ti 2:4 — in which he says that ‘[God] will have all men to be saved’ — cannot mean that it is His desire to save every member of the human race. To interpret it thus would contradict the fundamental principle that God’s purpose is being worked out on the basis of election. In these words the apostle, who had been divinely appointed as a preacher to the Gentiles, is simply saying that it was no longer the case that ‘salvation is of the Jews’. God is now working with the Gentiles (all mankind) and it was His will that salvation be offered to ‘all men’ (ie, all nationalities) and not just to Jews.

“In 2Pe the apostle is writing to the brethren in the Ecclesias of Asia Minor. It is to these, troubled by the Judaizers and in danger of grave apostasy from the Truth, that he writes: ‘The Lord… is longsuffering to us-ward (RV, youward), not willing that any should perish, but that all should come to repentance’ (2Pe 3:9). These to whom Peter writes had been called by the Father but were in danger of failing to ‘make [their] calling and election sure’ (2Pe 1:10). The same applies to these verses from Ezekiel. They are not addressed to the individuals of the pagan world but to the Covenant People.

“The vast majority of the Gentile world, then and now, comprise that great crowd of mankind that ‘is in honour, and understandeth not’ and who are, by God’s appointment, ‘like the beasts that perish’ (Psa 49:20). Being left by God to wander ‘out of the way of understanding’, they will by His divine decree ‘remain in the congregation of the dead’ (Pro 21:16). That this sad fact does not give God pleasure, we would agree. Let us not, however, go to the extreme of emphasizing this to the point where we deny that God’s purpose is ‘according to election’ ” (John Allfree, “Ezekiel 1-39” 186,187).

Reading 3 – Luk 15

A young man and an older man walk along together, talking about various matters. The young man says to the old man: “Tell me — I’ve studied the Bible, as you know — but I’d like YOU to tell me… what’s the gospel all about? Give me the key. Tell me what it all means.”

What did he expect to hear from the old man? What he did NOT hear was a list of 25 or 30 doctrines that had to be believed, with a corresponding number of other doctrines that had to be rejected (‘I tell you, son, believe all these things in the left column, and be sure you don’t believe any of these things in the right column, and get yourself baptized, and I can guarantee you’ll be saved.’)

And that is not meant to disparage doctrine at all, nor any statement of faith. But a statement of faith, or a list of principles with which one agrees intellectually, is NOT the final object of faith; it is NOT the reality. After the fundamental ideas have been mastered (and — make no mistake –they must be mastered!), we come face to face with the fact that there is still… something beyond!

The old man stares off into the distance; his eyes are a bit dim now, but he seems to see something the younger man can’t quite make out. “Son,” he says, his voice trembling just a bit, “let me tell you a story.”

*****

The preeminent “picture of redemption” is a simple story:

“There was a man who had two sons” (Luke 15:11)… And the father — it goes without saying — loved them both, very much.

“The younger one said to his father, ‘Father, give me my share of the estate’ ” (v 12). The first request we hear from the younger son is “GIVE ME!” — as though it had suddenly dawned on this young man that the father had wealth, and that it “rightfully” should be his!

“So [the father] divided his property between [the two sons]”: The young man was “grown up” now, and ready (so he thought!) to take what was his and enjoy it. And the father does not say, “No!” Instead, he gives his son what he asks.

“Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living” (v 13). “Got together” is a technical expression in the Greek, meaning literally “to convert to ready cash”; the young man “cashed in” his property; he got his hands on what he could carry away, and carry it away he did! He was not content to stay at home; the world was an inviting place. “I’m outta here! Look out, world, here I come!” He traveled far away, and carelessly wasted all his father’s blessings and gifts.

“After he had spent everything, there was a severe famine in that whole country, and he began to be in need. So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs” (vv 14,15). Pigs! The dirtiest, most despised of animals to a devout Jew! In desperate circumstances, in a pagan place, he makes an effort to save himself, by joining with unclean people, and living by unclean practices, and in unclean ways.

“He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything” (v 16). It’s a fact of life: the “world” gives nothing away! Nothing, that is, except poverty, and illness, and regret. Sadly, he came to realize that it was all “vanity and vexation of spirit”. Whatever he begged, or grabbed, or stole from the “world” was never going to be enough to fill the aching void within himself.

“When he came to his senses, he said, ‘How many of my father’s hired men have food to spare, and here I am starving to death!’ ” (v 17). The memory of his father’s love, and a safe home, touched him even in the distant land. “He came to his senses.” Here is the place where the angels begin to tune up their harps, and warm up their voices, for there is about to be joy in heaven over one sinner who repents!

“I will set out and go back to my father…” (v 18). How he had suffered, in strange lands, and with strange people. But he had learned a valuable lesson: Suffering is not punishment if it brings us back home!

“…and [I will] say to him: Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men’ ” (vv 18,19): Notice what is here, and why this story is so powerful:

First, he is convicted of his sin! Then, he confesses: “I have sinned”. No whitewash, no explaining away, no excuses, just… “I have sinned.” He has the profound feeling of not being good enough: “I am no longer worthy” (news flash: he NEVER was! Nor are WE!) And finally, there is the second request by the young man to his father. It is no longer “Give me!” That was the first request, the prayer of youth and greed. Now, instead, there is the prayer of an older and wiser son: “Father, make me…” “Father, I don’t care about what I can HAVE; I care about what I can BE! Don’t GIVE me anything; just MAKE me one of your servants! MAKE me into something worth keeping around!”

“So he got up and went to his father” (v 20): What he needed was a new beginning, and he could only find that new beginning by going back to where he had come from, by finding his “roots”, by going… HOME!

“But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him”: Even before he got back, his Father was watching, looking down the road. The Father’s hand was stretched out still, and when he saw him in the distance — the sad, ragged figure of his once proud young son — struggling back up the road to the old homestead, the Father could scarcely contain himself. He was “filled with compassion.” He RAN to his son, with the urgency of parental love. And he embraced him, and drew him into his bosom. There was no bitterness, no reservation, no standing upon dignity or formality. The one whom he had held in his heart, all that long time of wandering, had come home! And now he held him in his arms.

“The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son. Make me like one of your hired men’ ” (v 21): Notice that it was not enough merely to think the words to himself, as the young man had done before beginning his journey home (vv 18,19). He had to say them; he had to make a public confession of sin and unworthiness, in front of witnesses. There had to be no doubt as to his intentions, in the minds of others or in his own mind.

“But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet’ ” (v 22). But just as quickly as the confession came, it was over. The evidence of his past sins was not to be held over his head to shame him, or to keep him in an inferior position! He had asked only to be one of his father’s servants; but his father now elevates him to the rank of a favored son. His nakedness is clothed with a garment provided by the father — and it is the BEST garment: nothing “second-class” here! And he is given the “ring” of authority as well — the sign of a son and an heir. He may have squandered his earlier inheritance, but now he receives another!

“Bring the fattened calf and kill it. Let’s have a feast and celebrate” (v 23). The welcome is followed by a special meal of fellowship and rejoicing.

” ‘For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate” (v 24). What power — and what joy — there is in those two little words: “OF MINE”! Now he belongs to the father again! His sins and all his past set aside, he is now something worth keeping! He belongs to the Father! “He will be mine,” says the LORD Almighty, “in the day when I make up my jewels, my treasured possession. I will spare him, just as in compassion a man spares his son who serves him” (Mal 3:16).

“Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. So he called one of the servants and asked him what was going on. ‘Your brother has come,’ he replied, ‘and your father has killed the fattened calf because he has him back safe and sound’ ” (vv 25-27). We need to see clearly here: the older son is to be commended. He had always been working — he was not a BAD son! While the younger son had gone off to live a life of sin and selfishness, the older son had been doing his duty. And now it looked as though his younger brother had had all his fun, and was ALSO going to be the father’s favorite! It was just not fair!

“[So] the older brother became angry and refused to go in” (v 28). But by keeping himself away from the feast of rejoicing with his younger brother, he was also keeping himself OUTSIDE his father’s “house”!

“So his father went out and pleaded with him. But he answered his father, ‘Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’ ” (vv 28-30). Sure, there is resentment here; and we can understand, can’t we? ‘But, Dad, I have been a better son than he ever was!’ And he HAD! But somewhere in the back of this exchange there is the echo of a prayer uttered in the temple itself: “I thank you, Lord, that I am not as other men!” And in that echo there is a grave danger. “We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise” (2Co 10:12).

Besides, how can he now claim perfect obedience when at this very moment he is going against his father’s wishes? One son may have been “lost” in a far-away land, but this son is showing by his present attitude that he is “lost” even though he never left home!

” ‘My son,’ the father said, ‘you are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found’ ” (vv 31,32). Notice how the older son had called the prodigal “this son OF YOURS” (v 30), as though to disclaim all kinship. But the father, gently and patiently, reinforces that he is “this brother OF YOURS”! Like the sheep that wandered away from the shepherd and the flock, he was lost and now is found!

The power, and the beauty, of Jesus’ story lies also in this: it is an unfinished story. There is at the end a final, unanswered question: Did the older brother go into the house again? Or did he remain outside?

The question is left unanswered in the story because we are expected to answer it, every day, in our own lives.

*****

Some final thoughts:

* We can, all of us, be like the older son. Forgiving our brother is not an optional matter. It is “heart and soul” of the gospel. It is the only basis by which we may expect that the Father will forgive us: “For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins” (Mat 6:14,15).

* We can, all of us, be like the younger son too. We may not travel to a distant land, to enjoy ourselves in riotous and decadent living. But we may take little “day trips”, short “vacations” and “holidays” from our duty as children of God. Our lives may consist of many such little trips away from the Father, and then each time we hurry back, and hope that no one noticed we were gone. To us too, as well as the really “serious” sinner, the words of the old hymn apply:

“Oh, Thou who knowest the path we take,

Who seest how OFT we roam,

Reveal Thyself, the living way,

And guide ALL travellers home.”

There is nowhere that we can travel, not the “farthest country”, from which we cannot return to the Father’s love. There is no “pit” so deep — nor so degraded — from which we cannot be drawn out by the “cords of love”. The Father is always waiting. When men and women knows they are “starving to death” — like the prodigal son (v 17) — then, and only then, are they ready to come home! The Father “runs” to the son, to forgive him and welcome him home. The Father “rises early and sends the prophets” (2Ch 36:15; Jer 25:3), beseeching His people to come back to Him. And when we do, then He “runs” to meet us! Like Abraham with his beloved son Isaac, the Father in heaven “rose early in the morning” and hastened, with His Son, to the place of sacrifice (Gen 22:3,6,8). “What, then, shall we say in response to this? If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all — how will he not also, along with him, graciously give us all things?” (Rom 8:31,32). We should think of Jesus on the cross as the outstretched “arms” of God; just as the Son’s arms were stretched out and nailed to the cruel cross, so the Father’s arms are stretched out, beckoning us sinners to come home to Him. “God was reconciling the world to himself IN CHRIST, not counting men’s sins against them” (2Co 5:19). The Father has made every effort, and provided every opportunity, by which we might be drawn to Him and saved. Truly, “a good measure, pressed down, shaken together and running over”, has been poured into our laps (Luke 6:37,38). “Fear not, little flock; for it is your Father’s good PLEASURE to GIVE you the kingdom” (Luke 12:32).

*****

If there is any single “picture of redemption” — above all others — in which the gospel, and all of man’s hope, and the love of God which passes understanding, is isolated, and compressed, and comprehended, then it must be this one. Everything else that we might learn from the pages of Scripture, everything else that we might glean from a lifetime’s experience in living the Truth in a hard and often cruel world, everything else we might know of the human condition, and of human need, ought to be set alongside, and interpreted in the light cast from this simple picture:

“But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him” (Luke 15:20).

May it be so for each one of us.

Reading 1 – 1Ch 6

1Ch 6 is the genealogy of the tribe of Levi. Details of the family tree are as follows:

Levi is the father of Kohath, Gershom, and Merari. Kohath is the father of Amram, Izhar, Hebron, and Uzziel, as well as 9 of the 22 divisions of the Levites (1Ch 23:12-20). Amram is the father of Moses and Aaron. Aaron is the father of Eleazar and Ithamar; from Eleazar come 16 of the 24 divisions of priests; from Ithamar come 8 of the 24 divisions of priests (1Ch 24). Izhar is the father of Heman (1Ch 6:33-38); from Heman come 14 of the 24 divisions of singers (1Ch 25:4). Uzziel is the father of Elizaphan (Exo 6:22). Gershom is the father of Asaph (1Ch 6:39-43); from Asaph come 4 of the 24 divisions of singers (1Ch 25:2). Gershom is also the father of 9 of the 22 divisions of the Levites (1Ch 23:7-11). Merari is the father of Ethan/Jeduthun (1Ch 6:44-47); from Ethan come 6 of the 24 divisions of singers (1Ch 25:3). Merari is also the father of 4 of the 22 divisions of Levites (1Ch 23:21-24).

The above may be summarized in the following table:

Reading 2 – Eze 19:1-4

“Take up a lament concerning the princes of Israel and say: ‘What a lioness was your mother among the lions! She lay down among the young lions and reared her cubs. She brought up one of her cubs, and he became a strong lion. He learned to tear the prey and he devoured men. The nations heard about him, and he was trapped in their pit. They led him with hooks to the land of Egypt’ ” (Eze 19:1-4).

The lion, of course, refers symbolically to the tribe of Judah (Gen 49:9). Lions were a common sight in Judah in Ezekiel’s day. Lions were reckless, capricious, and selfish.

“This section… is a lamentation for two of the last princes of Israel, and for Israel itself. When Josiah was killed at the battle of Megiddo, he was still a young man — under forty years of age; his sons were therefore very young to succeed to the throne of a kingdom in such precarious times. It is perhaps for that reason that the two who are mentioned in the lamentation are spoken of as whelps. The ‘mother’ is the kingdom of Judah. On the death of Josiah it is said ‘the people of the land’ — that is the mother country — took Jehoahaz, and anointed him as king in place of his father… He was 23 years old, and only reigned three months, when the Pharaoh of Egypt, returning from Megiddo, deposed him and carried him to Egypt as a prisoner [2Ki 23:31,33,34; Jer 22:11,12,18], setting Jehoiakim on the throne of Judah to reign there as a vassal king [Eze 19:5]” (WH Boulton, “Ezekiel” 86).

Reading 3 – Luk 16:19-31

It has been generally argued by Christadelphians that Jesus, in Luke 16:19-31, is deliberately using false ideas in a sort of parody. Truth be told, we are often reluctant — when preaching to others — to be drawn into a discussion of the “rich man and Lazarus.” Our reluctance testifies to the difficulties inherent in this approach, and maybe also a little discomfort at the thought of such a large portion of the words of Jesus being — fundamentally, even if ironically or sarcastically — erroneous!

In the absence of any more reasonable explanation, this approach would have to do. But perhaps there is a “better way” to read the parable.

Watch punctuation

First of all, some background. The Greek language has a system of punctuation marks somewhat similar to ours. Originally, this was not so; there was no punctuation, and moreover, the writing was not separated into words. (“The oldest Greek manuscripts had no chapter and verse divisions, no punctuation marks and hence no separation into sentences, and not even any separation between words. All they have are line after line, column after column, page after page, through a whole book of the New Testament”: Earle, “NIV: The Making of a Contemporary Translation”). Punctuation marks were first introduced in the days of Jerome (c. 400 AD), who translated the Bible into Latin.

The best-known example of such “repunctuation,” at least to Christadelphians, is Luke 23:43, which the KJV translates: “Verily I say unto thee, Today thou shalt be with me in paradise,” but a much more appropriate translation might be “I say to you today (or even, ‘Today I say unto you’), you shall be with me in paradise.”

But other instances may be found. For example, the KJV translates Luke 16:22,23 as: “The rich man also died and was buried. And in hell he…” But Willliam Tyndale (1525) translated this as: “The rich man died and was buried in hades.” Likewise, even the Douay (Roman Catholic) version (1582) reads: “The rich man died also, and was buried in hell.”

The Greek also has a “kai” (“and”) between “buried” and “in Hades.” So perhaps the most literal translation would be: “The rich man died and was buried, EVEN in Hades” (the “kai” used for emphasis, and here translated “even”). Or, alternatively, “The rich man died and was buried AND was in Hades” — i.e., “he died and remained in Hades” — until — when? The resurrection, of course!

The repositioning of this one period (English “full stop”) changes, at a single stroke, the whole tenor of the parable. Now it is no longer Jesus’ (ironic, but also false) description of what happens immediately after death. Rather, it is his description — in a perfectly Biblical fashion — of what will happen some considerable time after death and burial, when he returns to raise, judge, and either reward or punish all the responsible.

A couple of other points may clarify this:

V 22: “The time came when the beggar died and the angels carried him to Abraham’s side (or ‘Abraham’s bosom’).” “Abraham’s bosom” is supposedly a specific place in the underworld of Jewish mythology, where immediately after death the “immortal souls” (!) of the righteous are joined together with those of Abraham and all the faithful fathers.

We know already that Jesus did not believe this. The question is: did he speak in a parable as though he did?

Consider an alternative: (1) First, the phrase could mean: “the beggar died, and (in the resurrection) the angels carried him to Abraham’s bosom.” (2) Second, to lie in another’s bosom is to occupy a special place of favor at a meal, something like a “guest of honor” — as John did with Jesus in the upper room (John 13:23). There are, in this same section of Luke, several references to eating meals (cp. Luke 13:28-30; 14:7-24; 15:16,17,23,28), so the idea of Lazarus reclining at a meal with Abraham is perfectly suitable to the overall context.

Lazarus enjoying a meal with Abraham provides a striking contrast: in his previous life, he was denied even the crumbs that might fall from the rich man’s table (Luke 16: 20), but now (ie, after the resurrection?!) he sits down to a sumptuous banquet (cp Luke 13:29! In fact, the whole of Luke 13:24-30 is remarkably parallel to Luke 16:19-31, seen in a “repunctuated” light: proud Jews cast out of the kingdom, with weeping and gnashing of teeth, while Gentiles and “sinners” are welcomed in.)

Likewise, being previously denied access to the “table,” Lazarus had been treated as a “Gentile,” an unclean “dog” (cp Mat 15:27). His closest companions were other “dogs,” who licked his sores (Luke 16:21). These sores were not bound up, as were the wounds of the man who fell among thieves (Luke 10:34). But later (v 22 here) they will be!

V 23: “In hell (Hades) — (the preceding goes with v 22; a new sentence begins here) — When he was in torment, he looked up and saw Abraham far away, with Lazarus in his bosom.” Very significantly, the “hell” here is Hades, not Gehenna. Hades (literally, “the unseen place”) is equivalent to the Hebrew sheol, the grave! Throughout the New Testament it is invariably Gehenna that is associated with the fire of eternal destruction at the last day (Mat 5:2,29,30; 10:28; 18:9; 23:15,33; Mark 9:43,45,47; Luke 12:5; Jam 3:6). Conversely, Hades — if we set aside Luke 16:23 for the moment — is never associated with burning and destruction, but always with the grave (Mat 11:23; 16:18; Luke 10:15; Acts 2:27,31; 1Co 15:55; Rev 1:18; 6:8; 20:13,14)!

Therefore, to separate Hades/grave from torment/Gehenna, as is done by the insertion of a period (and an implied passage of time between death and resurrection), is to give both Hades and Gehenna their proper meanings as in other New Testament usage. First comes the grave, and only after a resurrection and judgment is there (the possibility of) the judgment of Gehenna!

“Torment” is the Greek basanos. It is a word the meaning of which seems to have developed, or evolved, over time: (a) first of all, it was the black rock an assayer would use to test whether gold or silver coins were real or forgeries (he did this by rubbing the coin against the stone, and then checking the color); (b) second, by implication, it came to mean checking any calculation in a financial transaction; and from thence to (c) any type of testing; and finally (d) testing by means of torture. With basanos and related words the general concept would seem to be that of judgment, with perhaps the accompaniment of pain.

Here the “torment” of the rich man would be the self-inflicted bitterness and recrimination of knowing that it is too late to set right one’s past life, and the witnessing (for some brief time after resurrection and judgment) of the beginnings of God’s glorious kingdom, knowing that one will be excluded.

Also, the “looked up” of v 23 is, literally, to lift up one’s eyes. Especially, with reference to Abraham, it suggests one’s eyes surveying the land of promise, with a view to the kingdom (Gen 13:14; Deu 3:27).

A suggested summary

With all the above in mind, and with the suggested punctuation, the parable might now be summarized thusly:

“There was a rich, finely-robed, well-fed man — who ignored the needs of the poor, especially a beggar named Lazarus. But after the beggar died (and was resurrected!), the angels carried him to Abraham’s bosom. The rich man also died and was buried in the grave. Then, later (after his own resurrection!) he was in torment, as he looked up and saw Abraham far away, with Lazarus by his side, reclining in his bosom.

“So the rich man called to ‘Father Abraham,’ begging for mercy. But Abraham reminded him that in his previous life he received good things, while Lazarus received only bad things, and now their fortunes were reversed. And now also, their lives being ended, it was too late to make amends!

“(Returning from this vision of the future, back to the present…) Seeing now that such is the fate of all who live their lives in ease and disregard for the mercies of God, the rich man begs that his family be warned. ‘Cannot someone return from the dead to bring them to repentance?’ But Abraham replies that even the resurrection of the dead (even, we might suppose, the resurrection of the Son of God!) will not be sufficient!”

The conclusion: While Jesus may well be referring in passing to the (erroneous) doctrine of “Abraham’s Bosom,” his own direct teaching in the parable may now be seen to be perfectly in harmony with the truth of the gospel. It is as if Jesus were saying:

“Yes, there is a place known as ‘Abraham’s bosom,’ but it will be the table (the ‘Marriage supper of the Lamb’) in the resurrection and the kingdom of God, and you Pharisees and Sadducees, unless you repent, will have no part in it.”

And, “Yes, there will be fiery torment for the wicked after death, but it will not be in a shadowy underworld. Instead, it will be the weeping and gnashing of teeth involved in seeing others –especially those whom they held to be unclean and sinners — enter into the resurrectional kingdom, while they themselves are thrust out! And then, ultimately, it will be the fire of eternal destruction — the ‘second death.’ “

Reading 1 – 1Ch 7:21

“Zabad his son and Shuthelah his son. Ezer and Elead were killed by the native-born men of Gath, when they went down to seize their livestock” (1Ch 7:21).

Ezer and Elead were men of Ephraim. “[They] had probably joined the families of their grandfather Joseph’s brothers, who had settled in Goshen, only to be slain there on the northeastern border of Egypt by Palestinian raiders who came down from their birthplace in Gath. (But Keil says that Ezer and Elead were killed when they were involved in cattle rustling. The pronouns [‘they’ and ‘their’] are ambiguous)” (Expositors Bible Commentary).

Reading 2 – Eze 20:29

“Then I said to them: What is this high place you go to? (It is called Bamah to this day)” (Eze 20:29).

Bamah signifies “high places” — this is where all the altars were. Yahweh had confronted His people with their use of the high places or hilltops for idolatry. The name of the high places, “Bamah”, had a double significance. It meant “high place,” but it also meant literally “go where” or “go to what” (Heb ‘ba mah’). Thus Bamah became a contemptuous pun. When the people went to the high places to worship idols, where were they going? They were going nowhere of any significance, to do nothing of any importance, since these idols were nonentities (they were, in the sarcastic phrase of the apostle Paul, “no-gods”: 1Co 8:4; 10:19,20!) and could not help them. The name Bamah said more about these places than just identifying them as high places of worship, and Yahweh has perpetuated the name Bamah for this reason.

Reading 3 – Luk 17:27

“People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all” (Luk 17:27).

Eating, drinking, marrying… these are all activities which are not wrong in themselves, but only as they become obsessions to those caught up in materialism and self-indulgence. We do well to remember that such activities are the mere “scaffolding” of a life, but not the life itself. They are all destined to come to an end with the return of Christ.

“Then the flood came and destroyed them all.”

“Universal was the doom; neither rich nor poor escaped: the learned and the illiterate, the admired and the abhorred, the religious and the profane, the old and the young, all sank in one common ruin. Some had doubtless ridiculed the patriarch — where now their merry jests? Others had threatened him for his zeal which they counted madness — where now their boastings and hard speeches? The critic who judged the old man’s work is drowned in the same sea which covers his sneering companions. Those who spoke patronizingly of the good man’s fidelity to his convictions, but shared not in them, have sunk to rise no more, and the workers who for pay helped to build the wondrous ark, are all lost also. The flood swept them all away, and made no single exception” (CHS).

One hundred different varieties of evil and indifference and neglect were all swept away by the waters of the flood — unique though each form of life was at the time, they were at last all together in a common death. The only ones who were saved were those who actually sought places in the ark of safety.

Reading 1 – 1Ch 8:34

“The son of Jonathan: Merib-Baal [also known as Mephibosheth]” (1Ch 8:34).

The treatment of the name “Baal” is probably an example of deliberate change, for theological reasons, by the scribes who copied out the scriptures. With personal names that included the word “Baal” (which could simply mean “master” or “lord”), the scribes deliberately replaced “Baal” with “Bosheth” (which means “shame”). To them the idol “Baal”, in all his many forms, was a “shameful thing”, and any passing allusion to him was to be avoided if possible. Hence, it is likely that Jonathan’s son was actually named “Meribbaal”, but later scribes made sure that the (by then) hated name of “Baal” was replaced — yielding “Mephibosheth” (cp 1Ch 8:34; 9:40 and 2Sa 9:6; 19:24; 21:7).

Reading 2 – Eze 21:25-27

” ‘And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God: Remove the diadem and take off the crown; this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn it: and it shall be no more UNTIL HE COMES WHOSE RIGHT IT IS; and I will give it him’ [Eze 21:25-27].

“Here was a diadem to be removed, a crown to be taken off, and a national polity to be completely abolished, as indicated in the triple repetition of the verb, ‘overturn,’ and as expressed by the phrase, ‘it shall be no more.’ The prediction related to things Jewish, even to the things which constitute the throne of David; and its fulfillment is notorious to every reader of Jewish history. About a year after its delivery, Zedekiah was uncrowned by Nebuchadnezzar. The nobles were put to death; the nation was partly massacred, and partly carried away captive, and the land given over to desolation. Seventy years after, a partial restoration took place under Ezra and Nehemiah, but not of the throne of David. The Jews existed as a vassal people thenceforward; and after varied political fortunes, were overtaken by a storm which swept away every vestige of their national existence.

“The Romans, under Vespasian, invaded the country, and subdued its fortified places; and Vespasian having transferred the command to Titus, the latter laid siege to Jerusalem, which at that time was crowded with people from all parts of the country. The details of that awful siege are familiar to every one. The city was tediously beleaguered for months; famine arose among the inhabitants; civil dissensions divided their counsels, and led to mutual slaughter; and, finally, the place was sacked and given to the flames, and upwards of 1,000,000 of Jews perished. The remainder were sold as slaves, and scattered throughout the Roman empire as fugitives; and scattered they remain to this day [1868]. So awfully has the prophecy been fulfilled, that for the last twenty centuries, the throne of David has been a mere idle phrase — a tradition of the past; his kingdom has been overthrown, his land in desolation, and his people wandering as homeless exiles, unpitied and unpitying.

“But is this condition of David’s throne to be perpetual? Are the Gentiles for ever to exalt their proud horns over the fallen kingdom of the Lord? (See 1Ch 24:23; 2Ch 9:8; 13:8, which affirm the kingdom of Israel to have been the kingdom of God). Nay, saith the prophecy: desolation shall only continue UNTIL — until what? ‘Until HE COME whose right it is.’ Who is this? None other than Jesus Christ, to whom the throne pertains of right, both by lineal descent, and special divine bequest. Observe, then, what is distinctly proved, that the things overturned are the things to be given to Christ at his coming. Now, what things were those? The diadem, crown, throne, and Kingdom of David. Hence, when HE COMES whose right they are, he will enter into their possession in as real a sense as they were held by Zedekiah. He will become King of the Jews, and Lord of the whole earth. We thus perceive a striking significance in the words of the angel: ‘The Lord God shall give unto Jesus THE THRONE OF HIS FATHER David, and he shall reign over THE HOUSE OF JACOB for ever; and of HIS KINGDOM there shall be no end.’

“Going a step farther in our New Testament enquiry, we come to the birth of Christ, and we note the following incident: ‘Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born KING OF THE JEWS’ (Mat 2:1).

“The enquiry of the wise men was intelligible in view of all that the prophets had foretold of him who was to be ruler in Israel; but if Christ is only the spiritual Saviour of mankind, in a universal general sense, their words have no meaning. In what sense could Christ be ‘king of the Jews,’ if he only stood in broad spiritual relationship to the human race as a whole? It may be suggested that he is king of spiritual Jews, who are not Jews outwardly, but in the heart. The reply to this is, that Christ is not king of his own people. Of them he says, ‘I call you not servants, but friends.’ They are his brethren, ‘joint heirs with Christ’ (Rom 8:17), destined to reign with him a thousand years (Rev 20:6). They are not his subjects, but aggregately his bride, ‘the Lamb’s wife’ — signifying the closest communion and identity of relational interest. Christ, therefore, cannot be king of the Jews in any spiritual sense. He is king of those Jews of whom David was king; for he is heir to his throne. That this was the nature of his claim, as understood by his contemporaries, is obvious from what followed the enquiry of the wise men: ‘When Herod the king had heard these things he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet, and thou Bethlehem, in the land of Juda, art not the least among the princes of Juda; for out of thee shall come a Governor, that shall rule my people Israel… And (Herod) sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men’ (Mat 2:2,3,6,16).

“Now whence all this commotion? If Christ was merely to be a spiritual ruler in the popular sense — exercising power from heaven in the hearts of men, without at all interfering with the temporal concerns of kings on earth, it is not conceivable that Herod should have been so jealous of him, because Christ’s spiritual dominion would not in any way have conflicted with Herod’s jurisdiction as a king.

“Assuming, however, that the enquiry of the wise men imported the verity of Christ’s character as a king, appointed of God to sit on David’s throne, Herod’s procedure appears in a natural light. He was at that time ruler in Israel. He was, in fact, ‘King of the Jews,’ in the name of the Roman Caesar. For him, therefore, to hear of the birth of a rival to that position, was to be touched in the tenderest part, and to have all his jealousy aroused. He would see plainly that if he allowed this infant king to live, the people’s allegiance might become diverted, and his own throne would be endangered. He therefore conceived the inhuman project of slaughtering the entire babyhood of Bethlehem, in the hope of destroying the object of his jealousy – -a proof that he recognised in Christ, a prospective claimant of the literal kingship of Israel” (Robert Roberts, “Christendom Astray” ch 11).

Reading 3 – Luk 18:11-14

“The Pharisee stood up and prayed about himself: ‘God, I thank you that I am not like other men — robbers, evildoers, adulterers — or even like this tax collector” (Luk 18:11).

Pride is so subtle that if we aren’t careful we’ll be proud of our humility. When this happens our goodness becomes badness. Our virtues become vices. We can easily become like the Sunday School teacher who, having told the story of the Pharisee and the publican, said, “Children, let’s bow our heads and thank God we are not like the Pharisee!”

*****

“But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner’ ” (v 13).

One day Frederick the Great, King of Prussia, visited a prison and talked with each of the inmates. There were endless tales of innocence, of misunderstood motives, and of exploitation. Finally the king stopped at the cell of a convict who remained silent. “Well,” remarked Frederick, “I suppose you are an innocent victim too?” “No, sir, I’m not,” replied the man. “I’m guilty and deserve my punishment.” Turning to the warden, the king said, “Here, release this rascal before he corrupts all these fine innocent people in here!”

Reading 1 – 1Ch 9:27

“They would spend the night stationed around the house of God, because they had to guard it; and they had charge of the key for opening it each morning” (1Ch 9:27).

Each morning…

Manna was given (Exo 16:21). The house of the LORD was opened, and service was offered (1Ch 9:27). Fire was renewed on the altar (Lev 6:12). Incense was offered (Exo 30:7). Praise was offered (1Ch 23:30). Sacrifice was presented (2Ch 2:4; 13:11). God visits (Job 7:18). God is their arm (Isa 33:2). His compassions are new (Lam 3:23). The Philistines present themselves (1Sa 17:16). God silences the wicked (Psa 101:8). God dispenses justice (Zep 3:5). Rulers should administer justice (Jer 21:12).

Reading 2 – Eze 22

Jerusalem is a city of guilt, a city of bloods. It is said to them as it had been said to Cain: “Listen! Your brother’s blood cries out to me from the ground” (Gen 4:10).

“Patriot as he was, Ezekiel was not, like some sincere patriots, blind to his country’s faults. His conscience and judgment were enlightened, and his emotional nature was rendered especially sensitive, so that a just and deep impression was made upon his mind by the contemplation of his countrymen’s errors and iniquities. Leaders of public opinion, teachers of the time, are ever in danger of flattering those among whom their lot is cast, with whom their interests are identified. Yet Ezekiel proves himself to have the true spirit of the prophet, who rises superior to this temptation, and whose motto is, ‘Be just, and fear not!’

“The catalogue of the people’s sins is both a long and an awful one. It suffices to mention these as boldly charged upon them by the faithful prophet of the Lord:

Idolatry; Violence and murder; Disregard for parents; Oppression of strangers, of the widows and fatherless; Profaning of the sabbath; Lewdness and vile indulgence of lust; Bribery; and Extortion.

“Was ever such an indictment brought against a community? The marvel is, not that the threatened judgment came, but that it was so long delayed.

“It certainly seems strange, all but incredible, that the highly favored Jerusalem should be famed among the very heathen for degradation in iniquity and moral debasement. But the language of Ezekiel is explicit; and he would be more likely to soften than to exaggerate the charge. Jerusalem a reproach, a mocking, infamous, defiled, full of tumult! How are the mighty fallen! The city of the great King, the seat of the temple of Jehovah, the home of the consecrated priesthood — infamous among the surrounding idolaters for flagrant violation of those very moral laws which the city was consecrated to conserve!” (Pulpit Commentary).

Reading 3 – Luk 19:45

“Then he entered the temple area and began driving out those who were selling” (Luk 19:45).

“The action of the Lord in cleansing the temple is often quoted as an example of righteous indignation. Yet in all the four records (Mat 21, Mar 11, Luk 19, John 2) it is nowhere stated that the Lord was angry. Certainly it was not righteous indignation which drove back those soldiers, ordered to arrest him (John 7:46); nor was it righteous indignation which made armed men retreat and fall to the ground in Gethsemane (John 18:6). Was not the same power at work in the temple incident? But even if we concede that the Lord might have been expressing righteous indignation, what right have we unrighteous ones to claim that we can also show righteous indignation? It is more likely that we are confusing righteous indignation with wrathful feelings of revenge, personal provocation, and wounded pride. Certainly the Lord never lost his temper. Every word and action was under complete control” (Bilton, “The Christadelphian” 114:218).

“There is much cause for righteous anger in the world; the travesties and misrepresentations of religion, the hypocrisy of politics, the perversions of justice, and the abomination of modern warfare. Cruelty and injustice often go hand in hand with professions of kindness and mercy; an affectation of extreme righteousness is often used as a cloak to cover dishonesty. There are still men who try to thwart good work while parading their excessive piety, whether in zeal for the Sabbath as in the first century, or in some more modem way. Yet these evils do not often excite a righteous anger. When we find an angry man he is not often protesting against the prevalent perversions of divine law. Far more frequently it is a matter of personal interests or personal feeling. The anger of worldly greed and pride is manifest every day while righteous anger is a rarity. It is not quite unknown however. Brethren have sometimes been stirred up by flagrant perversions of truth and have done some of their best work in a spirit of righteous anger. How good it would be if this was the only kind of anger ever known among us” (Islip Collyer, “Principles and Proverbs” 204).

Reading 1 – 1Ch 10:13,14

“Saul died because he was unfaithful to the LORD; he did not keep the word of the LORD and even consulted a medium for guidance, and did not inquire of the LORD. So the LORD put him to death and turned the kingdom over to David son of Jesse.” (1Ch 10:13,14).

What looks to be a contradiction may be explained by recourse to the meaning of the underlying Hebrew words. In 1Ch 10:14, we are told that Saul “did NOT inquire of the LORD”, whereas in 1Sa 28:6, we are told that he DID “inquire”. The explanation is fairly simple:

The word translated “inquire” in 1Ch 10:14 is “darash”, which signifies “to follow after, and especially to worship”. The word translated “inquire” in 1Sa 28:6 is “shaal”, which signifies “to request, or (even) to demand” (incidentally, it is related to the meaning of the name “Saul”).

So, Saul did “inquire” of the LORD in making requests or demands (1Sa 28:6), but he did NOT “inquire” of the LORD in the sense of truly seeking after Him (1Ch 10:14)! [However, Saul DOES “seek out diligently” (the Hebrew “darash”) the witch of Endor: 1Sa 28:7! Now there’s a sad commentary.]

Reading 2 – Eze 23

Eze 23 possesses some similarity with Eze 16. Whereas the main emphasis in Eze 16 is the actual idolatry of God’s people, however, the main emphasis in Eze 23 is their military and political alliances.

In this chapter the wicked alliances of Israel and Judah are represented under the metaphor of two harlots, disgusting in their lewdness. The “idolatries” of Israel, or the ten tribes — under the name of Oholah — were committed with the Assyrians (vv 5-8), and their punishment for them is declared (vv 9,10). Then the idolatries of Judah, or the two tribes — under the name of Oholibah — are represented as greater than those of the ten tribes (v 11); these idolatries were committed with the Assyrians (v 12) and the Babylonians (vv 13-18).

This chapter contains some verses that are about as graphic and revolting as anything to be found in the Bible. The purpose is not to titillate or to stimulate pleasurably, but to shock. Whether it be in portraying violence or sex, the prophets who wrote the Bible were not interested in staying out of trouble with the “censors”, or in retaining a “G” rating. Nevertheless, when sin is portrayed, there is — unlike with Hollywood — no uncertainty as to its sinfulness, nor any ambiguity as to the ultimate fate of those who practice such things and remain unrepentant.

Reading 3 – Luk 20:46

“Beware of the teachers of the law. They like to walk around in flowing robes and love to be greeted in the marketplaces and have the most important seats in the synagogues and the places of honor at banquets” (Luk 20:46).

There are many kind of “robes” in the Bible, because men may play many roles, and — to some degree — it is true that “the clothes make the man”. For example, there is the long, flowing robe of pretension (Luk 20:46); the torn robe of sorrow (Job 1:20); the scarlet robe of mock kingship (Mat 27:28); the best robe of righteousness (Luk 15:22); and the white robe of the redeemed (Rev 7:9). We should ask ourselves periodically: which robe or robes are we wearing now?

Reading 1 – 1Ch 29:9

“The people rejoiced at the willing response of their leaders, for they had given freely and wholeheartedly to the LORD. David the king also rejoiced greatly” (1Ch 29:9).

THE PEOPLE REJOICED AT THE WILLING RESPONSE OF THEIR LEADERS: “They were not only glad that they had it to offer, but that they had hearts to do it; they found themselves quite free to do the work, and saw it was so with others, which gave them extreme pleasure…”

FOR THEY HAD GIVEN FREELY AND WHOLEHEARTEDLY TO THE LORD: “Not grudgingly, but cheerfully; not pressed and urged to it; not by constraint, but freely, and that with a pure view to the honour and glory of God…”

DAVID THE KING ALSO REJOICED GREATLY: “It made his heart glad exceedingly, now he was old, and just going out of the world, to see this good work in such forwardness, on which his heart had been so much set; it gave him reason to believe it would be set about in good earnest, be carried on with vigour, and brought to perfection” (John Gill).

Reading 2 – Eze 38; 39

Eze 38; 39 will be fulfilled after Christ has returned and begun his reign as King of the Holy Land:

Eze 37, 38, and 39 are to be read as one prophecy. Eze 37 begins with the dry bones of Israel scattered in Gentile lands (Eze 37: 21), and Eze 39:11 speaks of Gentile bones scattered in Israel’s Land. If this is accepted, then what of the fine picture presented in Eze 37 of God’s tabernacle planted in the midst of a sanctified Israel, and “my servant David being their prince for ever” (Eze 37: 25,27)? The northern invasion follows on AFTER this. Repeatedly Israel is described as “dwelling safely” or “securely” (Eze 38:8,11; 39:26). This is a phrase which, in the prophets, is always associated with the Kingdom; eg, Eze 34:25,27,28; Hos 2:18; Zec 14: 11. Israel is plainly NOT “dwelling safely” today. “Dwelling without walls, and having neither bars nor gates” (Eze 38:11) does not describe the Israel of today, which spends a higher percentage of its national income on armaments than any other nation. But, if these words are applied to Israel dwelling in peace under its Messiah, there is no difficulty. On the other hand Zec 2:4,5 uses very similar language about Jerusalem in its Kingdom Glory. The invader is intent on carrying away “silver and gold, cattle and goods — a great spoil” (Eze 38:13). This scarcely applies to the Israel of today. Eze 38 is parallel to Psa 2: “The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His Anointed… Yet have I set my king upon my holy hill of Zion” (Psa 2:2,6). The experience of David AFTER his capture of Jerusalem, and enthronement there (2Sa 8) makes an impressive prototype; so this is a prophecy of a time AFTER the Kingdom is established.

Reading 3 – John 4:35

“Do you not say, ‘Four months more and then the harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest” (John 4:35).

“Jesus uses words which recall Isaiah’s language concerning the gathering of Zion’s children in the day of her exaltation: ‘Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee’ (Isa 49:18). Even then the Lord himself was realizing the joy of sowing and reaping, and gathering fruit unto life eternal. He was the sower, and he called them to be fellow labourers with him. The work is one of toil and sometimes hardship. The clouds and the rain may discourage going out into the fields; but it has to be done at the cost of present advantage and comfort. It may even entail the suffering of present loss for future gain” (John Carter, “Gospel of John” 72,73).

Reading 1 – 2Ch 2:11

“Hiram king of Tyre replied by letter to Solomon: ‘Because the LORD loves his people, he has made you their king’ ” (2Ch 2:11).

What an extraordinary communication from a Gentile king to Solomon. It suggests that Hiram may have been a true and righteous proselyte to the faith of Israel. In his letter, he declares that Solomon was of such a character that his reign would be a special blessing from God to his people. Such was the character of Solomon, in those early days before he “left his first love”, that even this Gentile monarch could see that he was bound to he a blessing to the people. How wonderful it would be if our characters were so transparent, so true, and pure, and good, that all who knew us might feel that we were a blessing to those among whom we dwell.

Also, Hiram distinctly recognizes that every blessing comes from God. If Solomon is a blessing to his subjects, Hiram attributes that to the fact of God having placed him where he was. Now, if one who was once an idolater could trace a blessing back to Yahweh as its source, what sort of pseudo-“Christian” must those be who never do anything of the sort, but trace it to what they call “good luck”, or to “chance”, or to anything rather than to God! We must never forget… whenever there is anything of good, anything of excellence, anything of spiritual profit, that comes to our door, we should praise and bless the God who gave it. We are all too apt to complain of Him when we suffer, and ready enough to attribute our afflictions to Him. Surely, then, when mercies come to us plentifully, we should magnify and glorify the name of the Lord our God from whom they come. We should say of every mercy, just as Hiram wrote to Solomon, “Because the LORD loves His people”, He has done this.

Reading 2 – Eze 39

Eze 39 retells the story of God’s attack and defeat but with a slightly different emphasis from that of the prior chapter. Not much attention is given to the attack itself (merely vv 1,2), whereas a great deal of space is devoted to describing the massive slaughter of Gog’s forces. In a sense, then, Eze 38 concentrates on the threat from the powers opposed to God and His people, while Eze 39 concentrates more on the deliverance of God’s people from that threat. The end of the chapter dwells at length on Israel’s restoration (vv 21-29), especially on the immediate (pre-Gog) era of that restoration. Thus the chapter starts with the distant future but ends in the nearer future, with the promise of return from captivity to the land of Canaan and the greater truths which that return points toward.

Reading 3 – John 5:39

“You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me” (John 5:39).

This verse is often misquoted, and misapplied. It is not a simple exhortation to “read the Bible”; for one thing, the Pharisees already did this, regularly and diligently. Rather, Christ’s words should be read as his rebuke of the “Jews” — as if to say: ‘You search the Scriptures, because you THINK you will find eternal life there. But you refuse to see that those same Scriptures testify of me! And you do not come to me, that you might truly have life.’

It is never enough to be knowledgeable in the Scriptures in a theoretical sense. The study of God’s Word must lead us to embrace Christ, with our whole heart and mind. Knowledge by itself is sterile. But intimate, personal experience of Christ brings about deep and lasting changes in our lives, and leads on to the eternal life that may be possessed only through him.

Reading 1 – 2Ch 3:1

“Then Solomon began to build the temple of the LORD in Jerusalem on Mount Moriah, where the LORD had appeared to his father David. It was on the threshing floor of Araunah the Jebusite, the place provided by David” (2Ch 3:1).

“So we have this temple, being assembled by Solomon. A place where so visibly God’s power and mercy had been seen. A place where God’s desire to repent of evil had been carried out before. A place where salvation could be had.

“Does this interesting set of links end there? No… because now we jump forward to the time when another son was born, but one that was oh so much more precious and special. The Lord, OUR Lord — Jesus Christ. The time came for him to be presented before the Lord, at His special place, the temple. The same place, the same location as Abraham, David and Solomon. What do we find? ‘Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he would not die before he HAD SEEN THE LORD’S CHRIST. Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, Simeon took him in his arms and praised God, saying: ‘Sovereign Lord, as you have promised, you now dismiss your servant in peace. FOR MY EYES HAVE SEEN YOUR SALVATION, which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel’ ” (Luk 2:25-32). Again, amazingly, at this place, we see a link to seeing the Salvation of God!

“This is what the Jews missed. They saw the stones, the ornamentation, the architecture, the beautiful temple. What they should have been seeing was God, and the salvation He provides. They concentrated on the temporary, and couldn’t see the eternal. How often do we do this?

“Do we see the stones, and miss the salvation? Do we see our brothers and sisters, with all their potential flaws… and even sometimes the great talents that all of us have in different areas… and miss the important thing… the salvation of God manifested in each and every one of us?

“Do we see the bread and the wine on a Sunday morning as a snack to tide over our hunger for lunch? A way to get rid of the annoying tickle we’ve had in our throats all morning? Or even just a chance to… feel better about ourselves?

“Or do we see the salvation of God?

“So Mount Moriah was all about reminding people that even though we get all caught up in temporary things, there are eternal things, an eternal hope, which we can see, and can draw hope from. It can be as solid a rock and foundation to us as the physical Mount Moriah is.

“Perhaps to us we should use the bread and the wine, the brothers and sisters around us, this place at this moment in time, as our own private Mount Moriah… a place of power and hope… a place to see through the veil of mortality to the plane of reality and immortality, where life isn’t distorted, and things can be seen clearly?” (Michael McAllister).

Reading 2 – Eze 40:4

“The man said to me, ‘Son of man, look with your eyes and hear with your ears and pay attention to everything I am going to show you, for that is why you have been brought here. Tell the house of Israel everything you see’ ” (Eze 40:4).

In other words, ‘Use all your senses, all your faculties, all your wits to understand divine truth.’ When there is light before your eyes, be sure — take careful pains — to see; and, when there is the Word of God spoken to you, be sure to hear. Don’t be one of those men who beholds his image in a mirror, and then goes his way and immediately forgets what manner of man he is (James 1:23,24). How much more might we understand of God’s word if we gave our whole minds to it. We tell our children to learn their lessons “by heart”. If we put the full meaning into that expression, that is the way we should learn the things of God. Learn them all over; take them into yourself by every faculty you possess; strive to get at their innermost meaning by every power that is given you — and surely God will help you to understand.

“Look with your eyes.” Examine, inspect, investigate, search! Do not let the truth flit before you and then say, “Yes, I have seen it.” No. Stop it. Hold it by meditation before the mind’s eye, and see with your eyes. Look into it. Remember what is said of the angels: “Even angels long to look into these things” (1Pe 1:12); not “to look at”, but “to look INTO”! Look into the gospel message: let your eyes be intent and steadfastly fixed upon every truth, and God will give you understanding.

“Hear with thine ears.” A man cannot use his ears for anything else, can he? Spy out the meaning with the mind’s eye; but, besides that, try to catch the very tone in which the promise or precept has been uttered. Listen for the poetry, revel in the imagery, enjoy the “music” of God’s Word. Let every part of the brain, the sensory part as well as the analytical part, HEAR it in its fullness.

But the Lord demands something more. “Pay attention to everything I am going to show you.” This is surely the way to learn from God — by loving all that He says — feeling that, whatever God says, it is the thing you want to know. Set your whole heart on the word. It has been said, “The man who has read many books is not always a learned man; but he is a strong man who has read a few books over and over till he has mastered them. He knows something. He has a grasp of thoughts and expressions, and these will build up his life.” And even more is this true if we think of the ONE BOOK of God’s Word. Set your heart upon God’s word! It is the only way to know it thoroughly: let your whole nature be plunged into it as cloth into a dye (this, as we know, is the literal meaning of the word “baptize” in the Greek — be “immersed” in it!). Become very familiar with every part of God’s Word. And, as you do so, also ask the Heavenly Father for the grace, to be willing and ready to see all that He would have you see, and to hear all that He would have you hear, and to receive into our heart all that He would have you receive. For surely — in the broadest sense — “that is why you have been brought here!”

Reading 3 – John 6:63

“The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life” (John 6:63).

“John the apostle says, ‘the spirit is the truth’. He had learned this from Jesus, who said, ‘It is the spirit that quickeneth: the words that I speak unto you are spirit and life’; and because the apostles believed this, Peter declared that the words he delivered were ‘the words of eternal life’. Paul’s testimony upon this point is equally forcible: ‘The word of God’ saith he, ‘is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart’. This word was developed by the Spirit moving holy men of old to write the purposes, promises and teaching of God in a Book called the Scriptures. Hence the truth revealed in these is styled ‘Spirit’, because it came by spirit, and is quickening. He that is quickened by the truth, then, is quickened by spirit, and he that is not quickened by the truth, is not quickened by spirit. Hence, Paul declares the converting power to be in scripture given by inspiration of God, in testifying that it is able to make wise to salvation through the faith which is in Christ Jesus. When we consider what he states the scripture is able to do, we must be satisfied that no other agency in conversion is needed than the scripture in the mouth of faithful men who are able to teach others. He says, ‘it is profitable for teaching, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.’ Our proposition, then, is this: He that is taught of the written word is taught of God; and that a man hath just so much of the Spirit of God in him, as he hath of the truth in him intelligently and affectionately believed” (John Thomas, “Herald” 1861).

Reading 1 – 2Ch 5:7,8

“The priests then brought the ark of the LORD’S covenant to its place in the inner sanctuary of the temple, the Most Holy Place, and put it beneath the wings of the cherubim. The cherubim spread their wings over the place of the ark and covered the ark and its carrying poles” (2Ch 5:7,8).

These staves, or carrying poles, were so long that the ends could be seen if one were to look into the Holy Place (in other words, the staves extended outside the Most Holy Place). The statement about the staves shows that Exo 25:15 was complied with, that is, that the staves were not to be removed from the ark.

Even though the ark was now in its permanent home, the staves remained in place, a reminder of its journeys at the head of God’s people. Though all the other furnishings of the Temple had been newly made, the ark, representing the ruling presence of God, was still the same as that made while Israel was encamped at Sinai. It provided an unbreakable link with all that had gone before.

It is good to have reminders of who we are and where we have come from. In our ecclesias, this role is often filled by the older ones, and by the history and stories which they can tell, of earlier generations. In the broader sense, the Bible fills this same role for all of us: its pages demonstrate how our faith, as individuals and as a community, is linked with the faith of others who have gone before. “Therefore, since we are surrounded by such a great cloud of witnesses…” (Heb 12:1).

In Acts 1:3 and following, after the resurrection of Christ, the disciples who (being “priests”) stood in the holy place of the new “temple”, were able to infer by what they had witnessed in the previous forty days, that though they soon would not be able to physically see their Lord (as he was soon to ascend to the Most Holy Place in the heavens, to the side of his Father), they could accept that he would ever be in his Father’s presence, acting as their sacrifice, mediating for their forgiveness. And it was these disciples alone — and not the elite Sadducees and Pharisees — who could “see” their Lord in the “heavenly place”!

Reading 2 – Eze 41:4

“And he measured the length of the inner sanctuary; it was twenty cubits, and its width was twenty cubits across the end of the outer sanctuary. He said to me, ‘This is the Most Holy Place’ ” (Eze 41:4).

There has always dwelt in the minds of men a feeling that some places are peculiarly sacred. Unfortunately, there has often been superstition connected with this feeling, which should be discouraged in others and resisted in ourselves. Certain places under the Law did have a peculiar sanctity, being chosen by God: there was, in Tabernacle and Temple, the MOST holy place, usually entered only once a year, by the High Priest on the Day of Atonement, with the blood of the slain goat.

Still, it is true for us that “every place is hallowed ground” — since we may find God everywhere and in everything; and we may worship and serve Him in every sphere of our lives. This is because, for the Christian, the “most holy place” has to do with the man who was and is the living Temple — because in him the fullness of the glory of God dwells: God was manifested in him far more truly and importantly than He was present in the great cloud “between the cherubim”. Every good and holy thing to be found in any concrete place of worship became more real, and purer, and more righteous, in the Lord Jesus Christ: he was — and is — true Temple, and true altar, and true sacrifice, and true priest, and true mercy seat. So we may say of him, whenever we think of his most holy character and love, “THIS is the most holy place!”

Reading 3 – John 7:46

“No one ever spoke the way this man does,” the guards declared (John 7:46).

What do the Scriptures tell us about “THIS MAN” Jesus Christ? Many things:

“THIS MAN welcomes sinners and eats with them” (Luk 15:2). “No one ever spoke the way THIS MAN does” (Joh 7:46). “THIS MAN has done nothing wrong” (Luk 23:4,14,41). “THIS MAN has something to offer” (Heb 8:3). “Through THIS MAN the forgiveness of sins is proclaimed to you” (Acts 13:38). “THIS MAN is worthy of greater honor than Moses” (Heb 3:3). “THIS MAN sat down at the right hand of God” (Heb 10:12). ” THIS MAN lives forever” (Heb 7:24). “Surely THIS MAN was the Son of God” (Mar 15:39).