Reading 1 – 1Ch 22:8

“But this word of the LORD came to me: ‘You have shed much blood and have fought many wars. You are not to build a house for my Name, because you have shed much blood on the earth in my sight’ ” (1Ch 22:8).

It almost looks as though David is being punished because he had been a warrior. But Solomon’s words in 1Ki 5:3 may put this in better perspective: “You know that because of the wars waged against my father David from all sides, he could not build a temple for the Name of the LORD his God until the LORD put his enemies under his feet.”

That is, until his death, David had to devote most of his time to fighting his enemies and expanding his kingdom to its rightful bounds. This was a necessity, and David — a man of faith — did as the LORD required. But David was not GUILTY for “shedding much blood” in wars, because he was fighting the wars God had commanded.

Reading 2 – Eze 32:15

“When I make Egypt desolate and strip the land of everything in it, when I strike down all who live there, then they will know that I am the LORD’ ” (Eze 32:15).

“The oracles against the nations in Eze 25 — 32 were originally delivered to the people of Judah. Although the words written seem to be solely for those particular nations, they are foremost for the people of Judah in Jerusalem and Babylon and serve at least three purposes. First, these oracles reveal God’s judgment against the nations that either mocked or aided in Jerusalem’s fall [cf Gen 12:3: “whoever curses you I will curse”]. Second, as with both the king of Tyre and the Pharaoh of Egypt, God would throw them down from their self-elevated positions of power — there is no room for such arrogance and pride in God’s creation. Third, the oracles are essentially a dismantling of the gods of the nations, which is in turn a dismantling of the gods Judah had begun to rely wrongly upon, and the proclamation that Yahweh is the one and only true God for all nations… the phrase ‘know I am the LORD’ occurs nineteen times. The primary purpose of these oracles is that everyone should come to ‘know the LORD’ ” (David Cooper, cited in “Expository Notes”, by Thomas Constable).

Reading 3 – Eph 4:14,15

“Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ” (Eph 4:14,15).

“Be a ‘man of God’ — externally and internally: to the world, and to yourself. Bring everything you do into harmony with this holy pattern. Make it your life’s goal and ideal. Eschew everything that is inconsistent with it. Be real, and solid, and genuine all through. Man is not true man at all, unless he becomes a man of God. This is his divinely intended glory and destiny. Grow up unto God — this is the purpose for which we are given the wonderful gift of life. Keep growing, keep learning, keep developing. So many are content to stop growing, and to just vegetate — to be childish and ignorant and immature all their lives. It is a tragedy, when the human mind and character have such incredible potentials for divine development” (GVG).

Reading 1 – 1Ch 23:24

“These were the descendants of Levi by their families — the heads of families as they were registered under their names and counted individually, that is, the workers twenty years old or more who served in the temple of the LORD” (1Ch 23:24).

This seems to be the age of Levites at the beginning of their service in the Temple. It seems as though the age of Levites when beginning service must have declined from 30 to 25 to 20 (cp 1Ch 23:3; Num 8:24,25; 1Ch 23:24-27). A possible reason: when the Levitical duties became fixed and expanded in the Temple era, less strength but more numbers were required (1Ch 23:26).

Reading 2 – Eze 33:2-4

“Son of man, speak to your countrymen and say to them: ‘When I bring the sword against a land, and the people of the land choose one of their men and make him their watchman, and he sees the sword coming against the land and blows the trumpet to warn the people, then if anyone hears the trumpet but does not take warning and the sword comes and takes his life, his blood will be on his own head’ ” (Eze 33:2-4).

In ancient Israel, each town and city had a person positioned upon the wall in order to call out a warning about the approach of unexpected and possibly hostile people. This watchman had to “sound the trumpet” if an enemy was approaching, so that the townspeople could get ready for an attack. Prophets in Israel took on the function of spiritual “watchmen” (eg Eze 3:17; Jer 6:17), warning the people of impending punishment by God unless the nation changed its ways.

The word itself is from a Hebrew root signifying “to lean forward, to peek” (cp Isa 21:6-10; Hos 9:8; Hab 2:1). Thus the spiritual watchman was a “shepherd”, his manner of life characterized by constant vigilance, with his eyes on the future for potential threats, as well as potential blessings, and an overriding concern for the spiritual wellbeing of others. “Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you” (Heb 13:17).

Reading 3 – Eph 6:11-17

“Put on the full armor of God so that you can take your stand against the devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of evil. Take the helmet of salvation and the sword of the Spirit, which is the word of God” (Eph 6:11-17).

“When soldiers go into battle they make sure that they are protected against anything the enemy might throw against them and that they are also prepared to fight. It would be stupid to go into enemy territory without camouflage gear, flack jackets and ammunition, but sometimes as Christians we do exactly that as we battle against sin. Paul tells us that we need to put on the full armor of God.

“We need to wear the belt of truth around our waist. If truth makes up part of our armour and we are thoroughly familiar with the word of God we will instantly recognize all the lies and untruths that could make us fall.

“The breastplate of righteousness must be in place. We are not in and of ourselves righteous, but with our faith in the mercy of God and the sacrifice of Christ, our faith can be counted as righteousness and our trust in God will save us.

“Our feet should be fitted with the readiness that comes from the gospel of peace. We need to be ready and willing to spread peace as far as we can — not just peace, but the peace of God, the forgiveness of sins.

“Take up the shield of faith. Have faith in God and he will defend you. Trust that he will ‘deliver us from evil,’ as we pray in the Lord’s prayer.

“Wear the helmet of salvation. We need to keep our minds protected from attack. Keep them centered on God and on his salvation. God is our salvation. He wants to give us the Kingdom and will never try us beyond what we are able to bear.

“Take the sword of the Spirit, which is the word of God. This is our most powerful weapon and it has the power to change people like we would never dream possible. Jesus overcame temptation by quoting the Word of God to give him strength to overcome. Let us get the Word inside us so that we can do it too. Soldiers of Christ, arise, and put your armor on!” (Maritta Terrell).

Reading 1 – 1Ch 25:1

“David, together with the commanders of the army, set apart some of the sons of Asaph, Heman and Jeduthun for the ministry of prophesying, accompanied by harps, lyres and cymbals” (1Ch 25:1).

Interestingly, the priests and Levites here are designated by a military term: they are, in effect, the “captains” (“sarim”) of the LORD’s “host” or army (“tsaba”). In other words they are “warring the warfare” of the Temple! Just as the whole nation of Israel was organized into the semblance of an elaborate military encampment in the wilderness, the tabernacle — where the glory of the LORD dwelt in their midst — was the “campaign headquarters.

This figure of speech — of the worship and service of God being a military service — is also prominent in the NT, where for example Paul exhorts Timothy: “I give you this instruction in keeping with the prophecies once made about you, so that by following them you may fight the good fight” (1Ti 1:18), and tells the Corinthian brethren: “For though we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds” (2Co 10:3,4). In fact, he pictures the believer in the likeness of a Roman soldier, fully equipped and armed to fight the battle of faith (Eph 6:11-17).

And thereby the deadly nature of the enterprise of the Christian life is underlined: those who follow Christ are engaged in a fight to the death against sin, both inside and outside!

Reading 2 – Eze 34:7-10

“Therefore, you shepherds, hear the word of the LORD: As surely as I live, declares the Sovereign LORD, because my flock lacks a shepherd and so has been plundered and has become food for all the wild animals, and because my shepherds did not search for my flock but cared for themselves rather than for my flock, therefore, O shepherds, hear the word of the LORD: This is what the Sovereign LORD says: I am against the shepherds and will hold them accountable for my flock. I will remove them from tending the flock so that the shepherds can no longer feed themselves. I will rescue my flock from their mouths, and it will no longer be food for them” (Eze 34:7-10).

It was the shepherd’s responsibility to make good any loss that resulted from his negligence — this was alluded to by Jacob in talking with his father-in-law Laban: “I have been with you for twenty years now. Your sheep and goats have not miscarried, nor have I eaten rams from your flocks. I did not bring you animals torn by wild beasts; I bore the loss myself” (Gen 31:38,39).

In the spiritual realm, a similar responsibility rests upon the spiritual shepherds of God’s flock — who are to warn their charges of imminent danger, so as to save their lives (Eze 3:18). So believers are exhorted: “Obey your leaders and submit to their authority. They keep watch over you as men who must give an account” (Heb 13:17). Those who serve in such a selfless way will ultimately receive the commendation of the Chief Shepherd when he appears: “To the elders among you, I appeal as a fellow elder, a witness of Christ’s sufferings and one who also will share in the glory to be revealed: Be shepherds of God’s flock that is under your care, serving as overseers — not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away” (1Pe 5:1-4).

As the Good Shepherd, the Lord Jesus accounted for the entire flock placed in his charge: “While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled” (John 17:12). A tremendous responsibility rests upon those who assume the authority over the ecclesial flock — for surely they walk in the footsteps of the Master. Such duty should never be undertaken lightly.

Reading 3 – Phi 2:12,13

“Therefore, my dear friends, as you have always obeyed — not only in my presence, but now much more in my absence — continue to work out your salvation with fear and trembling” (Phi 2:12).

“Working out our salvation” can sound so much like “a mistaken form of muscular Christianity”, unless we remember that God “energizes” us in this work (v 13)! Our work (the Greek “katergomai”) is an intensive labor; God’s work is an “energizing”. All together, this describes the way in which “we are laborers together with God” (1Co 3:9; cp Eph 2:10).

*****

“For it is God who works in you to will and to act according to his good purpose” (Phi 2:13).

How does God work in us? God could act in some mysterious (and ultimately unknowable) way directly upon our minds. But then how would we differ from automatons, or robots, preprogrammed and responding without free will? On the other hand, God creating or redirecting circumstances in our lives; and causing trials which may strengthen character; or even opening our minds to certain positive and spiritual thoughts — any or all of these could surely have the same effect to change us for the better… IF we are exercised thereby (Heb 12:11). The difference being: in these instances, we have the choice. Whether or not we ARE exercised thereby is (or certainly seems to be) entirely up to us.

God CAN work any way He chooses, for our ultimate good, and for His ultimate purpose. Who are we to tell Him how He should operate, or limit what He does? But, logically, it seems that God will not (generally? or ever?) act in a way to override the basic principles of His self-revelation. And it does appear that He wishes us to CHOOSE Him, out of a feeling of love and reverence.

Why should He need, why should He even want, to force us to choose Him (which is a contradiction in terms, anyway)? — He doesn’t NEED forced obedience or coerced “love”; that would be no choice at all, and could do Him no honor.

Look at it the other way around: Suppose I pray, “God, make me a better person without any effort on my part — just ‘reprogram’ me that way, please!” Isn’t that the same as saying, “God, just fix me, but don’t make me a part of the process.” IF He did such a thing, would that new “thing” be me, or something else?

Reading 1 – 1Ch 26

David organized the officers of the Levites as gatekeepers (1Ch 26:1-19), treasury guards (1Ch 26:20-28), and leaders in external affairs (1Ch 26:29-32). The gatekeepers were the temple guards (cf 1Ch 26:7,8). David even specified the number of guards at each temple gate (1Ch 26:17,18). There were 24 guard stations manned 24 hours a day. In view of the wealth in and about the temple, security needed to be tight (cf 1Ch 26:27,28).

Reading 2 – Eze 35

“The word of the LORD came to me: ‘Son of man, set your face against Mount Seir; prophesy against it and say: “This is what the Sovereign LORD says: I am against you, Mount Seir, and I will stretch out my hand against you and make you a desolate waste” ‘ ” (Eze 35:1-3).

Mount Seir was a mountainous land inhabited by the Edomites. The etymology suggests something hairy or shaggy and may be descriptive of the former wooded nature of the landscape. Gen 36:8,9,30 connects the name with Edom (“red”) and Esau (“hairy”). The mountainous region is southwest of the Dead Sea. One of the highest points of Seir was Mount Hor where Aaron was buried (Num 20:27,28). Apparently the name Seir was later applied to the entire territory of Edom both southeast and southwest of the Dead Sea.

The earliest inhabitants of the area known to the OT were the Horites (Gen 14:6; Deu 2:12). Seir is listed as grandfather of the Horites (Gen 36:20,21; 1Ch 1:38). The children of Esau replaced them (Gen 32:3; 33:14,16; Deu 2:4,5,8,29; Jos 24:4). The Edomites (Num 24:18) were Israel’s neighbors in this area until about the middle of the 5th century BC when they were overcome by Arabian tribesmen, later known as the Nabataeans.

Seir is significant in the OT as a synonym for Edom and Esau. The people to whom all three names apply stood in a unique relation to Israel. The three terms are related in the genealogy of Esau (Gen 36). The ambivalent attitudes of brotherhood and competitive enmity are reflected in the cycle of the Jacob narratives in Gen 25-36. The same tension is revealed when Moses and the Israelites were forced to detour around Edom (Num 20; Deu 2:4-8).

David brutally subjugated Edom (2Sa 8:14), and successive generations of Judean kings struggled in vain to maintain this subjection (2Ki 8:20-22; 14:7-10; 2Ch 20). The tension continued through the centuries. Lam 4:21,22 and Psa 137:7 accuse Edom of hateful collaboration with the common enemy during the sack of Jerusalem in 586 BC.

Seir (= Edom) also stands in the prophetic denunciations of this people (Eze 25:8; 35:1-15). No other people except Philistia is mentioned so often in the prophecies against the nations (Amos 1:11,12; Isa 21:11,12; 34; 63:1-6; Jer 49:7-22; Eze 32; Oba; Joel 3:19; Mal 1:2-5; Zec 9:5…; Psa 60).

Why is Edom introduced here, separate from the Ezekiel section of prophecies about the Gentile nations (Eze 25-32)? Perhaps because, in this instance, Edom was representative of all the enemies of Israel who wanted to take over her land — Edom was selected because of her long history of land squabbles with Israel (cf Gen 25:22-34; 27; 36:1; Num 20:14-21; 24:15-19; 1Sa 14:47; 1Ki 11:14-22; 2Ki 8:21; 2Ch 20:1-23; 28:17; Psa 137:7; Isa 1:11-16; Lam 4:21,22; Amos 2:1; Oba 1:10-14; Mal 1:2-5). Edom was the nation that had longest and most consistently resisted Israel’s occupation of the Promised Land. Therefore, if God was going to give Israel her land in the future, as He promised in Eze 34, He would have to deal with Edom and all other nations that opposed Israel’s possession of it. This section assures the readers, both ancient and modern, that He will deal with opponents to Israel occupying her land by prophesying the destruction of Israel’s greatest antagonist viewed as a representative of all such powers. Edomite invasions of Israel following the Babylonian decimation of Judah also made Edom a major topic of interest.

“Edom was the prototype of all Israel’s later foes. The destruction of Edom would signal the beginning of God’s judgment on the whole earth based on that nation’s treatment of Israel (cf Gen 12:3)” (Thomas Constable, “Notes on Ezekiel”).

*****

“Because you harbored an ancient hostility and delivered the Israelites over to the sword at the time of their calamity, the time their punishment reached its climax…” (Eze 35:5).

He would do this because the Edomites had been enemies of the Israelites throughout their history (cf Eze 25:12; Gen 12:3). Furthermore, they had not helped their brethren Israelites in the time of their calamity, the time when God was punishing Israel, but had turned them over to their enemy, the Babylonians (cf 2Ch 20:10; Psa 137:7; Lam 4:21,22).

“The time their punishment reached its climax” might be translated: “the time of the iniquity of the end” (RV). Perhaps this means the time of Jacob’s final trouble (Jer 30:7), the last great crisis of the ages — when Israel will be punished a final time, but the real wrath of God will fall on the enemies of Israel because of their abominable treatment of His people.

Reading 3 – Phi 4:7

“And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Phi 4:7).

“There once was a King who offered a prize to the artist who would paint the best picture of peace. Many artists tried. The King looked at all the pictures, but there were only two he really liked and he had to choose between them. One picture was of a calm lake. The lake was a perfect mirror, for peaceful towering mountains were all around it. Overhead was a blue sky with fluffy white clouds. All who saw this picture thought that it was a perfect picture of peace. The other picture had mountains too. But these were rugged and bare. Above was an angry sky from which rain fell and in which lightning played. Down the side of the mountain tumbled a foaming waterfall. This did not look peaceful at all. But when the King looked, he saw behind the waterfall a tiny bush growing in a crack in the rock. In the bush a mother bird had built her nest. There, in the midst of the rush of angry water, sat the mother bird on her nest… perfect peace. Which picture won the prize? The King chose the second picture ‘because,’ he explained, ‘peace does not mean to be in a place where there is no noise, trouble, or hard work. Peace means to be in the midst of all those things and still be calm in your heart. That is the real meaning of peace’ ” (Maritta Terrell).

Reading 1 – 1Ch 27

David also organized his army (vv 1-15), Israel’s tribal leaders (vv 16-24), his administrators (vv 25-31), and his counselors and advisers (vv 32-34). He did all this to insure the future stability of the kingdom, so that God’s promises could be fulfilled without unnecessary opposition or confusion. The writer mentions 12 tribes, but in this list these include Levi and the two halves of Manasseh. He omits Gad and Asher in this tally (vv 16-24; cf 1Ch 7).

1Ch 22–27 records David’s preparation for the fulfillment of those covenant promises made to him — which would be fulfilled in part after he had passed off the scene. His preoccupation with God’s promises and his preparations for their fulfillment served as a good example for Chronicles’ original readers. David’s zeal for the house of Yahweh reflected his zeal for the reputation of his God. He truly put God’s glory before his own personal ambitions.

Reading 2 – Eze 36:11

“I will increase the number of men and animals upon you [the mountains, and the land, of Israel], and they will be fruitful and become numerous. I will settle people on you AS IN THE PAST and will make you prosper more than before. Then you will know that I am the LORD” (Eze 36:11).

Israel is to be restored “as in the days of old”, or “as it used to be” (Amo 9:11) — so that the golden era of David and Solomon will be typical of the restored glory of God’s Kingdom. The past (the history of David and Solomon) and future (God’s coming Kingdom) are thus compared:

Jerusalem is the throne of Yahweh (1Ch 29:23; Jer 3:17). One king rules over a united nation (1Ki 4:20; Eze 37:22). Israel is a multitudinous, powerful nation (1Ki 4:20; Mic 4:7). Israel is the chief among the nations (1Ki 4:21; Mic 4:8). Gentile wealth flows to Jerusalem (2Ch 9:23,24; Isa 60:11). A greatly fertile land (1Ki 4:22-28; Isa 35:1,2). The nations are under submission to Israel (1Ki 4:21; Psa 72:8). Israel dwells secure and at peace (1Ki 4:25; Eze 34:28). Jerusalem is the center of wisdom (1Ki 4:34; Isa 2:2-4). Jerusalem is the center of worship (2Ch 9:23; Zec 14:16). A temple is erected under royal supervision (1Ki 6; Zec 6:13). The work of building is assisted by Gentile laborers and materials (2Ch 2:2,17; Isa 60:10,13). A righteous high priest officiates (1Ki 1:34; Heb 7:11,12). Great building activity (1Ki 9; Isa 65:21,22). “Satan is bound” (1Ki 5:4; Rev 20:2). Israel is a blessing in the midst of the land (2Ch 9:26; Isa 19:25). The king is noted for his piercing, unerring judgment (1Ki 4:29; Isa 11:3).

Reading 3 – John 1:47

” When Jesus saw Nathanael approaching, he said of him, ‘Here is a true Israelite, in whom there is nothing false’ ” (John 1:47).

“The day came when one of these apostles was impelled by the Spirit to give an estimate of his Master’s life in these words, ‘Who did no sin, neither was GUILE found in his mouth’ (1Pe 2:22; Isa 53:9). What came to be a high mark in the life of this sinless man from Nazareth, he once saw latently in an unknown man (Nathanael) from Cana. Later on, when the man of Galilee makes water into wine, the guileless man from Cana will know that, uniquely, some good thing has come out of Nazareth, and he will confess it guilelessly” (Dennis Gillett, “Genius of Discipleship”).

Reading 1 – 1Ch 28

“David was facing the end of his life. With typical faithfulness, there was one thing on his mind: the realisation of the great temple of Yahweh, for which he had set his heart. In his farewell speech he charges the elders of Israel to continue his passion for the temple, and to support his son, Solomon, in the great work to which Yahweh had committed him. David’s glorious reign reaches a climax as the aristocracy of Israel is gathered together, and in the presence of Solomon, David makes his final request and exhortation. In his passionate address he sets out:

How Yahweh chose David and Solomon: vv 1-8; A personal charge to Solomon, and the passing over of the plans and ordering of the temple: vv 9-19; The work had been commenced by Yahweh, and it is for Solomon to complete it: vv 20,21.

“Publicly the king advises the young heir to the throne regarding his conduct and duty, and makes reference to the great divine work that Solomon must do. He pledges the nation’s support, and challenges the people to be liberal in their donations to this work, by a personal example of liberality. Solomon is proclaimed and anointed king. and with a final prayer and thanksgiving, David’s work is brought to a fitting close. By training a shepherd in youth to become a hero in warfare, and a king in old age, there remained for the people an example of steadfast faith and unity of purpose. David was a fit type of Christ, for his actual personal reign never ended, but instead merged into that of his son who stood as joint-king with his Father. In his son Solomon, David built the temple on Zion. He provided all the elements, the gold, silver and instruments of every king, and thereby typified the work of the Lord Jesus in his redemptive work, so that a glorious temple of living stones might be accomplished to the honour and glory of Yahweh” (GE Mansfield).

Reading 2 – Eze 37

The order of events in Eze 37:

The graves where Israel is buried are opened (v 12). The skeletons are brought into the valley of vision (in the land of Israel), and are left scattered there (vv 2,12). They say, ‘Our bones are dried, our hope is lost’ (v 11). They confess their own unworthiness (v 11). Ezekiel prophesies upon them. There is a noise like thunder, and an earthquake. The bones come together and re-form into skeletons. Flesh and sinews grow on them; they are now corpses. The call to the four winds (spirits) brings the breath (spirit) of life into them. They stand on their feet as a very great power.

“The parable is a prophecy of Israel being brought, in a spiritually dead condition, from their Gentile dispersion back to the land of their fathers. There they become disintegrated and helpless. It is a process which takes place in the Land. This part of the prophecy has not yet happened. It would seem to correspond to the prophecies in Zec 14:1,2; Eze 35:5; 36:13-15; Joel 2; 3; Psa 83; and esp Ezekiel 20:34-37” (TofE).

The New Covenant is deeply rooted in history and land. The promise to Abraham was unconditional and included in its benefits a geographical inheritance — indeed, not just any territory but specifically the land of Canaan (Gen 12:1,7; 13:15-17; 15:18,19; 17:8). It is that land that is in view throughout Ezekiel’s prophecy, whether in immediate fulfillment or Last Days fulfillment, for unless that land is the focus of God’s covenant the ancient promises to the patriarchs lose their intended significance.

Reading 3 – John 3:16

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16).

The greatest reason: FOR.

The greatest lover: GOD.

The greatest degree: SO LOVED.

The greatest company: THE WORLD.

The greatest act: THAT HE GAVE.

The greatest gift: HIS ONE AND ONLY SON.

The greatest opportunity: THAT WHOEVER.

The greatest requirement: BELIEVES.

The greatest attraction: IN HIM.

The greatest promise: SHALL NOT PERISH.

The greatest difference: BUT.

The greatest certainty: HAVE.

The greatest possession: ETERNAL LIFE.

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).