Reading 1 – 1Sa 26:19

“They have now driven me from my share in the LORD’S inheritance and have said, ‘Go, serve other gods’ ” (1Sa 26:19).

David’s sad words here demonstrate that his greatest sense of loss in exile was not that of his personal comfort or material prosperity, but rather his opportunity for fellowship with God. By making him an outcast, as they did at the behest of Saul, his countrymen were cutting him off from the tabernacle and the altar, and ‘suggesting’ that he serve other gods. In our zeal to do right, our ecclesias should consider whether their treatment of offenders might not have the same effect. It is impossible to justify the ‘middle-of-the-road’ course in a matter of disfellowship — that is, to ‘separate’ or ‘withdraw’ while still attaching no taint of moral judgment. For an ecclesia to practice excommunication, while holding out no realistic possibility of refellowship, is in effect to tell the brother or sister involved, ‘Go, serve other gods!’ How many righteous “Davids” have been so treated?

Reading 2 – Jer 3:25

“We have sinned against the LORD our God, both we and our fathers; from our youth till this day we have not obeyed the LORD our God” (Jer 3:25).

Where the prophets of Israel witnessed against the spiritual abuses among their contemporaries they did so while still continuing full fellowship with those whom they denounced. More than this, the examples of Moses (Exo 32:30-33), Daniel (Dan 9:5-14), Nehemiah (Neh 1:6,7), Jeremiah (Jer 3:25; 9:1), and Ezra (Ezr 9:6,7,13) show these men intimately associated with the people whom they reprimanded, even so far as confessing the sins of the nation as though they were their own. Here is the spirit of true fellowship, or sharing, by which those most exercised against error bear the burdens of their brethren, and strive with them as partners — not outsiders — to defeat the enervating effects of sin.

Reading 3 – Mat 14

Mat 14 presents a remarkable contrast between the two feasts:

There is Herod’s feast — which is sumptuous, attended by captains and kings, and the entertainment is provided by a “strange woman”. It is a feast of death — for a righteous man is slain on a whim. Then there is Christ’s feast — which is frugal, with food for the poor. Here is no strange, lewd woman, but rather Christ’s “bride”, for whom he provides the bread of life. In contrast to Herod’s feast of death, this is a feast of life, for it typifies the death of one who lays down his life for his friends.

“They do not need to go away. You give them something to eat” (v 16). None need depart empty-handed or hungry from the presence of Jesus. The bread that he provides is for all. In the atonement of Christ, there is ample provision for every man and woman!

Reading 1 – 1Sa 28

“The man [Saul, whom] David honoured as ‘Yahweh’s Anointed’ had a vacillating life, reaching great heights and depths in his pitiful path of duty. But now Saul’s experiences provide a closing tragic chapter in a life of failure. It is the rush of a desperate man unable to see the way to redeem himself, and to obtain the divine blessing. He becomes clouded in personal despondency, and seeks the folly of a witch’s deception. Having by his own confession ‘played the fool’ (1Sa 26:21), Saul now reaps the result of such actions. It is against the background of national distress. So:

War is declared: vv 1,2. Saul’s dilemma: vv 3-6. Saul’s tragic mission: vv 7-14. Saul’s fate foreshadowed: vv 15-20. The woman ministers to Saul’s need: vv 21-25.

“It was a fearful journey that dark night as Saul went beyond the Philistine camp in his urgent need for some solution. The Philistines were encamped in Shunem, directly between Gilboa and Endor. Such a visit under such conditions was perilous in the extreme, and nothing could have induced Saul to venture thither, but the agony of despair and complete despondency. But if he left in agony, how great was his despair as he returned to take up his post with his worst fears confirmed. Yahweh had closed His ears to the king; whilst Saul turns to a witch of Endor — a woman whose occupation was anathema to the divine righteousness. Saul was governed by a false idea of religion. Like Cain he sought to frustrate the wisdom of Yahweh, and in so doing not only found the depths of misery, but faced the day of his death” (GE Mansfield).

Reading 2 – Jer 4:23-26

“I looked at the earth, and it was formless and empty; and at the heavens, and their light was gone. I looked at the mountains, and they were quaking; all the hills were swaying. I looked, and there were no people; every bird in the sky had flown away. I looked, and the fruitful land was a desert; all its towns lay in ruins before the LORD, before his fierce anger” (Jer 4:23-26).

This is powerful, shattering language. The prophet sees the LORD reversing the effect of the days of the original Creation. In Genesis, the Divine work was designed to develop order out of chaos to order; here, it is designed to develop chaos out of order!

As especially in v 24, earthquakes often accompany awesome manifestations of God: Exo 19:18; Jdg 5:4; Psa 77:18; 114:4; Isa 2:10-22; Jer 4:24; Eze 38:20; Joe 3:16; Amo 9:1,5; Zec 14:4; Rev 6:12; 11:19; 16:18.

Reading 3 – Mat 15:14

“Leave them; they are blind guides. If a blind man leads a blind man, both will fall into a pit” (Mat 15:14).

“The Pharisees evaded duties to their parents and so made void one of the ten commandments. Jesus very severely condemns their casuistry, by which they put the doctrines of men in the place of God’s law. The same saying occurs in another context in Luk 6:39, as part of the disclosure which closely resembles the Sermon on the Mount of Mat 5-7. This context in Luke’s record, and the fact that it was spoken to the disciples, prevents the comfortable detached consideration of the saying which is possible in restricting its reference to the Pharisees. We may appreciate the application to others and endorse the judgment: but it is spoken also as a warning to all disciples. The object lesson of the one must be noted for the guidance of every follower of the Lord. It is a warning of the dangers of being leaders and teachers, which all teachers should take to heart” (John Carter, “Parables of the Messiah” 113).

Reading 1 – 1Sa 29:1-4

“The Philistines gathered all their forces at Aphek, and Israel camped by the spring in Jezreel. As the Philistine rulers marched with their units of hundreds and thousands, David and his men were marching at the rear with Achish. The commanders of the Philistines asked, ‘What about these Hebrews?’ Achish replied, ‘Is this not David, who was an officer of Saul king of Israel? He has already been with me for over a year, and from the day he left Saul until now, I have found no fault in him.’ But the Philistine commanders were angry with him and said, ‘Send the man back, that he may return to the place you assigned him. He must not go with us into battle, or he will turn against us during the fighting. How better could he regain his master’s favor than by taking the heads of our own men?’ ” (1Sa 29:1-4).

This is surely a possibility to consider: did David really hope to go into battle alongside the Philistines, and then turn against them — making another show of loyalty to Saul? The Philistine commanders certainly thought so (v 4)!

If this were the case, then — providentially — God did not allow this, because He knew that Saul and his army were to be defeated, and it would not be good if David were to be associated with them in that day!

If Achish had allowed David to remain, can we suppose he would have been faithful to Achish (and the Philistines) and fight against Israel? Or would he have done — as the lords of the Philistines said — and joined with Saul against the Philistines in battle? I would guess that he would have used the occasion to turn against the Philistines and fight for Saul and Israel. But, either way, God prevented him from being in such a situation… in fact, He sees that David is sent far away from the battle, because either alternative was not the best for David:

Fighting against Saul was unacceptable; the sort of thing David had never done before, and which he had gone to great lengths to avoid, even when Saul sought his life — Saul was after all the LORD’s Anointed. Switching sides to fight for Saul and against the Philistines would have placed him on the “wrong side” too, in that God seems to have determined that Saul and his house would fall in battle; this was His plan, to open the way for David to assume the throne for which he was intended. And David, being there personally, would only cause problems.

When you think about it, it seems to me this is a lot like the political quandary that Christadelphians face all the time: ie, “So why DON’T you vote in such-and-such elections? Surely you can see that Party X and its candidates are better/more righteous/more suitable in God’s sight than Party Y and its candidates.” And the answer — at least, AN answer — would be: “Even if Party X — like Saul — is ‘better’ than Party Y — the Philistines — that doesn’t necessarily mean that God wants Party X — or Saul — to win out this time! So I take no position on this matter, and leave it to God to work out in His own way.”

Reading 2 – Jer 5:6

“Therefore a lion from the forest will attack them, a wolf from the desert will ravage them, a leopard will lie in wait near their towns to tear to pieces any who venture out, for their rebellion is great and their backslidings many” (Jer 5:6).

Notice all the “wild beasts” which would “tear” and “devour” Israel:

A LION: Babylon, which destroyed Judah.

A WOLF: Assyria, which destroyed Israel (cp v 11).

A WOLF FROM THE DESERT: Literally, in Hebrew, a “zeeb” of the “ereb” (Arabs?): referring to the marauders whom Gideon routed (Jdg 7:25).

A LEOPARD: Medo-Persia (cp Dan 7:6), watching over the desolate cities of the land (made so by Babylon and Assyria).

The wolf, the leopard, and the lion all appear also in Isa 11:6 — a beautiful picture of the coming glories of God’s eternal Kingdom: “The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them.”

Reading 3 – Mat 16:24-26

I think it wouldn’t be going too far to say that there IS a discernible reason for every commandment which we are given… and that that reason leads, without too much delay or detour, right back to the Atonement.

Christ’s sacrifice is not just about blood, and sweat, and tears… and it is not just about the cross on that dreadful, but wonderful, day.

It is — and we all know this! — about the life he lived every day, every hour, before he arrived, finally, at that cross. Because it was his own unique life, built up day by day, with the building blocks of a thousand moments of ten thousand days, that made his cross meaningful.

Thousands of Jewish men died on thousands of Roman crosses across the length and breadth of Israel. But only one man died a sacrificial, atoning death on a cross. Because he was the perfect sacrifice, without spot or blemish.

So Christ’s sacrifice is really about a life of many choices, each one in one way or another a choice to deny himself, and his own will, and to serve his Father, and his Father’s will.

A lifetime of choices made the final choice — of the cross itself — a choice of cosmic significance… a choice which resonates to this day, and echoes in our lives.

The essence of sacrifice is denial of self. And if we choose Christ and his cross, then we are also choosing denial of self… as a way of life. It is the hardest choice we can make, but it is the most rewarding. Allowed to work in our lives, that commitment and that choice will change us.

“Then Jesus said to his disciples, ‘If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will find it. What good will it be for a man if he gains the whole world, yet forfeits his life? Or what can a man give in exchange for his life?’ ” (Mat 16:24-26).

We could run down a list of Christ’s commandments, and the commandments passed along by the apostles as well, and ask: ‘How does this relate to the Atonement?’ And in every case, I venture to suggest, we shall find the answer — and the meaningful example for us, of HOW to keep the commandment, and WHY we should keep it — in the “living sacrifice” of Christ.

Do we wonder why we are commanded this, for example?: “Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you” (Mat 5:39-42). Well, of course, reason enough to do this — or (let’s be honest) to try very, very hard — is that Christ has commanded it. But was it just an otherwise pointless requirement plucked out of the air: ‘Let’s test them with this one, while we are at it’? Of course not. We are told not to resist evil because Christ did not resist evil. And Christ did not resist evil because he had committed himself, wholeheartedly, to his Father who would ultimately judge rightly (1Pe 2:23). If we believe that that final judgment of our Father is sure and certain and righteous, then what does it matter if evil ones misuse us today, or tomorrow, or all the rest of our lives? God will set it right. What does it matter if we lose our coat, or our time, or our creature comforts — the loss of those things which we might hold dear will only reinforce to our minds the one thing that we MUST hold MOST dear — which no thief or bully or evil circumstance can take away from us: “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?… Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword?” (Rom 8:31,32,35).

And suppose the “cross” we are called to bear at this very moment is not the loss of property, or health, or loved ones… the terrible losses that Job, for example, bore? Suppose the “cross” we are called to bear at this very moment is… simply… the harsh word spoken to us, or the little slight we experience, or the brief delay because some driver cut us off in traffic, or the tiny barb that pricks our pride?

Maybe the “cross” that we are called to bear, right now, is not the great mountain of difficulty that looms in front of us… but the little grain of sand in our shoe!

How do we respond? Do we give harsh word for harsh word, little grumble for silly slight, little whispered curse for minor inconvenience? Do we recoil at the least threat to our pride, or the least questioning of our intelligence, or our strength, or our goodness, or our wisdom?

Or… do we recall that “even Christ did not please himself” (Rom 15:3)? And do we therefore “turn the other cheek” to the little slap, the little needle, the little attack — even if, and especially if, it comes from a brother or sister?

If we do, and when we do, then we are “living the atonement” in our lives.

Through fits and starts, and stops and blind alleys, sometimes failing but sometimes succeeding, we are learning to be, even in the small things of our lives, “living sacrifices” (Rom 12:1,2).

But the trouble with “living sacrifices” is that — as one writer put it — “they keep crawling down off the altar”.

Lord, help me to hold on to your altar, and “die a little bit” every day, so that I might show forth your death until you return.

Reading 1 – 1Sa 31:9,10

“They cut off his [Saul’s] head and stripped off his armor, and they sent messengers throughout the land of the Philistines to proclaim the news in the temple of their idols and among their people. They put his armor in the temple of the Ashtoreths and fastened his body to the wall of Beth Shan” (1Sa 31:9,10).

The death of Saul was very similar to, and reminiscent of, the death of Goliath: 1Sa 17:54; 21:9.

And so this fulfilled the words of David, in the Psalms: “God scattered the bones of those who attacked you; you put them to shame, for God despised them” (Psa 53:5).

Reading 2 – Jer 6:16

“This is what the LORD says: ‘Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls’ ” (Jer 6:16).

More familiarly, the AV has “the old paths”. This refers to the clear, well-marked, well-trodden paths, devoid of pitfalls or precipices — in which the careful shepherd might lead his flock.

“Rest for your souls” was appropriated by the Lord Jesus in his great invitation: “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (Mat 11:28-30).

“Never was appeal more powerfully made, more superbly translated into words of one syllable, than in the warm humanity of Jeremiah’s words, which were one day to become a model for the Son of God when he in his turn laid siege to the wilful hearts of Israel… Stand! see! ask! and ye shall find! Even their walking in the old paths was itself to prove a refreshing rest from their present jading life of vanity” (Harry Whittaker, “Jeremiah” 42).

Reading 3 – Mat 17:20

“Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there’ and it will move. Nothing will be impossible for you” (Mat 17:20).

If nothing will be impossible, then it is implied that all things will be possible.

Here, I think, the “all things” needs to be limited to “all things which are in accordance with the will of the Father”, or “all things which are for your ultimate benefit”. We are like little children; if we somehow were given ‘carte blanche’ to have anything and everything WE want, then there would be no end to the damage we could do to ourselves and others. We need to be protected from ourselves. A loving Father would never give us the keys to the “candy store”, and then leave us alone to gorge ourselves.

But… “all things” which work together for our ultimate salvation? Yes, of course, He will give us that. Consider Rom 8: “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? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died — more than that, who was raised to life — is at the right hand of God and is also interceding for us. Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword… No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.”

This passage puts the same point both positively and negatively: firstly, God will give us “all things” that will help us, to the utmost of His power, to attain to lasting faith, true forgiveness of sins, and a place in His kingdom. And thus we are assured that “nothing” (not even death itself, or terrible persecutions or trials) will keep us from the love of God in Christ, and a place in that Kingdom.

Having said that, I might add — yes, in fact, even the greatest “mountain” will be moved, if we ask it. First of all, the asking ought to be in keeping with the will of God. And secondly, Jesus didn’t state limitations as to TIME! One day, when Christ returns, the whole world will be “torn down” and “rebuilt” in a new and glorious “creation”, and every “mountain” (all the kingdoms, creations, wealth, and power of sinful man) will be brought low! It WILL happen. And we will be there to see it if we have faith as a grain of mustard seed, and if we pray for that day to come.

I’m looking forward to seeing all the “mountains” moved (Rev 6:14)! Maybe I’ll move a few myself… if Christ asks me to do so!

Is it possible that the greatest “mountain” is (and was) the “great stone” which sealed shut the tomb of Jesus (Mat 28:2-4; Mar 16:4; Luk 24:2; Joh 20:1)? And this mountain has already been moved!

Reading 1 – 2Sa 1

“At long last, the man who had hounded David from pillar to post around Israel and indeed had driven him from Israel, was dead. He was the man who had made family life for David impossible. It is likely that David never again saw his mother and his father after he joined Saul’s court. He was hounded out of Israel, and the most frightful impact on this faithful man was his lament to Saul, ‘You have driven me from the heritage of the LORD, saying, Go, serve other gods!’ His life hung on a thread on more than one occasion and he had been mercilessly harassed and ill-treated by Yahweh’s anointed. Saul’s death might have been an occasion for joy and relief. It might have been time to allow the huge grudge against Saul to be lifted. It might have been time to reward a bragging Amalekite. At last, life could return to normal.

“But instead… what a lament! ‘The beauty of Israel is slain upon the high places! How are the mighty fallen!.. Saul and Jonathan were lovely and pleasant in their lives, they were swifter than eagles, they were stronger than lions. Lovely? Pleasant? Saul???’ David’s magnanimity and love for one who had harassed, threatened and sought to kill him for so long is breathtakingly beautiful and immensely moving. He loved one who was undeserving of his love. In the face of condemnation, evil talk and murderous intent, David was not easily provoked and answered not a word. His love covered a multitude of sins.

“A fitting example of his greater Son. And a fitting reminder too of what it means to be a man or woman after God’s own heart” (Ken Chalmers).

Reading 2 – Jer 7

“This chapter reveals the hypocrisy and false confidence of Judah in their religious formalism. It is typical of the reign of the flesh within the community of the faithful. It was probably proclaimed before the second reform of Josiah, when the people were enthusiastically contributing to the restoration of the temple, and when an apparent willingness to honour Yahweh was presented. But it was an empty facade. The spiritual perception of the people was soon to manifest itself in the feasting and debauchery of the gods of the land. The people were involved in a religion of deceit, with false prophets contradicting Jeremiah’s warnings, and turning from his appeal for righteousness in the land. Instead the false leaders preached peace and unity, where there was none. Jeremiah stood in the very court of the temple and courageously declared the divine will.

He told them…

that the temple will not save (vv 1-7); that it would experience a similar fate to Shiloh (vv 8-16); that the city and people were full of adultery against God (vv 17-20); that ritualism cannot save (vv 21-28); that the ecclesia had forgotten her vows (vv 29-31); that it has prepared for its own destruction (vv 32-34).

What a sad end to a monarchy that commenced with the courage and faithfulness of David, and now saw the abandonment of the royal sons of David when ultimately Zedekiah assumed the throne. When the pioneers of the ecclesia are ignored; the people become wilful in their folly (cp 2Pe 3:3-4)” (GE Mansfield).

Reading 3 – Mat 18:10

“See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven” (Mat 18:10).

“Personal” angels are mentioned or alluded to in Heb 1:13,14; Psa 34:7; Dan 10:12; and Zec 3:7.

It would appear that even (or especially!) the little children have THEIR angels! Thus there is angelic and providential care even before baptism. Apart from its spiritual significance to the “little ones” who are believers, who should be “like” little children, Jesus seems to be saying that even small children — themselves unbaptized — may such care:

“Unnumbered comforts to my soul

Thy tender care bestowed,

Before my infant heart conceived

From whom those blessings flowed.”

And the words of the Psalmist in Psa 22:9,10 suggest the same: “Yet you brought me out of the womb; you made me trust [or ‘kept me in safety’: AV mg; RSV] in you even at my mother’s breast. From birth I was cast upon you; from my mother’s womb you have been my God.”

“The face of my Father” suggests Jacob in Gen 28:17-19; 32:30: first realizing that he was in the “house of God” (Beth-el), and then later seeing the “face of God” (Peni-el) after wrestling through the long night. We may see a “Beth-el” wherever a child is found!

Reading 1 – 2Sa 2:8-10

“Meanwhile, Abner son of Ner, the commander of Saul’s army, had taken Ish-Bosheth son of Saul…” —

(Ish-bosheth is only a weak puppet; Abner is the real power) —

“…and brought him over to Mahanaim. He made him king over Gilead, Ashuri and Jezreel, and also over Ephraim, Benjamin and all Israel. Ish-Bosheth son of Saul was forty years old when he became king over Israel, and he reigned two years. The house of Judah, however, followed David” (2Sa 2:8-10).

Ish-Bosheth is a Hebrew name meaning “man of shame.” Comparison of several Old Testament passages indicates that this man was referred to under several names. In 1Sa 14:49 the name is probably Ishvi (ASV) or Ishui (KJV), unless this is another name for Abinadab (1Sa 31:2). In 2Sa 2:8 the name is Ishbosheth. In 1Ch 8:33 it is Esh-baal, a compound which was probably the original name. Some think the name was intended to exalt Yahweh as Lord (or ‘baal’), but was changed to Ishbosheth (as apparently happened with “Jerubbaal” of Jdg 6:32, altered to Jerub-Besheth of 2Sa 11:21) when the story of his shameful murder was related (2Sa 4:1-12), in order to make it refer prophetically to the manner of his death.

Reading 2 – Jer 8:12

“Are they ashamed of their loathsome conduct? No, they have no shame at all; they do not even know how to blush. So they will fall among the fallen; they will be brought down when they are punished, says the LORD” (Jer 8:12).

“When they are punished” is, literally, “in the time of their visitation” (AV). “If you, even you, had only known on this day what would bring you peace — but now it is hidden from your eyes. The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming [or ‘visitation’] to you” (Luk 19:42-44). Compare also Jer 6:6 — the city is “visited” — as well as Jer 10:15; 11:23.

The temple was a hypocritical symbol, and the people were robbers and idolaters. As in Christ’s day, the temple was incurably infected with the “leprosy” of sin and uncleanness. And, after priestly “visitations” showed no improvement, the Law of Moses required that the leprous house be taken down and its stones carried forth (Lev 14:45; cp John 2:17).

Reading 3 – Mat 19:3-9

“Some Pharisees came to him to test him. They asked, ‘Is it lawful for a man to divorce his wife for any and every reason?’ ‘Haven’t you read,’ he replied, ‘that at the beginning the Creator made them male and female, and said, “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh”? So they are no longer two, but one. Therefore what God has joined together, let man not separate'” (Mat 19:3-6).

God’s purpose was clearly that man and woman joined together in marriage should be joined together for life. Only the death of one of the parties should terminate the bond. It is easy to see various reasons for this. The very method of Eve’s formation (“bone of my bones, and flesh of my flesh”) laid the basis for this indissolubility; the mental and moral qualities of man call for it; and the purposes of marriage in the increase and nurture of the race demand it.

It is plain that estrangements and separations between husbands and wives, whenever and wherever they exist, are incompatible with the high standard of conduct which the Bible sets forth. In the light of this exalted teaching, it is considered that where estrangement is threatened between husband and wife it is a Christian duty to seek patiently and actively a renewal or resumption of normal relationship.

Not only is this the duty of husband to wife and wife to husband, but also of those who can offer wise counsel with patient understanding. Where estrangement followed by separation has already happened, and while reunion is still a possibility, the pursuit of divorce and remarriage is a definite negation of the teaching of the Lord — because the successful pursuit of such a “solution” removes forever the possibility of reconciliation. These considerations apply with added force where there are children to consider.

“It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to commit adultery, and anyone who marries a woman so divorced commits adultery” (Mat 5:31,32).

” ‘Why then,’ they asked, ‘did Moses command that a man give his wife a certificate of divorce and send her away?’ Jesus replied, ‘Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery'” (Mat 19:7-9).

Divorce obtained by a brother or sister on any ground except that allowed by Jesus is a sin which cannot be overlooked. Nevertheless, the ecclesia should not exclude the possibility of true repentance after the fact.

Furthermore, while remarriage by a divorced person, or marriage with a divorced person, are contrary to the highest ideals as expressed by Christ, it is possible to envision circumstances in which it would be unjust for an ecclesia to lay down a course of action without discrimination.

In dealing with all who come short of the divine ideal, our aim should be, not only to admonish and rebuke, but also to restore. While trying to maintain to the fullest the high standards of Christ’s teaching, we must beware of slipping unconsciously into an attitude toward offenders which the Lord would condemn. To achieve the right balance in these matters in the spirit of our Lord’s teaching, calls for prayerful and persistent effort and humility of mind.

Reading 1 – 2Sa 3

“Antagonism between the houses of Saul and David continued; irritating, annoying, fretful conflicts, but inevitably the house of Saul waxed weaker, for God was with David. Established in Hebron (the south), David’s power and influence was becoming more evident. The birth of his sons was evidence of his accepted status amongst his followers…

“Meanwhile Ishbosheth alienated Abner (vv 6-11). Abner had made himself indispensable to the cause of the house of Saul. He saw that Ishbosheth lacked the necessary qualities of true leadership, and so long as he remained in the standing of king, the cause was lost. He therefore took steps to supersede him by marrying Rizpah, and obtaining rulership for himself, thus causing a rift within the house of Saul. Abner’s treachery (v 12) demonstrated the sad case of those who plot against the righteous. To secure his position in Judah, David demanded the return of Michal (vv 13-16).

“However distressing the circumstances, it was important that David strengthen his position, and to do that he could not leave a princess in the possession of a man who might, in her right as daughter of Saul, make pretensions to the throne. She was David’s lawful wife, and not that of Phaltiel, and to have her restored to him at this time would demonstrate to the followers of Saul, the strength of his claim to the power and the weakness of the opposition. The beginnings of the reign of David, though involved in changing circumstances, soon became recognised by all Israel” (GE Mansfield).

Reading 2 – Jer 9:23,24

“This is what the LORD says: ‘Let not the wise man boast of his wisdom or the strong man boast of his strength or the rich man boast of his riches, but let him who boasts boast about this: that he understands and knows me, that I am the LORD, who exercises kindness, justice and righteousness on earth, for in these I delight,’ declares the LORD” (Jer 9:23,24).

“Whilst the heavenly hosts of stars and the earthly beauties of nature may stir our emotions, they are silent about our deepest needs and are heedless of our cries for help. When the Lord passed before Moses He proclaimed not the great wonders of His power but: ‘The Lord, the Lord… full of compassion and gracious, slow to anger and plenteous in mercy and truth.’ From thenceforward the purpose of the law and the prophets was to show this knowledge of God so that His people might trust in Him with all their hearts and not lean upon their own understanding. With the warning of Israel’s decline before them Judah was told, through Jeremiah: ‘Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving kindness, judgment and righteousness, in the earth: for in these things I delight, saith the Lord.’ This is the transcendent glory of the Father, who created the angels through immeasurable time; clothed Adam and Eve with skins; cared for His people Israel; prepared for the coming of His Son, and called a people for His greater glory, as many as the stars of heaven” (John Marshall, “The New Life” 53).

Reading 3 – Mat 20:16

“Why is it that the last shall be first? [Mat 20:16] What is it that makes this so difficult to accept? The answer came in the form of an ugly little dog. Sophie has taken over our hearts and in many respects our house. She is not particularly pretty (one ear stands up and one lies down, and she has patches of hair that inexplicably shoot up like a lion’s mane); nor does she have any pedigree. She is, however, a good little dog and clearly loves us. She follows me wherever I go all over the house. She can’t stand to be away from me. When I do go away and come into the house, I receive a greeting of a king. When I walk into the house, this little dog is celebrating like this is the most miraculous thing that has even happened — her master came home!

“Isn’t this a little how God views us? Let’s face it, we don’t provide God with a whole lot of value. He doesn’t really ‘need’ us any more than I ‘need’ my dog. What we do provide Him is love, devotion and faithfulness. When Jesus comes back, will we celebrate like my dog celebrates when I come home? Or will we be like the bad dog who has spent the day chewing the sofa cushion, and then slinks off to hide? Do we follow our Master wherever He will lead us? Do we obey commands? Is our love demonstrative to Jesus in the way my dog’s love is to me?…

“Many of the qualities we attribute to great men and women — intelligence, boldness, speaking abilities, education, beauty, wealth, etc — mean absolutely nothing to God. In fact, these attributes can impede our service to God if they translate into pride. God loves us because we love Him (even though He loved us first!), and even if we are like ugly little dogs!

” ‘Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things — and the things that are not — to nullify the things that are, so that no one may boast before him’ (1Co 1:26-29)” (Kyle Tucker).

Reading 1 – 2Sa 4:9

“The LORD lives, who has delivered me out of all trouble” (2Sa 4:9).

God had always delivered David; he did not need the help of wicked men (like Recab and Baanah, who assassinated Ishbosheth, thinking it would please David).

“The more things collapse around us, and in our affairs, the more important closeness to God is, and the more important it is realized to be, if we are of the right mind. This is the blessing of adversity. This is why Paul ‘rejoiced in sufferings’ [Rom 5:3] and James ‘counted it all joy when he fell into divers temptations’ [Jam 1:2]” (GV Growcott).

Reading 2 – Jer 10

Jer 10 portrays the great controversy: Idols versus Yahweh.

“The ‘portion’ of Jacob (Jer 10:12,13,16) is the inheritance of the fathers. The word ‘cheleq’ signifies ‘to apportion; separate’ and comes from a root signifying ‘to be smooth’, which evidently relates to the stones of judgment. Yahweh has judged Jacob faithful, elevated his name to Israel, and has determined his future. The seed of Jacob rest in the divine protection, for Yahweh judges against the enemies of Israel for the fathers’ sakes. The evidence of this is seen in ‘the earth by His power’ (v 12). The solid earth is itself a natural symbol of strength and stability, whilst the glorious heavens presents a panorama of glory, and the mighty deep shows the marvels of God’s handiwork. The constant labour of nature testifies that His activity is never suspended, His presence never withdrawn. The conflict of the elements, the roar of thunder, the flash of lightning, the downpour of waters, the rush of storm-wind, are His work and assist in developing His purpose. All the elements testify to His majesty, greatness, reality, importance, and our utter dependence upon Him (Psa 73:26). Let Israel understand, and let the Ecclesia perceive that the way of man is not in himself, but that Yahweh corrects with judgment (Jer 10:24)” (GE Mansfield).

Reading 3 – Mat 21:13

“IT IS WRITTEN,” HE SAID TO THEM, “MY HOUSE WILL BE CALLED A HOUSE OF PRAYER”: Jesus cites Isaiah, where the context reads: “And foreigners who bind themselves to the LORD to serve him, to love the name of the LORD, and to worship him, all who keep the Sabbath without desecrating it and who hold fast to my covenant — these I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations” (Isa 56:6,7).

Here is a symbolic indication that the court of the Gentiles was henceforth to be holy also (Gal 3:28). This scene took place in the court of the Gentiles. By using this area for moneychangers, the leaders had forgotten their delegated role of witnessing to the Gentiles (Zec 9:8).

God’s temple is not just a house where prayer is offered by people of all nations — which is true enough — but also a “house” (a spiritual house) built up by and consisting of prayers offered by many individuals, of many nations. With our prayers, wherever we might be physically, we “build” the “house” in which God dwells.

“BUT YOU ARE MAKING IT A ‘DEN OF THIEVES’ “: Jesus is blending a quotation from Jeremiah (Jer 7:11) in with the Isaiah quotation. The two citations take us from the pinnacle — what God’s house at its best might be — to the very lowest depth — what God’s house at its worst had become! And so God’s house — filled with a sort of spiritual leprosy — was now in dire need of cleansing by God’s true priest.

Reading 1 – 2Sa 6:17

“They brought the ark of the LORD and set it in its place inside the tent that David had pitched for it [in Jerusalem], and David sacrificed burnt offerings and fellowship offerings before the LORD” (2Sa 6:17).

A number of David’s psalms stem from this incident:

“LORD, who may dwell in your sanctuary? Who may live on your holy hill? He whose walk is blameless and who does what is righteous, who speaks the truth from his heart” (Psa 15:1,2).

“Who may ascend the hill of the LORD? Who may stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear by what is false” (Psa 24:3,4).

“Your procession has come into view, O God, the procession of my God and King into the sanctuary. In front are the singers, after them the musicians; with them are the maidens playing tambourines. Praise God in the great congregation; praise the LORD in the assembly of Israel” (Psa 68:24-26).

“O LORD, remember David and all the hardships he endured… I will allow no sleep to my eyes, no slumber to my eyelids, till I find a place for the LORD, a dwelling for the Mighty One of Jacob… Let us go to his dwelling place; let us worship at his footstool — arise, O LORD, and come to your resting place, you and the ark of your might” (Psa 132:1,4,5,7,8).

Reading 2 – Jer 11

“Jeremiah’s message continues its indictment against a generation of faithless Israelites. The ecclesia was facing its last days, and entered into a conspiracy against the divine covenant in Jer 11.

As a representative of the small, faithful remnant within the nation,

Jeremiah endorsed the covenant: vv 1-5. He supported king Josiah, and later predicted the advent of the New covenant (Jer 31:31-34). Then the prophet proclaims the Truth throughout Judea: vv 6-8. He is directed to tour the land with the message of the Covenant — a tour that brought him into conflict with his own city, and in so doing, he typed the Christ. The people turned back: vv 9,10. Some time elapsed. The people returned home after the enthusiasm of the proclamation of the covenant, and celebration of Passover, but the tour of Jeremiah received little success. The people heard with impatience his warning words, and like their forefathers, stubborn of heart, they repudiated his strictures. Therefore the People will experience the curse of the Covenant: vv 11-14. Olive branches to be broken off: vv 15-17. The lamb to the slaughter: vv 18,19. Jeremiah’s prayer: Vindicate divine judgment: v 20. Yahweh promises to vindicate the prophet: vv 21-23.

Thus the chapter is a sad commentary on the way in which flesh reacts to the divine mercy, and reminds us that rejection of the warnings of the Word will bring a sad destiny” (GE Mansfield).

Reading 3 – Mat 22:11

“But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes” (Mat 22:11).

The word “see” is the Greek “theoreo” — suggesting a formal inspection by the king: something like being “presented” at court!

“Anciently, kings and princes were accustomed to make presents of changes of raiment to their friends and favourites, to refuse to receive which was an expression of highest contempt (2Ki 10:22; Est 6:8; 8:15). It was, of course, expected that such garments would be worn when they came into the presence of the benefactor. The garments worn on festival occasions were chiefly long white robes; and it was the custom of the person who made the feast to prepare such robes to be worn by the guests. This renders the conduct of this man more inexcusable. He came in his common ordinary dress, as he was taken from the highway; and though he had not a garment of his own suitable for the occasion, yet one would have been provided for him, if he had applied for it. His not doing it was expressive of the highest disrespect for the king” (Albert Barnes).

The respected rabbinical scholar Edersheim cites, as background to this parable, two commonly-known rabbinical parables (from which Jesus may have borrowed, or at least used as his “jumping-off” place):

In one parable the king is represented as inviting his subjects to a feast, without, however, fixing the exact time for it. When inviting the guests, the king had told them to wash, anoint, and array themselves in their festive garments. But the foolish assume that they will know well in advance, from the preparation of the food and the arranging of the seats, when the feast was to begin; and so they had gone, the mason to his cask of lime, the potter to his clay, the smith to his furnace, the fuller to his bleaching-ground. But suddenly comes the king’s summons to the feast, when the wise appear festively adorned, and the king rejoices over them, and they are made to sit down, eat and drink. But he is angry with the foolish, who appear squalid, unwashed, and unadorned, and are ordered to stand by and look on in anguish, hunger and thirst. The second parable tells of a king who committed to his servants the royal robes. The wise among them carefully laid them by while the foolish put them on when they did their work. After a time the king asked back the robes, when the wise could restore them clean, while the foolish had them soiled. Then the king rejoiced over the wise, and, while the robes were laid up in the treasury, they were bidden go home in peace. But to the foolish he commanded that the robes should be handed over to the fuller, and that they themselves should be cast into prison.

And so the Bride makes herself ready for the wedding, and she is given “fine linen, bright and clean” — which represents “the righteous acts of the saints”. In the Mat 22 parable, all the guests are in the same role as the “Bride” in Rev 19: they are the multitudinous bride — and the garments they have been “given” are twofold:

Their nakedness, or sins, have been covered by the “garment” provided by the Bridegroom (in symbol, this is equivalent to being washed and cleansed with water through the word, etc, in Eph 5:26,27; and/or garments washed white in the blood of the Lamb, in Rev 7:14) [contrast this with the fig-leaf coverings, which is all Adam can provide for Eve to cover her nakedness after the original sin!]. But without their own righteous acts, by which their faith is demonstrated to be real (Jam 2:17-26), they would be rejected, because their faith would have been dead!

So it would seem that, in the special wedding garments, there may be two aspects involved: first, a garment which is provided by the host, or bridegroom, or king; and secondly, the need for each invited guest to keep his or her own special garment washed and clean and ready to wear.

Reading 1 – 2Sa 7:16

The LORD God’s promise to David:

“Your house and your kingdom will endure forever before me [according to some Hebrew manuscripts and the Septuagint; but most Hebrew manuscripts have ‘you’!]; your throne will be established forever” (2Sa 7:16).

In this covenant is revealed the selection of David’s house as the family through whom the Messiah was to come. Note the development of the covenant:

Adamic covenant: Gen 3:15. Abrahamic covenant: Gen 13:14-18. Immortal seed of Abraham will inherit the land of Palestine. Jacob’s prophecy: Gen 49:8-10. Selection of the tribe of Judah as the royal tribe. Davidic covenant: 2 Sa 7:12-16. Selection of the family of David as ancestors of the Messiah. Gabriel’s visit to Mary: Luke 1:26-35. Selection of the virgin to bear the Son of God.

David’s kingdom, of Israel, is also called also the Kingdom of God, and the kingdom of the Lord: 2Ch 13:8; 1Ch 28:5.

The key points of the promise to David are:

David’s throne will be eternal (Psa 89:34-36; Isa 9:6,7; 55:1-3). It will be established through a natural descendant of David (v 12; Ps 132:11; Jer 33:17-21; Isa 11:1-5; Acts 2:30,31; 13:22,23; Luk 1:30-34)… …Who would also be the Son of God (v 14; Psa 89:26,27; Heb 1:5; Luke 1:32). After David had died (vv 12,19; Act 2:29)… …But in his presence (AV has “before you”, instead of “before me”): Isa 24:23; Act 15:16; Jer 30:9-11; 2Sa 23:5; Isa 9:6,7; Luk 1:32,33.

Reading 2 – Jer 12:1-5

Jeremiah complains to God:

“You are always righteous, O LORD, when I bring a case before you. Yet I would speak with you about your justice: Why does the way of the wicked prosper? Why do all the faithless live at ease? You have planted them, and they have taken root; they grow and bear fruit. You are always on their lips but far from their hearts” (Jer 12:1,2).

“It was Job’s problem over again, in almost as acute a form, for, like Job, Jeremiah could urge his own blamelessness…” (HA Whittaker, “Jeremiah” 49).

“Yet you know me, O LORD; you see me and test my thoughts about you” (v 3).

*****

Beginning in v 5, God answers Jeremiah. “Nevertheless in the LORD’s response there was but cold comfort at present for this solitary sensitive witness for truth…” (Ibid).

“If you have raced with men on foot and they have worn you out, how can you compete with horses? If you stumble in safe country, how will you manage in the thickets by the Jordan?” (v 5).

” ‘Your experiences hitherto are but mild compared with what is to come; this is but an apprenticeship to fit you greater rigour and higher endeavour’… Poor Jeremiah! Is there no crumb of comfort for your soul? Hold fast to your confidence in the righteous judgments of Jehovah, and stay yourself on His promise of a day when ‘a King shall reign in righteousness’; there is naught else in this bitter evil present” (Ibid 50).

Reading 3 – Mat 23:29-31

“Woe to you, teachers of the law and Pharisees, you hypocrites! You build tombs for the prophets and decorate the graves of the righteous. And you say, ‘If we had lived in the days of our forefathers, we would not have taken part with them in shedding the blood of the prophets.’ So you testify against yourselves that you are the descendants of those who murdered the prophets” (Mat 23:29-31).

“How? Why? Might not the Pharisees have replied that, by honoring their remains and their memory, they condemned their murderers? The greatest sin of Israel and of the world was and is, apostasy from the true God and His worship by idolatry; and the most prevalent mode of this apostasy is sacrilegious reverence for dead men’s tombs and bones… Now, it was for rebuking this and other kinds of idolatry, that ‘the fathers killed the prophets’; and those who built their tombs would, in like manner, kill anyone who condemned their idolatrous reverence for these very sepulchers. Thus the Pharisees, by the very act of building those tombs of the prophets, and ‘honoring’ them as they did, showed plainly that they were activated by the same spirit that led their fathers to kill them; and, to make this matter self-evident, they very soon proceeded to crucify the Lord of the prophets because of his faithful rebukes. Nor has this spirit changed in the least during the subsequent eighteen hundred years. Now, here, in Jerusalem, should the Savior reappear, and condemn with the same severity our modern Pharisees, they would kill him upon his own reputed tomb. I say this not with a faltering perhaps, but with a painful certainty. Alas! how many thousands of God’s people have been slaughtered because of their earnest and steadfast protest against pilgrimages, idolatrous worship of saints, tombs, bones, images, and pictures! And whenever I see people particularly zealous in building, repairing, or serving those shrines, I know them to be the ones who allow the deeds of those who killed the prophets, and who would do the same under like circumstances” (WM Thomson, “The Land and the Book” 639,640).

Do we “build up” the “tombs” of our Christadelphian “prophets”? If so, is there any danger in doing so?

Are dead “prophets” less threatening than living ones? Seems to me that dead “prophets” (and I use the term loosely here — whether referring to Isaiah and Jeremiah, or John Thomas and Robert Roberts) can be shut up in books, closed between the covers, and “controlled”… whereas living “prophets” go walking around sticking their noses into our business when we least like it, encouraging us more directly by word or deed to DO something when we would rather do nothing, and generally kicking us out of our “comfort zones”. They can’t be as easily “shut up” or “put on a shelf”. Maybe that’s why we don’t care for the living “prophets”. Maybe that’s why we sometimes hasten their demise! Jesus also said, “Only in his hometown, among his relatives and in his own house is a prophet without honor” (Mar 6:4).