Reading 1 – Job 32

“So Elihu son of Barakel the Buzite said: ‘I am young in years, and you are old; that is why I was fearful, not daring to tell you what I know’ ” (Job 32:6).

In vv 6-22, Elihu addresses the three — giving his reasons for intervention.

God’s endorsements of Elihu’s words:

Reading 2 – Zec 8:16,17

“The LORD had determined to do good to Jerusalem instead of the evil He had given them because of their wickedness. But to ensure that the good He gave them was going to continue, there were four small but challenging things He asked them to do:

Speak the truth to each other. Grumbling behind each other’s backs, misleading people, gossip and lies seem to be the normal standard of speech for the world today. But it must be different for us. The NT adds to this instruction when it tells us to ‘speak the truth in love.’ Render true and sound judgement in your courts. ‘The truth, the whole truth and nothing but the truth.’ This phrase and swearing on the Bible do not mean what they used to. But we must do our part to be true. Do not plot evil against your neighbour. Climbing the corporate ladder and getting rid of neighbourly nuisances are both ways we can be sucked into plotting evil. Be kind and compassionate instead. Do not love to swear falsely. Instead we must delight in doing what is right and just.

“Do these things and be well on the way to being pleasing to the LORD” (Robert Prins).

Reading 3 – Rev 5:3-5

“But no one in heaven or on earth or under the earth could open the scroll or even look inside it. I wept and wept because no one was found who was worthy to open the scroll or look inside. Then one of the elders said to me, ‘Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals’ ” (Rev 5:3-5).

“And there was found none worthy to do so, neither an angel in heaven, nor any mortal man on earth, nor any of past generations now buried under the earth. Well might John weep! The situation emphasized that redemption and the reading of a Book of Life could never come by angelic ministration nor by the efforts of any mortal man, nor by the self-sacrifice of those prepared to die for others, but in one way and one way only — through the death of a divinely provided sacrifice (v 6). Is it exaggeration or presumption or blasphemy to suggest that even divine omnipotence and omniscience could have devised no other means to bring about human redemption than that Purpose which is being worked out in Christ?” (Harry Whittaker, “Revelation”).

Reading 1 – Job 22-31

Job 22-31: The third cycle of speeches:

Eliphaz (Job 22); Job’s reply (Job 23; 24); Bildad (Job 25); Job’s reply (Job 26); and Job’s monologues (Job 27 — 31).

Job’s final speech in the second cycle (Job 20) had demolished the foundation of his friends’ arguments concerning retribution. At the same time there had been awakened in Job himself a profounder knowledge and keener faith, a conviction concerning divine justice that carried with it future assurance, the inevitability of God’s intervention to right his wrongs — and under the power of this conviction, Job’s turmoil lessened and his serenity returned.

Their thesis gone, it was inevitable that the three friends should be driven from the field of argument. In this final debate, we notice how they were quickly silenced. A desperate last defense by Eliphaz, filled with wild, unsupportable accusations; a reply from Job that easily refuted them; a few words (mostly heard before) mumbled by Bildad, a brief reply by Job; and Zophar… failing to come forward at all. He had twice been mauled by Job, and twice was enough. For him, finally, discretion was the better part of valor.

With Zophar’s failure to come forward, Job was left the master of the field, to wind up the debate with a series of monologues.

Reading 2 – Hag 1:2-8

“These people say, ‘The time has not yet come for the LORD’S house to be built’ (Hag 1:2).

The people seem to have been waiting for some indication from God that they should resume building, but in the meantime they were busy building their own houses and had forgotten God’s previous commands to rebuild the temple. They were very practical when it came to building homes for themselves. They saw the need and proceeded to do something about it. But when it came to building a house that would honor Yahweh, enable them to worship Him as He had commanded, and exalt His reputation in their land, they were waiting. Seventeen years had passed. It was time to finish the unfinished temple structure, but the people put it on hold while they gave priority to what was more important to them.

” ‘Is it a time for you yourselves to be living in your paneled houses, while this house remains a ruin?… Give careful thought to your ways… Go up into the mountains and bring down timber and build the house, so that I may take pleasure in it and be honored,’ says the LORD” (vv 4,5,8).

“The doctrine of Purgatory is false. So is that of the larger hope. Akin to these untruths is the notion that we can idle away our Master’s time without imperilling our salvation. Whilst contemptuously thrusting aside the first two errors, let us not nurse the last. They are equally bad and fatal. Unbelief — a refusal to take God at His word — is at the bottom of them all. Each is a repetition of the old, old story: ‘Ye shall not surely die.’ We require to be very much on our guard against these and similar truth-hating, ease-loving, duty-procrastinating doctrines. Now is the day of salvation — the day for work and for exhibiting faithfulness — and we shall have no other. No work — no wage: this is the inexorable decree of the Scriptures. Are we disposed to idleness? — to look on with folded arms whilst others toil?

“Are we merely living on the labor of others? — allowing day after day to pass without the slightest effort to further the interests of our absent Master? If so, let us bestir ourselves ere it is too late. Night, when no man can work, is approaching for us all. In the hour of death, and much more in the hour of judgment, the sluggards of Christ’s household will bewail their folly. ‘Woe to the christian brother (said Bro Thomas) who presents himself at the tribunal of Christ with nothing else to offer but a hidden truth.’ Are we drones? Then let the shameful end of the slothful servant in the parable of our Lord sober and energize us (Mat 25:26). Let us unstop our ears to the voice which speaks so solemnly from heaven: ‘Behold I come quickly, and my reward is with me, to give every man according as his work shall be’ ” (AT Jannaway).

Reading 3 – 1Jo 5:2

“This is how we know that we love the children of God: by loving God and carrying out his commands” (1Jo 5:2).

“A brother among the children of Sodom, whether these bear the name or not, might have the experience of Lot ‘whose righteous soul was vexed from day to day.’ His love would be undrawn out. His soul would be stirred within him disagreeably, in accordance with the characteristic of divinely approved men, who ‘cannot bear them that are evil’ (Rev 2:2) and despise vile men, honouring them that fear the Lord (Psa 15:4); but by John’s rule, he would be able to comfort himself in the drought and in bitterness. He knows within himself that God is his chief delight, and the commandments of God the subject of his supreme regard. He can therefore say to himself, ‘Though my antipathies are stirred; though my soul eats in bitterness; though my love is rarely called out, I know that I love the children of God, because I love God and keep His commandments. I have only to meet them to have my soul awakened to the fullness of love, and borne aloft with exceeding joy’ ” (Robert Roberts, “Seasons of Comfort” 42).

Reading 1 – Job 12

“Zophar’s air of superiority aroused the ire of Job, who answered with heavy sarcasm: ‘Thou are the people without doubt, and wisdom shall die with you.’ He declared that his understanding was not inferior to theirs (Job 12:1-5). He then advanced incontestable facts:

The wicked prosper in spite of the dogma of his friends (v 6), and God is both wise and omnipotent (v 7 — Job 13:2)” (GE Mansfield).

Reading 2 – Nah 1:3

“The LORD is slow to anger and great in power” (Nah 1:3).

Yahweh is low to show anger, BECAUSE He is great in power. His power to judge is omnipotent, but His mercy is stronger!

“He is truly great in power who hath power over himself. When God’s power doth restrain Himself, then it is power indeed: the power that binds omnipotence is omnipotence surpassed. A man who has a strong mind can bear to be insulted long, and only resents the wrong when a sense of right demands his action. The weak mind is irritated at a little: the strong mind bears it like a rock which moveth not, though a thousand breakers dash upon it, and cast their pitiful malice in spray upon its summit. God marketh His enemies, and yet He bestirs not Himself, but holdeth in His anger. If He were less divine than He is, He would long ere this have sent forth the whole of His thunders, and emptied the arsenals of heaven; He would long ere this have blasted the earth… and man would have been utterly destroyed; but the greatness of his power brings us mercy” (CH Spurgeon).

Reading 3 – James 5:10

“Brothers, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord” (James 5:10).

“In pursuing our duties in the Truth, we must be actuated by a higher motive than that of present success. Whether men will hear or forbear, through evil report or good report, we must steadily and cheerfully go on. God more frequently than not permits our labors to be fruitless. ‘How few receive with cordial faith the tidings which we bring.’ We think of the labour and expense in our big and little efforts, and the infinitesimal results.

“Our failures, too, are not confined to the alien. How often is the faithful word of warning, of counsel, of reproof, treated with heartless contempt by professors in the household? Yes, there is now but little success; failure is the rule.

“Yet so far as the obedient are concerned, it is not really failure, for by means of it inconceivable good is being evolved. This will be apparent when the day arrives for the manifestation of the sons of God. Even the offense given, the misunderstanding created, the enmity and bitterness evoked, aid in developing the sufferings which teach obedience and bring perfection. Christ’s service calls for the exhibition of patience and long-suffering. These virtues can only be cultivated by turning a deaf ear to the likes and dislikes of man and performing our duties as unto Christ, who is at the head of affairs, manipulating them as His wisdom sees fit. In our trials, let us think of Jeremiah, Ezekiel, Daniel, and all the prophets, who through their patient endurance have earned the praise of God (Jam 5:10). Let us pray with Paul that we may be ‘strengthened with all might, according to His (God’s) glorious power unto all patience and long-suffering and with joyfulness’ (Col 1:11)” (AT Jannaway).

Reading 1 – Job 23:3

“If only I knew where to find him; if only I could go to his dwelling!” (Job 23:3).

“In Job’s uttermost extremity he cried after the Lord. The longing desire of an afflicted child of God is once more to see his Father’s face. His first prayer is not ‘O that I might be healed of the disease which now festers in every part of my body!’ nor even ‘O that I might see my children restored from the jaws of the grave, and my property once more brought from the hand of the spoiler!’ but the first and uppermost cry is, ‘O that I knew where I might find HIM, who is my God! that I might come even to His seat!’ God’s children run home when the storm comes on. It is the heaven-born instinct of a gracious soul to seek shelter from all ills beneath the wings of Jehovah. ‘He that hath made his refuge God,’ might serve as the title of a true believer. A hypocrite, when afflicted by God, resents the infliction, and, like a slave, would run from the Master who has scourged him; but not so the true child of God; he kisses the hand which smote him, and seeks shelter from the rod in the bosom of the God who frowned upon him. Job’s desire to commune with God was intensified by the failure of all other sources of consolation. The patriarch turned away from his sorry friends, and looked up to the celestial throne, just as a traveller turns from his empty skin bottle, and betakes himself with all speed to the well. He bids farewell to earth-born hopes, and cries, ‘O that I knew where I might find my God!’ Nothing teaches us so much the preciousness of the Creator, as when we learn the emptiness of all besides. Turning away with bitter scorn from earth’s hives, where we find no honey, but many sharp stings, we rejoice in Him whose faithful word is sweeter than honey or the honeycomb. In every trouble we should first seek to realize God’s presence with us. Only let us enjoy His smile, and we can bear our daily cross with a willing heart for His dear sake” (CH Spurgeon).

Reading 2 – Zec 1:4

“Do not be like your forefathers, to whom the earlier prophets proclaimed: This is what the LORD Almighty says: ‘Turn from your evil ways and your evil practices.’ But they would not listen or pay attention to me, declares the LORD” (Zec 1:4).

Zechariah was to warn the Israelites not to be like their forefathers — who refused to respond to the preaching of earlier (pre-exilic) prophets who urged them to repent (eg, Isaiah, Jeremiah, Ezekiel, Habakkuk). Their failure to do so resulted in the heaviest of punishments falling upon them: cp 2Ki 17:13,14; 2Ch 36:15-17; Jer 7:25,26.

TURN FROM YOUR EVIL WAYS…: “The world says, in its little, passing wisdom, that if you desire a better position in life: act and dress for it now. Live mentally in its atmosphere. Adopt all the ways and views constant with it. Eliminate from your life those things that are beneath its dignity and importance. Lift your conduct to comport yourself on its level. This is the world’s meaningless ‘advancement’: but the principle is so true in eternal things. If we expect to be made ‘equal to the angels’ and ‘stand in the presence of God’ throughout eternity, we must start acting like it now. We must live in harmony with it. Many things must be put away which — though not really ‘bad’ in themselves, and quite suitable for earthlings — are quite out of place in the environment we seek, and for which we must prepare ourselves. Do not carelessly indulge yourself at present with things inconsistent with divinity, in the vain delusion they’ll be miraculously and conveniently, at the last day, cleaned out of your mind and interests, to make you suitable for God’s company. It will be too late then. It’s your whole life’s present purpose (and opportunity) to labor fervently on it now — with, of course, God’s offered and essential help. Time is short! Don’t drift in fatal self-delusion” (GV Growcott).

Reading 3 – 3Jo 1:8

“We ought therefore to show hospitality to such men so that we may work together for the truth” (3Jo 1:8).

Aspects of fellowship:

Fellow-heirs: “This mystery is that through the gospel the Gentiles are HEIRS TOGETHER with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Eph 3:6). Fellow-soldiers: ” But I think it is necessary to send back to you Epaphroditus, my brother, fellow worker and FELLOW SOLDIER, who is also your messenger, whom you sent to take care of my needs” (Phi 2:25). Fellow-helpers: as above (3Jo 1:8) Fellow-workers: “Jesus, who is called Justus, also sends greetings. These are the only Jews among my FELLOW WORKERS for the kingdom of God, and they have proved a comfort to me” (Col 4:11). Fellow-servants: “Then each of them was given a white robe, and they were told to wait a little longer, until the number of their FELLOW SERVANTS and brothers who were to be killed as they had been was completed” (Rev 6:11). Fellow-prisoners: “Greet Andronicus and Junias, my relatives who have been IN PRISON WITH ME” (Rom 16:7). Fellow-laborers: “Yes, and I ask you, loyal YOKEFELLOW, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my FELLOW WORKERS, whose names are in the book of life” (Phi 4:3). Fellow-citizens: “Consequently, you are no longer foreigners and aliens, but FELLOW CITIZENS with God’s people and members of God’s household” (Eph 2:19).

Reading 1 – Job 33

“I am just like you before God; I too have been taken from clay” (Job 33:6).

Elihu takes the place of God — he is now the inspired bearer of His words (Job 32:8). He is the “daysman” (AV) or “someone to arbitrate”, whom Job had sought (Job 9:33).

In v 23 he speaks of “an angel on his side as a mediator, one out of a thousand, to tell a man what is right for him.”

Elihu understands the role of a mediator, and he uses words which are highly suggestive of Christ. Here is the intervention of a divine interpreter (Elihu… or, in later times, Christ) — or messenger (Mal 3:1) to explain to the sufferer what his duty was, and how God might pardon him. This may be compared with Paul’s letter to the Romans: “For all have sinned and fall short of the glory of God…” and are now in need of a mediator — which God alone can provide: Rom 3:23-26.

Reading 2 – Zec 9:9,10

“Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey. I will take away the chariots from Ephraim and the war-horses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations” (Zec 9:9,10).

This is one of the most significant passages of all the Bible, as regards Messianic prophecy — in both the Jewish and Christian traditions. Judaism sees in it a basis for a royal messianic expectation, whereas the New Testament and Christianity see a prophecy of the triumphal entry of Jesus Christ into Jerusalem on the Sunday before his crucifixion (Mat 21:4,5; Mark 11:1-10; John 12:15). Thus, though the fulfillment may be in dispute, there is unanimous conviction that a descendant of David is depicted here, one who, though humble, rides as a victor into his capital city Jerusalem. The way will have been prepared by the imposition of universal peace, following which the king will exercise dominion over the whole world.

Reading 3 – Rev 7:16,17

“Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes” (Rev 7:16,17).

“Several of these phrases are derived — with what appropriateness — from a wonderful Messianic prophecy in Isa 49. The entire chapter should be studied. It travels in a comprehensive sweep from Jesus in Gethsemane, contemplating his life’s work and effort apparently in ruins, to the glorious climax when he is able to rejoice in a vast multitude called out from Israel and the Gentiles to experience the marvels of God’s gracious salvation.

“In the words: ‘they shall hunger no more, neither thirst any more,’ is to be recognized the fulfilment of all that the Manna and the Smitten Rock foreshadowed in the wilderness (1Co 10:3,4) — the fulfilment also of Christ’s own promise: ‘He that cometh to me shall never hunger; and he that believeth on me shall never thirst’ (John 6:35). Those hungering and thirsting after righteousness find full satisfaction at last. It is an appropriate return from him whom, all unknowing, they fed when he was hungry and to whom they gave the cup of cold water when he was athirst (Mat 25:35; 10:42).

“An interesting idea emerges from the words: ‘neither shall the sun light on them, nor any heat.’ This word ‘heat’ (in Isa 35:7: ‘parched ground’) Gesenius dogmatically translates: ‘mirage’. There is marvellous appropriateness about this. The mirage of an oasis or pool leads the weary thirsty traveller on in hope. In the same way an anticipation of the nearness of the return of the Lord has buoyed up many a weary traveller to the Kingdom. What seemed so near in time has proved in fact to be remote. Many who thought to live to see the Kingdom established have gone to their sleep, some to a long, long sleep, but this prophecy in Revelation assures the faithful that the day surely comes when mirage will give place to reality, and faith to sight. And to make the assurance all the more emphatic, the phrase is introduced by a double negative: ‘no, never shall the sun light on them, nor any heat’ ” (Harry Whittaker, “Revelation”).

Reading 1 – Job 13:15

“Though he slay me, yet will I hope in him” (Job 13:15).

“Though He slay me, I will trust Him,”

Said the sainted Job of old;

‘Though He try me in the furnace,

I shall then come forth as gold.

Though the “worms of deep affliction”

Cause this body to decay,

In my flesh I shall behold Him —

My Redeemer — some glad day.

Though He slay me — can I say it

When I feel the searing fire,

When my fondest dreams lie shattered —

Gone my hope and fond desire?

Though He slay me, I will trust Him,

For He knows just how to mold,

How to melt and shape my spirit —

I shall then come forth as gold!

(Mary Kimbrough).

Reading 2 – Nah 3

“Nineveh is doomed! So came the voice of the second prophet who was required to set his face against the northern oppressor. About 250 years earlier, Jonah was sent with a message of repentance, and was received by the people of this Gentile city in gratitude. The judgment of Yahweh waited in the days of Jonah, but was unleashed in those of Nahum. Nineveh had deteriorated in morality, and had returned to its former wickedness. Its history was stained with blood, and it became the focus of divine judgment. The voice of Nahum (whose name means ‘Consolation’ or ‘Comfort’ and is found in the name of Capernaum), reflected the abhorrence of Yahweh. He spoke of:

The cause of the overthrow: vv 1-5. The lesson of the overthrow: vv 6-13. The certainty of the overthrow: vv 14-19.

“Nineveh represents the world of today, which captures and destroys the spirit of the Truth for those who involve themselves in worldliness. The prophet ironically bids the Ninevites to prepare for a long siege, and to anticipate their destruction. The prophecy is most appropriate for today, as we live on the eve of the ultimate judgment of God. Nahum joins with Jonah to represent the two advents of Christ: the first to reveal the ministry of reconciliation; the second advent to bring judgment against an evil world” (GE Mansfield).

Reading 3 – 1Pe 1:13

“Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed” (1Pe 1:13).

The first phrase in the NIV replaces the KJV’s literal translation “Gird up the loins of your mind.” The figure is of a man gathering the folds of his long garment and tucking it into his belt so that he can move freely and quickly (cf 1Ki 18:46; Jer 1:17; Luk 17:8). This was especially true at Passover (Exo 12:11). Related uses of the figure occur in Luke 12:35 and Eph 6:14. “Pull yourselves together” is a comparable English idiom.

“Discipline yourself. Keep bringing yourself back very frequently to the basic purpose of your life. As far as practical, pause very briefly every hour on the hour for reorientation of your thoughts and activities. Put aside all passing problems for a moment alone with God and with His eternal peace. Our greatest problem is distraction and forgetfulness. The whole weight of the natural mind is toward low and present things. We must keep pulling the mind upward. It is not merely for man’s convenience that God has caused the day to be divided into hours. They should be points of reference, compass settings, memory markers. Like the year and the month and the day and the seven-day cycle, they are measuring milestones to remind us to pause, review and refresh ourselves. We mean well, we plan well, and we determine well: but remembering and staying consistently on course are our besetting problems. Set yourself up periodic memory points, course-checking points. Of course the ideal is constant unwavering awareness; a perfect, undeviating, arrow-straight course toward the eternal goal. But we are weak creatures. Life is an endless, painful (though joyful and glorious) struggle to keep bringing ourselves back to being what we ought to be and doing what we ought to do” (GV Growcott).

“Be self-controlled”: The Greek present participle is “nephontes” and implies another figure. The original meaning of “nepho” related to abstaining from excessive use of wine. In the New Testament its sense broadens to “live soberly” — a meaning that embraces sound judgment in all areas of life.

“Set your hope fully on the grace to be given you when Jesus Christ is revealed”: Now we are God’s children, John wrote, but when Christ returns, we will be like him (1Jo 3:2,3). This longing for the Second Coming permeates the New Testament writings (cf Act 1:11; Rom 11:26; 1Co 15:51; 1Th 4:13-17; Heb 9:28; Jam 5:8; 2Pe 3:12,13; Rev 1:7; 19:11; 22:7-20).

Reading 1 – Job 11:5

Zophar (who speaks in Job 11; 20) is content with mere assumption, and dogmatism (Job 11:6; 20:4). He also has a too rigid view of providence (Job 11:13-20; 20:5): that is, that “the triumphing of the wicked is short” (Job 20:5).

“Oh, how I wish that God would speak, that he would open his lips against you” (Job 11:5).

“Zophar was agitated that Job said that he hadn’t sinned and that he was pure in God’s sight. Zophar was sure that Job was wrong — after all, he thought, God must be punishing Job for his sin. So Zophar voiced a wish. He said, ‘Oh, how I wish that God would speak, that he would open His lips against you and disclose to you the secrets of wisdom, for true wisdom has two sides.’

“Zophar’s wish did eventually come true. But the result wasn’t what he had expected. God did answer Job and he put him back in his rightful, humble place. But God also told Job to pray for his friends — including Zophar, so that He would not deal with them as their sins deserved. He told them that He was angry with them because they had not spoken the truth about Him as Job had.

“God can see the big picture. The men in the story of Job may have thought they could see the whole picture of what was going on, but in actual fact their view was very lopsided. We too can have the same problem when we judge another person and wish a judgement on them. But beware: If we haven’t seen the big picture that same judgement might fall on us as it did to Zophar” (Robert Prins).

Reading 2 – Mic 7:3

“Both hands are skilled in doing evil; the ruler demands gifts, the judge accepts bribes, the powerful dictate what they desire — they all conspire together” (Mic 7:3).

BOTH HANDS ARE SKILLED IN DOING EVIL: They were “ambidextrous” when it came to sinning!

THE RULER DEMANDS GIFTS: “Gifts” is not in original: this may mean: “demands a sign” — and could answer to Herod’s asking for a miracle or a sign from Jesus.

THE JUDGE ACCEPTS BRIBES: Again, at the trial of Jesus, Pilate was probably seeking a bribe.

THE POWERFUL DICTATE WHAT THEY DESIRE: Caiaphas utters his own mischievous desire: “It is better for you that one man die for the people than that the whole nation perish” (John 11:50,51).

THEY ALL CONSPIRE TOGETHER: “And so they wrap it up” (KJV) — as if in a neat package! “There have been men who have been indolent in the performance of God’s work and have praised themselves for their love of peace. There have been others who have done evil with both hands earnestly, and have said, ‘See how zealous I am.’ In either case the deceitful human heart furnishes them with ample disguises, and ‘so they wrap it up’ ” (Islip Collyer, “Principles and Proverbs”).

Reading 3 – James 3:18

“Peacemakers who sow in peace raise a harvest of righteousness” (James 3:18).

James’ simile of the fruit trees (v 12) and his allusion to the “fruit” of righteousness (v 18) are echoes of the Lord’s figure of speech in the Sermon on the Mount: Mat 7:15-17. As did Christ, James foresaw that men would sow destruction and confusion in the field of God. The damage that such men would cause by their schismatic tendencies, born of jealousy and pride, would have to be counteracted by the pure and peaceable and gentle actions of others. With this in mind James speaks of the tree. There is a tree which is righteousness, and righteousness is its fruit. It is firmly planted, rooted in the truth, and nourished by the soft showers of heavenly wisdom. Its fruit is harvested and then sown by the peacemakers who are pure in heart. The product will be many “trees of righteousness, the planting of the Lord, that he may be glorified” (Isa 61:3). But there is a condition for this planting in which God works with and through men: it must be done “in peace”, for strife is destructive of the very seed of righteousness.

Reading 1 – Job 25

Job 25: Bildad virtually concedes Job’s argument. His few words might be paraphrased: “We do not know what your sin might be, but there obviously is one — because all men are sinners.”

However, this being true — all men are placed in the same condition before God. Therefore, Job’s question still stands: “Why am I singled out for special sufferings?” There is nothing left for his three friends to say.

Reading 2 – Zec 3:9

” ‘See, the stone I have set in front of Joshua! There are seven eyes on that one stone, and I will engrave an inscription on it,’ says the LORD Almighty, ‘and I will remove the sin of this land in a single day’ ” (Zec 3:9).

THE STONE I HAVE SET IN FRONT OF JOSHUA: The stone is a common figure of God and Messiah in the Bible (10:4; Exo 17:6; Num 20:7-11; Psa 118:22; etc). In the past God promised that the Stone would be a secure, never-failing refuge for His people (Isa 28:16; 1Pe 2:6). When Messiah appeared, however, He proved to be a stone over which the Jews stumbled and an offensive rock to them (Psa 118:22-23; Isa 8:13-15; Mat 21:42; 1Pe 2:4-9). Presently He is the foundation stone, the chief cornerstone of the church (Eph 2:19-22). And in the future He will be the great stone that smites the nations (Dan 2:35, 45).

THERE ARE SEVEN EYES ON THAT ONE STONE: Seven stones signifies complete divine intelligence (Zec 1:10; 4:10; 2Ch 16:9; Isa 11:2; Eze 1:18; 10:12; Col 2:3, 9; Rev 5:6). The eyes of the LORD — that is, the angels — are watching over this “Stone”, and helping it accomplish its desired work.

I WILL ENGRAVE AN INSCRIPTION UPON IT: What is engraved upon the Stone of Jesus?

the name of the Father, that is, Yahweh, found in “Yah-shua”, the Salvation of God; the reaffirmation of this at his baptism: “This is my beloved Son, in whom I am well-pleased!”; the wounds in his hands and feet, by which he was “sealed” to the service of his Father; and ultimately the reward he received: the divine nature:

“The writer, or engraver, is the Seven-Horned and Seven-Eyed Spirit (Zec 4:5; 5:6) who ‘engraves the graving thereof’. When the dead body prepared for the Spirit (Heb 10:5) was restored to life, and had come forth from the sepulchre, the Spirit, ‘in a moment, in the twinkling of an eye,’ engraved upon it, or impressed it with, every attribute necessary to constitute it ‘the Lord from the heaven’ — He ‘made it both Lord and Christ’. The precious stone had come out of the earth, whence all precious stones also come; but it had to be cut, polished, embroidered, and adorned, to bring out all the beauties of which it was susceptible. This the Spirit effected in the operation of raising the risen body to consubstantiality with the Deity.

“Now, it matters not whether it be one man to be made ‘the Lord from heaven,’ or a countless multitude of earthborns to be made the Holy Jerusalem ‘descending from the Deity out of heaven’ — the operation is the same. Every individual is subjected to a like polishing, embroidering, and adorning, as saith the Spirit who will do the work. ‘Him that overcometh,’ saith he, ‘I will make a pillar in the Nave of my Deity, and he shall go no more out; and I will write upon him the Name of my Deity, and the Name of the City of my Deity, New Jerusalem, which cometh down out of heaven from my Deity; and my new Name’ (Rev 3:12). To have the Name of Deity, the Name of the City, and the New Name, engraved or written upon one, is for such an one first to come into existence, and then, to become a constituent of the things engraved. He becomes one of the City of the Deity, New Jerusalem; and in the operation is married to the Spirit in so close and intimate a union, that he becomes one body, flesh, and bones, with the Spirit; so that all the earthiness and corruptibleness of his grave-body is ‘swallowed up of life;’ it loses its similitude to the nature of the first Adam; and acquires ‘the heavenly image’ of the Lord from heaven” (John Thomas, “Eureka” 3:687).

I WILL REMOVE THE SIN OF THIS LAND IN A SINGLE DAY: Compare v 4. What Christ did for himself he also did on behalf of others: Heb 7:27; 9:28; 10:14. See also John 11:49-53; Zec 13:1; Isa 66:7,8; Rom 11:26,27.

Reading 3 – Jud 1:21-25

“And perhaps an exhortational point on priesthood might be helpful. We shall be a kingdom of priests. The work of a priest involved blood, sweat and tears; smoke, dirty ash, and much manual labour. One washed, but was never clean for very long, the work was so messy. And the work of cleaning out the altar, the ground, the ornaments, was never finished. One got one’s hands dirty, immersing them in filth, blood, and broken tissue continually. And one’s neighbours brought their diseases, their lesions, close to one’s face seeking compassion, seeking diagnosis, seeking healing. Lifting; cleaning; scouring; teaching; eating and fellowship, all in the presence of God. What a picture of effortful service. Is this not ecclesial life?” (Dev Ramcharan).

Think of all the cleanup the priests and Levites would have to do. HOW did they deal with all the mess? How did they get all the blood out of the garments? Or DID they? As we think about the work of the priests, we have to naturally wonder: ‘Didn’t they… sometimes… have to make a clean sweep, a spring house-cleaning? Didn’t they have to stop everything else, and wash down the whole altar, tabernacle, temple? And wash it again? Didn’t they have to make a perfectly new, fresh start?

I don’t know. Did they? Could they? Or did they go on, from day to day, and week to week, and year to year, accumulating more encrusted blood and gore, and dirt… and never quite getting clean again, either themselves, their garments, or their work area? Maybe that’s the point: we never ever really “get clean” again either, in the ecclesia, either individually or collectively.

Except… through the cleansing, and sanctifying, of the sacrifice of our Saviour — which cleanses the “conscience” (Heb 9:14) and not necessarily the body.

So there you are: a body (individually) and a “body” (collectively, and ecclesially) unclean in and of itself, and which life soils more and more, with each passing day… but… somehow, miraculously… washed and purified through faith in our Lord.

“Keep yourselves in God’s love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life. Be merciful to those who doubt; snatch others from the fire”… an allusion to the altar, and the sacrifices?… “and save them; to others show mercy, mixed with fear — hating even the clothing stained by corrupted flesh”… sounds like the priestly garments?… “To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy — to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore!” (Jude 1:21-25).

Reading 1 – Job 19:25

“I know that my Redeemer lives” (Job 19:25).

Yahweh is the redeemer (Heb “goel”) of His people: Exo 6:6; Psa 19:14; 78:35; Isa 41:14; 59:20.

“Goel” is translated “avenger” (Num 35:12), “revenger” (Num 35:19,27), “near-kinsman” (Rth 2:20; 3:9); “deliver” (Psa 119:154); “ransomed” (Isa 51:10); “kinfolk” (1Ki 16:11); “kinsman” (Num 5:8).

The ‘near-kinsman” should redeem his brethren if they have fallen into slavery or servitude (Lev 25:47-55; cp Rom 6:17,18).

He may also function as:

1. An avenger of blood: Jos 20:3-6; Num 35:15-28; Deu 19:6-12. Cp Rom 12:19; Rev 6:10.

2. An avenger of violated rights: Rth 4:1,6,8.

3. A redeemer of the fatherless (Pro 23:10).

4. A redeemer from:

death, grave (Hos 13:14), evil (Gen 48:16), deceit and violence (Psa 72:14), and enemies (Psa 106:10; 107:2).

*****

“I know that MY Redeemer lives!”

What good is a Redeemer who does not redeem ME? What benefit is an Avenger who does not stand up for ME? The difference is absolute: it is the difference between gold ore buried in the mine, and gold coins in my pocket!

Reading 2 – Zep 1:4-6

“I will stretch out my hand against Judah and against all who live in Jerusalem. I will cut off from this place every remnant of Baal, the names of the pagan and the idolatrous priests — those who bow down on the roofs to worship the starry host, those who bow down and swear by the LORD and who also swear by Molech, those who turn back from following the LORD and neither seek the LORD nor inquire of him” (Zep 1:4-6).

“I will sweep away — or cut off”… four distinct classes of sinners:

The OPEN idolaters: “every remnant of Baal, the names of the pagan and the idolatrous priests — those who bow down on the roofs to worship the starry host” (vv 4,5). The SECRET idolaters: “those who bow down and swear by the LORD AND who ALSO swear by Molech” (v 5). The backsliders: “those who turn back from following the LORD” (v 6). The indifferent: “those who… neither seek the LORD nor inquire of him” (v 6).

That seems to cover the field rather well! Can we imagine any sort of sinner who does not fall into at least one of these categories? Do we not sometimes find even ourselves perilously entrapped in sins of most of these types?

It all has to do with “caring”: the open idolaters CARE, but they care wrongly; they have a zeal but not according to knowledge, and they bow five times a day toward Mecca or burn incense to a smiling stone image, but it profits them nothing.

The secret idolaters CARE too, but only half-heartedly; they serve God at times, but they never quite overthrow the altar of “Mammon” in their lives!

The backsliders CARED for God at one time, but they stopped caring. Perhaps the “cares of this world, and the deceitfulness of riches” entered their lives and choked the word of God.

And, last, there are the indifferent, who CARE not at all, who cannot be moved even with dynamite from the comfortable ruts of their sad, empty little lives.

What is the lesson for us? God sees and will judge EVERY type of iniquity: the external idolatry of false religion as well as the secret, internal idolatry of covetousness (Col 3:5), which wears a cloak of “righteousness” in order to deceive (both itself and others).

“Search us, Lord, and know our heart.

With every idol bid us part.”

These exhortations are lost on us if we think only of “idols” made of wood and stone, and pride ourselves as having nothing to do with such. But the “idols” that should frighten us, from whose bondage we should pray to be delivered, are the modern “gods” of materialism, licentiousness (in books, movies, and television), and pleasure-seeking! For God WILL judge EVERY type of sin: the open indifference of atheism no more than the hidden indifference of a lax Laodicean faith which seeks its own comfort and ignores its “nakedness” in God’s sight.

Reading 3 – 2Pe 3:11

“Since everything will be destroyed in this way, what kind of people ought you to be?” (2Pe 3:11).

“So it is with all the doctrines of Scripture; they are all intended to have a transforming power, and it is in this way that we should view them. This reflection provokes another: if the Scriptures are designed to have such a vital influence upon us, how regularly and how prayerfully we should be reading them; and what a wise arrangement it has been that in our daily readings we set out to read all of them, and not just a selection according to our taste” (Fred Pearce, “The Christadelphian” 114:169).

Reading 1 – Job 6:21

“Now you too have proved to be of no help; you see something dreadful and are afraid” (Job 6:21).

“Why is it that humans are fascinated by freaks — the elephant man, the bearded lady, Siamese twins — as long as they are kept a safe distance away? But as soon as we are confronted by a person like that, whose features are deformed or who has a serious and visible illness, we feel insecure, frightened and well out of our comfort zone. We can feel similarly out of our depth if we know of a personal problem of an acquaintance, or when someone is in mourning from a death. What do we say? How do we react? Do we ignore it? Or should we dwell on it? I don’t have the answers to those questions, but Job felt that he was in the position of the freak, the outcast. His friends came to comfort him and he said, ‘Now you too have proved to be of no help; you see something dreadful and are afraid.’ If Job had been his normal, rich, healthy self, his friends would have had no problem discussing his feelings and solving his problems. But here was a sick, ugly and rejected man and they couldn’t get past his looks and their fear to comfort him.

“Let us be glad that God can see past our outward form and can look at our hearts to comfort us — and let us try to do the same” (Robert Prins).

Reading 2 – Mic 2:13

“One who breaks open the way will go up before them; they will break through the gate and go out. Their king will pass through before them, the LORD at their head” (Mic 2:13).

ONE WHO BREAKS OPEN THE WAY WILL GO UP BEFORE THEM: As a shepherd breaks through obstacles and barriers to lead his sheep into pleasant pastures, so Israel’s Good Shepherd will clear the way for His sheep to return to the land (cp Psa 78:52,53; 80:1). They will break out of their former habitations, pass through the way he opens for them, and leave all parts of the world to return to the Promised Land.

The “Breaker-Through” later became one of the recognized titles of the Messiah, and was used by various rabbis.

THE KING WILL PASS THROUGH BEFORE THEM, THE LORD AT THEIR HEAD: Yahweh would not only function as their Shepherd but also as their (Davidic) King (cp Isa 6:5). He will lead them as a mighty conqueror and ruler (cp Isa 33:22; Zep 3:15; Zec 14:9), especially in the person of His Son.

Reading 3 – Heb 12:27

“The words ‘once more’ indicate the removing of what can be shaken– that is, created things — so that what cannot be shaken may remain” (Heb 12:27).

We have many things in our possession at the present moment which can be shaken, and it ill becomes a believer to set much store by them, for there is nothing stable under the sun; change is written upon all things. Yet, we may derive real comfort from the things that cannot be shaken, which will remain. Whatever your losses have been, or may be, you enjoy present salvation. You are standing at the foot of his cross, trusting alone in the shed blood of Jesus, and no rise or fall of the stock markets can interfere with your salvation in him; no breaking of banks, no failures and bankruptcies can touch that. God is your Father. No change of circumstances can ever rob you of that. Although by losses brought to poverty, and stripped bare, you have another permanent blessing, namely, the love of Jesus Christ. He loves you with all the strength of his affectionate nature — nothing can affect that. The fig tree may not blossom, and the flocks may cease from the field, it matters not to the one who can sing, ‘My Beloved is mine, and I am his.’ Our best portion and richest heritage we cannot lose. Whatever troubles come, let us show that we are not such little children as to be cast down by what may happen in this poor fleeting state of time. Our country is Immanuel’s land, our hope is the coming Kingdom, and therefore, calm as the untroubled sea of the Apocalypse; we may see the wreck of everything around us, and yet still rejoice in the God of our salvation.