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 17

“The spirit of Judas against Christ is revealed in the wicked and treacherous action of Ahithophel against David. Ahithophel conspired with Absalom as Judas did with the rulers of Judah. He offers a seven-point situation to Absalom. But Absalom was not convinced that this advice would achieve his designs on the throne (vv 1-4). He was doubtful of the genuineness of the advice of David’s former counsellor, and sought confirmation by Hushai (vv 5,6). David’s future trembled in the balance as the court waited to hear the counsel of Hushai. But Hushai was able to sway Absalom (vv 8-14). Contemptuously brushing aside the previous advice as unsound, he drew a picture of the extreme difficulties it presented, then sketched a plan for a general campaign. It succeeded. A warning was sent to David (vv 15-20). There was a near escape as an anonymous sympathiser of David in this apparently bitter and hostile city sent a message, causing David to retreat over the Jordan (vv 21,22). The result of Hushai’s advice caused Ahithophel to commit suicide, as did Judas after him (v 23). As a result civil war erupted in the Land (vv 24-26), whilst the remnant with David was strengthened in exile (vv 27-29). Here is a picture of the experiences of the multitudinous Christ as they, with their Lord David, wait in exile until the great King will return to Zion” (GEM).

Reading 2 – Jer 21:4,5

“This is what the LORD, the God of Israel, ‘I myself will fight against you with an outstretched hand and a mighty arm in anger and fury and great wrath’ ” (Jer 21:4,5).

The very powers exercised on Israel’s behalf in days gone by (Deu 4:34; 5:15; 26:8) were now to be turned against them.

Contrast Jeremiah’s firmness of conviction, here, with his timidity in Jer 1, and his bitterness of spirit in Jer 20:14.

Reading 3 – Rom 7:18,24,25

“I know that nothing good lives in me, that is, in my sinful nature [or ‘my flesh’]. For I have the desire to do what is good, but I cannot carry it out” (Rom 7:18).

This statement repudiates any theory in the mind of Paul’s readers concerning “inherent goodness” as being an innate possession within “flesh”; the “flesh” is radically bad!

In Victor Hugo’s story, a ship is caught in a storm. The frightened crew hears a terrible crashing sound below. Immediately the men know what it is: a cannon has broken loose and is crashing into the ship’s side with every smashing blow of the sea! Two men, at the risk of their lives, manage to fasten it down again, for they know that the unfastened cannon is more dangerous than the raging storm. Many people are like that ship — their greatest danger areas lie inside, not outside!

Instead of “lives” in Rom 7:18, the word might better be rendered “dwells” (AV): it is “nothing good” that “dwells” in me! The invader — which is “sin in the flesh” — has managed to secure more than a foothold; he roams the place, considering it his home. In putting the matter like this, Paul has moved from a consideration of outward acts to an emphasis on the unwanted tenancy of King Sin. With this alien master in control, no matter how strongly a man wants to do the good, he finds himself checkmated. He cannot carry it out.

*****

“What a wretched man I am! Who will rescue me from this body of death?” (Rom 7:24).

Paul felt that he bore a loathsome, leprous nature which he called “a vile body” (or a body of humiliation: Phi 3:21). Such a nature is incurable.

“There seems to be an allusion to the ancient custom of certain tyrants who bound a dead body to a living man and obliged him to carry it about, till the contagion from the putrid mass took away his life” (Adam Clarke).

*****

“Thanks be to God — through Jesus Christ our Lord! So then, I myself in my mind am a slave to God’s law, but in the sinful nature a slave to the law of sin” (Rom 7:25).

V 25 is a summary of the whole chapter. “My mind” is a synonym for the intellectual assent of the believer; and “the sinful nature” for the human, sin-prone flesh he bears.

“Paul was human and he knew the difficulties of life. His apostleship did not exempt him from any conflict that is the common lot of all. His early efforts to keep the law of Moses, combined with his later knowledge of God’s purpose, must have given him a fearless and honest power of introspection. While it is one Paul, he yet recognizes that he is under two influences. In Galatians he says ‘I live, yet not I, but Christ liveth in me’ [Gal 2:20]. [But] here he says, speaking of failure to do as he would have liked, ‘It is no more I, but sin that dwelleth in me.’ There is a danger of these words being used to get rid of personal responsibility. They will always remain true when every effort has been made to follow righteousness, but should only be used when that effort has been made, when the words from Galatians can also be used. To follow a way of sin and excuse it by putting the blame on ‘sin that dwelleth in me’ is as far removed as possible from Paul’s position. In fact, it would seem that those only can rightly use his words who are trying most to be followers of Paul as he was of Christ” (John Carter, “Romans”).

Reading 1 – 2Sa 18:29

“The king asked, ‘Is the young man Absalom safe?’ ” (2Sa 18:29).

This question has often been asked by loving fathers about their sons. And sometimes the answer must be, “No, he is in great danger.” The young man is not “safe”, firstly, if he is at enmity with his father — for, if a man love not his own parents on earth, how can he love his Father who is in heaven?

And, again, the answer may be, “We have seen him lately in bad company. He has associated with other young men who are of loose morals. No, the young man is not safe there.”

Neither is he “safe” if he has taken to indulging in expensive habits. “Absalom provided himself with a chariot and horses and with fifty men to run ahead of him” (2Sa 15:1). This extravagance was a sign of evil. A youth who lavishes money upon needless luxuries is not safe.

And once again, the young man is not safe if he is especially concerned about his personal appearance. “In all Israel there was not a man so highly praised for his handsome appearance as Absalom. From the top of his head to the sole of his foot there was no blemish in him” (2Sa 14:25). When young people are taken up with their own persons, and are vain about their hair, their looks, and their clothes, then may we be sure that they are not safe, for the proud are always in danger.

Reading 2 – Jer 22:6-8

“For this is what the LORD says about the palace of the king of Judah: ‘Though you are like Gilead to me, like the summit of Lebanon, I will surely make you like a desert, like towns not inhabited. I will send destroyers against you, each man with his weapons, and they will cut up your fine cedar beams and throw them into the fire. People from many nations will pass by this city and will ask one another, ‘Why has the LORD done such a thing to this great city?’ ” (Jer 22:6-8).

Is not the sight of a city in ruins always a source of pathetic interest? As we wander about the silent streets of Pompeii the stillness of death is appalling by contrast with the tumult of pleasure and commerce which formerly filled those once busy markets and squares. Such a melancholy spectacle provokes thought and inquiry. It was while seated among the ruins of the Capitol in Rome that Gibbon first thought of writing the history of the decline and fall of Roman Empire. The magnificent ruins of Carnac and of Persepolis naturally lead us to ask how prosperity and power came to pass away from Persia and Egypt. The unparalleled devastation of Hiroshima, magnificent itself in an awful way, give us pause to reflect on the fragility of life, and of civilization itself, in this post-atomic age.

So must it have been in ancient times with the ruins of Jerusalem. Jeremiah warns the citizens that their city, now brilliant in splendor and prosperity, will soon astonish all beholders with its overthrow.

“I met a traveller from an antique land,

Who said — ‘Two vast and trunkless legs of stone

Stand in the desert… Near them, on the sand,

Half sunk a shattered visage lies, whose frown,

And wrinkled lip, and sneer of cold command,

Tell that its sculptor well those passions read

Which yet survive, stamped on these lifeless things,

The hand that mocked them, the heart that fed;

And on the pedestal, these words appear:

‘My name is Ozymandius, King of Kings,

Look on my works, ye mighty, and despair!’

Nothing beside remains. Round the decay

Of that colossal wreck, boundless and bare

The lone and level sands stretch far away’ ” (Percy Shelley).

Reading 3 – Rom 9:17

“For the Scripture says to Pharaoh: ‘I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth’ ” (Rom 9:17).

“The most careful attention should here be directed to what is not said by Paul in this appeal to Exo 9:16. God did not say to Pharaoh that he had raised him up in order to destroy him, or to drown his army in the Red Sea, but that God had raised him up for the purpose of showing His power in Pharaoh and of having God’s name published throughout the earth. Just HOW God’s purpose would be fulfilled in Pharaoh, at the time God spoke, still remained within the circumference of Pharaoh’s free will to choose; whether by his own submission to God’s commands or by his rebellion against them, would be realized God’s purpose. If Pharaoh had submitted to God’s will, God’s name would have been magnified all over the world and His power would have been demonstrated in Pharaoh just as gloriously in that manner as it was in the manner of its actual occurrence. Pharaoh had the free choice of obeying or not obeying God; but God had purposed, either way, to use him as a demonstration of God’s power and a means of publishing the divine name all over the world; but the choice of HOW this would come about remained with Pharaoh until he was HARDENED.

“What happened to the king of Nineveh, following the preaching of Jonah, should be remembered in the connection here. Both Pharaoh and the ruler of Nineveh heard the word of God, the one by Moses, the other by Jonah. Nineveh received mercy; Egypt did not. God had a perfect right to spare one and punish the other; but it is a falsehood to allege that God’s doing so was capricious and unrelated to what was in the two monarchs or to their [respective] responses to God’s word” (James B. Coffman).

Reading 1 – 1Sa 22:2

“All those who were in distress or in debt or discontented gathered around him, and he became their leader” (1Sa 22:2).

Here is the beginning of David’s new flock — these were the “sheep” he was to protect from the beasts of prey!

In the fulfillment of this Old Testament type, the New Testament finds he poor of this world, “rich in faith”, being called to follow the LORD’s anointed (1Co 1:26-29). “Come to me, all you who are weary and burdened, and I will give you rest” (Mat 11:28,29). And they came, “outside the camp, bearing the disgrace he bore” (Heb 13:13).

“What we know of David in this context, is that his family heritage via a Canaanite and Moabite, had quite an impact on his view of God’s plan for Jew and Gentile. He seemed to appreciate better than any before or after, the full import of the promise, ‘in your seed shall ALL nations be blessed.’ His appreciation of his elevation to kingship over ALL Israel was shown by his conquest of Jerusalem and the realization that he was its first believing king since Melchizedek. David’s proselytizing of Gentiles is quite extraordinary and his second visit to Goliath’s home town resulted in quite a crop of faithful adherents to the Covenant. It also explains his building of a tabernacle in Jerusalem with the ark as its only piece of furniture and why James later (Acts 15) speaks of the rebuilding of the tabernacle of David (Amos 9) as being an indication of God’s call to and purpose with Gentiles” (Ken Chalmers).

Reading 2 – Isa 65:16

“Whoever invokes a blessing in the land will do so by the God of truth; he who takes an oath in the land will swear by the God of truth” (Isa 65:16).

“Abraham was told that all nations would bless themselves in his Seed (Psa 72:17). With reference to these superlative truths, Paul declared with warm emphasis that ‘For no matter how many promises God has made, they are “Yes” in Christ. And so through him the “Amen” is spoken by us to the glory of God’ (2Co 1:20). To this the Lord Jesus adds his own assurance: ‘These are the words of the Amen, the faithful and true witness, the ruler of God’s creation’ (Rev 3:14). ‘Behold, I am alive for evermore, the Amen; and have the keys of death and of the grave’ (as promised to Abraham: Gen 22:17a)” (Harry Whittaker, “Isaiah” 542).

Reading 3 – Mat 10:42

“And if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward” (Mat 10:42).

“We have heard of young sisters banding together for quiet, unobtrusive labours in rendering occasional help to overloaded mothers; cheerful, friendly visitors who would call on older sisters, not to waste time where it was already too scarce but to render help where it was needed. Such work required tact, of course. It would never be easy and certainly not attractive to the flesh, but it might easily prove a most blessed form of giving. In such everyday matters opportunities for giving can be found without any need for searching and often it is in such prosaic matters that hearts are most touched as well as hands being eased. The cup of cold water is an expansive symbol” (Islip Collyer, “Principles and Proverbs”).

Reading 1 – Rth 3:11

“And now, my daughter, don’t be afraid. I will do for you all you ask. All my fellow townsmen know that you are a woman of noble character” (Rth 3:11)

“A virtuous woman” (AV). Virtuous women may sometimes be found in situations — through no fault of their own — which might naturally expose them to suspicion (like Ruth with Boaz on the threshing floor). But if their former behavior has been uniformly virtuous, then they have every right to be absolved of any suspicion. It is true: all sins may be forgiven. But this blessing (freedom from suspicion) is one continuing value of an exemplary and virtuous life.

The word “virtuous” (or “noble”) implies force of character, and strength of mind: it describes the ideal wife in Pro 31 (cp Pro 31:10,29). In the Old Testament, elsewhere, the phrase is applied only to Ruth. Notice that the virtuous woman of Pro 31 is very wealthy, as was Boaz (this is implicit in Pro 31:13-18,27-31). Is it farfetched to suppose that Ruth was the prototype of the “virtuous woman” in Pro 31? That her descendants David and Solomon had her in mind when these words were spoken, and written?

Perhaps in this lovely cameo of Pro 31 we get a glimpse of the remainder of Ruth’s life with Boaz: continuing to show diligence (and faith!) in nurturing and encouraging her husband, in rearing her children, in providing for her household, in managing and instructing her servant girls, in running an estate and a business. A woman of means, who uses those means to help others and to glorify God!

Notice also: the same diligence Ruth showed as a destitute gleaner, she also shows as a rich wife! Wealth didn’t turn her into a member of the “leisure class”; she doesn’t spend her remaining days sitting on soft cushions and munching dainty cookies! Whether poor or rich, one could never tell by her level of activity, and her diligence in doing her duty — whatever that might prove to be! And the reason for that diligence? the best reason of all: “Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised. Give her the reward she has earned, and let her works bring her praise at the city gate” (Pro 31:30,31).

Reading 2 – Isa 45:1

“This is what the LORD says to his anointed, to Cyrus, whose right hand I take hold of to subdue nations before him and to strip kings of their armor, to open doors before him so that gates will not be shut” (Isa 45:1).

Not really about the Gentile idolater Cyrus, but rather another prophecy about the true Anointed of Yahweh — that is, in the first instance Hezekiah, and then, of course, the Lord Jesus Christ.

“Cyrus” is Elamite for “shepherd” (cp Isa 44:28). His original name was Agrodates. But Jesus said, “I am the good shepherd… all that came before me were thieves” (Joh 10:11,8), including Cyrus!

So how did the name of “Cyrus” come to be in the text? There are several possibilities:

(1) Misguided rabbinical comment which has crept into text;

(2) Misreading of Hebrew for “God’s workman”, suggested by JW Thirtle;

(3) The name may have been deliberately inserted by Jews (ie, political Zionists) to influence the real Cyrus into helping them back to their homeland [In just this way, Josephus unscrupulously sought to influence the Roman Vespasian — by his own admission; other Jews similarly attempted to influence Gentile rulers — see Harry Whittaker, “Isaiah” 396,397];

…and/or…

(4) “To Cyrus”, by slight change, becomes “to the heir, my shepherd” (Ibid 396).

All the prophecies of Isa 40-66 are built on Hezekiah and his times. The sudden insertion of one small section about Cyrus would be completely out of character and away from the main purpose of this part of the book: to use Hezekiah in order to foreshadow the Messiah.

All through Isa 40-53 “my servant” is another title for “Jacob-Israel” (eg, Isa 41:8; 44:1,2; 48:20; 49:3). This is evident also in two places (Isa 44:21; 45:4) in the section about “Cyrus”. Is it reasonable that in the midst of all this, there is a sudden solitary reference to the pagan king and general as “my servant”?

It is now known for certain that Cyrus was not a monotheist, but an idolater (Ibid 394). In such a context (where idolaters are castigated so severely), is it reasonable that God would call the idolater Cyrus “my servant”?

The mandate given by Cyrus to the captive Jews in Babylon is introduced (Ezr 1:1-3) with a pointed allusion to relevant Jeremiah prophecies. But the Isaiah prophecy is given no mention!

****

“It is contrary to all analogy that Isaiah should have foretold the coming of Cyrus: incredible that any prophet, inspired to write the preceding paragraph (in Isa 44) ridiculing idolatry, should give to one, who boasted himself a worshiper of Merodach, the titles ‘My Shepherd and Anointed’. It is almost incredible that scholars, who know the facts about Cyrus and believe the Spirit of the Holy One spoke through the prophets, should have acquiesced so long in the abominable insult to the most inspired of seers, which results from the Deutero-Isaiah hypothesis” (WA Wordsworth, cited in “Isaiah” 397,398).

Reading 3 – Rev 1:3

“Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near” (Rev 1:3).

Is the saint who reads the prophecies of Revelation and understands only a little before, and maybe a bit more as it happens, not “blessed” (Rev 1:3)? Suppose he (or she) understands that Revelation is God’s final promise that, one day, the kingdom of men will become the Kingdom of God and His Son? Suppose he understands that Christ will return, the elect will be gathered together to him, and given immortality, and will reign with him over the earth for 1,000 years and beyond? Suppose he understands (though he doesn’t need Revelation at all to understand this — many other passages tell him plainly) that there are corrupt systems in the world today — political, religious, materialistic — that he should have nothing to do with, because their “fellowship” is inconsistent with the “fellowship” of the Father and the Son? Suppose he then waits faithfully for a future coming, the details of which he is still not sure of, nor the order of coming events? Suppose he dies in this faith, not having seen or appreciated the detailed fulfillment of many steps of the divine plan, but having seen its final consummation “afar off”? Is he not “blessed” simply because he might have understood more or better?

Now perhaps he (or she) would be somewhat better off if he understood more perfectly every step God takes in preparing the world and all its nations for that final consummation. But to the extent he spends more and more time trying to understand every last detail, to that extent he might probably run afoul of other prophecy students who have their own ideas — which would inevitably clash with his. This “search” might require more and more time, and the point might be reached where the time expended in the search for prophetic details, and in listening to every new theory, and in defending his own theory, and in reworking and modifying his own theory, might take valuable time away from other “pursuits” which would fit him more, on a spiritual level, to wait and watch and pray and preach and live a Truth-based life.

In short, he might find that “playing the guessing game” was getting in the way of “living the Christian life”.

Now, obviously, every individual believer has his or her own “pain threshold” in dealing with uncertain details of the fulfillment of Bible prophecy (which may not be uncertain to some, but are certainly not first principles)… depending on: (1) personal preference, (2) academic attainments, (3) intellectual inclination and ability, (4) health, (5) work, (6) family concerns, and (7) other obligations in the Truth. It’s not right that others should be made to feel guilty if they can’t or don’t “master” Revelation.

There are probably many in the Brotherhood who would say, “I have no head for prophecy.” To them we would reply, “Perhaps not, but do you have a heart for Christ? Surely if you love Christ, you will love his appearing although you think you have no capacity for prophetic exercises.” An affectionate wife may have no head for her husband’s business affairs, but she has a heart for his return from the office each evening. His appointment book or his notes about business affairs may baffle her, but she knows his footstep and recognizes his voice. The saint who feels lost in the realm of Revelation should not take pride in his ignorance, of course. But neither should he be unduly discouraged. If only he has affection for his Lord and Master, and a firm resolve to keep his commandments, even the novice may entertain the most fervent desire to see him. The paramount hope of each of us is to be accepted by Christ when he comes, not to guess correctly what will happen before he arrives.

Reading 1 – 1Sa 20

In 1Sa 20, the situation created by Saul caused the separation of these two faithful friends. Jonathan chooses affliction with God’s beloved rather than the pleasure of sin for a season (Heb 11:25).

“The friendship of David and Jonathan was based upon the common experiences of trial in the court of Saul, and a mutual respect and acceptance of the divine will. Although Jonathan was the king-elect as son of Saul, he willingly submitted to the divine choice of David as Israel’s next king, and his soul was thereby knit with his great friend in truth and understanding. David required Jonathan’s help in his extremities in the household of Saul. He was in great danger, and the presence of Saul at Ramah showed that the king would not respect the presence of Samuel, and therefore David was not even safe with the prophet. As a member of Saul’s household, his duty was to be present at the feast of the new moon about to take place. But knowing full well that Saul was determined on his death, David hastened back before the king to enlist the help of Jonathan. Though Yahweh had promised him the kingdom, it was still necessary to exercise wisdom to attain it faith, courage and patience would not lack its reward. Meanwhile the difficulties David experienced moulded his life, preparing him to assume the exalted position of Shepherd and Ruler of Israel” (GE Mansfield).

Background: The Spirit of God seems to have temporarily changed Saul’s outlook, so that for a brief time David the fugitive was again welcome at his table (vv 5,25,27). But David seems to have good reason to doubt this extended hospitality.

“Jonathan said to David, ‘Go in peace, for we have sworn friendship with each other in the name of the LORD, saying, “The LORD is witness between you and me, and between your descendants and my descendants forever.” ‘ Then David left, and Jonathan went back to the town” (v 42).

“The concluding verse is a wonderful testimony to spiritual understanding and commitment. Jonathan acknowledges the divine purpose beyond his own opportunities. The compact would be assured, and ultimately both David and Jonathan will be united in glory ‘forever’ ” (GEM).

Reading 2 – Isa 64:4

“Since ancient times no one has heard, no ear has perceived, no eye has seen any God besides you, who acts on behalf of those who wait for him” (Isa 64:4).

At the wonders they saw in Sinai, the people removed far off and hid themselves (Exo 20:18,19).

“Thereafter the divine revelation which Israel refused at Sinai became the special privilege of those who saw the glory of God in the face of Jesus Christ. But the wisdom of God in him was shut to Israel’s leaders — ‘ “Eye did not see, nor did ear hear, what things God prepared for them that love him.” BUT GOD revealed them by His Spirit’ (1Co 2:8-10)” (Harry Whittaker, “Isaiah” 538).

Reading 3 – Mat 9:38

“Ask the Lord of the harvest, therefore, to send out workers into his harvest field” (Mat 9:38).

NOW HIRING!

Today, if we want additional laborers, we might, among other things, place an ad in the newspaper in the “Help Wanted” section. If we did the same thing for disciples of Christ, how would it read?

HEAVY LADEN? SEEKING REST? MY YOKE IS EASY, MY BURDEN IS LIGHT!

HELP WANTED: Master in search of faithful, full-time assistants. Only serious applicants need apply. Growing company of believers seeks eager, searching individual for position of disciple.

JOB REQUIREMENTS: Applicant must be faithful, hard working, dedicated and of high moral character. Also, servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful. Must exhibit the following characteristics: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

POSITION: Many opportunities available depending only upon skills and desires of applicant. No limitations based on income, social status or standing, language skills or physical abilities. No high school or college education required. Former work experience for sin will be cleaned up on first day on the job.

JOB ENVIRONMENT: Hours are 24 hours a day, seven days a week. No vacation or holidays. Once the job has begun, applicant must not turn back or the latter end may be worse than the first. Applicant must be willing to endure trials. No experience necessary.

TRAINING AND TESTING POLICY: Applicants must be willing to endure our strenuous training and testing. Will not test beyond what applicant is able to bear. Plus extensive and inspired training manual provided. Manual is useful for teaching, rebuking, correcting and training in righteousness, so that the trainee may be thoroughly equipped for every good work.

ADVANCEMENT: Advance quickly from hopeless sinner to justified saint. Not merit based. It is of faith, that it might be by grace; to the end the promise might be sure to all the seed.

DISCRIMINATION POLICY: There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. No discrimination toward former servants to sin. All welcome.

BENEFITS: Wages — none. Gift — priceless. Benefits include large and loving family, redemption, forgiveness from sins. Unequaled retirement plan. (Kyle Tucker)

Reading 1 – Jdg 7:15-24

“When Gideon heard the dream and its interpretation, he worshiped God. He returned to the camp of Israel and called out, ‘Get up! The LORD has given the Midianite camp into your hands.’ Dividing the three hundred men into three companies, he placed trumpets and empty jars in the hands of all of them, with torches inside. ‘Watch me,’ he told them. ‘Follow my lead. When I get to the edge of the camp, do exactly as I do. When I and all who are with me blow our trumpets, then from all around the camp blow yours and shout, “For the LORD and for Gideon.” ‘

“Gideon and the hundred men with him reached the edge of the camp at the beginning of the middle watch, just after they had changed the guard. They blew their trumpets and broke the jars that were in their hands. The three companies blew the trumpets and smashed the jars. Grasping the torches in their left hands and holding in their right hands the trumpets they were to blow, they shouted, ‘A sword for the LORD and for Gideon!’ “

“While each man held his position around the camp, all the Midianites ran, crying out as they fled. When the three hundred trumpets sounded, the LORD caused the men throughout the camp to turn on each other with their swords. The army fled to Beth Shittah toward Zererah as far as the border of Abel Meholah near Tabbath. Israelites from Naphtali, Asher and all Manasseh were called out, and they pursued the Midianites. Gideon sent messengers throughout the hill country of Ephraim, saying, ‘Come down against the Midianites and seize the waters of the Jordan ahead of them as far as Beth Barah.’ So all the men of Ephraim were called out and they took the waters of the Jordan as far as Beth Barah” (Jdg 7:15-24).

*****

“From now on everything Gideon did was marked by the most complete confidence in God. So he well deserves to be included in Heb 11 with those who wrought ‘by faith’. But — it should be especially noted — this was a faith maturing from personal experience of the ways of God.

“He now pushed forward preparations for the most unorthodox military operation in history. The three hundred elect were equipped with weapons of a unique kind. Trumpets were gathered from among the host, so that each of the three hundred might have one. Torches were fashioned and kindled, and carried in earthenware jars. Weapons they may have had, but not for use in the wild melee that was to ensue in this grotesque operation. Divided into three groups, these men of faith went forth into the night to take up assigned positions on the perimeter of the Midianite camp.

“His last instructions rang in their ears: ‘Look on me, and do likewise — as I do, so shall ye do.’ Was the faith of these three hundred any less than that of Gideon himself? They were prepared to give implicit obedience in carrying through the most quixotic scheme ever detailed to a band of soldiers.

“Time passed slowly as they crept stealthily to their appointed stations. There they waited, tense and motionless. Then, suddenly the air was filled with a hideous crashing sound, the smashing of three hundred pitchers. Midianites, Amalekites, Arabians rushed forth in bewilderment and alarm from their tents to see all round the camp hundreds of torches describing vivid circles of fire like so many outsize Catherine wheels; and at that moment their ears were assailed by a deep-throated thunderous shout: ‘The Sword of the Lord and of Gideon!’

“Immediately all was panic and chaos indescribable. Camels, plunging violently, broke their tethers and ran amok in the darkness and confusion. The startled Bedouin, already expecting the worst, were convinced that their enemies were in the midst of the camp in large numbers. Thus they fell to fighting furiously among themselves, an error made all the more easy since they were a mixture of at least three different tribes. And all the time there was this startling appearance of fire on the edge of the camp, as though supernatural powers were taking a hand in the bedlam of noise and carnage now rapidly intensifying. Many a son of Ishmael fell in violent bloody struggle that night as ‘the Lord set every man’s sword against his fellow, even throughout all the host.’ At last, crazed with fear by unaccustomed sights and sounds and baffled by the mysterious destruction in their midst, the remnant broke and fled eastward through the night.

“As that night of horror passed, and morning broke over the shattered, mangled remnants of the camp, Gideon rapidly organized for instant pursuit and destruction of the enemy, the rest of his forces — those out of the thirty-two thousand who had not yet gone back to their homes. Cross-country runners went out to the Ephraimite villages away to the southeast to warn fellow-Israelites there to hold the fords of Jordan. And the drama moved to the last act in the utter destruction of the hated Bedouin oppression” (Harry Whittaker, “Judges and Ruth”).

Reading 2 – Isa 34:11-15

“The desert owl and screech owl will possess it; the great owl and the raven will nest there. God will stretch out over Edom the measuring line of chaos and the plumb line of desolation. Her nobles will have nothing there to be called a kingdom, all her princes will vanish away. Thorns will overrun her citadels, nettles and brambles her strongholds. She will become a haunt for jackals, a home for owls. Desert creatures will meet with hyenas, and wild goats will bleat to each other; there the night creatures will also repose and find for themselves places of rest.

The owl will nest there and lay eggs, she will hatch them, and care for her young under the shadow of her wings; there also the falcons will gather, each with its mate” (Isa 34:11-15).

“Edom [will be] a desert waste, because of violence done to the people of Judah, in whose land they shed innocent blood” (Joel 3:19).

As for the Last Days: “The most obvious outcome of this remarkable divine intervention will be the utter devastation of Esau’s land for all time. The language of its wasteness is remarkably like that of Sodom and Gomorrah. How will this come about? It is tempting to assume that Israeli nuclear bombs will be used against an Arab oilfield so as to set going the mightiest conflagration the world has ever know. Sodom and Gomorrah over again, only worse. But how is one to reconcile this with the hint of cherubim of glory and divine action? There is a remarkable catena of prophecies which foretell that God will impose His final judgment on the nations by the simple device of allowing full rein to human devilry: Eze 38:21; Isa 24:19; 9:14 (= Jdg 7:22); Hag 2:22; Zec 14:13; Joel 3:11,12” (Harry Whittaker, “Isaiah” 338).

Reading 3 – James 5:7

“Be patient, then, brothers, until the Lord’s coming. See how the farmer waits for the land to yield its valuable crop and how patient he is for the autumn and spring rains” (James 5:7).

If I can be sure, when the time finally comes for the Great High Priest to return from the Most Holy Place bringing the final blessing…. that I’ll still be here, waiting at my post, rejoicing in the tribulations which I endure, and having learned patience…. real PATIENCE…… enough for a lifetime, of broken hearts and broken dreams [sounds like a country western song, doesn’t it?], of hurt feelings, of resentments, of disappointments, of bitterness, of ailments and illnesses, of the gradual and insidious decline of all my human powers, and the frustrations of coming short time and again of what I would like to be, but can’t quite be, of asking forgiveness for the 490th time for the same sins, of forgiving others for the same number of times…. without throwing up my hands and walking away from the door of the temple. Out into the howling waste of a wilderness of snakes and scorpions — where there is no hope and no life and no love… the wilderness where Judas went, and Cain, and Saul, and a million others — who could not truly believe that the High Priest was coming to bring them the last great blessing. Yes, if I can only wait… long enough… then “I WILL BE saved” will turn into “I AM saved”! God give me strength enough to wait… that long. And I won’t even care whether that strength should be called the Holy Spirit or something else…

Reading 1 – 2Sa 24:18-24

“On that day Gad went to David and said to him, ‘Go up and build an altar to the LORD on the threshing floor of Araunah the Jebusite.’ So David went up, as the LORD had commanded through Gad.

“When Araunah looked and saw the king and his men coming toward him, he went out and bowed down before the king with his face to the ground. Araunah said, ‘Why has my lord the king come to his servant?’ ‘To buy your threshing floor,’ David answered, ‘so I can build an altar to the LORD, that the plague on the people may be stopped.’ Araunah said to David, ‘Let my lord the king take whatever pleases him and offer it up. Here are oxen for the burnt offering, and here are threshing sledges and ox yokes for the wood. O king, Araunah gives all this to the king.’ Araunah also said to him, ‘May the LORD your God accept you.’

“But the king replied to Araunah, ‘No, I insist on paying you for it. I will not sacrifice to the LORD my God burnt offerings that cost me nothing.’ So David bought the threshing floor and the oxen and paid fifty shekels of silver for them” (2Sa 24:18-24).

Likewise, our service to God should not cost us nothing! “He who has a religion that costs him nothing, has a religion that is worth nothing” (Adam Clarke).

“One of the greatest paradoxes in all of Scripture is that the greatest of all gifts in life, our salvation, comes as a FREE gift that costs us EVERYTHING. Jesus told his disciples, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.’ Perhaps time and familiarity deny us the full impact of this metaphor that Jesus uses. Jesus is telling us we must take up his mission. This is not a mission that costs nothing. Anyone who is carrying a cross off to his own brutal execution in the metaphorical manner of Christ is committed to the fullest extent possible. It is to this complete dedication which the Apostle Paul refers in Rom 12 when he says, ‘I beseech you therefore, brethren, by the mercies of God, that ye present your bodies A LIVING SACRIFICE, holy, acceptable unto God, which is your reasonable service.’

“King David understood that had he accepted Araunah’s sacrifice, Araunah would have made a sacrifice, but David would not have given anything. David, a thousand years before his ‘greater son’, knew that he must take up his cross. Do we?” (Kyle Tucker).

Reading 2 – Jer 27

“This chapter contains a prophecy of the subjection of the king of Judah, with five neighbouring kings, to the king of Babylon; signified by bonds and yokes on the prophet’s neck, which they are exhorted patiently to bear, as being most for their good; and not to give heed to false prophets, who would persuade them to the contrary:

The order to make the yokes, and send them to the several neighbouring princes by their messengers at Jerusalem: vv 2,3; What they should say to their masters from the God of Israel, who is described from his power in the creation of the earth, and the disposal of it: vv 4,5; …as that he had given all their lands into the hand of the king of Babylon, whom they should serve, or it would be worse for them: vv 6-8; And therefore they should not hearken to their prophets, who prophesied lies; if they did, it would be to their hurt; whereas, if they quietly submitted, they would dwell in their own land: vv 9-11; Particularly Zedekiah king of Judah is exhorted to submit; and both he, and the priests and the people, are advised not to hearken to the false prophets: vv 12-15; Particularly as to what they said concerning the speedy return of the vessels of the temple, which were carried away to Babylon; but might assure themselves they should remain there; and the rest also should be taken, and not returned until the end of the seventy years: vv 16-22″ (John Gill).

Reading 3 – Mar 1:9

“At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan” (Mark 1:9).

Why was Jesus baptized (Mat 3:13-17; Mar 1:8-11; Luk 3:21-23)? The most obvious answer is the Scriptural one: in the words of Jesus himself, “to fulfill all righteousness”. This calls to mind Mat 5:17: “I am not come to destroy [the law], but to fulfill.” The work of Jesus, in all its aspects, was to fulfill, or complete, the righteousness of the law of Moses. The law of Moses was a “shadow” (Heb 10:1), pointing forward to the substance, the reality, which was Jesus. As Moses washed Aaron (Exo 30:20,21; 40:12), to sanctify and cleanse him for his mediatorial work, so John washed Jesus. If Aaron had entered the Most Holy without washing, he would have failed; if Jesus had offered himself as a sacrifice with no public baptism (signifying the denial of the flesh), he would likewise have failed.

Jesus was absolutely without personal sin — he could not be baptized for the forgiveness of what he did not have. Nevertheless, the necessity of his baptism shows how far even sinful flesh alone separates man from God.

Reading 1 – 1Ki 1

When David is old and becomes unable to rule effectively, he delays in designating and installing Solomon as his successor. Adonijah seeks to take advantage of David’s delay, setting out to beat Solomon to the punch by proclaiming himself to be king (1Ki 1:5). He is a very handsome man, born after Absalom, and apparently never is told “No” by David (1Ki 1:6). Joab and Abiathar, the priest, join with Adonijah in his conspiracy. David is finally persuaded by Bathsheba and Nathan the prophet to publicly appoint Solomon as his successor to the throne. When Solomon takes the throne of his father, he allows Adonijah to live (for a time), but he is finally put to death when he seeks once again to oust Solomon and assume the throne over Israel (by asking to be given Abishag, David’s concubine).

Reading 2 – Jer 28:13,14

“Go and tell Hananiah, ‘This is what the LORD says: You have broken a wooden yoke, but in its place you will get a yoke of iron. This is what the LORD Almighty, the God of Israel, says: I will put an iron yoke on the necks of all these nations to make them serve Nebuchadnezzar king of Babylon, and they will serve him’ ” (Jer 28:13,14).

The Jews might throw off the wooden yoke, but they would not be benefited by the change; in fact, much the reverse! There is a general principle here. Whenever men say of God and His Anointed, “Let us break their chains… and throw off their fetters” (Psa 2:3), they may do so if they please; but instead of the yokes of wood they will be sure to get yokes of iron. If they will not submit to the government of Christ, they will have to submit to the tyranny of Sin (Rom 6:16,17,20,23). All men have to wear some yoke, and serve some master, and if they reject the easy yoke of Christ (Mat 11:30), then there will be made for them yokes of iron, which they shall neither be able to bear nor cast off.

Reading 3 – Mar 2:21

“No one sews a patch of unshrunk cloth on an old garment. If he does, the new piece will pull away from the old, making the tear worse” (Mar 2:21).

The new way of life (which Christ brings) cannot be torn apart to patch an old and useless garment. The new “garment” must be used in its entirety. The old garment (like the fig-leaf coverings for Adam and Eve) must be put aside completely in favor of the new garment (as in the Garden, skins, which require the bloodshed of sacrifice).

Paul expresses the same point: “Put off the old man; put on the new man” (Eph 4:23,24).

Reading 1 – 1Sa 12:5

“Samuel said to them, ‘The LORD is witness against you, and also his anointed is witness this day, that you have not found anything in my hand.’ ‘He is witness,’ they said” (1Sa 12:5).

“Samuel did not deem himself above criticism. Now, in self-vindication, he invited public reproach, if indeed he had perverted justice… ruled unjustly, or lined his own pocket. But there was no word to be said against his administration. He had always had the nation’s respect and confidence… This day they gave him unmeasured approval and gratitude for a long life of unselfish service. What a contrast with the days to come, when there were plenty who were ‘bitter of soul’ as a result of the unequal reign of Saul (1Sa 22:2)” (Harry Whittaker, “Samuel, Saul, and David” 51).

Reading 2 – Isa 55:1

“Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost” (Isa 55:1).

“[Some] men sometimes think that they give all that is required of them in giving money. This has been one of the great errors of Christendom, the attempt to buy that which is ‘without money and without price’. It is true that the apostle Paul says something regarding spiritual and carnal things which seems to suggest reciprocity in these matters. We must not put his teaching upside down, however. He says that Gentiles who are partakers of Israel’s spiritual riches have a duty to minister in carnal matters. He certainly does not suggest that carnal wealth can buy the spiritual treasures. The two kinds of riches are on a different plane. The currency is different and there is no known rate of exchange. The wealthy man who goes to his chapel with a feeling that he can purchase anything and a readiness to give of his abundance [only] if the service pleases him, is not likely to receive any real spiritual food. He is not in the right condition to appreciate it. Possibly husks please him best. If so he can buy what he requires” (Islip Collyer, “Principles and Proverbs”).

Reading 3 – Rev 19:7,8

“Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear. (Fine linen stands for the righteous acts of the saints)” (Rev 19:7,8).

“It will be perceived, then, that the church as defined, is in the present state the espoused of Christ, but not actually married. She is in the formative state, being moulded under the hand of God. When she shall be completed, God will then present her to the Man from heaven, ‘arrayed in fine linen, clean and white’… The presentation of Eve to the first Adam was the signal of rejoicing to the Morning Stars; and we perceive that the manifestation of Messiah’s Queen will be attended with the ‘Alleluia’ of a great multitude, sounding like the roaring of many waters, and the echoes of mighty thunderings, saying, ‘let us be glad and rejoice, and give honour to the Lord God omnipotent: for the marriage of the Lamb is come, and his betrothed hath made herself ready’ (v 7)” (John Thomas, “Elpis Israel” 48).