Reading 1 – Jos 8:29

“He hung the king of Ai on a tree and left him there until evening” (Jos 8:29).

Considering the parallels with Acts 5:30; 10:39… how could the hanging of the king of Ai on a tree typify the Lord Jesus Christ hung on a cross? One was a wicked Gentile; the other was the preeminently righteous Jew. One died eternally; the other lives eternally.

The answer: the death of Jesus was not “merely” the death of a righteous man — he was handed over to death by God’s set purpose and foreknowledge (Acts 2:23): God’s purpose was that — in the obedient death of His own Son — the “righteousness” of God would be declared as a basis for the forgiveness of sins for all who have faith in him (Rom 3:21-31). How? Because Jesus in his death “condemned sin” (Rom 8:3), putting to death the flesh in which the sin-principle resided (Heb 2:14,15) — this is what made him the perfect sacrifice.

So… Jesus “hanging on a tree” is not just the death of a perfectly righteous man, but also the death of “King Sin” (Rom 6:12-14) and the lifting up of the serpent on the stake (Num 21:8,9; Joh 3:14) and the destruction of the works of the “devil” (1Jo 3:5,8). Given this sense of the matter, the hanging of Ai’s king on a tree — despite being superficially dissimilar — is in fact a wonderful type of the crucifixion of Christ!

Reading 2 – Isa 12:3

“With joy you will draw water from the wells of salvation” (Isa 12:3).

“In Hezekiah’s day there was only one ‘well of salvation’ — the Gihon spring which was led underground by Hezekiah’s conduit (2Ch 32:3,4) to Siloam (Isa 8:6) inside the city’s defences. The intensive plural — ‘wells’ — is used here for emphasis. Here is the beginning (it could hardly have been introduced earlier) of the lovely figure of speech, in psalms and prophets, of the Lord as a life-giving spring of water (Jer 2:13; cp Psa 42:1,2). [This verse] suggests that it was in thanksgiving for the Assyrian deliverance that the procedure was instituted at the Feast of Tabernacles [cp also Zec 14:16] of drawing water from Siloam and taking it in solemn processional to the temple, there to be poured out in praise and thanksgiving at the base of the altar. It was, of course, this to which Jesus referred in his great appeal on the last day of the Feast of Tabernacles (John 7:37,38). He appropriated the meaning of the entire procedure to himself, and thus underlined (what needs no underlining) that Isa 12 is about himself and his salvation” (Harry Whittaker, “Isaiah” 192).

Reading 3 – 1Ti 2:9

“In like manner also, (I command) that women adorn themselves in modest apparel, with restraint and sobriety; not with broided hair, or gold, or pearls, or costly array…” (1Ti 2:9).

This word “apparel” includes more than dress. It may be translated “deportment” or “bearing”. Actions are very much a part of this “apparel”! This reminds us of so many Biblical passages showing clothing as a symbol of our life in the Truth (Job 29:14; Psa 132:9; 1Pe 5:5; Isa 11:5; Rev 19:7,8). Paul is looking for modesty that is firmly rooted in the character — not the “modesty” of a showy affectation. “Sobriety” denotes soundness of mind and judgment. It is a habitual, inner self-government, which puts a constant rein upon the natural desires and passions. Sobriety puts into action what the “modesty” recognizes to be proper.

With such qualities of modesty and restraint the sister must adorn herself, so as to be pleasing in God’s sight.

“The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart” (1Sa 16:7).

God sees the thoughts and intents of our hearts (Heb 4:12), and our “adornments” must be those characteristics in which He finds delight. These verses are especially for the women, but the ultimate application is for all: “Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight” (1Pe 3:3,4).

Paul is commending the virtue of self-restraint: the refusal to conform to the foolish fashions of a vain and changing world. How closely should a brother or sister conform to the fashions of the world, as to dress, makeup, and so forth? Men and women are born, make changes while they live, grow old and die; and others come to take their places. This world’s fashions come and go, and the only sure thing about them is that nothing will remain the same for long. But the Almighty God of heaven never changes. In this is sufficient reason to shun (as much as is practical and reasonable) the passing fancies of a godless world.

By slavishly following the fashions of this world, we are showing our misplaced dependence upon it. We are showing that we regard the favor of the world as of greater value than the favor of God. We think more of the world’s fellowship than we do of God’s fellowship.

Furthermore, stylish dress, elaborate hairstyles and excessive makeup, which imitate the changing fashions of today, give the impression to others of a similarity of thought and behavior. This is not something that a believer in Christ should wish to imply. As much as is practical we must show our separateness from the world. Thus we should be modest, neat, and tasteful — not skimpy on the clothes, not excessive in our spending, not elaborate and time-consuming in our personal grooming. The overall key — and especially is this true for the sisters — is modesty (not seductiveness) in apparel, and in conduct.

Reading 1 – Jos 9

“The other cities of Canaan were not more brave [vv 1,2], they were only more foolish than Gibeon [vv 3-27]. They lacked the imagination of faith which could realise the fate awaiting them. They dreamed of safety without taking measures to secure it. They believed in that ‘chapter of accidents which is the Bible of the fool.’ Like some Oriental governments which we have seen, they stared destruction in the face, and did nothing to ensure success in averting it. Wisdom averts the preventible, but sets itself to work at once to accept the inevitable. And Gibeon deserves credit for its clear perception of its danger, and its sagacity in trying to make the best of what could not be avoided. Perhaps, being more republican than any of the other nationalities, we have here an instance of the superior wisdom of the popular instinct to that of the rulers. Without dwelling, however, on the source of their wisdom, we may with advantage follow its example. One of the chiefest parts of the art of life is frankly, promptly accepting the inevitable. Whatever the pressure that you cannot avoid, proceed at once to make the best of it. If it be poverty, do not with desperate ventures attempt to win back wealth, but with contentment and industry set yourself to make the best of it. If disease affects you from which you cannot free yourself, come to terms with it. Send your ambassadors and make a covenant with it. And accepting the situation in which you find yourself, address yourself to gather the ‘sweet uses of adversity,’ and you will find weakness a great teacher and not without its compensations. If you have done wrong, and to humble yourself is a necessity of honour, do so like Gibeon, at once. If submission to your redeeming God has become a necessity of your case, do not, like the other cities of Israel, dream and defy, and then fall before the destroyer; but with timely overtures seek Him while He is near. Thus in all relations of life accept frankly the inevitable. Agree with thine adversary quickly, and with the force you cannot resist make such terms as will allow you to enjoy a less dignity, but yet some degree of happiness.

“In the action of the Gibeonites there is the good of a rudimentary faith, and there is the evil of deceit. It is to be observed that, while the evil is punished, the good is not ignored. God does not require the retraction of the oath; and when, centuries later, Israel breaks the oath, He shows His disapproval of their course. God sanctions their being spared, and thus approves the good that is mixed with evil. Happily for us, God is still the same. Perfect motive He never finds, and unmixed good He never looks on. But, in His infinite compassion, whatever of good there is in our action receives a rich reward. His love holds as keen a scrutiny as His justice, and wherever in the action of men the slightest good appears, then He rewards it” (PC).

Reading 2 – Isa 13; 14

“It is to be expected that these burdens will have a Last Days reference, in addition to their contemporary relevance. This is the normal characteristic of nearly all Messianic prophecy. In several places (eg, Isa 17:13; 13:5,6; 19:23-25; 22:22) clear links with other Last Days prophecies seem to demand this…

“Who can doubt that the further fulfillment of Isa 13; 14 will produce the very situation which made the reign of Hezekiah one of the most exciting in all history? Once again, as then, there will be wrath on the state of Israel for its godlessness and lack of faith; the Land will be overrun by a confederacy of enemies; vast numbers will be herded away as slave labour in the lands of their conquerors; then, through the repentance of the faithful remnant and the merits of one Man whom God has smitten with undeserved suffering for the sake of His people, there will come sudden incredible divine deliverance, and the City of God will be safe; a gracious year of jubilee will be celebrated, with the joyous return of all the captives; and then will ensue a reign of righteousness and peace and prosperity more adequate to fulfill all the long-cherished dreams of God’s pious and faithful ones. Not all of this picture comes in Isa 13; 14; but much of it is there, and the other details are copiously filled in, in Isaiah’s later prophecies” (Harry Whittaker, “Isaiah” 194, 200).

Reading 3 – 1Ti 4:8

“For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come” (1Ti 4:8).

“Physical training” is from the Greek “gymnasia”. By this term Paul means more than physical effort. He means the coordination of body and mind, in consistent and tireless training and effort, to master some skill. The pianist or dancer or athlete practices continually, striving always toward perfection, but never quite achieving it. Another type of such bodily “exercise” is the adherence to strict rules of diet, such as fasting (Luke 18:12: “I fast twice in the week”), which Paul mentions in v 3, or the other ascetic tendencies to self-denial which characterized both Jewish and Greek thinkers in that time: going barefoot, wearing sackcloth, abstaining from marriage and meat.

“Physical training is of some value”: “Bodily exercise profiteth little” (KJV) — or “for a few things” — in contrast to the all things for which godliness is profitable. Or, as the KJV mg indicates, “for a little time only”: Physical health lasts only a few years, and a skill lasts hardly longer. They are but man’s feeble efforts and they are bounded by his own inherent limitations — sickness and death. If man does not appeal to one greater than himself, he cannot rise above what he is by nature. If he places confidence in his own strength, to deny himself this or that, he may have removed temptation, but he is no better for it — if he has not replaced these items with positive, godly thoughts and works. He is like water, running down, seeking its own lowest level. He is like the man who has rid his house of one foul occupant only to see seven unclean spirits fill the void. Without God in his life, nothing can profit him very much.

“But godliness has value for all things, holding promise for both the present life and the life to come.” What can we add more than this! Godliness in this present life brings to the disciple of Christ a sense of spiritual “peace”; a feeling of oneness, or unity with God; wellbeing and consolation even in the midst of trials. “Seek ye first the kingdom of God, and his righteousness: and all these things shall be added unto you” (Mat 6:33).

Such a person gains “peace” and contentment now, even as he looks expectantly toward that greater “rest” of the Kingdom.

To have peace with God makes all possible worries harmless and out-of-place. This is godliness with contentment (1Ti 6:6). It can only come with complete, undivided dedication to one goal of life. Peace is not freedom from external strife. It is freedom from internal strife, because our minds are full of love and “Perfect love casteth out fear… he that feareth is not made perfect in love” (1Jo 4:18). Jesus, even in the anguish and anticipation of his terrible sufferings, was still able to say: “Peace I leave with you… In the world ye shall have tribulation; but in me ye shall have peace… Let not your hearts be troubled” (John 14:27). The godly person, just as Christ, has already “overcome the world” (John 16:33).

Reading 1 – Deu 20

“In this chapter rules are given to be observed in times of war. When a battle was near, a priest was to address the soldiers, and encourage them to fight (Deu 20:1-4), then the officers were to declare who might return home (Deu 20:5-9). When an enemy’s city was approached, peace was to be proclaimed on certain conditions, which, if accepted, the inhabitants were to be tributaries and servants, but if not, when taken, all were to be put to the sword, excepting women, children, and cattle (Deu 20:10-15). However, those of the seven nations were to be utterly destroyed (Deu 20:16-18), and, during a siege, no trees bearing fruit fit for food were to be cut down (Deu 20:19)” (Gill).

Reading 2 – Ecc 12:11

“The words of the wise are like goads” (Ecc 12:11).

Goads were used by the shepherds to guide the wandering sheep, and also by farmers to stimulate the indolent farm animal (Act 9:5).

“…Their collected sayings like firmly embedded nails — given by one Shepherd” (Ecc 12:11).

Saints are fastened securely to their hope (Isa 22:23; Zec 10:4), like the curtains of Solomon’s temple are fastened securely to the God of Israel (Song 1:5).

The reference to nails obviously points to the cross. As firmly fixed as was Christ to the cross, so sure was our salvation! Hang your hopes on a firm nail or peg… something that will not slip nor give way.

The “one shepherd” is plainly the Lord Jesus Christ. Man’s highest good is found in this “one Shepherd”, who leads his flock in green pastures and causes them to rest by still water, but who especially offers them abundant life in himself (John 10:9,10).

Reading 3 – Acts 12:23

“Immediately, because Herod did not give praise to God, an angel of the Lord struck him down, and he was eaten by worms and died” (Acts 12:23).

“All flesh before Him is as nothing. He will not allow the flesh to glory in His sight. Adam was banished from Eden for casting dishonour on Him by disobedience. Moses was punished for taking to himself the credit of the miracle at the rock of Meribah. David fell into the hands of God, in three days’ plague, for exalting in the numbers of his army. The Assyrian was brought down for taking to himself the credit of what God did by him in the punishment of Israel. Mighty and arrogant Nebuchadnezzar was sent to herd among the beasts till he learnt that ‘the heavens do rule.’ Herod was eaten up by worms, because he gave not God the glory; and salvation is by God in Christ, reconciling the world to Himself — not of works, lest any man should boast” (Robert Roberts, “Seasons of Comfort” 62).

Reading 1 – Jos 15

“Judah was the imperial tribe, and it was fitting that he should be planted in a conspicuous territory. Even if the republic had not been destined to give place to the monarchy, some preeminence was due to the tribe which had inherited the patriarchal blessing, and from which he was to come in whom all the families of the earth were to be blessed. Judah and the sons of Joseph seem to have obtained their settlements not only before the other tribes, but in a different manner. They did not obtain them by lot, but apparently by their own choice and by early possession. Judah was not planted in the heart of the country. That position was gained by Ephraim and Manasseh, the children of Joseph, while Judah obtained the southern section. In this position his influence was not so commanding at first as it would have been had he occupied the centre. The portion taken possession of by Judah had belonged to the first batch of kings that Joshua subdued, the kings that came up to take vengeance on the Gibeonites. What was first assigned to Judah was too large, and the tribe of Simeon got accommodation within his lot (Jos 19:9). Dan also obtained several cities that had first been given to Judah (compare Jos 15:21-62; 19:40-46). In point of fact, Judah ere long swallowed up a great part of Simeon and Dan, and Benjamin was so hemmed in between him and Ephraim that, while Jerusalem was situated within the limits of Benjamin, it was, for all practical purposes, a city of Judah” (Expositor’s Bible).

Reading 2 – Isa 21

Isa 21 is a very difficult prophecy, but it appears to be about an especially significant Passover deliverance — and this accords well with the great destruction of the Assyrian army (described in Isa 36; 37) which is at the heart of the whole prophecy.

“The twilight I longed for” (Isa 21:4), or “the night of my pleasure” (AV), looks like an allusion to Passover, the only holy observance kept at nighttime, and the time of the overthrow of Sennacherib’s Assyrian army (Isa 31:5; 30:29; 29:1; 26:20; 33:20; 52:12).

In v 5, there are other Passover allusions: the setting of the tables, the eating and drinking. The command to “oil the shields” (or “anoint the shield”: AV) MIGHT be translated, as does the Septuagint, “anoint the doorposts”, referring to the smearing of the blood of the Lamb on the door frames of faithful Jews in Egypt (Exo 12:22). Likewise, the lookouts — watching at night (vv 6,8) — suggest the nighttime vigil of Passover: a waiting both for destruction of one’s enemies, and for deliverance.

The word that finally comes, about the fall of “Babylon”, could be a reference to the devastation of the Assyrian army outside Jerusalem — because at the time of Hezekiah the two names, Assyria and Babylon, seem to have been used interchangeably for the same basic power (Assyria had previously conquered and controlled the city of Babylon, and Assyrian kings were quite proud of this accomplishment.)

So also, the called-out question of v 11, “Watchman, what is left of the night?”, suggests a high anxiety in a time of distress: the Passover night of fear and death, culminating in the morning of deliverance (Isa 37:36).

Reading 3 – Phm

“The little letter to Philemon introduces us to two men. One is the writer, an old man in chains. Contrary to all outward appearance and though in prison, he was really free. Once, in his youth, he thought he was free, but he was really in chains to the law of sin. But when Christ came into his life he threw away his chains. Then, though in bonds, his spirit was as free as the winds of heaven. He was free to rejoice, and he was at peace. The other man is Onesimus. As a runaway slave, he escaped in the hope of finding freedom. He learned that the world was not as he imagined. His experience of earthly freedom was bitter: Rome’s streets were not gold, and the cobblestones were hard. Disillusioned, with empty pockets, in rags, he sought out the ecclesia in Rome. And where did he find true freedom? In the prison cell, from an old man in chains! He found help, sympathy, love and the Truth. From Paul the prisoner he found true freedom!” (Walter Draper)

Reading 1 – Deu 28:2-6

“All these blessings will come upon you and accompany you if you obey the LORD your God. You will be blessed in the city and blessed in the country. The fruit of your womb will be blessed, and the crops of your land and the young of your livestock — the calves of your herds and the lambs of your flocks. Your basket and your kneading trough will be blessed. You will be blessed when you come in and blessed when you go out.” (Deu 28:2-6).

“It was part of the promise under the national covenant of Israel, that God would bless them in basket and store if they were obedient; and that disobedience would bring blasting and poor harvest. It was part of an arrangement of national life, where material prosperity, expressed in an agricultural community in the terms of the produce of the land and of cattle, was the blessing of their Divine Ruler. We might be drawn to entirely wrong conclusions if we determined a man’s standing in divine favor in these days of industrial activity, by the vast accumulations of wealth beyond contemplation for others than rulers in simpler ages. We would also be misled in following the prevailing temper of the present day in regarding all laws of nature as explicable by natural science, and being in no way subject to divine rule. While it would be a mistake to relate all natural happenings, good harvests, wet seasons, earthquakes and storms, to the divine will, to exclude them from God’s operations if He so desired would be a greater mistake” (John Carter, “Prophets After the Exile” 205).

Reading 2 – Song 8:6

“Place me like a seal over your heart, like a seal on your arm; for love is as strong as death, its jealousy [or ‘ardor’] unyielding as the grave” (Song 8:6).

The “seal” signifies the impression made by a signet ring. In the ancient Near East, the signet ring was used to denote ownership and was thus very valuable (Jer 22:24; Hag 2:23). Seals were used to make a stamp impression to identify the object as the property of the seal’s owner. Seals were made of semi-precious stone upon which was engraved a unique design and an inscription, for example, “l’ mlk” = “belonging to king” The impression could be placed upon wet clay of a jar or on a writing tablet by rolling the seal across the clay. Because it was a valuable possession its owner would take careful precautions not to lose it and would keep it close to him at all times. Seals were often hung from bracelets or necklaces.

The Bride’s figurative request draws on two actions associated with the seal. First, a seal was rolled on wet clay in order to leave its impression, thus identifying the person to whom the object belonged — so she wanted to be impressed on his heart. Second, a seal was attached to one’s arm in order to keep it safe — so she was asking that her Lover keep her in a close relationship, which would never be lost.

The sepulchre that was “sealed” shut by men (Mat 27:66, the same word in LXX) was “sealed” open by an angel (Mat 28:2)! This is the seal of our salvation, and the seal of our Bridegroom’s love for us!

Also, the wounds our Saviour received, in hands and feet and side, may serve him too — even now in heaven — as the “seals” by which he remembers us, whom he loved even unto death. They are like the twelve stones upon the breastpiece of the High Priest (Exo 28:15-21), which represented the twelve tribes of Israel, and which he took with him into the Most Holy Place, into the very presence of God.

Zion, or Jerusalem, said about her God, “The LORD has forsaken me, the Lord has forgotten me” (Isa 49:14).

But the LORD responded, “Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you! See, I have engraved you on the palms of my hands” (Isa 49:15,16).

And the glorified Son of God so speaks to us, the “New Jerusalem”: ‘Never think that I have forgotten you. I have indelible seals, upon my hands and in my side. Though healed now, they are ever with me — and it is as though your names, each and every one of you, are engraved upon my very person. My love for you is stronger than death, my passion more unyielding than the grave! Never fear: you are mine. I WILL REMEMBER YOU!’

Reading 3 – Acts 26:10

“And that is just what I did in Jerusalem. On the authority of the chief priests I put many of the saints in prison, and when they were put to death, I cast my vote against them” (Acts 26:10).

Literally, “I paid down a pebble (psephon) against them.” Paul is referring to the black pebble of guilt or condemnation, in contrast to the white pebble of innocence or acquittal — which is referred to in Rev 2:17:

“He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it.”

“It was the custom, in the days of the Apostles, to vote in judicial trials with either a white or black pebble; the former for acquittal and the latter for condemnation, From this ancient custom there has arisen the saying that one has been ‘black-balled’… A white stone was also the symbol of victory in the Grecian games. Thus, in the Apocalypse the white stone represents victory and acquittal at the Judgement Seat” (HP Mansfield, “Apocalypse Epitomised”).

Reading 1 – Deu 25:5,6

“If brothers are living together and one of them dies without a son, his widow must not marry outside the family. Her husband’s brother shall take her and marry her and fulfill the duty of a brother-in-law to her. The first son she bears shall carry on the name of the dead brother so that his name will not be blotted out from Israel” (Deu 25:5,6).

The next of kin (Heb “gaal” or “kinsman-redeemer”) had the duty of preserving the family by marrying the widow of a deceased brother if he had died childless. Under such a law, the continuity of the family was maintained, even though its continuance may have been threatened by folly or disaster. The duty of Preserver of the Family is clearly linked with the duty to redeem the land inheritance.

In the Book of Ruth, the wealthy Boaz, acting as the “gaal”, made it possible for Ruth — the Moabite widow of a Jew — to have fellowship with Israel, and a covenant relationship with God.

The Lord Jesus, as our “gaal”, has done likewise for us who are Gentiles: “But now in Christ Jesus you who once were far away have been brought near through the blood of Christ” (Eph 2:11-13). “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).

Reading 2 – Song 5:16

“He is altogether lovely” (Song 5:16).

The power and beauty of Christ is this: that there is nothing out of harmony with the whole, that there is nothing to detract from the beauty of the whole. No danger of flaws discovered later, to cause disillusionment. Nothing to fear from the unsparing microscope of intimate familiarity: the more minutely we examine him, the more beautiful he is revealed to be — this is an unfailing characteristic of all of God’s creation, but never of man’s inventions. This is the pattern God has set before us — the ideal to which He wishes us to strive — and the ultimate to which He will finally elevate His children.

Paul therefore prays that the ecclesia, collectively and as a single unit, may “all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ… speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. From him the whole body, joined and held together… grows and builds itself up in love, as each part does its work” (Eph 4:13-16).

*****

“This is my lover, this my friend, O daughters of Jerusalem” (Song 5:16).

Here is a further deepening and enlarging of the picture. “My friend” is perhaps the fullest, richest, and most inclusive term by which the Bride may describe her Husband… and he is her “friend”, even as he himself said:

“Greater love has no one than this, that he lay down his life for his friends. You are my friends if you do what I command. I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you” (John 15:13-15).

Reading 3 – Acts 20:35

“In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive’ ” (Act 20:35).

“Be big. Most people are small: small-minded; small-hearted; small-thoughted. The children of God are called on to make the supreme effort to grow up from mankind’s natural, infantile, self-centered smallness. Think eternity, not peanuts. Devote your life to giving, not getting. The getting will come in God’s good time — eternally: ‘heaped up, pressed down, shaken together, running over’ — divine good measure. Relax into goodness and largeness of heart. Let the little minds burn themselves out in anxious seeking and fear of being shortchanged. Have no fear that you are going to lose something unless you constantly consider your self-interest and fret about your fair share. You cannot possibly lose if you are in track with God. He gives abundantly to all. He will see you do not lose — eventually and eternally — if you have the faith and the patience to wait” (GV Growcott).

Reading 1 – Deu 22

“As Yahweh’s holy nation, Israel is to be governed by His laws, which will give them a unique character as a people, within the world of Gentiles. This chapter legislates for the following: consideration for the property of others (vv 1-4); the sexes to be clearly distinguished by dress (v 5); care to be given to the natural fauna (vv 6,7); building construction to provide protection for others (v 8); Yahweh’s distinction in nature to be respected (vv 9-11); Israelites to be distinguished in dress (v 12); protective care to be afforded the unloved bride (vv 13-19); adultery punishable with death (vv 20-22); rapists to be stoned (vv 23-27); fornicators to be suppressed (vv 28,29); and incest strictly forbidden (v 30).

“The legislation in this chapter relates to failings that are increasingly plaguing the modern world. It is interesting, therefore, to compare its requirements with the attitude of current society; for it relates to areas of deep concern. In an age of ruthless indifference to the wellbeing and consideration of others, it is refreshing to consider the Law’s demands requiring the observance of mutual assistance as here laid down (vv 1-4). In an environment that is exploiting natural resources with terrifying thoroughness and flouting long established distinctions, it speaks of the Divine order in nature which can be ignored only at humanity’s peril (vv 5-12). In a social order which increasingly condones the exploitation of human beings as pawns in the game of sex, it emphasises the Divine order among men, and requires recognition of the sanctity of marriage (vv 13-20). People are not simply bodies to be played with. In an era of anarchy that is intent upon throwing off all restraint, it sets forth the basis of an orderly world. That basis is not law itself; but respect for law. To defy law, as modern society does, is to court both licence and anarchy. Divine law cannot be broken without hurt to those who do so. Yahweh’s purpose will prevail. If the world persists in throwing itself against His principles, it will destroy itself. It is rapidly nearing that state, so that only the return of the Lord will save it (Rev 11:18)” (HP Mansfield, “Christadelphian Expositor”).

Reading 2 – Song 2:11

“See! The winter is past; the rains are over and gone” (Song 2:11).

“We sometimes experience periods of spring-like weather very early, and we think that winter is over, only to find that bad weather is still to come before the eagerly awaited spring. So we are, sometimes, disappointed when the signs which we think herald the return of the Lord do not unfold in the way we expected. What a joy it is, and how our spirits lift, when after a period of dark and gloomy weather we awake one morning to a bright, fresh, and clear day; when the sun is high in the heavens and sheds light over all the earth; when the birds seem to sing twice as loud and everyone is cheerful. Perhaps it was a morning such as this when David was caused to give expression to his prophetic words concerning the coming of the Lord: ‘He shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain’ (2Sa 23:4). May God grant that we shall be there” (DM Matthews, “Testimony” 48:111).

Spring was, and is, the perfect symbol of the renewal of life after death, and of light after darkness. And so the coming of spring may symbolize the coming of Christ, a light into a dark world, offering renewal and regeneration and life to a cold, dormant, insensible world: “The people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned. [Isa 9:1,2] From that time on Jesus began to preach, ‘Repent, for the kingdom of heaven is near’ ” (Mat 4:16,17). Cp also Isa 61:11: “For as the soil makes the sprout come up and a garden causes seeds to grow, so the Sovereign LORD will make righteousness and praise spring up before all nations.”

Reading 3 – Acts 14:21,22

“They [Paul and Barnabas] preached the good news in that city and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch, strengthening the disciples and encouraging them to remain true to the faith. ‘We must go through many hardships to enter the kingdom of God,’ they said” (Acts 14:21,22).

Paul had been the perfect example, demonstrating in his own trials the truth of these words! Note also Christ’s words of warning and encouragement: “Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death. All men will hate you because of me, but he who stands firm to the end will be saved” (Mat 10:21,22,38; cp Mat 16:24). “The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life. Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me” (John 12:25,26). “All this I have told you so that you will not go astray. They will put you out of the synagogue; in fact, a time is coming when anyone who kills you will think he is offering a service to God… I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:1,2,33).

Good men must never expect to escape troubles; if they do, they will be disappointed, for none of their predecessors have been without them. Consider the patience of Job; remember Abraham, for he had his trials, and by his faith under them, he became the “father of the faithful” (Rom 4:11-16). Study the lives of all the patriarchs, prophets, apostles, and the early brethren, and you shall discover that there were none of those whom God made vessels for His mercy, who were not — like fine pottery in the hands of the Potter — made to pass through the furnace of affliction.

It is ordained of old that the cross of trouble should be engraved on every vessel of mercy, as the royal mark whereby the King’s vessels of honor are distinguished. But although tribulation is the path marked out for God’s children, they have the comfort of knowing that their Master has walked that path before them; they have his presence and sympathy to encourage them, his grace to support them, and his example to teach them how to endure. And when they reach the kingdom, it will more than make up for the tribulations through which they passed on their way!

Reading 1 – Deu 27

“On entering the land the nation is to gather great stones, and — whitening them with lime — they are to write thereon the words of the Law. In addition, an altar is to be erected upon Ebal the Mount of Cursing: a wonderful type of the purpose of Yahweh in Christ as expressed in the Gospel. The nation is to assemble at the place selected to hearken to and endorse the cursings and blessings of the Law. These principles set forth the terms of the impending reign of Yahweh in the Land. It shows that submission to His rule is the secret of success on the part of His people (vv 1-8); that those who attempt to obey will enjoy His grave or favour (vv 9,10); and that the responsibility of doing so rests upon each individual (vv 11-26). To sum up these requirements: if Yahweh is Lord of the heart, He will be Lord of everything else! His influence will motivate action and establish a character fitted for eternity” (HP Mansfield, “Christadelphian Expositor”).

Reading 2 – Song 7:10

“I belong to my lover, and his desire is for me” (Song 7:10).

This is the third in a series of similar expressions to be found in the Song of Songs:

Firstly, in Song 2:16, the girl exclaims, “My lover is mine and I am his.” In this passage her initial thought of her lover was of HER claim upon him, while his claim upon her was secondary. But later, with more maturity, she says, “I am my lover’s and my lover is mine” (Song 6:3). At this point she is thinking first of HIS claim, and only afterwards mentions her own. Now she sees that the true primacy is his! And there is yet a still further development of character in her similar words here in Song 7:10. Finally, she has at last lost sight of her claim altogether, in the rapture of belonging, solely and exclusively, to him: “I belong to my lover, and his desire is for me.” Here is the fullest attainment of faith, indicated in joy and peace: her lover is now her “all in all”!

“Desire” is “teshuwqah”, found in the OT only here and in Gen 3:16; 4:7. In these words there is a primeval Edenic purity, as the Shulammite echoes God’s words: “Your desire will be for your husband, and he will rule over you” (Gen 3:16). In this case, however, it is not just her desire to be subordinated to the will of her husband; it is his desire to serve her needs. This expresses a desire to return, a desire for oneness, a desire that the individual will (even HIS will!) should be subordinated to the needs of the unit which is the couple: “And the two will become one flesh” (Eph 5:31; cp Joh 17:21; Act 4:32; 27:23; 1Co 6:19,20). It obviously is a very strong, almost overpowering, urge. His desire for her easily equals hers for him (cp Psa 45:11; Job 14:15). She is at no disadvantage. She relishes the security of her relationship to her husband.

It may be that, in the sentence of Gen 3:16, “your desire will be for your husband” expressed the incompleteness of the marriage bond: the man, under sentence to earn a living by the sweat of his brow (Gen 3:17-19), could not — and would not — give all his attentions to satisfying his wife’s desires. Her “desire” for him would, sadly, be greater than his “desire” for her. But in the relationship described here, pointing forward to the perfect spiritual “marriage” between Christ and the church, his “desire” for her would equal — and even exceed — hers for him. (This was the sort of desire expressed by Christ in Luk 22:15: “I have eagerly desired to eat this Passover with you before I suffer.”) And she thinks of his “desire” toward her not as his will to dominate her, but rather his commitment to do whatever he can so as to share his joy with her. In this setting, her submission to him is no burden, but a surpassing gratitude and an intense pleasure.

“It is her greatest desire to belong to him, who on the mountain of myrrh [Song 4:6] has redeemed her unto himself, and it is understandable even to our finite minds that, in that beauty of holiness, the perfections of which the beloved has been singing, she indeed will be desirable to him, now fully attuned in heart and mind unto the Divine, she having set her mind upon him” (Atwell).

“Had he not proved [that his desire was for her] all along in their association together? Had he not revealed himself to her? Had he not taught her? protected her? provided for her? healed her? forgiven her? restored her? made her? Had he not presented her faultless before the throne of his glory with exceeding joy [cp Rom 8:28-39; Jud 1:24]?” (Hall).

All this is expressed most succinctly in Psa 119:94: “Save me, for I am yours.” Our attempts to explain this may falter, in the multiplying of phrases and descriptions — but these six simple words may come as close as anything to the heart of our faith. Here there is the confession that we are lost, that we cannot save ourselves. Here there is the absolute abandonment of self, which is the essence of sacrifice: “I am yours!” In this there is the profoundest relief: ‘I don’t have to carry this burden alone… he… who carried the cross will carry it with me!’ And here there is the most complete confession of faith — not bound up in creeds nor dependent upon the precision of our own formulation, but a faith that has dug down deep enough to find bedrock… “Save me!” “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2:20).

Reading 3 – Acts 24:15

“I have the same hope in God as these men, that there will be a resurrection of both the righteous and the wicked” (Acts 24:15).

The word translated “unjust” (KJV) or “wicked” (NIV) is the Greek “adikos”; other uses of the same original word plainly include the unbaptized:

“When one of you has a grievance against a brother, does he dare go to law before the unrighteous (adikos) instead of the saints?” (1Co 6:1) — the “unrighteous” are directly contrasted with the “saints”; “For Christ also hath once suffered for sins, the just for the unjust (adikos), that he might bring us to God” (1Pe 3:18) — the “unjust” are those who are in the process of being brought to God, a perfect definition of the as-yet-unbaptized!; and “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust (adikos) unto the day of judgment to be punished” (2Pe 2:9) — the immediate context here equates the godly with Lot (v 7), and the unjust with the men of Sodom and Gomorrah (v 6), and plainly says that they — being “unjust” — will be punished on the day of judgment.

Again in the immediate context of Acts 24:15, the Gentile ruler Felix, who heard these words of Paul about a “resurrection of the wicked”, grew fearful when — only a few days later — Paul spoke to him again of “the judgment to come” (Acts 24:25). If a resurrection of the “wicked” or the “unjust” (v 15) plainly held no threat at all for any unbaptized Gentile, why did Felix tremble when told of the judgment?

Reading 1 – Deu 26

“This important law concerning tithes is brought before the ecclesia of Moses. It reinforced the wisdom of the Deity that He requires a return from that with which He blesses His people. It is only right that this be so. And the liberality of Yahweh is revealed in the fact that the tithe was only a tenth of the whole, as representative of all the divine blessings. Significantly, this chapter concludes the Mosaic Code, and completes the instruction. The tithe thus summarizes the believer’s attitude towards his God.

“Moses speaks concerning (1) confession of dependence to be made when presenting the firstfruits: vv 1-11; (2) confession made when presenting tithes by the third year: vv 12-15; and (3) Moses’ solemn admonition to observe these laws and statues: vv 16-19.

“The section shows Yahweh as the Giver of Good (Jam 1:17). The memorial Name of ‘Yahweh thy Elohim’ is used 299 times in Deuteronomy. It expresses a personal and exclusive relationship between Yahweh and Israel. This was expressed by the ritual of the tithing. Every Israelite had to individually avow that the inheritance he enjoyed was from Yahweh and not by personal merit. It thus proclaimed the doctrine of grace and gratitude, the offering in return thus being one of understanding and reason (Rom 12:1). In presenting his ‘basket of firstfruits,’ the worshipper pledged his life and service to Yahweh. And in presenting the tithes every three years, he had to publicly declare that he had withheld nothing that was Yahweh’s due (v 14); and Yahweh, on the basis of that, invoked a blessing upon the people and the land” (Grahame Mansfield).

Reading 2 – Song 6:12

“Before I realized it, my desire set me among the royal chariots of my people [Or, among the chariots of the people of the prince]” (Song 6:12).

These phrases have been repointed and retranslated and reinterpreted in many ways; the meaning is uncertain. As it stands, it appears the bride of the shepherd is swept off her feet… to find herself riding in one of the King/General’s war-chariots.

One interpretation of the whole is this: she who had been seeking her lover, the simple shepherd, suddenly and surprisingly finds herself in the company of a great king and leader of the army — who IS her shepherd-lover! He has had, in effect, a dual identity! Perhaps this whole Song is intended to emphasize this point, among others: that the Good Shepherd with whom we fell in love, who loved us and laid down his life for us, will be found — at the last — to be as well the great King and Ruler of the World. The loving “husband” will also be the victorious “general” and all-powerful monarch: ‘Here, my Beloved, is the wedding present I bring to you: all the nations of the earth! Our inheritance!”

Notice also the conjoining of these two disparate figures in the last book of the Bible: the bride/marriage/love figure and the general/war/battle/victory figure (Rev 19-21). Our Lord is both the “lamb” slain from the foundation of the world — and the great “lion of the tribe of Judah”! Surely this is intended to evoke an echo of the surprise of the young woman in the Song of Songs!

Reading 3 – Acts 21:17

“When we arrived at Jerusalem, the brothers received us warmly. The next day Paul and the rest of us went to see James, and all the elders were present. Paul greeted them and reported in detail what God had done among the Gentiles through his ministry” (Acts 21:17-19).

Since he had last “greeted the ecclesia” at Jerusalem (Act 18:22), Paul had:

consolidated his labors in Galatia and Phrygia; established a flourishing center for the Truth in Ephesus; strengthened the brethren in Asia, Macedonia, and Achaia; vigorously corrected heresy and wrong conduct; taken up alms for Jewish brethren; and helped the ecclesias at Miletus, Tyre, Acre, and Caesarea —

all in the face of bitter opposition and violence!

Reading 1 – Deu 19

This chapter contains:

an order to separate three cities of refuge in the land of Canaan, for the man who killed someone unawares to flee to, but to which those who were guilty of purposeful murder were to have no benefit (vv 1-13; cp Num 35:6-34), a law against removing landmarks (Deu 19:14; cp Deu 27:17; Pro 22:28; 23:10); and laws concerning witnesses in legal cases, that there should be more than one, that is, two or three (Deu 19:15; cp Mat 18:16; Joh 8:17; 2Co 13:1), and that a false witness, on conviction, should be punished (Deu 19:16-21; cp Exo 23:1-7; Mark 14:55-59).

Reading 2 – Ecc 11:6

“Sow your seed in the morning, and at evening let not your hands be idle” (Ecc 11:6).

“The evening of life has also its calls. Life is so short that a morning of manhood’s vigour, and an evening of decay, make the whole of it. To some it seems long, but a four-pence is a great sum of money to a poor man. Life is so brief that no man can afford to lose a day. It has been well said that if a great king should bring us a great heap of gold, and bid us take as much as we could count in a day, we should make a long day of it; we should begin early in the morning, and in the evening we should not withhold our hand… Age may instruct the young, cheer the faint, and encourage the desponding; if eventide has less of vigorous heat, it should have more of calm wisdom, therefore in the evening I will not withhold my hand” (CH Spurgeon).

Reading 3 – Acts 10:5

“Now send men to Joppa to bring back a man named Simon who is called Peter” (Acts 10:5).

The first prospective convert from among the Gentiles calls on Peter (or Simon son of JONAH: Mat 16:17) at JOPPA, the very place where the original Jonah had boarded a ship to run away from his call (Jon 1:3). This “son of Jonah”, though, does not ignore the call, and so the sign of Jonah (Mat 12:39-41) is finally and completely fulfilled in the repentance of the Gentiles.