Reading 1 – Jdg 4:14

“Then Deborah said to Barak, ‘Go! This is the day the LORD has given Sisera into your hands. Has not the LORD gone ahead of you?’ ” (Jdg 4:14).

“This last phrase might mean ‘Do not I know that the Lord has gone out before thee?’ but far more likely it signifies: ‘Canst thou not see that the Lord has gone out before thee?’, as though appealing to some visible sign that there was no mistaking.

“What the sign was can be inferred from the details in Deborah’s song. ‘Lord, when thou wentest out of Seir, when thou marchest out of the field of Edom, and the heavens dropped, the clouds also dropped water’ (Jdg 5:4); that is, the crossing of Jordan had been marked by earthquake and storm. The presence of the Lord, then, had been signified by these phenomena of nature. There could be little point in alluding to the fact, except to draw attention to similar happenings during Barak’s triumph. Such theophany through storm and tempest is not infrequent in Scripture. It was the same at the Red Sea (Exo 15:8,10 and Psa 77:15-20, especially v 18) and in the conquest of Canaan (Deu 9:3); it was the same more than once in David’s experience (2Sa 5:20; Psa 18:6-15); it was the same also when the angel of the Lord went forth and smote Sennacherib’s army (Isa 30:30-33); and it will be the same yet again when the Lord for the last time brings deliverance to Zion (Zec 14:3; Psa 83:13-15; Mat 24:30).

“Consequently Deborah’s words would, in effect, mean this: ‘See the black storm clouds gathering over the plain. Now is your opportunity. Here is a clear sign that the angel of the Lord is delivering the enemy into your hand.’ ‘They fought from heaven; the stars in their courses fought against Sisera’ (Jdg 5:20)” (Harry Whittaker, “Judges”).

It is a good guess that the resultant downpour (Jdg 5:4) created conditions in the valley that rendered the heavy iron chariots of the Canaanites useless, and even a burden.

Reading 2 – Isa 32:17

“The fruit of righteousness will be peace; the effect of righteousness will be quietness and confidence forever” (Isa 32:17).

“Poverty and destitution springing from man’s selfishness and misrule, will vanish under Christ’s reign. The burdens of past wars and preparations for possible future wars, will no longer cast their shadows on the lives of men. There will be no need for armies and navies, for guns and armaments by which nations today maintain their possessions and preserve their ways of life. Christ will be supreme. Unerring justice and swift judgment by omnipotent power will teach men the folly of disobedience. Jesus and his co-rulers will direct men: ‘This is the way, walk ye in it’ (Isa 30:21), and will lead them in right paths. When this king reigns in righteousness and his princes rule in judgment ‘…the work of righteousness shall be peace: and the effect of righteousness quietness and assurance for ever’ (Isa 32:1,17)” (John Carter, “God’s Way” 168,169).

Reading 3 – James 2:19

“You believe that there is one God. Good! Even the demons believe that– and shudder” (James 2:19).

This alludes to the sick often trembling at the time of their cures. It may refer to the many incidents of curing of “demoniacs” (those possessed by “demons”) in the Gospels (cp Mat 8:29, where “demons” express fear). More significantly, James is referring to the fact that many people during Christ’s ministry had had the faith to be cured (that is, they believed and trembled), but only a handful had responded with the works which a word-based faith should have produced — as opposed to the intense hope and belief in personal betterment which the people had (Duncan Heaster).

Or, alternatively, this is a reference to the idols — sometimes called “demons” (1Co 10:20; Rev 9:20; cp Deu 32:17; Psa 96:5; 106:37) — who, figuratively, “tremble” when in the presence of the One True God. Examples of this:

the God of Israel showing His plain superiority to all the “gods” of Egypt with the outpouring of various plagues through Moses — until even Pharaoh (himself a “god”, or “demon”) had to acknowledge Yahweh’s power; Samson bringing down the great temple at Gaza (Jdg 16:23-31); and Dagon, the Philistine idol, falling down broken before the ark of the Yahweh (1Sa 5:1-4).

The two ideas are very naturally connected — along these lines: Those who believe in “demons” (that is, all the little “devils” who do all sorts of mean and hurtful things, under the direction of the BIG “Devil”) are — in effect — believing in false “gods”. And the belief in such “little gods” is basically incompatible with a meaningful belief in the One True God: hence Jer 2:11,12.

So, when Jesus and the apostles set out to cure folks of the diseases which they (the sufferers) attribute to “demons”, they are actually mounting a two-pronged attack: (1) they are, first of all, simply curing diseases and disorders, called “demons”, and (2) in a more complex or subtle vein, they are demonstrating that such “demons” (meaning: false gods) are not real or powerful — this is similar to what Moses and Aaron did in Egypt with the whole Egyptian pantheon.

So the “demons” (meaning, here, the “demoniacs”, or the ones suffering from what they imagine to be “demons”) tremble when they encounter a greater power… because they imagine, at first, these little “demons” (meaning, to their minds, the “gods” or “devils” afflicting them) are now trembling in fear at a greater power!

And then, finally, as (or when) they understand what has actually happened, they realize that these “demons” (meaning the “false gods”) do not exist at all — they are what Paul calls “no-gods”… nothing at all (1Co 8:4; Acts 19:26)!

So, in James 2:19, the question is: Does the initial “trembling” of the “demons”, when confronted with a greater Power, lead (a) to the sufferer’s recognition that the God of Israel, or of Jesus, is simply greater than the little “demons”? OR does it lead (b) to a greater and more lasting realization, by the one cured or by witnesses, that such “demons” do not exist at all, and therefore that Yahweh is — truly and absolutely — the one and only LORD and God?

The above comments blend together two related ideas: (a) that “demons” may mean those who suffer otherwise unexplained illnesses, as well as (b) those demonic “gods” whom they acknowledge or worship). The close connection between these two concepts is verified by certain Bible passages, which draw close parallels between idols and those who worship them: “But their idols are silver and gold, made by the hands of men. They have mouths, but cannot speak, eyes, but they cannot see; they have ears, but cannot hear, noses, but they cannot smell; they have hands, but cannot feel, feet, but they cannot walk; nor can they utter a sound with their throats. Those who make them will be like them, and so will all who trust in them” (Psa 115:4-8; cp Psa 135:15-18; Jer 10:8).

Reading 1 – Lev 3:2

“He is to lay his hand on the head of his offering and slaughter it at the entrance to the Tent of Meeting” (Lev 3:2).

By laying his hand on the head of the sacrifice before killing it, the offerer was to establish a close, personal link between himself and the sacrifice. First of all, it was to be his property (Lev 1:2); and secondly, he was to touch it and handle it, thus identifying himself with it.

All this is figurative of our relationship with Christ, who is the true and complete and final sacrifice for all sins. First of all, Jesus is one of us: his Heavenly Father made him a man, born of woman, born under the law (Gal 4:4), and thus possessing our own sin-prone nature (Rom 8:3; Heb 2:14). The Father did this, so that the Son, in his perfect life and self-denying death, could overcome that nature that was subject to sin.

Secondly, we emphasize this relationship in baptism, when we identify ourselves with his death, burial, and resurrection (Rom 6:1-4). Thus we show that he belongs to us, and we belong to him. In this way, and this way only, his sacrifice will have meaning for us — figuratively, we lay hands on Jesus, and he becomes OUR offering!

And thirdly, we remember that great sacrifice, and renew our connection with it and our dedication to it, in the regular breaking of bread. Thus — in a spiritual sense, we lay hands on Christ as we partake of the bread and wine — and he becomes “that… which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched” (1Jo 1:1).

Reading 2 – Psa 104:15

“Wine that gladdens the heart of man, oil to make his face shine, and bread that sustains his heart” (Psa 104:15).

This could be better rendered: “And wine that maketh glad the heart of man, MAKING HIS FACE TO SHINE AS WITH OIL, and bread which strengtheneth man’s heart.”

Following the AV mg (and other authorities), this verse describes not three products, but two: (1) wine that gladdens the heart of man, “to making his face shine; and (2) bread that strengthens man’s heart. Thus this verse mentions the two great gifts — bread and wine — by which we remember and celebrate our fellowship with the Father through His Son. Each Sunday the bread and wine are the means of memorializing the strength and joy of our new life in Christ.

Reading 3 – 1Co 12

“The body is one” (1Co 12:12). It is the Father’s wisdom generally to place believers together in “families”. The ecclesia is more often the object of concern than is the individual standing alone. We are all, whether we like it or not, members of a body. No man should live to himself; that would be selfishness, stagnation, sterility, and a direct contradiction of Paul’s elaborate allegory. The most important lesson of our spiritual education is to learn to think and to act unselfishly as part of the One Body, and not selfishly as a separate individual, even as regards our own salvation.

The body is one, yet it has many members (1Co 12:14). Some are less beautiful or more feeble than others (1Co 12:22,23), but these too are necessary. “God hath tempered the body together” (1Co 12:24); these individuals have been welded together with the ecclesia. In faith and obedience they have been washed in the blood of the Lamb. Those for whom Christ died must not be treated haughtily or indifferently.

Reading 1 – Lev 6:13

“The fire must be kept burning on the altar continuously; it must not go out” (Lev 6:13).

The altar is the place where offerings are made to God, and since the only true offerings are those which are made in spirit and truth (Joh 4:24), therefore — in a sense — the only true “altar” is the human heart. This heart is a great altar indeed, and here — in my heart –the fire of divine love must be kept burning continuously.

God loves to see the hearts of His people glowing towards Himself. Let us give to God our hearts (Pro 23:26), all blazing with love, and seek His grace, that the fire may never be quenched; for it will not burn if the Lord does not keep it burning. Many foes and circumstances will contrive to extinguish it, so that its fire will grow cold (Rev 2:4); but if the unseen hand of the priest continues to replenish the fuel, and renew the sacrifices, it will blaze higher and higher. Let us use the Scriptures as fuel for our heart’s fire, so that our offerings will rise up to Yahweh as a sweet savor. May He touch our lips, and our heart, with burning coals — as He did with Isaiah (Isa 6:6,7).

Reading 2 – Psa 105:8

“He remembers his covenant forever, the word he commanded, for a thousand generations” (Psa 105:8).

Compare Exo 20:6: “And shewing mercy unto thousands of them that love me, and keep my commandments.” Should this read “unto thousands”, or — as in Psa 105:8,9 — “unto a thousand generations”? Notice the italics in the KJV of Exo 20:5: “generations” is added there, by the translators, to give the sense; and so it probably should be here also. At any rate, Psa 105:8,9 (and Psa 103:17,18; Deu 7:9; 1Ch 16:15; Isa 51:8; and Luk 1:50) give us reason to add this word.

But is not “a thousand generations” a gross exaggeration? By any reckoning, there cannot have been more than about 300 total generations since Adam.

True, unless these passages mean spiritual “generations” in Christ, which can be “begotten” in rapid succession. A natural generation cannot be much less than 20 years, but a spiritual “generation” can be as little as days or weeks. The enthusiastic convert to the truth in Christ loses no time in converting a friend or relative to the same faith. And so on, and so on, until God’s mercy has been shown indeed to a thousand such “generations”!

Reading 3 – 1Co 14:20

“Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults” (1Co 14:20).

“God’s professed people — presumed heirs and rulers of the world to come — wasting their precious time and attention on the world’s baby-toys is like a pitiful lunatic millionaire picking through the garbage, mentally incapable of comprehending or enjoying his vast riches” (GV Growcott).

Reading 1 – Lev 8:12

“He [Moses] poured some of the anointing oil on Aaron’s head and anointed him to consecrate him” (Lev 8:12).

Three anointings in the Old Testament are typical of the Lord Jesus Christ in his three capacities, or offices, in the New Testament:

Moses anointed Aaron as a priest in Lev 8:12, typical of Christ in his role as the great High Priest. Elijah anointed Elisha as prophet in 1Ki 19:16, typical of Christ as the greatest of the prophets. Samuel anointed David as king in 1Sa 16:1, typical of Christ as the son of David, and future king upon David’s throne.

Reading 2 – Psa 107:8

“Let them give thanks to the LORD for his unfailing love and his wonderful deeds for men” (Psa 107:8).

“If we complained less, and praised more, we should be happier, and God would be more glorified. Let us daily praise God for common mercies — common as we frequently call them, and yet so priceless, that when deprived of them we are ready to perish. Let us bless God for the eyes with which we behold the sun, for the health and strength to walk abroad, for the bread we eat, for the raiment we wear. Let us praise Him that we are not cast out among the hopeless, or confined amongst the guilty; let us thank Him for liberty, for friends, for family associations and comforts; let us praise Him, in fact, for everything which we receive from His bounteous hand, for we deserve little, and yet are most plenteously endowed. But, beloved, the sweetest and the loudest note in our songs of praise should be of redeeming love. God’s redeeming acts towards His chosen are for ever the favourite themes of their praise. If we know what redemption means, let us not withhold our sonnets of thanksgiving” (CHS).

Reading 3 – 1Co 16:1

“Now about the collection for God’s people…” (1Co 16:1).

“Speak to us, Lord, till, shamed by Thy great giving,

Our hands unclasp to set our treasures free;

Our wills, our love, our dear ones, our possessions

All gladly yielded, gracious Lord, to Thee.”

Reading 1 – Lev 10:1-3

“Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense; and they offered unauthorized fire before the LORD, contrary to his command. So fire came out from the presence of the LORD and consumed them, and they died before the LORD. Moses then said to Aaron, ‘This is what the LORD spoke of when he said: “Among those who approach me I will show myself holy; in the sight of all the people I will be honored” ‘ ” (Lev 10:1-3).

“The only acceptable way is the Lord’s way. No self-appointed means of worship can open the doorway to life. We cannot make ourselves holy: holiness comes from Him when we follow His path to forgiveness and sanctification. We can go further in understanding this matter. Nadab and Abihu died in their holy garments. The garments and act of consecration in which they had taken part did not afford safety. Safety lies in the Lord and not in any external things. The name of the Lord is a strong tower, the righteous runneth into it and is safe. These two men followed the way of Cain and provided their own mode of worship. The Lord was dishonoured by it. How can the sinner dictate to God the terms of his acceptance? ‘I will be sanctified…’ said God, and Moses knew exactly what He meant” (Harry Tennant, “Moses My Servant” 103,104).

Reading 2 – Psa 109:6

“Appoint an evil man to oppose him; let an accuser [or ‘satan’] stand at his right hand” (Psa 109:6).

The “satan” was Judas; Jesus used the word “diabolos” about him (John 6:70; 13:2, and cp v 26 there), who was to have been chief witness for the “prosecution”. (“Stand at the right hand” is legal language — cp v 7 here; Jdg 6:31; Zec 3:1. The RSV has: “Let an accuser bring him to trial.”) But at the last minute, apparently even after coming to the very scene of judgment (note the implication of “saw” in Mat 27:3), Judas refused to play his assigned, and paid-for, part. Thus he left the prosecution in a quandary with no organized case against Jesus (Mat 26:60). And instead of Judas standing at his right hand, Jesus had an angel there (Psa 109:31; 110:5)!

Reading 3 – 2Co 1:1,2

“Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God in Corinth, together with all the saints throughout Achaia: Grace and peace to you from God our Father and the Lord Jesus Christ” (2Co 1:1,2).

“I do not think we can ever do better in writing or speaking than to be practically followers of Paul as he was a follower of Christ. How excellent a beginning he makes of this second letter to the Corinthians. After stating who the letter is from and to whom it is addressed, he salutes the latter thus: ‘Grace be to you, and peace from God our Father, and from the Lord Jesus Christ.’ There is great sweetness about that salutation. It is not an empty form of words; it is a genuine wish on the part of Paul, that grace and favour might rest on those to whom he was writing, and that peace might remain with them; peace from two sources which are yet one; God the Father, the Creator, the supreme head of the universe, and the Lord Jesus, who is the appointed channel of His dealings with our fallen race; peace outflowing from them in the tranquilizing influence of Divine favour; a real peace which none can invade, as saith the Scripture: ‘When He giveth quietness, who then can make trouble, and when He hideth His face, who shall behold Him, whether it be done against a nation or against a man only?’ [Job 34:29]” (Robert Roberts, “Seasons of Comfort” 30).

Reading 1 – Lev 11:7

“And the pig, though it has a split hoof completely divided, does not chew the cud; it is unclean for you” (Lev 11:7).

“Nowadays, in modern hygienic farms, pigs can be reared without the historically important diseases such as the pork tape worm and the round worm Trichinella spiralis. But in the wilderness setting, as in any uncontrolled environment, the habit of pigs of eating waste and carrion means that they are a considerable risk as food animals. Another disease, trichinosis, is common in parts of the world, and the major culprit is undercooked pork or wild boar. This disease can be fatal” (Stephen Palmer, “Testimony” 71:205). Cp Deu 14:8.

Thus is the wisdom of the Law of Moses seen, in this as in many other particulars — a wisdom far beyond what might be expected for its day, from any scientific viewpoint. The only real explanation for such “enlightened” laws in ancient times is that they came — not from man — but from God Himself.

Reading 2 – Psa 110:6

“He will judge the nations, heaping up the dead and crushing the rulers of the whole earth” (Psa 110:6).

“The High Priest of the universe, when he comes to rule, is not coming with a narcotic and a lullaby. He is coming with power and with purity. He will make no truce with the things which hurt and harm mankind. He will end the paltry tricks of human government which enslave men behind iron or bamboo curtains. He will destroy those who invent diabolical things for the destruction of the earth which was made to reflect the glory of God” (Dennis Gillett).

Reading 3 – 2Co 4:17,18

“For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (2Co 4:17,18).

“The discipline of human parents partakes of the limitations of human nature; it is exercised as ‘seemed good to them’, and with the best of intentions it is not always wisely applied. But God’s training has none of the deficiencies of the human training: it is directed with unerring wisdom for the benefit of the subjects of it. God’s aim is that His children might be partakers of His holiness. When the end is reached and the bodies of His sons are made ‘glorious’, and when those children exhibit divine holiness in every word and act, it will be seen that the present trial is but a light affliction compared to the eternal weight of glory then enjoyed” (John Carter, “Hebrews” 260,261).

Reading 1 – Lev 13

Lev 13 is all about leprosy: the disease is very contagious, requires separation or quarantine, is never cured by natural means, originates from within, is not manifest until puberty, grows gradually, and makes one insensible to pain. It is a fitting “parable” of the “sin” that dwells in each one of us.

“The principle of contamination recognised in this law was not understood by societies for many hundreds of years after Israel were taught about it: ‘Among the physicians of classical antiquity we find no consistent view of transmission of infection by contact. Indeed the whole idea of infection was effectively absent from them, so that preventive measures based upon them could not be developed. It was reserved for the Middle Ages to conceive serious official measures against spread of epidemics. These measures ere constantly derived from the leper ritual of the Bible with its fundamental concept of isolation’ (C. Singer and E.A. Underwood, ‘A Short History of Medicine’, 1962)” (Stephen Palmer, Testimony 71:205).

Reading 2 – Psa 113:7,8

“He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes, with the princes of their people” (Psa 113:7,8).

Our spiritual privileges are of the highest order. “Among princes” is the place of the most select society. “Truly our fellowship is with the Father, and with His Son Jesus Christ” (1Jo 1:3). There is no “high society” like this! “We are a chosen generation, a peculiar people, a royal priesthood” (1Pe 2:9). “We are come unto the general assembly and church of the firstborn, whose names are written in heaven” (Heb 12:23). The saints have an audience in the “court of heaven”: princes have admission to royalty when common people must stand afar off. “For through him we both have access by one Spirit unto the Father” (Eph 2:18). “Let us come boldly’, says the apostle, ‘to the throne of the heavenly grace” (Heb 4:16).

Among princes there is abundant wealth, but what is the wealth of princes compared with the riches of believers? for “all things are yours, and ye are Christ’s, and Christ is God’s” (1Co 3:23). “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (Rom 8:32).

Princes have peculiar power. A prince of God has great influence: he wields a ruler’s scepter in his own domain; he sits with Jesus upon his throne: “He hath made us kings and priests unto God, and we shall reign for ever and ever” (Rev 5:10).

Princes have special honor. For what is human grandeur to this, “He hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph 2:6)? We share the honor of Christ, and compared with this, earthly honors are not worth a thought. Communion with Jesus is a richer gem than ever glittered in any imperial crown. Union with the Lord is a crown of glory outshining all the blaze of imperial pomp and circumstance.

Reading 3 – 2Co 5:20

“We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God” (2Co 5:20).

Paul considered himself Christ’s ambassador — an authorized representative of a sovereign. He speaks not in his own name but on behalf of the ruler whose deputy he is, and his whole duty and responsibility is to interpret that ruler’s mind faithfully to those to whom he is sent. Paul used this “ambassador” image twice — both in connection with his preaching work (Eph 6:18-20; 2Co 5:18-20). Paul called himself an ambassador because he knew that, when he proclaimed the gospel facts and promises and urged sinners to receive the reconciliation God provided through His Son, he was declaring Christ’s message to the world. The figure of ambassadorship highlights the authority Paul had, as representing his Lord, so long as he remained faithful to the terms of his commission and said neither less nor more than he had been given to say.

Reading 1 – Lev 14:45

“It [the house which was still contaminated with “leprosy”] must be torn down — its stones, timbers and all the plaster– and taken out of the town to an unclean place” (Lev 14:45).

This all may be seen as a prophecy: Jesus Christ, in his role as the priest, “inspects” the “leprous house”, that is, God’s temple at Jerusalem — and he finds it polluted by the sins of the nation. Even after his first cleansing of the house, at the beginning of his ministry (John 2), the house’s condition grew worse (Mat 21:12,13). “You knew not the day of your visitation” (Jer 8:12; Luk 19:42-44), Jesus had said to the nation. By the end of our Lord’s ministry, his second “inspection” of the house revealed conditions just as bad as at the first: in the language of the Law, the house of Israel was incurably infected with the “leprosy” of sin and uncleanness. The only remedy was to pull it down and carry it away, stone by stone.

And thus it was done, even as the “priest” prophesied: “Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings. ‘Do you see all these things?’ he asked. ‘I tell you the truth, not one stone here will be left on another; every one will be thrown down’ ” (Mat 24:1,2).

Reading 2 – Psa 115:5

“They have… eyes, but they cannot see” (Psa 115:5).

“Half dazzled peering through the lens,

Self-blinded by the test-tube’s reek,

They gauge the wave length of the tones,

But hear not the Creator speak.

“O fools and blind! O fools and blind!

The blinder since you think you see;

Tracing the veining of the leaf,

You miss the glory of the tree.

“The feather of the painted wing

You view with microscopic eye,

Laying each nerve and tendon bare,

Yet never see the butterfly.

“You seek the reptiles in the slime

Of oozy cave and cavern dim,

And see not circling overhead

The chariots of the Cherubim” (CA Ladson).

Reading 3 – 2Co 8:1-5

“And now, brothers, we want you to know about the grace that God has given the Macedonian churches. Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the saints. And they did not do as we expected, but they gave themselves first to the Lord and then to us in keeping with God’s will” (2Co 8:1-5).

The “good work” of giving to others has its origin, Paul says, not in man’s generosity but in God’s — and not just in God’s generosity in material things, but especially in His grace in Christ. When we understand this, then we see the need to abound in every good work — in acts of kindness, in visiting the sick, and in giving of our material blessings. There is a direct connection between God’s grace and our acts of concern for others, between God’s generosity and ours. And so there is a direct connection between the cross and the checkbook, between the empty tomb and the full collection bag. Those who have been bought with a price (2Co 6:20), the precious blood of Christ (1Pe 1:19), willingly give themselves to the Lord (2Co 8:5). Having made that commitment — of the entire being to Christ and to his Father — there is no question of the commitment of their material resources to the doing of good works. And so one “grace” surely begets another, and another.

Paul writes of the “grace of God” bestowed upon the Macedonians (probably the church, or ecclesia at Philippi) (2Co 8:1). Since this “grace” did not guarantee its recipients against either “severe trial” or “extreme poverty” (v 2), Paul must have meant the grace — or gift — of the gospel of salvation in Christ. So the Philippians gave generously to help others, even though they themselves were neither rich nor comfortable. They gave because they knew the joy of God’s love in Christ as God’s grace had abounded, or overflowed, toward others (2Co 8:2,7; 9:8).

Giving to the work of the Truth — whether it be for gospel proclamation or charitable assistance — is no mundane matter. It should not become just a habit or a tiresome necessity. Even though it should not be flaunted as a reason for pride (Mat 6:1-4), neither should its necessity be hidden away as an embarrassment (Mat 5:14-16; 2Co 8:3,4). It is nothing less than an opportunity, and a wonderful privilege, to contribute in a small way to the saving purpose of God. The printed appeal, which we have seen before — the cold figures on paper, which only an accountant could love — these may be the means by which other people may come to praise God for His grace, for present burdens eased and for futures made infinitely brighter. We need to “see” the circle of God’s grace growing ever wider, and to “hear” more voices being raised to praise His grace. And we need to remember, with our wallets and purses and bank accounts, no less than with our Bibles and hymnbooks, the one who “though he was rich, yet for our sakes… became poor, so that you through his poverty might become rich” (2Co 8:9). “Thanks be to God for his indescribable gift” (2Co 9:15)!

Reading 1 – Lev 15:2,7

“Speak to the Israelites and say to them: ‘When any man has a bodily discharge, the discharge is unclean… Whoever touches the man who has a discharge must wash his clothes and bathe with water, and he will be unclean till evening” (Lev 15:2,7).

“Not only a leper, but any man having a running issue out of his flesh, was to be regarded as unclean till he was cured — unclean in himself and defiling to others. All contact with him in any way was forbidden. Everything he used or touched was to be considered as defiling, whether saddle, crockery ware, chair, or bed; and any one touching any of these, was to be considered unclean for the whole day, and compelled to wash, both himself and clothing. The advantage of such a law as a hygienic protection, is self-manifest, but it is the spiritual significance we are in search of. There are moral lepers and men whose mouths are a fountain of uncleanness — men comparable only to running sores in the community. ‘Avoid them’ [Rom 16:17], says Paul: ‘turn away’ [2Ti 3:5] — ‘Have no fellowship with the unfruitful works of darkness but rather reprove them’ [Eph 5:11]. Their company — their very touch — is defiling. Men of God may be thrown into contact with them, as the Mosaic type contemplates: but they have a resort for cleansing which is also figured in the type: they bathe themselves in the water of the living word, and wait with a sense of contracted uncleanness till the next day, when sleep and prayer will bring a return of the purity that is native to the mind in which God dwells” (Robert Roberts, “Law of Moses” 260).

Reading 2 – Psa 118:22

“The stone the builders rejected has become the capstone” (Psa 118:22).

This “stone” is specifically interpreted as the Messiah in Mat 21:42-44: “Jesus saith unto them, ‘Did ye never read the scriptures, “The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes”? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder’ ” (cp Mar 12:10,11; Luk 20:17).

To his quotation of Psa 118 Jesus adds (in Mat 21:44) an allusion to the “stone of stumbling” of Isa 8:14,15 — equating both the rejected stone and the stone of stumbling to himself. Peter confirms this, and also joins Isa 8 together with the tried and precious cornerstone of Isa 28:16: “To whom [ie, to the Lord] coming, as unto a living stone, disallowed [ie, rejected: Psa 118:22] indeed of men, but chosen of God, and precious, ye also, as lively [living] stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, ‘Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded’ [Isa 28:16]. Unto you therefore which believe he is precious {Isa 28:16]: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner [Psa 118:22], and a stone of stumbling, and a rock of offence [Isa 8:14], even to them which stumble at the word, being disobedient” (1Pe 2:4-8).

The repeated use by Jesus and the apostles (cp Paul in Rom 9:32,33 and Eph 2:20-22) of these Old Testament “stone” prophecies calls for special attention. Undoubtedly they saw the great altar-stone of Zion as emblematic of the sacrificial work of the Messiah.

The One who came to offer his life as the perfect sacrifice was rejected in that task by the would-be spiritual heads of Israel (Act 4:11); but it was through that very rejection, and only because of it, that Jesus was actually offered as the sacrifice for the sins of all men. And so the cross of Christ, while precious to some, became at the same time a source of confusion and offence, or stumbling, to others (1Co 1:18-29, especially v 23). But, like the original altar-stone, Christ too can never be moved or replaced (1Co 3:11). He is, and will be, the sure foundation of all the apostles and prophets, and in and around him the whole “building” of God’s holy temple has been, is being, and will be framed (Eph 2:20-22; cp Dan 2:34,35,44).

Reading 3 – 2Co 10:12

“We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise” (2Co 10:12).

Let us not compare ourselves with one another — that is, with the brethren and sisters around us; that is not wise. Such actions foster judgmentalism and pride. By this course, a community’s standards of conduct and holiness and service and sacrifice gradually and imperceptibly sink lower and lower toward the way of the flesh, in blind complacence.

Let us rather constantly and honestly compare our service and way of life with the holy precepts of the Word, and with the humbling and mortifying examples of Christ and of Paul; these are specifically set before us as patterns to copy and standards of comparison (cp 1Co 11:1). This way a community’s devotion and service are gradually lifted higher and higher, growing and developing toward the Spirit of God, going on “from glory to glory” (2Co 2:18).

Reading 1 – Lev 16

Outline of events on the Day of Atonement:

The day would seem to begin as usual with the offering of the morning sacrifice, the burnt offering of a one-year-old lamb (Exo 29:38-42; Num 28:3-6). After these duties were performed, the High Priest would commence the ceremonies of the Day of Atonement, as prescribed in Lev 16:

Aaron was to take off his normal priestly garments, wash, and then put on the special garments which were prescribed for the sacrifices which took him into the holy of holies (v 4; cf Exo 28; 39). Aaron secured the necessary sacrificial animals: a bull for his own sin offering and two male goats for the people’s sin offering; two rams, one for Aaron’s and the other for the people’s burnt offering (vv 3,5). Aaron slaughtered the bull for his own sin offering (vv 6,11). Before entering into the Holy of Holies with the blood of the bull, Aaron had to create a “cloud” of incense in the Holy of Holies, covering the mercy seat, to “veil” the glory of God so that he could enter in (vv 12,13). In the case of Aaron, he was to offer only the prescribed incense so as to create an obscuring veil of smoke, thus dimming the glory of God’s presence and sparing his life. Aaron then took some of the blood of the bull and sprinkled it on the mercy seat seven times (v 14). Lots were then cast for the two goats, to determine which would be slaughtered and which would be driven away (vv 7,8). The goat for slaughter, the goat of the people’s sin offering, was sacrificed, and its blood was taken into the Holy of Holies and applied to the mercy seat, as the bull’s blood had been (v 15). Cleansing was then made for the holy place (v 16), seemingly by the sprinkling of the blood of both the bull and the goat. The atonement of the holy place is done alone, without anyone present to help, or to watch (v 17). Next, outside the tent, Aaron was to make atonement for the altar of burnt offering, using, it would seem, the blood of both the bull and the goat (vv 18,19). Now the second goat, the one which was kept alive, had the sins of the nation symbolically laid on its head, and was driven from the camp to a desolate place, from which it must never return (vv 20-22). Aaron then came out of the tent of meeting, removed his linen garments, washed, and put on his normal priestly garments (vv 23,24). The burnt offerings of rams, one for Aaron and his family and the other for the people, was now offered (v 24) The earlier sacrifices of the bull and the goat were completed. The fat of the sin offering was burned on the altar (v 25), and the remains of the bull and the goat were taken outside the camp, where they were burned (v 27). Those who had been rendered unclean by handling the animals on which the sins of Aaron or the people were laid were to wash themselves and then return to camp (vv 26,28).

Reading 2 – Psa 119

Christ in Psalm 119:

How did Jesus spend the “hidden years” from age 12 to age 30? Of course, there was his labor (very probably as a carpenter, along with Joseph), and many ordinary tasks as required. But, as regards the special work for which he must have prepared himself, it may be taken as fairly certain that Jesus, born King of the Jews, did one very special thing: he wrote out his own copy of the Law and also of the rest of the Old Testament Scriptures (see Deu 17:18-20).

Considering this monumental Psalm 119, think with what zest he would have written out these 176 commentaries on the Word of God and their expression of his own delight in the ways of his God! It makes a wonderful exercise to read the psalm slowly, in short sections, all the while trying to see the words through the eyes of young Jesus in Nazareth.

As we summarize Psalm 119, it becomes evident Jesus and his life are to be found throughout:

Jesus was sorely tried, but in his trials he recognized his Father’s loving discipline for his good (vv 50,67,71,75,107,153). He had to suffer contempt (vv 22,39,42) and even ill-treatment (vv 121,134) because of his adherence to the law. He was despised and persecuted by the authorities (vv 23,161); he was mocked, lied against, and opposed by men of position and power, whom he designates as “the proud” or “the wicked” (vv 51,61,68,78,84,85,86, 95,122,150,157). He was in danger of his life (vv 87,109). His persecutors were for the most part not heathen, but faithless Israelites, since he describes them as forsaking God’s law (v 53), wandering from His commandments (v 21), and forgetting His words (v 139). They were selfish, self-satisfied men of the world, incapable of appreciating true faithfulness (v 70). Their indifference to the law aroused his burning indignation (v 53), as well as his profound sorrow (v 136). He was confronted by laxity and apostasy (vv 113,126,158), and by evil example calculated to draw him from his faith into the way of evil (vv 29,37,115). But, understanding his Father’s estimation of such men and such a course (vv 118,119) and their ultimate destiny (v 155), he resisted the temptation. Surrounded by difficulties of many kinds, he sought refuge in prayer, seeking for a fuller understanding of the divine purpose, for strength to keep the law, and for relief from the distressing circumstances that threatened to destroy him.

Reading 3 – 2Co 12:10

“That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong” (2Co 12:10).

“It is in our very weaknesses that the strength of God is perfected. If we are so foolish as to admit of no weaknesses of our own, may we not be, in that very attitude, denying God the opportunity to work in us and through us? This must be a possibility to consider. Paul’s thoughts on the matter indicate that, at the very least, it may be suggested as a possibility and with all reverence, that Divine strength needs human weakness as its vehicle or medium of operation” (CE Hinde, The Christadelphian 114:405).