Reading 1 – Deu 3:27

“Go up to the top of Pisgah and look west and north and south and east. Look at the land with your own eyes, since you are not going to cross this Jordan” (Deu 3:27).

The Law — typified by Moses its giver — had to be crucified, or put to death, before “Joshua” (or “Jesus”, as in the New Testament) could enter the Promised Land. But, like Abraham, Moses the faithful man was shown the land he would later possess (Gen 13:14,15). It was wonderfully merciful of Yahweh that Moses — his eye undimmed — might be allowed such a vision of what will surely be his future glory with his Saviour and ours: an eternal inheritance in the Land of Promise, after his resurrection from the dead.

Reading 2 – Pro 30:8

“Give me neither poverty nor riches, but give me only my daily bread” (Pro 30:8).

In the materialistic age in which we sojourn, we see all around us both men and women striving for greater things, seeking better work conditions, better pay, a better position in society. And even for Christ’s brethren, there is immense pressure for them to “succeed” in the things of this life — a success which is measured purely in terms of social advantages, and material possessions. Yet when measured against the standards of Divine Wisdom, this “success” proves to be nothing short of failure.

“Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Luk 12:15). This was the exhortation of the Lord Jesus, introducing his parable of the man seeking to build bigger and better barns in which to store his accumulation of wealth.

But although riches are not to be sought after; neither is there any virtue in poverty. There are those who suppose that there is righteousness in becoming poor for poverty’s sake, and so give up all to live on the goodwill of others. But there can be no virtue in making ourselves burdensome to others, or even worse, looking to the state as a provider. Indeed, scripturally, poverty is associated with shame: “Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured” (Pro 13:18).

There is no intrinsic virtue to poverty, for it merely cultivates covetousness, and in many cases, theft to obtain that which is desired, yet beyond lawful means to obtain.

Reading 3 – John 13:17

“Now that you know these things, you will be blessed if you do them” (John 13:17).

“Happiness is not in catering to desire, but in putting desire away. Happiness is not in seeking pleasure, but in recognizing and thankfully enjoying the myriad of pleasures that God showers bountifully on us every moment: in His love, in His Word, in His Purpose, in His marvelous Creation: from the infinitely small to the infinitely great — all infinitely beautiful. Happiness is not in getting, but in giving: not in being served, but in serving (though truly there is happiness in being served — if the service is of need beyond our own capacity to fill, and if the service is in love). Christ tells us where happiness is: in pureness of heart, in meekness, in mercifulness, in hungering and thirsting after righteousness. Don’t look for it anywhere else. It isn’t there. It must be created within ourselves. Its source is of God” (GVG).

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 – Deu 2:15

“The LORD’S hand was against them until he had completely eliminated them from the camp” (Deu 2:15).

This was the “pruning” (which is the meaning of “Zered”: cp v 13) of the murmurers over 38 years. “His power was exerted in a way of wrath and vengeance on them, for their murmurings at the report of the spies; and therefore, it is no wonder they were consumed, for strong is His hand, and high is His right hand; and when lifted up it falls heavy, and there is no standing up under it, or against it: it smote them with one disease or another, or brought one judgment or another upon them: as the sword of Amalek, by which many were cut off, and the plague at Shittim in the plains of Moab, in which died 24,000; besides the destruction of Korah and his company, which was quickly after the affair of the spies, and the plague at that time, of which died 14,700; and thus, by one stroke after another, he went on to destroy them from among the host until they were consumed, even all of them but two” (John Gill).

Reading 2 – Pro 29:20

“Do you see a man who speaks in haste? There is more hope for a fool than for him” (Pro 29:20).

“We can bring ourselves into line if we frequently raise the question: what is our aim in speaking? Speech may be with the object of giving instruction, or putting questions to receive instruction, or it may be in the ordinary amenities of social life. We can think of nothing else unless it is mere self-expression, a talk for the love of talking. Where is there room for any ill-feeling to be expressed in any of these opportunities for speech? In the ordinary amenities of life there is surely every reason for good feelings which may be revealed freely with only good effects. If anyone is so unfortunate as to find ill-feeling at home, then a desperate effort should be made to avoid any aggravation of it. Words provocative of anger are always out of place in the home, but they are especially to be deprecated when such provocation has already begun. If a little fire started in a dry corner of the house, no man would be fool enough to throw petrol on it. It is strange that men should often be so ready to feed that more terrible flame, which, as the apostle James says, is set on fire of hell. Homes have been wrecked and lives made sad by the folly of hasty and ill-tempered speech. It is perfectly true, as the wise man says, that there is more hope for a fool than for a man who is hasty in his words” (Islip Collyer, “Principles and Proverbs”).

Reading 3 – John 12:8

“You will always have the poor among you, but you will not always have me” (John 12:8).

It has been said: “Since Jesus said, ‘The poor you have with you always’ (John 12:8), and we cannot change the world, why should we bother trying?”. But Jesus did not say, “Forget the poor because they are always there.” He said, in effect, “You will always have opportunities to help the poor.” When Jesus was present, his followers lavished gifts upon him, and they did well. But now that he is absent, we may forget that we can give gifts to Jesus just as well by helping his poor brethren. Who would ignore the needs of the Master? But now he sits at the right hand of God, and he no longer needs the cup of cold water, the food, the clothing. But someone else — who bears his holy name, or might — does!

Reading 1 – Num 34

“This section describes the borders of the land of Canaan which Yahweh is about to make available to the Israelites for their possession. However, the area defined was never fully occupied by Israel, simply because the tribes never fulfilled the conditions imposed. The Book of Joshua records that, though Joshua’s victories made it possible for each of the tribes to obtain its inheritance, they lacked the faith and courage to completely do it. After his death, the people compromised with the remaining Canaanites, and so ruined their opportunity of inheriting the land promised…

“The chapter is divided into six sections: (1) South border (vv 1-5); (2) West border (v 6); (3) North border (vv 7-9); (4) East border (vv 10-13); (5) Transjordan area (vv 14,15); (6) the leaders appointed to divide the land by lot (vv 16-29)” (HP Mansfield, “Christadelphian Expositor”).

Reading 2 – Pro 25:2

“It is the glory of God to conceal a matter; to search out a matter is the glory of kings” (Pro 25:2).

“We should not have anticipated this thought, but all experience shows that it is fundamentally true. Men have often found that all their attempts to understand the laws of Nature have only opened up a vista of increased complexity. Last century the materialists were in the ascendant and for a time imagined that they were on the point of explaining everything. Now they are discredited and it is acknowledged that the universe is far more mysterious than our forefathers ever imagined. Last century the food experts thought that they knew all about the subject of nutrition; then, through the practical failure of their theories, vitamins were discovered, and now experts, who certainly know far more than their predecessors, admit, as Mr Eustace Miles once wrote: ‘We really know very little about the matter.’ At one time the ductless glands of the body were regarded as useless, now they are found to be so mysteriously important that some investigators have claimed that they are practically everything.

“As in Nature so in the written Word, God has concealed things and has called upon His servants to exercise their minds in searching for the treasures of divine wisdom. It has always been ‘line upon line, precept upon precept, here a little and there a little.’ Faithful men and women try to put the littles together and in the process find the mental exercise which brings their minds nearer to God” (Islip Collyer, “Principles and Proverbs”).

Reading 3 – John 7:22,23

“Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a child on the Sabbath. Now if a child can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing the whole man on the Sabbath?” (John 7:22,23).

This point of the Law of Moses seems to have been given for the specific purpose of showing that the Law itself could be superseded — that is, that one requirement of the Law might override another. And if this were a possibility — then might not a different Law override, or supersede, the whole?

Therefore, Jesus makes the point: to heal a man, truly and completely, by teaching him the way of life is to bring the true Sabbath “rest” — of which the whole Law of Moses was merely the shadow.

Reading 1 – Num 2:1,2

“The LORD said to Moses and Aaron: ‘The Israelites are to camp around the Tent of Meeting some distance from it, each man under his standard with the banners of his family’ ” (Num 2:1,2).

Every man’s “tent” (that is, all his family and possessions) was to be situated with reference to the “tent” of Yahweh, that is, the tabernacle of His glory. “Seek first His kingdom and His righteousness” (Mat 6:33). The spiritual lesson for us is surely this: choose your home — and make all your arrangements, work and social life, and so forth — with reference to the ecclesial meeting place and the activities there. Arrange the rest of your life around the place of meeting with your God and your brothers and sisters — and you will be not far from the kingdom of God. “For where your treasure is, there your heart will be also” (Mat 6:21).

Reading 2 – Psa 145:18

“The LORD is near to all who call on him, to all who call on him in truth” (Psa 145:18).

“No man will reach the kingdom without prayer, and prayer to be effectual must proceed from lips which are sincere and upright. God will not hear those who keep not His commandments (Pro 15:29; Psa 66:18). The prayers of the disobedient are worse than useless, they are an abomination in God’s ears (Pro 28:9). Let us then examine ourselves, and pray simply, fervently, unceasingly. Let us pay no heed to the objections of men who tell us that prayer is beneath the notice of a Great Creator, that it is superfluous, and, if answered, would mean a violation of Nature’s laws. Till the Bible is demolished we can afford to leave such objections severely alone. The Bible is full of encouragement in the matter of prayer. Hannah prayed for a child, and got one (1Sa 1:11,20); Abraham’s servant prayed for a good wife for Isaac, and met with a favourable response (Gen 24). Much that is beyond the power of finite man to see and grasp has to be taken into account before his prayer can be answered. We sometimes forget this when things do not go just as we would wish. Let us remember, too, that this is a day for walking by faith, and that all prayer is answered in harmony with this divine arrangement” (AT Jannaway).

Reading 3 – Luk 12:15

“Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luk 12:15).

The headlong pursuit after cars, well-furnished houses, and an array of sports equipment and amusement devices does not, in itself, guarantee happiness. ‘If only I had… such-and-such, and so-and-so… things would be so much better’ is a view of the world which underlies the appeal of lotteries, TV give-away programs and advertisements. It is a mistake to think that the more one has, the better things will be. What is required is a determination to live within one’s income and to have the right perspective on this world’s goods. No less a prophet than Elisha was furnished with only a bed, lamp, table, and chair!

Reading 1 – Lev 17:11

“For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life” (Lev 17:11).

Naturally speaking, blood is the agent of cleansing — it removes carbon dioxide and toxins and waste products from every body cell, and transports them to the lungs and kidneys, where they are excreted or expelled. [Likewise, believers are “washed in the blood of the Lamb”: Rev 7:14; 1Jo 1:7; Heb 9:11-14.]

Also, blood is the agent of overcoming disease — its white cells attack and neutralize and consume invading bacteria and viruses and “alien” bodies. All immunizations and vaccinations make use of this amazing capacity of the human body to heal itself. [By Christ’s blood we can overcome all difficulties and trials: Rev 12:11; Joh 16:33. He is the one who has overcome all things, and when we are inoculated with his “blood” we are provided with the necessary “antibodies” to fight off the “disease” of sin: Heb 2:14-18; 4:15.]

Reading 2 – Psa 119

It has been suggested that Psalm 119 forms the basis of the Lord’s prayer in the garden of Gethsemane, and each of the 22 sections may be summarized with this in mind:

Reading 3 – Luk 1:20

The angel Gabriel spoke to Zechariah: “And now you will be silent and not able to speak until the day this happens, because you did not believe my words, which will come true at their proper time” (Luk 1:20).

Zechariah’s affliction of dumbness was more than the rebuke for a momentary lapse. It was a marvelous symbol of the end of an age. Zechariah could not pronounce the required blessing upon the waiting multitude, and from that day forward the priesthood of which he was a member could no longer mediate true blessings upon the nation. The end was in sight, a greater priest of a greater order was soon to appear, and the whole Mosaic system — having waxed old — was now almost ready to vanish away.

Even Zechariah’s son, as he grew to manhood, would disdain the duties of a priest and go out into the wilderness, as though to watch and wait for the Lord, who would come not out of the temple, but TO the Temple (Mal 3:1). “The Law and the Prophets were proclaimed until John. Since that time, the good news of the kingdom of God is being preached” (Luk 16:16). The law was holy and just and good; it had been given by angels to Moses, but its purpose was now fulfilled. Grace and truth would come by another (John 1:17). Zechariah’s son would go out into the desert of Judea to meet him.

Reading 1 – Num 1:18,19

“They called the whole community together on the first day of the second month. The people indicated their ancestry by their clans and families, and the men twenty years old or more were listed by name, one by one, as the LORD commanded Moses. And so he counted them in the Desert of Sinai” (Num 1:18,19).

This was for the purpose of taking a census of the whole congregation. A census was the means by which the place of each individual would be legally fixed within the nation. Why would such a thing be necessary?

The whole nation might be properly ordered in regard to the sanctuary and divine worship (Num 2:32,33). In the encampment itself, each tribe would be fixed in its relation to all other tribes, and each family within a tribe would be fixed in relation to all other families (Num 2:34). The fighting men needed to be organized, in the event of battles upcoming. The proper order might be observed in the coming invasion and settlement of the Promised Land (Jos 13:31-33). Each tribe would need to be situated in its own inheritance once they reached the Promised Land.

The principles embodied in this census are carried over into the LORD’s instructions for His ecclesia in New Testament times — where “everything should be done in a fitting and orderly way” (1Co 14:40).

Reading 2 – Psa 143:2

“Do not bring your servant into judgment, for no one living is righteous before you” (Psa 143:2).

The first phrase means, ‘Do not enter into legal proceedings with your servant’ (the same phrase occurs in Job 9:32; 14:3; Ecc 11:9; 12:14). God DOES enter into strict judgment with those who are NOT His true servants (Mat 5:26; 18:34) — but not with those who are His believing and obedient servants (Mat 18:27). This is David’s humble acknowledgment of being at fault (and his request for mercy) in his lapses of faith.

Since Jesus had committed no sin (John 8:46; 1Pe 2:22-25), it was not possible that he could be held bound by the bands of death (Acts 2:24). In his case, then, the judgment or condemnation upon all men — leading to death (Rom 5:12) — must of necessity give way to blessing and reward.

Similar language — to the effect that all men are under “sin” — occurs in Psa 51:5; 130:3; and is quoted by Paul in Rom 3:9,20,23; Gal 2:16. (Also see Job 4:17; 9:2; 14:4; 25:4; Ecc 7:20.)

FOR NO ONE LIVING IS RIGHTEOUS BEFORE YOU: In this phrase, the key word is “living”: “No man LIVING can be justified!” Even Jesus must die so as to destroy, completely and finally, the latent power of “sin” that dwelt within him. And so even the perfectly righteous man — who never committed any sin — could not be “justified” so long as he lived: his work was not finished until his sacrificial life was sealed by a sacrificial death.

Reading 3 – Luk 11:5-7

“Suppose one of you has a friend, and he goes to him at midnight and says, ‘Friend, lend me three loaves of bread, because a friend of mine on a journey has come to me, and I have nothing to set before him’ ” (Luk 11:5,6).

“The friend who came on his journey with ‘nothing’ refers to the disciples whom Jesus had sent out on their journey with nothing (Luk 9:3). When He told them to ‘eat such things as are set before you’ (Luk 10:8), he did not just mean they should not be picky about their food. He used the same word in Luk 11:6 to describe how the faithful friend ‘set [food] before’ his visitor. As they travelled around, the disciples were to be received in the way he was describing. Those in that early brotherhood of believers who received and supported them were to do so knowing that these brethren were in their turn responding to human need, and they could be fellow-helpers in the gospel’s work by showing hospitality. John says just the same: ‘Because that for his name’s sake they went forth [alluding to the great commission to go into all the world], taking nothing of the Gentiles [ie the unbelievers]. We therefore ought to help receive such, that we might be fellow-helpers to the truth” (3Jo 1:7,8)” (Duncan Heaster).

*****

“Then the one inside answers, ‘Don’t bother me. The door is already locked, and my children are with me in bed. I can’t get up and give you anything’ ” (Luk 11:7).

“The Lord will one day come to us at midnight, and the unworthy will not open to Him (Song 5:2, etc). And right now he stands at the door and knocks (Rev 3:20). The rejected will know what it is like to stand knocking at the Lord’s shut door and be unanswered (Mat 25:10; Luk 13:25). He surely intended us to make such links within His teachings. The message is quite clear — those who can’t be bothered to respond to the knocking of others, who refuse to feel for others in their desperation, are the ones who will then come to know just how that feels, as in ultimate spiritual desperation they hammer at the Lord’s door. From this it surely follows that in our response to the desperation of others, we are working out our own eternal destiny” (DH).

Reading 1 – Num 35:6-34

Six of the 48 Levitical cities — three east and three west of the Jordan — were set apart as “cities of refuge,” for the unintentional manslayer. These cities were for the protection of the accidental manslayer, but it must not be imagined that the simple plea of unintentional homicide afforded safety. The law specified that the roads to these cities were always to be kept in good repair. But, according to v 25 (cp Jos 20:4), a seeker for sanctuary would, on arriving at the gates of a city of refuge, first have to plead his cause before the elders of that city. If they accepted his case, they would give him provisional protection. If, however, afterwards, the “avenger of blood” claimed his extradition, the accused person would be sent back under proper protection to his own city, where the whole case would be thoroughly investigated. If the homicide was then proved to have been unintentional, the accused would be restored to the “city of refuge,” and enjoy its protection, till the death of the high priest set him free to return to his own city.

As for the duty of “avenging blood,” its principle is deeply rooted in the Old Testament, and traced up to the relation in which God stands to our world. For, the blood of man, who is made in God’s image, when shed upon earth, which is God’s property, “cries out” to God (Gen 4:10) — it claims payment like an unredeemed debt. Hence the expression “avenger of blood,” which should be literally rendered “redeemer of blood.”

Symbolically, the cities of refuge are the place of God’s merciful protection. There, the manslayer was to find a refuge, sheltered, as it were, under the wings of the grace of God, till the complete remission of the punishment at the death of the high priest. This death foreshadows the death of Jesus Christ, our great High Priest, who has made a perfect covering for all sins.

Reading 2 – Pro 26:17

“Like one who seizes a dog by the ears is a passer-by who meddles in a quarrel not his own” (Pro 26:17).

“Adults often reveal less capacity for learning than children. They have the advantage of books containing all the accumulated wisdom of mankind, and beyond all this and permeating a great deal of it, there is the instruction that has come direct from God, yet the knowledge is very little used. Life is full of avoidable evils through men ignoring principles or rules of conduct which are perfectly well known, and which have had their wisdom demonstrated in every generation.

“Sometimes the individual failure is so obvious that almost all observers smile at it. I recall… instances of this kind in which the facts were related by the victim when sufficient time had passed for him to join in the amusement… a young man, when returning home one night, chanced to pass a low part of the city where there was a quarrel between man and wife. The young fellow, perceiving that the woman was being ill-treated, gallantly went to her assistance. He was, as he expressed it, ‘getting on very nicely’ in his contest with the man when the ungrateful woman came up behind and hit her champion on the head with a saucepan. According to his own account, the young man spent a carefree hour in the gutter before he came back to consciousness of this painful life. Then, as he limped slowly homeward, he began dimly to recall to memory certain maxims regarding the unwisdom of meddling with strife that does not belong to us” (Islip Collyer, “Principles and Proverbs”).

Reading 3 – John 8:29

“The one who sent me is with me; he has not left me alone, for I always do what pleases him” (John 8:29).

“Have only one motive in life: to please God. Get all your pleasure and satisfaction from that. It will, at one stroke, eliminate 90% of your ‘problems,’ and ALL your inner ‘unhappiness.’ Don’t seek praise. Don’t seek status with others. Don’t seek advancement. Don’t seek THINGS. All these pursuits are happiness-robbers. The eye is not satisfied with seeing, nor pride with praise, nor lust with possession. All these are ashes in the mouth at last. Even of themselves they are stupid, but as set against and displacing spiritual motives and pursuits, they are pure suicide. Check every thought and word, and ask: ‘Will this please God? Could I at this moment be pleasing Him better?’ This wonderfully pacifies and harmonizes and unifies life, and gives it purpose. Set the goal of your life to bring every thought into harmony with this, and to eliminate everything out of harmony with it. This is success” (GVG).

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 19:18

“‘Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD” (Lev 19:18).

In answer to the question, “What must I do to inherit eternal life?” (Luk 10:25), Jesus cites this verse: “Love your neighbor as yourself” (Luk 10:27). When this answer elicits the follow-up question, “And who is my neighbor?” (v 29), Jesus responds by telling the parable of the good Samaritan (Luk 10:30-37). In his parable Jesus makes it very plain that “neighbor” must not be restricted to ‘fellow believer’, but that it includes especially those with whom we feel we have little in common — even those whom the most “upright” Jews despised — the Samaritans!

In taking this broadly inclusive point of view, Jesus is only following the context of the Lev 19:18 citation: in Lev 19:33,34 it is clear that “neighbor” includes the “alien” — that is, the Gentile: “Love him as yourself, for you were aliens in Egypt.”

The final reminder in this verse, “I am the LORD”, has a two-fold significance here: (1) “I, the LORD your God, am holy” (v 2) — therefore you must be holy also; and (2) “I am the LORD”… who loved YOU when you, in Egypt, were no better than “aliens” to ME (v 34): you were worshipers of idols, and ignorant of My Name and promises; yet nevertheless I still loved you!

Reading 2 – Psa 119:83

“Though I am like a wineskin in the smoke, I do not forget your decrees” (Psa 119:83).

This refers to a dried, cracked wineskin, blackened with the smoke of affliction and suffering: compare Lam 4:8: “Their skin has shriveled on their bones; it has become as dry as a stick.” Skins filled with wine were hung at the tops of tents, where it was smoky and hot, so that the wine might mature. This is a beautiful allegory: while the skin (the outward man) ages and grows less useful and more brittle and unsightly, the wine inside (the inner man!) matures and develops perfection of character.

In Christ’s parable, constructed along similar lines, the skin symbolizes the “outer man” of the believer, which is but the receptacle for the “wine” of the teaching and spirit of God: “Neither do men pour new wine into old wineskins. If they do, the skins will burst, the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved” (Mat 9:17).

Reading 3 – Luk 2:1

“In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world” (Luk 2:1).

Luke is an inspired historian, who can therefore look into the heart of things and think on a grand scale. The story he presents is a fascinating interplay of Roman imperial authority and obscure Jewish compliance. But even the decrees of mighty Caesar are bent to the Divine purpose. Augustus, with all his armies and bureaucrats, is no more than a servant of God. For centuries the religion of freedom was destined to contend against the despotic power of a great empire, a totalitarian state which never hesitated to make the lowly masses subservient to its own will. (Such states have not gone out of style, and will not, as long as man is left to rule his own affairs. They have changed their names and ideologies, but not their essential characters.) Even in his birth the founder of the new religion was tossed to and fro at the whim of the emperor.

When he went to his death thirty-odd years later, it was again as a mere random piece of humanity, to be “processed” by the same state, one among many misfits and criminals impaled by Roman nails on Roman crosses.

The state had its purposes, but God had His. Each purpose was fulfilled, but how different they were! In ordering the enrollment, the state was seeking to achieve greater control over its subjects, and to lay the groundwork for taxation. God made use of these materialistic enterprises to fulfill the prophecy given by Micah, that His Son would be born in the little town of Bethlehem, thereby becoming governor and shepherd of Israel (Mic 5 :2).