Reading 1 – Job 33

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

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

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

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

Reading 2 – Zec 9:9,10

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

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

Reading 3 – Rev 7:16,17

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

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

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

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

Reading 1 – Job 6:21

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

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

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

Reading 2 – Mic 2:13

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

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

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

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

Reading 3 – Heb 12:27

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

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

Reading 1 – Job 32

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

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

God’s endorsements of Elihu’s words:

Reading 2 – Zec 8:16,17

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

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

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

Reading 3 – Rev 5:3-5

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

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

Reading 1 – Job 25

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

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

Reading 2 – Zec 3:9

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

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

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

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

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

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

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

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

Reading 3 – Jud 1:21-25

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

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

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

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

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

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

Reading 1 – Job 12

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

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

Reading 2 – Nah 1:3

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

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

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

Reading 3 – James 5:10

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

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

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

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

Reading 1 – Job 40:4

“I am unworthy — how can I reply to you? I put my hand over my mouth” (Job 40:4).

But it was only when the sinner knew himself to be unworthy, with no extenuating circumstances to plead, that God could begin the process of instruction that leads to repentance, which in turn brings forgiveness and renewal!

Reading 2 – Mal 2:13-15

“Another thing you do: You flood the LORD’s altar with tears. You weep and wail because he no longer pays attention to your offerings or accepts them with pleasure from your hands. You ask, ‘Why?’ It is because the LORD is acting as the witness between you and the wife of your youth, because you have broken faith with her, though she is your partner, the wife of your marriage covenant. Has not the LORD made them one? In flesh and spirit they are his. And why one? Because he was seeking godly offspring. So guard yourself in your spirit, and do not break faith with the wife of your youth” (Mal 2:13-15).

“Marriage is a serious business. God created marriage to last a lifetime. It is the commitment between a man and a woman to be devoted to each other for as long as they live. It is about faithfulness, sharing and unity. But today, as it was in Malachi’s day, the marriage bond is not respected as it should be. When a marriage breaks down, much more is affected than just the lives of the couple: here we see that because of their unfaithfulness in marriage, God no longer paid attention to those people or accepted their offerings. In other words, if we want to be accepted by God and we want him to hear our prayers we must stay faithful to our marriage partner.

“One of the reasons He makes the two halves of a married couple as one is because He is looking for godly offspring. Can godly children come from a broken home? Yes, they can, but it is so much more difficult.

“When Malachi finished his message about marriage, he ended with a strong exhortation which is worth repeating: ‘So guard yourself in your spirit, and do not break faith with the wife of your youth…’ Amen!” (Robert Prins).

Reading 3 – Rev 19:9

“Blessed are those who are invited to the wedding supper of the Lamb!” (Rev 19:9).

“It is common to identify the marriage and the marriage supper as one, and because of that mistakes are made in the understanding of this chapter. The following account of a marriage supper, taken from various parts of the Word, will help in the better understanding of this important part of the Apocalypse.

“The bride was dressed in white, often richly decorated (Psa 45:13,14), with a bridal girdle about her waist (Isa 49:18), and resplendent in jewels (Isa 61:10). The bridegroom set out from his home to that of the bride, accompanied by friends and musicians (Mat 25:10). Having received the bride, he conducted the whole company to his house, singing and dancing marking the route (Psa 45:15; Mat 9:15; Song 3:6-11).

“It was customary for friends to join the company on the way back (Mat 25:6). A feast was then provided to which additional friends came (Mat 22:1-10, 25:1-13). Thus the bridegroom returns with his angelic friends to meet the bride at [the place of judgment], to conduct her to Zion for the feast.

“Those who join the procession on the way back, to rejoice at the subsequent feast, will be Israel and the nations (v 17). The terms of the invitation are expressed in Rev 14:6,7. The feast is celebrated after Armageddon and before the complete destruction of those nations who reject the invitation (Eze 39:17)” (HP Mansfield, “Apocalypse Epitomised”).

Reading 1 – Job 13:15

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

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

Said the sainted Job of old;

‘Though He try me in the furnace,

I shall then come forth as gold.

Though the “worms of deep affliction”

Cause this body to decay,

In my flesh I shall behold Him —

My Redeemer — some glad day.

Though He slay me — can I say it

When I feel the searing fire,

When my fondest dreams lie shattered —

Gone my hope and fond desire?

Though He slay me, I will trust Him,

For He knows just how to mold,

How to melt and shape my spirit —

I shall then come forth as gold!

(Mary Kimbrough).

Reading 2 – Nah 3

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

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

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

Reading 3 – 1Pe 1:13

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

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

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

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

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

Reading 1 – Ezr 8:22

“I was ashamed to ask the king for soldiers and horsemen to protect us from enemies on the road, because we had told the king, ‘The gracious hand of our God is on everyone who looks to him, but his great anger is against all who forsake him’ ” (Ezra 8:22).

“A convoy on many accounts would have been desirable for the pilgrim band, but a holy shamefacedness would not allow Ezra to seek one. He feared lest the heathen king should think his professions of faith in God to be mere hypocrisy, or imagine that the God of Israel was not able to preserve His own worshippers. He could not bring his mind to lean on an arm of flesh in a matter so evidently of the Lord, and therefore the caravan set out with no visible protection, guarded by Him who is the sword and shield of His people. It is to be feared that few believers feel this holy jealousy for God; even those who in a measure walk by faith, occasionally mar the lustre of their life by craving aid from man. It is a most blessed thing to have no props and no buttresses, but to stand upright on the Rock of Ages, upheld by the Lord alone” (CH Spurgeon).

*****

“Ezra was not overconfident or boastful. He did not presume upon the providence of God. But he did not feel he could consistently ask the help of man when he had spoken of the limitless power of his God. Others may have regarded the matter differently, but to him, the situation raised again the same issue of allegiance and dependence — God or man — and whenever that issue arises in whatever form, the answer of faith must be the same.

“He well realized the responsibility he had assumed in leading his unprotected company through wild and hostile country. It is clear that this weighed heavily upon him. There were many other lives besides his own involved — many who trusted him and depended upon him, and who were prepared to make the journey with him relying upon his judgment and wisdom.

“It would have been far easier to have asked for an armed guard, but he felt that the honour of his God was at stake, and so in prayerful hope, and with no armour but faith, they ventured forth. And no harm befell them” (GV Growcott).

Reading 2 – Hos 9:11,16

“Ephraim’s glory will fly away like a bird — no birth, no pregnancy, no conception” (Hos 9:11).

The glory of the Ephraimites, their numerous children, would fly away like a bird, quickly and irretrievably. There would be few births, or even pregnancies, or even conceptions. There is a play on the name “Ephraim” here, which sounds somewhat like the Heb word meaning “twice fruitful”. The Ephraimites had looked to Baal for the blessing of human fertility, but Yahweh would withhold it in judgment. Ephraim, the doubly fruitful, would become Ephraim, the completely fruitless.

“Ephraim is blighted, their root is withered, they yield no fruit. Even if they bear children, I will slay their cherished offspring” (v 16).

Because the people were not ROOTED in the truth (Eph 3:17; Col 2:7), their natural roots would wither. Likewise, the fig tree which did not yield the promised fruit was cursed by Jesus, and was dried up from the ROOT (Mar 11:20).

Reading 3 – Acts 28:30,31

“For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ” (Act 28:30,31).

During these two years, Paul was constantly under Roman guard (Eph 1:20; Phi 1:7), enduring much privation and suffering (Col 1:24; Eph 3:13) — being prematurely aged by extreme persecutions (Phm 1:8,9).

Apparently, some of the Praetorian Guard, assigned to guard Paul, were converted by his preaching (Phi 1:13).

Reading 1 – Ezr 4:24

“Thus the work on the house of God in Jerusalem came to a standstill until the second year of the reign of Darius king of Persia” (Ezr 4:24).

Through the opposition of the adversaries the wonderful work that had commenced with the returning exiles stopped. The work was stopped for abut 16 years. It was this stopping of the work which caused some to say, “The time has not yet come for the LORD’s house to be built” (Hag 1:2). Opposition should not cause us to slack the work and make excuses for our inactivity.

Reading 2 – Hos 6:6

“For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings” (Hos 6:6).

“God is not setting up mercy and sacrifice as opposites. He is not condemning the offering of sacrifices, but He is exposing their attitude of mind in the offering thereof. Their worship was hollow, without heart. They were, as Malachi so clearly stated, guilty of robbing God whilst in the very act of offering sacrifices to him (Mal 3:7-12). They were going through the motions of seeking forgiveness, for God had given them the blood of animals ‘upon the altar to make an atonement for your souls’ (Lev 17:11), but there was no appreciation of His mercy and consequently no spilling over of that mercy from their own lives. There was no knowledge of God, no fear of His presence; their lives were filled with self.

“This is a searching exhortation: to be exposed to the possibility of incurring condemnation whilst in the act of performing that which was designed to save. Is this not the Old Testament counterpart of, ‘Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body’ (1Co 11:27-29). How important it is, then, that we should have a ‘knowledge’ of God, a knowledge of His redeeming mercy and of His searching truth, and that these should be discerned along with the Lord’s body in the emblems given for that purpose” (Cyril Tennant, “Hosea” 47,48).

Reading 3 – Acts 24:25

“As Paul discoursed on righteousness, self-control and the judgment to come, Felix was afraid and said, ‘That’s enough for now! You may leave. When I find it convenient, I will send for you’ ” (Acts 24:25).

“Felix was a naturally violent and headstrong man, used to exercising power, and getting his own way. If men revolted against his authority, he destroyed them. If the High Priest remonstrated with him, he had him put to death. If he fancied another man’s wife, he took her. But if he wanted to be a Christian, he would have to get down off his high horse and learn to control his passions. ‘Except a man be converted, and become as a little child’, the founder of Christianity had laid down, ‘he cannot see the Kingdom of Heaven.’ And neither Felix or anybody else is exempted. There is no place for people on hand-made pedestals in the Kingdom of Christ, and of God” (Len Richardson).

“The bloated slave sitting on the seat of judgment and power, representing all the worst vices of Roman degeneracy; the heads of the sinking Jewish commonwealth, blinded by history and mad with hate, forgetting for the moment their abhorrence of their Roman masters and their deeper detestation of the apostle Paul; the hired advocate with his fulsome praise and false charges. And the great apostle with his inimitable skill in debate, pure-minded, upright, fearless, pleading his own cause with consummate force and dignity, and overawing his heathen judge by the majesty of his character. A graphic description of a noble scene” (AC Hervey, cited in “Story of the Bible” 14:85).

Reading 1 – Ezr 9:5-7

“Then, at the evening sacrifice, I rose from my self-abasement, with my tunic and cloak torn, and fell on my knees with my hands spread out to the LORD my God and prayed: ‘O my God, I am too ashamed and disgraced to lift up my face to you, my God, because our sins are higher than our heads and our guilt has reached to the heavens. From the days of our forefathers until now, our guilt has been great. Because of our sins, we and our kings and our priests have been subjected to the sword and captivity, to pillage and humiliation at the hand of foreign kings, as it is today’ ” (Ezr 9:5-7).

Where the prophets of Israel witnessed against the spiritual abuses among their contemporaries they did so while still continuing full fellowship with those whom they denounced. More than this, the examples of Moses (Exo 32:30-33), Daniel (Dan 9:5-14), Nehemiah (Neh 1:6,7), Jeremiah (Jer 3:25; 9:1), and Ezra (Ezr 9:6,7,13) show these men intimately associated with the people whom they reprimanded, even so far as confessing the sins of the nation as though they were their own. Here is the spirit of true fellowship, or sharing, by which those most exercised against error bear the burdens of their brethren, and strive with them as partners — not outsiders — to defeat the enervating effects of sin.

“It is amazing that even though Ezra had clearly no idea until God revealed it to him of the extent of the sin of the people, straightaway he takes responsibility for it. It seems quite common for worthy men of God to behave this way (as Moses did). Perhaps we should look at this and see what it means for us and our attitudes. Maybe we should feel some responsibility to God — or at least shame before Him — for our brother’s sins?” (Peter Cresswell).

Reading 2 – Hos 10:12

“Break up your unplowed ground” (Hos 10:12).

“Our nature at its largest is but a small farm, and we had need to get a harvest out of every acre of it, for our needs are great. Have we left any part of our small allotment uncultivated? If so, it is time to look into the matter and see if we cannot improve this wasteful state of things. What part of our small allotment have we left fallow? We should think very poorly of a farmer who for many years allowed the best and the richest part of his farm to lie altogether neglected and untilled. An occasional fallow has its benefits in the world of nature; but if the proprietor of rich and fruitful land allowed the soil to continue fallow year after year we should judge him to be out of his wits. The wasted acres ought to be taken from him and given to another husbandman who would worthily cherish the generous fields and encourage them to yield their harvests.

“Bad is the man who neglects to cultivate his farm, but what shall be said of the sluggard who fails to cultivate himself? If it be wrong to leave untended a part of our estate, how much worse must it be to disregard a portion of ourselves! Now, there is a part of our nature which many allow to lie fallow. It is not often that they neglect the clay soil of their outward frame. They dress that field which is called the body with sufficient care; and truly I would not that they should be careless about it, for it is worthy to be kept in due order and culture. Albeit that it is a very secondary part of our nature, yet it is so interwoven with the higher that it is most important that the body should not be neglected. See ye well to that field, and by temperance, cleanliness, and obedience to the rules of health let it be as a garden… Few need to be exhorted to pay attention to their bodies… The fault is not that they care for the body, but that it takes an undue share of consideration, and usurps a higher place than it can claim.

“There is another field in man’s self-farm… The soil where true religion should flourish in the furrows is left by many to produce the deadly nightshade of superstition, the hemlock of error, or the thistle of doubt… Your hearts, your innermost natures, have been neglected, and from the finest part of your being the Lord has derived neither rent nor revenue. Your best acres lie fallow — fallow when you have good need to cultivate every inch of the ground.

“Do you know what happens to a fallow field? how it becomes caked and baked hard as though it were a brick? All the fragile qualities seem to depart, and it hardens as it lies caked and unbroken; I mean, of course, if year succeed year, and the fallow remains untouched. And then the weeds! If a man will not sow wheat, he shall have a crop for all that, for the weeds will spring up, and they will, seed themselves, and in due time the multiplication table will be worked out to a very wonderful extent; for these seeds, multiplying a hundred-fold, as evil usually does, will increase, and increase, and increase again till the fallow field shall become a wilderness of thorns and briars, and a thicket of nettle and thistle” (CH Spurgeon).

Reading 3 – Col 1:13,14

“…The Son he loves, in whom we have redemption [some mss add: ‘through his blood’], the forgiveness of sins” (Col 1:13,14).

The simple truth of the transaction of “redemption”, as described in the New Testament, is contained in the key passages that equate redemption with the forgiveness of sins (Eph 1:7; Col 1:14). What has been forgiven cannot also be paid for. The sacrifice of Christ, the culmination of a life of perfect obedience and dedication, was the price paid for our salvation. That is to say, it was necessary that Christ give himself as a suitable basis for the declaring of God’s righteousness in offering mercy to sinners. But God’s offer requires a corresponding “payment” on the part of those who would accept it. Since they are to be redeemed out of death they must repudiate that which brought death, which is the world and sin (Rom 6:1-7, for example). They must live sober and godly lives, repudiating all iniquity, as a special people belonging exclusively to God (Tit 2:14).