At the beginning of this new year, we commence with the second book of the Psalms. Prophetically it relates to the period when the faithful Jewish remnant, persecuted by the Antichrist, will have to flee from Jerusalem; vv. 2, 4 and 6 particularly reflect the painful anguish of this exile. At the same time, just as we have in the first book, many expressions can be seen as coming from the lips of the Lord Jesus, He who more than all others suffered from the wickedness of His people (e.g. vv. 7, 10).

Is there anywhere a more graphic picture than we have in v.1 to reflect the sighing of the soul who is thirsting for the presence of God? Oh that we might similarly seek that presence each time some sin has interrupted our communion with the Lord! And that each of us may know Him under this precious personal Name: the "God of my life" (v. 8)! This corresponds to the motto of the apostle: "For me to live is Christ" (Phil. 1:21). It is He who from year to year wants to order my life, to fill it, as the precious Object of my heart. "Where is thy God?" unbelievers ask ironically (vv. 3, 10; cf. Matt. 27:43). Ah! even if they do not know Him, would that I for my part might know always where to find Him, by day or night, to offer up to Him with love my song and my prayer (v. 8).

This psalm is linked with the preceding one as emphasizing in its last verse by repetition the words of vv. 5, 11 in Psalm 42. My soul often needs to be exhorted thus not to be cast down, but to hope in God and to praise Him again and again. He has not only become my salvation; He is also "my God," the One on whom I depend unceasingly, the source of my strength (v. 2).

His light and His truth will lead me to intelligent worship, if I ask Him for this as the psalmist does here (vv. 3, 4).

The expression emphasized yesterday: "the God of my life" is complemented in v. 4 by another very remarkable expression: "God my exceeding joy". Dear fellow believers, is God the whole source of our happiness? Is He the object of our exceeding joy as He was for the Lord Jesus (Luke 10:21)? Knowing such a God as we do, should our soul be cast down or troubled? "Let not your heart be troubled" – the Lord said to His disciples – "ye believe in God, believe also in me" (John 14:1); and elsewhere: "Have faith in God" (Mark 11:22). Faith is the great remedy for all the sadness or restlessness that the world can inflict upon us.

While the psalms of the 1st book were nearly all psalms of David, these which we are now considering (Psalms 42-49) were composed by the sons of Korah, those objects of grace who had been spared at the time of God's judgment on their father (see Num. 26:11). That is why it is so remarkable to hear these men recalling the marvellous works done by God "in the times of old". For they, more than anyone else, are in a position to appreciate and celebrate the mercy of God. No, it was not the sword of the children of Israel which was able to save them and give them possession of their land (we only need to think of the crossing of the Red Sea, and the capture of Jericho). And the memory of the great acts of deliverance in the past is a lesson for these faithful men. Truly, they could no more trust in their own arms to conquer any more than their fathers could (v. 6). "Through thee" and "through thy name" (v. 5; Hosea 1:7) – that is where the believer finds his sole resource.

Another noticeable difference from the 1st book of psalms is the use here of the name of God (Almighty), while up to Psalm 41 it was always the LORD (Jehovah). This is the sad proof that now the faithful men and women of Israel no longer have any relationship with the formal worship which has now become apostate. The close relationship assured to them by the name of the LORD has been broken (Ex. 6:3, 6-8), but the true believer can still call on the supreme God.

The mood of the psalm changes from v. 9 onwards. Instead of continuing to look to God, to the light of His countenance and the power of His Name (vv. 3, 5), the faithful reflect on the trials which have come upon them. The soul of the child of God is not always on the mountain top, as we well know from our own experience.

However, the faith of these believers is not overcome; they know they can attribute to God all that has happened to them, and they accept the hard blows as coming from His hand (Job 1:21). Their conscience is clear; not only is it true that their steps have not strayed from the path of obedience, but their heart has not turned back (v. 18). And God is their witness, He who knows the secrets of the heart. Let us never forget v. 21.

What is the meaning of the strange expression in v. 22: to be "killed all the day long"? The quotation of this verse in Romans 8:36 makes it easy to understand. It is to be reminded, through trials, of the feeling of our nothingness, of our total helplessness. But the same passage invites us to realise the triumphant counterpart: "Nay, in all these things we are more than conquerors through him that loved us" (Rom. 8:37).

Under the leading of the Holy Spirit, the "ready writer", this psalm invites us to praise Christ, the "Well-beloved", He who in beauty and grace surpasses all the sons of men. But before pouring forth from his lips, that praise has already been prepared and meditated on, welling up in the heart (cf. Matt. 12:34); it praises His Person, His words and His works.

We could well say that worship on the Lord's day is the song which binds together all the verses which the Spirit has taught the child of God during the week on the inexhaustible theme of the glories and graces of the Lord Jesus. He is "the King" but vv. 6, 7 quoted in Hebrews 1:8-9, call Him "God". When He appears in His majesty and splendour, He is the object of universal admiration. His power is shown in the terrible judgment which He executes (vv. 3-5). Perfumes permeate His garments: myrrh reminds us of His sufferings, aloes of His death (John 19:39) and cassia His ascension. But for Christ the greatest of all these glories will be the beauty of the Bride, who will be presented to Him (here it is Jerusalem), and the love she will render to Him. Christian friend, it is your privilege now to pour out before Him this grateful love. "He is thy Lord; and worship thou him" (v. 11).

How many believers in moments of distress have had the precious experience of v. 1! In the hour of trial, and very specially in the time of temptation, the young Christian should not forget that he has at his disposal this refuge, this strength, this very present help in trouble. Such resources are not to be found in himself; but in God, in other words, in communion with Him.

Korah had been swallowed up alive by an earthquake brought about by God, as touched on in v. 2. But his sons were spared, and it will be the same with the believers of the Jewish remnant. They will be in security, for their shelter is nothing less than the LORD Himself (Ps. 91:9-10). What a contrast with the men of the world during this same tribulation period (cf. Luke 21:26; Rev. 6:14-17). In the face of these foaming and roaring waters of judgment (v. 3), God reminds us that there is a river of grace spreading out in many streams, that is to say in many directions, which "shall make glad the city of God" and those who find their refuge there.

The psalm concludes by showing us the faithful souls occupying their "refuge" during the final judgments of God.

This psalm expresses the joy which will fill the hearts of the faithful souls when, following the judgments mentioned in Psalm 46, Christ establishes His reign. Israel will have a place of pre-eminence over all peoples, and will teach them to sing praises to God, His glory and His supremacy (vv. 3, 6; cf. Isa. 2:2-3). Once the relationship of the people with God has been established, we notice that the name of the LORD re-appears (see earlier, Ps. 46:7, 11). It is Christ who, finally acknowledged, takes His place as the great King over all the earth (Zech. 14:9). And we understand why we, as Christians, do not call the Lord Jesus our King. We are citizens of heaven, not subjects of the earthly kingdom. Christ will not reign over the Church, but He will reign with her; she will be in the same position as a queen at the side of her royal husband.

Should we not sing, we who have not only a great King to honour but a divine Saviour, a risen Lord, a heavenly Bridegroom who loves His Church, and is coming for her? How many glories unite in the same Person, marvellous glories which should fill our mouths and our hearts at the present time with the eternal song of true worshippers.
Jesus our Saviour, Shepherd, Friend,
Our Prophet, Priest and King.
Our Lord, our Life, our Way, our End,
Accept the praise we bring.

Psalm 48 brings to an end the prophetic view begun in Psalm 42. We now see briefly the final attack of the kings of the earth against Jerusalem, and their utter defeat (vv. 4-7). The godly Jews then see the things they had heard about now being fulfilled for their blessing (v. 8; Ps. 44:1). Certainly then it had not been in vain that they had put their trust in God. After having suffered so much in exile, how precious each stone of the beloved city appears to them! And they find themselves again in the midst of this temple which they had longed for continually (Ps. 42:4; Ps. 43:3-4), completely filled with the sense of the goodness of their God (v. 9). Is this not equally our holy occupation when we are found where the Lord has promised His presence: to meditate upon His great love?

But in that day praise will not only fill the hearts of the believers scattered here and there as they are today; it will extend even to the ends of the earth, and will at last be worthy of the Name of the great God who will be the subject of all praise (v. 10).

Dear friend, this God who rules over the world's destiny, and will accomplish that which He has spoken, is He your God for ever and ever, and your Guide until your last hour down here?

In view of the future which the Spirit of God has sketched out in the preceding psalms, He now addresses all the inhabitants of the world, whatever their rank in society (vv. 1, 2). What purpose is served by the riches in which they boast, and in which they put their confidence, if the greatest treasure on earth is not sufficient to redeem a single soul? (vv. 7, 8). What is needed is a priceless ransom, which I must give up the idea of ever being able to pay for myself! But "God will redeem my soul" v. 15 declares. And we know what price He has had to pay for it (1 Peter 1:18-19).

If anyone is looking for honours in this world, let him reflect on v. 12, and then v. 20. Where does this race for honours lead us, this way of folly (v. 13) in which many competitors are involved, rich and poor, ordinary folk and great men? It leads to death where nothing can be carried away! (v. 17). Death makes nonsense of all human plans, threatens the wisest human schemes, takes the edge off every joy, and stamps every project with terrible uncertainty (Luke 12:20). Moreover men close their eyes for fear of having to confront it. But for the Christian death is only the last step in the journey towards the Father's house . . . for He will receive him there (v. 15).

Psalm 49 reminds all the inhabitants of the world of the brevity and emptiness of riches and honours, these two poles of attraction for men of all times. In Psalm 50 God addresses His people Israel (v. 7) to show them the uselessness of animal sacrifices. These can by no means redeem the soul, nor "make the comers thereunto perfect". By one sacrifice alone, God has sealed His covenant with Israel (v. 5; Hebrews 10:1, 10). In return, what He now expects from all His own is praise (vv. 14, 23; Heb. 13:15).

The short v. 15 summarises the story of our deliverance. First there is prayer; then the divine answer which is assured to us; finally our thanksgiving (thou shalt glorify me) – alas! how often we forget this. Let us put our trust in God; let us call upon Him and He will fulfil His promise!

In vv. 16-22, God warns the wicked man, but he while having his mouth full of pious words, denies them in practice and hates correction. Let us be sure that we are not like him!

Notice once again the sublime introduction (vv. 1, 2) which, as is often the case, gives us the theme of the psalm: God is speaking to the earth to reveal to it His splendour in the Person of Christ, the sovereign Judge and glorious King in Zion.

Psalm 51 was written by David in truly painful circumstances (2 Sam. 12). He shows us the feelings experienced in the soul through real conviction of sin, as well as the path marked out by the Holy Spirit to restore communion. Let us consider the painful steps: the confession of the wrong done (v. 3); the thought that God has been offended, and not just such and such a person (v. 4); the reminder of our own evil nature (v. 5); the sense of God's requirements as to "truth in the inward parts" (may we never forget v. 6); the desire for a good, clean conscience (v. 10); finally the need for him to return to practical holiness (v. 11), to joy and to devout service (vv. 8, 12). Once he has been restored, the believer will be able to teach others the grace which has forgiven him (v. 13; cf. Luke 22:32).

All this work does not involve the offering of any sacrifice (v. 16), of any act of penance. A broken spirit, a truly humbled heart, that is what God can accept through the efficacy of the work of Christ (vv. 16, 17).

Dear friends, if at some time we have allowed ourselves to be overtaken in some sin, let us read this psalm again in the presence of God, not just as the confession of David, but as our own prayer.

Up to the end of the 2nd book (Ps. 72) we shall find more psalms of David, several of which were composed, as Psalm 51, in very significant circumstances. 1 Samuel 22:9 . . . recounts how Doeg the Edomite made his report to Saul of David's visit to Ahimelech the priest, and the massacre which followed. This Doeg is a picture of the Antichrist, a prophetic figure who will be evil incarnate and will glory in it (v. 1). What a contrast between the words of Psalm 45:7, addressed to the Lord Jesus, and these vv. 1, 3 which challenge this "mighty man"! For the comforting assurance of believers, the prophecy in v. 5 will be fully accomplished in Revelation 19:20.

In the face of this powerful force of evil, the psalmist takes refuge in God (v. 8), and even praises Him (v. 9). Thus the Spirit of God knows how to make use of the severest trials to call forth accents of praise from the hearts of the redeemed. As for the unbeliever, he never has peace, and the uncertain things in which he trusts are not equal to the confidence he places in them (v. 7). His riches are corrupted, his gold and silver are cankered, as the apostle James declares (James 5:2-3).

With the exception of v. 5, and the substitution of the name of God for that of the LORD, Psalm 53 is the almost literal reproduction of Psalm 14. Romans 3:10-12 quotes the first three verses to show the general ruin of the whole human race, and nobody has been able to deny this fact. "There is none that doeth good" (v. 1), "no, not one" adds v. 3. Yet we know there has been one Man, the One who came from heaven, the holy exception among the sons of men on whom God has been able to look down from heaven (v. 2; cf. Matt. 3:16-17).

"There is no God" the fool says in his heart, although his conscience tells him the contrary; it is through God he moves and has his being, lives by His blessings, and breathes the very air He gives (Acts 17:28). But God is an embarrassment to him, so he forces himself to believe that He does not exist, putting in His place "all-powerful" science or philosophy. And when he is obliged in spite of everything to admit that there must be some "first cause", the unbeliever speaks vaguely of Nature or of Providence to avoid having to utter the name of God, which puts him in fear . . . because God is Light. It is He who will confound all the "workers of iniquity".

After Doeg the Edomite, the Ziphites had in their turn treacherously informed Saul about the movements of David, his rival, and had allowed him to track David down. We have the account of this in 1 Samuel 23:19 . . ., but one very significant thing is not mentioned there: it is this prayer of utmost confidence which the rejected king addressed to his God in the hour of danger.

Likewise for the Christian there should be, right through all the circumstances of every day, a texture of prayers woven in secret between the Lord and himself. This is what we find, for example, throughout the whole of the book of Nehemiah (Neh. 1:11; Neh. 2:4; Neh. 4:4; Neh. 5:19; Neh. 6:14 . . .). The world which has not set God before itself (v. 3) and can understand nothing of the power of prayer, will put down to a "lucky chance" the way in which a believer escapes the dangers which threaten him (just see how in 1 Samuel 23:26 Saul was always seeking David on the opposite side of the mountain from where he was). But the believer knows the Name of the One who saves him out of every trouble, and this is the Name which he praises (vv. 1, 6, 7). God is his help, but more than that, for the whole of the time while his trials last, He upholds the soul which might otherwise be discouraged (v. 4).

Oppressed by wicked men who are pursuing him relentlessly, seized with anguish and the "terrors of death" (vv. 3, 4), the believer does not himself answer the "voice of the enemy"; he turns to God. This is what we must always do, rather than retaliate with vicious words – not to cry for vengeance as David does in these verses. From a prophetic point of view, the Psalms take us beyond the present time of grace to the days when the establishment of the Kingdom will only be possible by the judgment of evil. The wickedness of the world does not extend today to the depths it will reach in that terrible period. It is still restrained, kept in check by the presence of the Holy Spirit on the earth (2 Thess. 2:6-7). However, the characteristics described here are already manifesting themselves: violence and strife (v. 9), mischief and sorrow (v. 10), wickedness, deceit and guile (v. 11). The believer cannot feel himself at ease in such a world. Like the faithful remnant, he longs for the place of quiet rest (v. 6), for the Father's house, which is his hope and the theme of his song: Green pastures are before me, which yet I have not seen; bright skies will soon be o'er me, where the dark clouds have been.

The person David speaks of in vv. 12-14 was probably Ahithophel the Gilonite, whose treason and suicide are recounted in 2 Samuel 15-17. But in a prophetic way these words apply to the wicked Judas. Is there any stronger expression than that of v. 13 to describe the bonds of affection: "mine equal, my guide, and mine acquaintance"? Here we have a convincing proof that the greatest displays of confidence and love are incapable of winning the natural human heart, in which there dwells strife against God (v. 21; cf. Mark 14:45). Pause to think what the feelings of the Lord must have been down here. He could depend on nothing here, nor trust Himself to any man (John 2:24). But faced with such a development of evil the psalmist invites us: "Cast thy burden upon the LORD . . ." (v. 22). A burden hampers a man in his walk; that is why Hebrews 12:1-2 tells us also: "lay aside every weight . . . let us run with patience . . . looking unto Jesus". That does not mean to say that the trial will at once be withdrawn. But it will cease to be a burden from the moment we cast it upon God, leaving to Him the loving care of dealing with the thing which may be worrying us.

This psalm, like the 34th, relates to the time of David's sad experience in Gath (1 Sam. 21:11-15).

Vv. 5, 6 remind us of the Lord in His relationship with those who gathered around Him, who watched Him to catch Him out and who twisted His words (Matt. 22:34, 41; Luke 11:53; 20:20). The Lord Jesus showed His answer to their wickedness by His confidence in His Father. Let us copy Him! However, to be able to trust in God, it is first necessary to know Him. A small child will not, as a rule, put his hand into the hand of a stranger. Now it is the Word which shows us the One upon whom we can lean; that is why the believer can exclaim in two repeated phrases: "In God I will praise his word, in God I have put my trust" (vv. 4, 10, 11). The wicked observe the steps of the believer (v. 6), but God notes his wanderings too (v. 8). We know that He knows the number of hairs on their heads (Matt. 10:30); and here we see Him concerned about every tear shed by His children, even the most secret sorrows. And so, if in my "comings and goings" I should encounter a trap set by the enemy, He who has delivered my soul from eternal death will also keep my feet from falling (v. 13; Ps. 94:18; Ps. 116:8; Jude 24).

Like Psalms 51 and 56, this one begins with the words "Be merciful unto me, O God! . . ." For divine grace is my resource, not only against the evil which surrounds me, but also concerning the sin that is within me (Ps. 51). Whether the enemies go under the name of Absalom, of Philistines, or of Saul, . . . Satan or the world, the safe refuge of my soul is "in thee", Lord Jesus, "in the shadow of thy wings" (v. 1). In such a place of shelter I do not fear anything coming from men's tongues, nor the net they have prepared for my steps (vv. 4, 6; cf. Ps. 91:3-4). "God . . . that performeth all things for me" (v. 2). It is the equivalent of Romans 8:28 – "we know," declares the apostle, "that all things work together for good to them that love God." Faith leads us first to believe, then to experience that "all things", even those things most contrary to our own wishes, are ordered by God to bring us into blessing.

But here the believer is more anxious about the glory of God than about his own deliverance (v. 5, repeated in v. 11 and Psalm 108:5). This was the prayer of the Lord Jesus with regard to the cross which was before Him: "Father, glorify thy name" (John 12:28). It should also be our first desire in every circumstance of our life.

Vv. 1-5 leave us under no illusion on the subject of human justice. If we find this picture too severe, we only need to remember the cross. Relationships between men are often settled on the basis of the law "might is right". And lies, together with the poison of slander are the weapons usually employed (vv. 3,4; Ps.140:3). Yes, the world around us is filled with injustice, as it was in the time of David. But our attitude as Christians should be quite different from that of the godly Jew, as seen in vv. 6-10. In the time of the great tribulation, the godly Jew will only be able to call upon the God of vengeance to hasten the day when justice will reign on the earth. This day will surely come, but while we are waiting for it, it is still "the day of salvation" (2 Cor. 6:2). Moreover it is our privilege, we to whom grace has been shown, to intercede for men with and before the Saviour God. The injustice which is all around us is the opportunity for us to go and sow "the fruit of righteousness" (James 3:18). It is not for us to try to improve the world which is incapable of improvement, but rather to show in the world the features of the Saviour.

Among the psalms which are connected with circumstances in the life of David, this one is the oldest (see 1 Sam. 19:11-18). It was composed during the course of that eventful night when Saul three times sent his criminal messengers to watch (v. 11), to capture (v. 14), and to put to death the person he hated (v. 15; in our psalm we see their determination to do evil, in vv. 6-14). During this troubled night, the afflicted one turns to his God: "Awake to help me . . . God of Israel, awake . . ." (vv. 4, 5; cf. Ps. 44:23; Mark 4:38). He knows God's power; he knows that God can deliver him if He so wishes, but he does not fully understand His faithfulness, His watchfulness and His tenderness towards His own (cf. Matt. 8:2-3). Ps. 121 vv. 3-8 gives the answer to the believer's doubts: "He that keepeth thee will not slumber . . ." And in v. 17 we note that David proved not only the strength but also the mercy of his God. He praises Him under these two headings.

Saul's plan was to bring about David's death in the morning (1 Sam. 19:11). But for David, as for us, that morning becomes the morning of deliverance, of joy and of praise (v. 16; 2 Samuel 23:4).

Who when reading 2 Samuel 8 and 1 Chronicles 18, that glorious account of the victories of David over the Syrians and the Edomites, would ever have thought that at that time Israel and her king had passed through a time of such distress, as we have mentioned here in vv. 1-3, 10-11! The Christian's victory is often preceded by painful inward conflicts, known by the Lord alone. And a part of the reward of these conflicts is the lesson which God at the same time teaches us in the secret of our hearts. It is in this sense we can understand the expression in Romans 8:37 already quoted: "more than conquerors". Also this psalm is written especially "to teach" (see the title). David has learned – and reminds us – that "vain is the help of man" (cf. Ps. 146:3) and that "through God we shall do valiantly". "Thou hast given a banner to them that fear thee, that it may be displayed because of the truth". May we hold high this banner of truth with a firm hand.

The preceding psalms set forth the individual relationship of the soul with God; here it is a matter of the communal feelings of all the people. Let us never lose sight of the unity of the Lord's redeemed people, their character as the "beloved" (v. 5) and the collective witness they are called upon to render.

When a believer comes up against evil in all its different forms, when he is harassed by men and his "heart is overwhelmed", he finds his refuge in God (vv. 2, 3). This was David's experience when hunted down, first by Saul, later by Absalom; this will also be the experience of the remnant fleeing from the tyranny of the Antichrist.

"Lead me to the rock that is higher than I". The Spirit of God lifts faith to heights which natural intelligence cannot reach, and of which we feel unworthy. And from the height of this rock, the believer exalts the Saviour in all that He is for him and all the various aspects of help and protection which he finds in Him: a strong tower against his enemies (cf. Prov. 18:10); a tabernacle (or tent) protecting him from the storm and the heat of the sun; the covert of His wings, which speaks of tenderness and safety.

Just the same as in Psalm 56:12, the believer recalls the vows he has made, that is to say the commitment he has entered into towards God (vv. 5, 8). For us who are Christians, these vows correspond to the conviction in our soul of the rights the LORD has over us, to the knowledge that we have now been given over to God and that we no longer belong to ourselves, but to Him who has redeemed us (2 Cor. 5:15; read also Rom. 12:1).

This beautiful psalm is not marked out as applying to any special circumstance in David's life, as if to confirm that "at all times" (v. 8), the soul must rest peacefully upon God (here mentioned seven times) and on Him alone! Precious expressions of trust (vv. 1, 2, 5-8) but especially precious Object of my confidence: Christ, the Rock of ages on whom both my salvation and my glory rest (v. 7)! If I realise this, I can invite others to put their trust in Him (v. 8), and at the same time warn them against every deceitful help. In truth, whether they be of low or high degree in the social ladder, men puff themselves up with the wind of their vanity, and with their lying pretensions. In the divine balance they are "found wanting" (v. 9; cf. Dan. 5:27).

As Christians, let us hold firmly to what we find at the end of v. 10: "If riches increase, set not your heart upon them". Many of God's children, faithful as long as they had only God on whom to rest (v. 1) have not been able to resist the test of prosperity (cf. Ps. 69:22). "The deceitfulness of riches" has stifled the living word and they have become unfruitful (Matt. 13:22).

Can we make this fervent early morning prayer of the psalmist ours? Feeling the barrenness of this sad world, his whole desire, his longing, his joy, is his God, who is the object day and night of his fervent meditation. A man has nothing more precious than his own life, but the believer has found an even greater treasure: the goodness of his God. In his heart he looks back on all the experiences of that goodness (vv. 3, 7). Notice the splendid progression: my soul thirsteth for thee (v. 1); my soul is satisfied (v. 5; Jer. 31:25); my soul followeth hard after thee (v. 8). While I look at the world I experience this thirst and faintness, but in thinking of the Lord my soul is satisfied; I come in worship, and thus strengthened, and bound to Him who fills and satisfies me, I can follow Him through this desert world, upheld by His mighty hand.

But the desert road will soon be passed. Tomorrow the end of the pilgrim way will appear without clouds. And what is the end? It is the Lord in His glory, seen at last by our very eyes. He Himself has made the request: "Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory" (John 17:24; cf. v. 2). May He find in each of our hearts a desire which answers to His!

The believer does not only experience the barrenness of a world which cannot quench his soul's thirst (Ps. 63:1), but he also feels the hostility of the men of the world. They sharpen their tongues against him like a sword (cf. Ps. 55:21; Ps. 57:4). Faithfulness has always roused the hatred of unbelievers. We should not be astonished at this, but take care that our conduct does not give any basis to justify their accusations. Against that sword, and those sharp arrows, let us put on the breastplate of righteousness (that is to say, conduct beyond reproach; Ephesians 6:14; 1 Peter 2:12), and let us meet all the manifestations of evil with "the meekness of wisdom" (James 3:13). Then God will take up our cause (Rom. 12:17-19).

" Who shall see them?" the enemies of the just had said (v. 5; see also Ps. 10:11; Ps. 59:7). Oh, but God sees it! His searching gaze sees the malevolence and deceit in the depths of the heart (v. 6). And in answer to the arrow (these "bitter words") suddenly unleashed and directed against the perfect man (v. 4), He prepares His own arrow which will deliver His redeemed just as suddenly when the right moment comes (v. 7).

Before praise becomes universal at the dawn of the "millennial day" (Ps. 66), it is being prepared silently in the heart of believers. This silent worship should be a familiar thing to us. It does not just wait for the Lord's Day morning to rise up before God alone, and has far more reality than mere words can express. Let us make a habit of it in our travels, in breaks at work, in bed at night . . . (Ps. 63:6). It will always be heard and understood by the One who hears prayer (v. 2).

After having realised in v. 3 the blessing of forgiveness of sins Israel and equally the Christian will be able to rejoice in the presence of God and to have the joy of communion with Him (v. 4).

The psalm concludes with a magnificent picture of future earthly blessing, corresponding in type to the spiritual riches of the believer which he possesses now. If the believer faints in "a dry and thirsty land, where no water is" (Ps. 63:1), he should remember that "the river of God is full of water" (v. 9). Dear friends, it is our own fault if our soul is sometimes parched (see John 4:14-15).

"Thou makest the outgoings of the morning and evening to rejoice" v. 8 still says. Yes, may our days begin, unfold and end in a song of joy and love.

In the happy days of which Psalm 65 speaks prophetically, Israel's role will be to invite the nations to joy and praise – first of all because of His terrible works (vv. 3, 5), then for His goodness towards His people. The departure from Egypt and entry into Canaan (v. 6) are the first great acts of power which will always be the subject of exaltation. Christians, let us not cease to exalt the cross of our Lord Jesus Christ. He has delivered us from the yoke of the prince of this world (Egypt) and has caused us to enter into heavenly blessings.

Then the long drawn out sufferings of Israel will also be remembered (vv. 10-12). The Jews have been (and still are) tested in all sorts of ways, overpowered, trodden under foot (v. 12) by the nations in the midst of whom they have been scattered. But soon they will be able to bless God who has preserved their soul alive, and has refined them in the crucible of trial. Let us too never forget this precious divine purpose. V. 18 reminds us of a most important truth. God can not listen to our prayers so long as we have unjudged sin on our conscience. Let us quickly confess it so that we may once again enjoy fellowship with Him! (Isa. 1:15; Ps. 32:5-6).

Israel asks to be blessed so that God's will and His salvation may be known through all the earth (vv. 1, 2). We are so often concerned about ourselves in our prayers. Let us pray that the grace which has been shown to us and the blessings we enjoy may be noticed by those around us and that they may thereby be attracted to the Lord Jesus.

The epistle to the Romans (Rom. 9-11) explains to us how Israel has been set aside to allow God to extend His grace to the Gentile nations. It shows us also how the participation of the Gentiles in the promises made to Abraham was intended to provoke the Jews to jealousy (read Rom. 11:11-12). But under the kingly sceptre of the Messiah, there will be room for both the one and the other (Ps. 22:27). All the nations of the world will be blessed with the Jewish people. It will no longer be a matter of jealousy or national pride; Israel will have only one desire: to see all the peoples rejoicing in God and praising Him (vv. 3, 5). Then the Lamb will be exalted in heaven and on earth as He is worthy. "Thou hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation . . ." (Rev. 5:9).

Though terrible in His judgments against the ungodly, God shows Himself full of tenderness toward those who belong to Him, those whom He calls "the righteous" (v. 3). He takes to Himself the beautiful names of "father of the fatherless" and "judge of the widows" (v. 5; Ps. 146:9; Jer. 49:11). In this way He shows that He is concerned in a very special way with those who have lost their natural support. The lonely ones are the objects of special care. "God setteth the solitary in families" (v. 6). How many have enjoyed this lovely experience! At the time of their conversion doors were closed to them, and some members of the family no longer wanted to know them. For love of the Lord Jesus, they had to leave "house, or brothers, or sisters . . ." but the "Father of the fatherless" received them into His own family where they found other brothers and other sisters (read Mark 10:29-30).

Up to v. 14 the psalm recalls God's care towards His people after their journey through the wilderness (cf. vv. 1, 7 with Num. 10:33-36). He has not ceased to watch over Israel, His "congregation" (or flock, v. 10). But in our days the Lord has "other sheep . . . which are not of this fold" (i.e. the Jewish fold – John 10:16). Are you one of them? Can you speak of the love of this good Shepherd?

There will come a time when all the pretensions of men to power (these high mountains in v. 16) will have to give way to divine power. That power has demonstrated how very great it is, not only by the victory over Israel's enemies, but also by the victory which Christ gained over Satan (the strong man who held us captive) and by His triumphant resurrection (v. 18; Rom. 1:4). Made "higher than the heavens" the Lord is here the One who receives gifts as a Man. In the quotation in Ephesians 4:8-10, He distributes those gifts. In our days the Church uses for its edification these gifts, given to it through the Holy Spirit (Acts 2:33). With all that is within us we echo the words of v. 19: "Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation". Truly our God is a God of salvation. It is God to whom the issues from death belong (although this v. 20 applies in the first place to the national restoration of Israel) and it is He who gives to those kept by His power a heavenly and eternal part with the First-born from among the dead, with the risen Man.

The end of this psalm brings before us another aspect of the Kingdom which is to be established. The "goings" of God with His people, which had begun in the wilderness (v. 7), now finish in the sanctuary, picture of a glorious rest (v. 24; cf. 2 Sam. 6:17; 2 Sam.7:6). The tribes of Israel, gathered together at last, share this rest. V. 27 remembers Judah now reunited with Zebulun and Naphtali, as well as little Benjamin. In fact this last tribe had almost been annihilated by judgment (Judges 21); here then is a picture of the whole of the children of Israel who have come through the great tribulation. But now Israel rules, because God has commanded the strength of His people (v. 28). The whole world submits: kings (v. 29), princes (v. 31), kingdoms (v. 32) – all are invited to ascribe to God the power and majesty now seen in Israel.

"They have seen thy goings, O God" (v. 24). We think too of the disciples of John the Baptist "looking upon Jesus as he walked" (John 1:36) and who followed Him. Yes, while reading the Word, let us consider this perfect walk of the Lord Jesus in the wilderness of this world, while we wait to see Him face to face in the place of rest and glory.

Psalm 68 showed Christ raised to heaven as Victor, receiving glorious gifts (v. 18). Psalm 69 presents Him as abased, in shame and unspeakable suffering, restoring that which He had not taken away (v. 4). We have already found this order of things in Psalm 21 preceding as it does Psalm 22, in order that we may make no mistake as to the greatness of the Person undergoing such suffering. Just as the ark opened up a way for the people through the river Jordan (river of death), Christ goes forward to Calvary taking upon Himself the load of sins, the "foolishness" of His people (v. 5). He sinks in the deep mire of sin, in the depths of the waters of judgment (v. 2); He sees the frightful pit of death threatening to engulf Him (v. 15); but in spite of all that He does not cease to raise His prayer to His God (v. 13).

The quotation of v. 9 in Romans 15:3 invites us to imitate Him, our great Example, who never sought to please Himself, or to dissociate Himself from the insults which men heaped on His Father (Matt. 27:43).

He asks also that this trial may not be a stumbling-block to believers, when they see One so faithful plunged into such distress (v. 6).

Psalms 22 and 69 both show us the sufferings of the Lord but from different view points. In Psalm 22 Christ is seen as accomplishing atonement for our sins; He is presented there as the One whom God has stricken in our stead. Here, on the contrary, we see the Lord Jesus suffering at the hands of men; and how many different ways men found to persecute Him! One particular word is repeated four times in this psalm: reproach, in other words, public dishonour (vv. 7, 10, 19, 20). The heart of the Lord, so utterly sensitive, broke under this reproach. In Him the glory of God, His love, His holiness were all trodden under foot by wicked men. And v. 21 was literally fulfilled at the hour of crucifixion (Matt. 27: 34, 48).

Another cause of deep sorrow for the Saviour was the lack of understanding and indifference of His disciples: "I looked for some to take pity, but there was none . . ." (v. 20).

It is only right and proper that the representatives of the guilty human race, guilty of such a crime, should, if unrepentant, be subject to the indignation and anger demanded in v. 24 by the remnant. But may the Lord find each one of our readers among those who "love his name" (v. 36).

Too often the sufferings of others leave us quite untouched as to their feelings (cf. Ps. 69:20). It is even more true when we ourselves are being tried. Generally at such times we think only of our own burden, and we can even find some grain of comfort in seeing that we are not the only ones who suffer. But it was not so with the Lord Jesus. At the very time when He Himself was "poor and afflicted", His prayer was that all those who seek God may be glad and rejoice in Him . . . (v. 4). He had made intercession already as shown in Psalm 69:6: "Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake." His whole desire was that God should be magnified, and that His own should rejoice in Him (v. 4). On the other hand, shame and confusion will come upon them who sought His life, who took malicious pleasure in His hurt (v. 2). But we know that no desire for vengeance, such as we read of in vv. 2, 3, ever rose up in the heart of the Saviour, so full of love. On the contrary, in the very depths of His suffering He was concerned in grace with those who persecuted Him, and He asked God to forgive them (Luke 23:34).

Thou art "my trust from my youth . . ." says the psalmist (v. 5) and in v. 17: "O God, thou hast taught me from my youth; and hitherto have I declared thy wondrous works". Happy is the believer who early in youth enters the school of God and learns there to trust in Him. "By thee have I been holden up", he says also (v. 6). The Lord is his strong refuge (v. 7), his rock and his fortress (v. 3), expressions we meet with frequently in the psalms (e.g. Ps. 31:2-3). As far as we in Western countries are concerned, we do not usually meet persecution. But, and we cannot repeat this too often, the enemies which "lay wait for" our souls are no less formidable than those mentioned in vv. 10 and 13. 1 Peter 2:11 puts us on our guard against " fleshly lusts, which war against the soul" . When they rise up, let us without delay seek our refuge in God, where we shall be certain to find complete deliverance. Meanwhile the Lord is more than a strong tower for the believer: "My praise shall be continually of thee . . . Let my mouth be filled with thy praise and with thy honour all the day" (vv. 6, 8, 14, 22, 23). The Lord Jesus alone could fully say that (cf. also vv. 6, 11, 12 respectively with Ps. 22:9, 11, 19). May it also be given to us, dear fellow believers, to realise this in some small degree.

It seems likely that this psalm was composed by David when he was fleeing from his son Absalom. Already an aged man (vv. 9, 18), the man of God is once again going through a time of "great and sore troubles" (v. 20). He addresses the LORD: "Now also when I am old and grey-headed, O God, forsake me not . . ." Isaiah 46:4 provides a divine reply to this prayer: "Even to your old age I am he; and even to hoar hairs will I carry you . . .". No, God has not forsaken His servant, and He never will forsake those whose souls He has redeemed (v. 23; Ps. 37:25), for the very reason that He forsook His own Son on the cross to accomplish this redemption. If He is the God of our youth, and we desire that He should be that for you, dear young reader, He will be the God of the whole of our life.

Notice how many times the author of the psalm recalls and praises the righteousness of God (vv. 2, 15, 16, 19, 24). Living as he does in a world where unrighteousness prevails (and the world has not changed since), he sets out by contrast the value of this divine righteousness. It will triumph over the whole earth when the earth is given to the glorious King of whom Psalm 72:1 speaks.

The subject of this psalm is Solomon (see the title), a type of Christ, King of righteousness and of peace. After the time of sufferings and conflict of which the preceding psalm speaks, there will follow the righteous and blessed reign of the Messiah, the Son of David. With Him the poor and afflicted, all the unhappy souls on the earth, will find mercy and help. Violence and oppression, the exploitation of the weak by the strong, all injustice will come to an end, at the same time also as material suffering and undernourishment which today affects at least half the population of the globe. "There shall be abundance of corn in the earth, upon the top of the mountains" (v. 16 JND trans.). "Abundance of peace" (v. 7), "abundance of corn," speak of the good things which mankind desires most. But all these blessings will at long last call forth an echo of grateful praise in the hearts of men who are today so ungrateful for all God's goodness. In that day, heaven will bless the earth, and the earth will reply (cf. Hosea 2:21-22). Then the glory of the LORD will cover the earth (v. 19; Num. 14:21). It is on this note of praise and on the contemplation of the true Solomon that the 2nd book of Psalms ends.

The third book of Psalms begins with a series of eleven psalms of Asaph. It was he who, in David's time, led the singing and accompanied it with the cymbals (1 Chron. 16:5). Psalm 73 tells us of his hard experience. When comparing his own lot with that of wicked men, Asaph feels quite discouraged. It seems to him that God reserves pain and sorrow to those who fear Him (under the guise of discipline) while He spares the arrogant and wicked men of whom vv. 3 onward give us a terrible picture. The faithful man is grieved and tormented (v. 21). He is not far from accusing God of unrighteousness and indifference. If that is so, he thinks, what good does it do me to purify my heart?

All of us may have experienced times when we are inclined to envy those who enjoy without restraint all that life offers without being hindered by the fear of God. Young Christians in the course of their studies are well aware of all those fellow students who have plenty of money and loose principles. May they not forget their own riches (not measured by the scale of human values) and may they remember that their faith and hope make them not the most miserable (1 Cor. 15:19) but rather the happiest of all men.

The psalmist pursues his painful meditation (v. 16). Then suddenly light breaks in! By bringing him into the sanctuary where He has communion with him, God makes him understand the end to which the way of the wicked is leading (cf. Ps. 37:38). The downward slope on which they pursue their course is a slippery one, and leads to certain ruin; their journey down here will be seen by them only to have been an empty dream (vv. 18, 20). Proverbs 23:17-18 which also exhorts us not to envy the wicked, teaches us that for the one who fears the LORD "surely there is an end" – but how different! (Rom. 6:22).

Yes, indeed! how could the believer ever have been able to forget it? He accuses himself of having been foolish and ignorant. What a contrast between the lot of the ungodly and his, even though he may have been so tried! Does he not have the honour of the presence of the Lord with him? "I am continually with thee" (v. 23). He knows Him, as we see in the precious expressions of v. 26. And it is in heaven that he has his part (Christ Himself: v. 25). We might well quote the remark which has been made by people of the world to Christians who busy themselves in politics – "You have heaven; leave the earth to us!" A somewhat ironical reflection, but worthy of consideration! May our life be summed up in these words which find their full expression only in the Lord Jesus: "There is none upon earth that I desire beside thee" (v. 25).

The big "why" with which this psalm begins is similar to the great question with which Psalm 22 opens. But the rejection – for a time – of Israel, was for a reason which the people will ultimately understand – their own sins – (Zech. 12:10); so too the cause of the forsaking of Christ was our iniquities. In this 3rd book of Psalms we are not only concerned with the tribe of Judah, but also with those who are faithful in all the twelve tribes. God's anger will also arise against these, but not "for ever" (v. 1; Ps. 30:5). These poor believers look woefully on the ruins of the sanctuary, the consequent ending of public worship . . . and weigh up the might of their enemies. They have no sign from God to encourage them; on the contrary, they realise that it is He Himself who has permitted such desolation. But their confidence is in the remembrance of "the God . . . of old" (v. 12) and they recall all that He accomplished in former times for the deliverance of His people. "Remember", they keep repeating (vv. 2, 18, 22). They know that they are His redeemed people, and that in consequence the enemy in attacking Israel and their worship, is really despising and blaspheming God Himself (vv. 10, 18). It is He who is concerned in this matter; He will not fail to plead His own cause (v. 22).

This song of Asaph follows on from his experience in Psalm 73. Not only has he stopped envying the proud and the wicked, but knowing the terrible end which awaits them (Ps. 73:17), he warns them on God's behalf (v. 4 . . .). This service is incumbent on us too; we need to remind sinners of the sovereignty and righteousness of God, without forgetting His love.

Prophetically it is Christ speaking here about the time when He will receive the congregation of Israel (v. 2; Psalm 73:24). Then each will occupy the place assigned to him by the Lord. Many of those who have had the first place will be the last, and the last will be first (Mark 10:31; 1 Sam. 2:7). Generally speaking in this world, each one seeks to raise himself while putting down others. May we Christians not forget that the Lord has Himself appointed down here the place for us to witness in . . . as He has also prepared the place we shall occupy in the Father's house.

"Thy name is near" the faithful servant declares in v. 1. And for us, it is precisely this name of Father which guarantees for us His most tender care at this present time and free access to Himself continually.

Note the word "horn" (vv. 4, 5, 10) which is often mentioned in the Psalms and the prophets, and which is the symbol of power and dignity.

The time will come when God will make His dwelling-place in the midst of His people Israel, in order to make Himself known by them and through them (vv. 1, 2). But at the present time He has not left Himself without witness. It is through the Assembly, the "habitation of God through the Spirit" that His manifold wisdom is now to be known (Eph. 2:22; Eph. 3:10). And what more does He expect from us but that the Lord Jesus may be truly seen in us by those around us!

The remnant considers and exalts the power which will deliver them. God is glorious and excellent . . . "to be feared" also in the judgment which He will accomplish, and through which He will save "all the meek of the earth". These latter will have shown the characteristics of their great Example, "meek and lowly of heart" (Matt. 11:29), in contrast to the "stouthearted" (v. 5): the proud, at whose hands they will have suffered because of their faith.

It is still the lot of the faithful believer to be trodden under foot in a selfish and hard world; but it will not always be so. V. 10 helps us to understand the way in which God will intervene. He will make use of the wrath of men, who will destroy one another.

Like Psalm 73, this one may be divided into two parts: the first which reveals the psalmist's bitterness of soul, the second which shows him understanding that the way of God is "in the sanctuary" (v. 13; cf. Ps. 73:17). This time it is not the prosperity of the wicked which troubles him, but regret for past blessings: "I have considered the days of old . . . Is his mercy clean gone?" (vv. 5, 8). Trial is often, alas, the occasion for similar complaints and useless longings for times past. We judge the Lord's love by the circumstances through which He allows us to pass. If He no longer shows us His favour (v. 7), we are ready to doubt Him. Nevertheless, such reasoning in no way changes the constancy of His love, but it prevents us appreciating the comfort which He had ready for us. "My soul refused to be comforted" (v. 2).

"This is my infirmity" (v. 10), Asaph continues to say, looking to himself and comparing himself with others. But God shows him the uselessness of his complaints. His thoughts then take another direction. Not that he has ceased to look back at the way he has already come, but now it is the marvellous works of God which he considers, and for which he remembers to praise Him.

The lengthy Psalm 78 recalls the wonders (vv. 4, 12) performed by "the God that doest wonders" (Ps. 77:14) for His people. The people are invited to incline their ears to this recital, given for their instruction! (see title – maschil, meaning instruction). As Christians, we know that this history of Israel has been written just as much for us also "for our admonition" (1 Cor. 10:11); it is like a long parable (relating, nevertheless, things that really happened), in accordance with v. 2 which Matthew 13:35 records as from the lips of the Lord Jesus. Finally vv. 4, 6 show us that this remembrance of past wonders set out in vv. 12-16 is particularly directed to the new generation with the threefold aim defined in v. 7: to cause these "children" to put their hope in God, not to forget His works, and lastly to keep His commandments. That is just what He expects from us! Let us ask the Lord to keep us from being like Israel in the wilderness, "a stubborn and rebellious generation . . . whose spirit was not steadfast with God" (v. 8; Ezek. 20:18). Let us also reap the benefit of learning from past experiences: these things "which we have heard and known, and our fathers have told us" (v. 3).

How did the people respond to the marvellous works of God (v. 11)? It was with the "works of the flesh" of which Galatians 5:19 . . . gives us the sad list. This ch. 5 of Galatians reminds us that Christians have been set free from slavery, just as Israel was delivered from the slavery of Egypt. But the liberty into which we are now brought must not be an opportunity for the flesh to act as it pleases. Moreover the apostle continues, "walk in the Spirit, and ye shall not fulfil the lust of the flesh" (Gal. 5:1, 13, 16, 25). Vv. 17 onwards in this psalm show us how these lusts are awakened in the hearts of the people. The manna (type of the Lord and His Word) has ceased to satisfy them (vv. 23, 24; see Num. 11: 4 . . .). And at the same time unbelief is evident (v. 22). Although once having been the witness of God's power, Israel is not afraid to tempt Him, saying: "Can God furnish a table in the wilderness?" (v. 19; cf. 2 Kings 7:2). Dear friends, the Lord has "opened the doors of heaven" wide to us also, in order to bless us (v. 23). Let us respond to Him by trusting Him more and being more thankful to Him.

The forgetfulness of His people and their ingratitude lead God to rehearse from the beginning all that He had done for them. The plagues of Egypt are recalled up to v. 51, then the exodus (v. 52), the journey (v. 53), and the entry of the people into Canaan (v. 54). V. 55 sums up the book of Joshua, while the subsequent verses take us back to the time of the Judges and the 1st book of Samuel. Vv. 60, 61 allude to the capture of the ark by the Philistines (1 Sam. 4). Then we see the Lord intervening again in a threefold way: He smites their enemies (v. 66); He sets aside the ten unfaithful tribes represented by Joseph and Ephraim (v. 67; historically it refers to the kingship of Saul and those who followed him: 2 Sam. 2:8-11). Finally Exodus 15:17 is fulfilled (v. 69) and Judah is exalted, because it is the royal tribe of David. The sovereign choice of God and His grace are magnified (cf. John 15:16; Rom. 9:15), for nowhere is it mentioned that this tribe was any less guilty than the others. But Judah is indissolubly linked with the One who is the LORD's anointed. It is moreover on this same basis that God chooses and loves us (v. 68: we belong to Christ, His well-Beloved; cf. John 17:6, 9-10).

This psalm reflects the feelings and the prayers of the remnant of Israel when the Gentile nations will have invaded Palestine and profaned the temple. The faithful lament; they are the objects of scorn and derision to their neighbours (v. 4; cf. Ps. 80:6; Ps. 44:13). Today in countries where oppression which once existed has given way to religious tolerance, mockery remains one of the modern weapons of persecution. The faithful Christian will be treated as a fanatic, or as being proud or a crank. We shall not escape that if we would remain separate from the world. Nevertheless, even more than the enemies without, the believer who is not set free from himself may well have to deal with accusing voices within himself. Sins of the past are remembered, for trials often evoke the painful examination of his conscience. Then the soul which senses its own misery (end of v. 8) makes its appeal to the tender mercies from on high. "Help us, O God of our salvation, for the glory of thy name . . . and purge away our sins, for thy name's sake" (v. 9). Our position as those who have been saved is quite different, but it is still for His name's sake; it is because He is faithful and just toward His Son Jesus Christ, that God pardons our sins and cleanses us from all unrighteousness (1 John 1:9).

At the end of Psalm 79, Israel reminded God that they were the sheep of His pasture. Psalm 80 opens by calling on the "Shepherd of Israel". Like scattered lambs unable to find their way, the faithful cry: "Turn us again, O God!" (vv. 3, 7, 19). This work of restoration after the period of straying is part of the tender care of our good Shepherd (Ps. 23:3).

"Shine forth" (v. 1), the remnant plead in their distress. Ephraim, Benjamin and Manasseh were the tribes which under their banner followed immediately behind the ark, a type of Christ (Num. 10:22-24).

From v. 12 on, the believers are astonished: why has God delivered over to pillage and fire the vine, Israel, which He had transported from Egypt, and planted with so much care? The LORD gives His reply in Isaiah 5:4 in the form of another question: why when I hoped that My vine would bring forth good grapes, has it produced wild grapes?

But by contrast with the vine of Israel, unfruitful despite all the work of the divine Husbandman, John 15 shows us the true Vine: Christ. He is introduced in v. 17 as the man of God's right hand and the Son of man, this name which He so often gives Himself in the Gospels.

Israel is invited to sing as they had formerly done on the banks of the Red Sea, accompanied by the timbrel (v. 2; Ex. 5:20). But after the deliverance from Egypt, recalled in v. 6, the LORD still had many great things to do for the blessing of His people . . . if they had been ready to listen to Him. He was ready, for instance, to nourish them with the finest of the wheat (fine flour always speaks of Christ), as well as the honey from the rock, picture of the sweetness of divine mercy. But God is obliged to say sadly: "Israel would none of me . . ." (v. 11). How moving is His exclamation: "O Israel, if thou wilt hearken unto me" (v. 8) and further on: "Oh that my people had hearkened unto me!" (v. 13; cf. Deut. 5:29). Dear fellow believers, God has also relieved our shoulders from the most oppressive of burdens: that of sin (v. 6). But are you aware that He still has many other blessings in store for us . . . provided we have the desire to receive them and that we listen to His Word? He has prepared victories for us (v. 14); He wants to feed us on Christ and His love. Let us open our hearts to Him; He will fill them and His praise will be in our mouths (cf. v. 10).

The sovereign Judge has set man on the earth with the duty of exercising justice there (Deut. 1:17). Alas! we have only to open our eyes to see the way in which he exercises this responsibility. We ourselves are often indignant as to the injustice which is displayed all around us, especially when we are its victims, and it requires great patience on our part (James 5:10-11). We may understand then what must be the feelings of the righteous God above all else, and how great is His patience towards this world! It shone out most brightly when His Son was the object of supreme injustice at the hands of men.

And who then are to show the righteousness of God in the world today if not His own children? (But do not let us forget that injustice can take the form of an unfavourable or malicious judgment we make on someone). Every day we meet those whose faces perhaps leave us indifferent – those who are unhappy, the orphans, the afflicted, the needy (v. 3). Let us challenge ourselves as to whether it is not our duty to seek them out and to support them, showing compassion, and quite apart from such material aid as we are able to give, telling them of the love of the Lord Jesus.

At the time of the great tribulation, the coalition of nations enumerated in vv. 6-8 will take counsel together to blot out the name of Israel from the earth (Isa. 10:24). Among them Assyria (Assur), the king of the north, will occupy a leading place. Faced with this threat of extermination, the most terrible that this suffering people have ever known, the faithful of the remnant will turn to God. Their enemies are His enemies too (v. 2); this confederacy has been formed against Him (v. 5). And, on the other hand, believers have the inward assurance of belonging to Him. They are His "hidden ones" (v. 3), like the seven thousand men in the time of Ahab who, in spite of the persecution, had not bowed the knee to Baal (1 Kings 19:18). Yes, God cannot fail to intervene, since all these people in their blind folly will be found making war against Him (v. 5; cf. Ps. 2:2; Rev. 19:19). The faithful refer to past deliverances, to the red letter days in the history of Israel (v. 9; Judges 4:15; ch. 7 and 8).

We Christians will not have to go through these terrible times. Should we have any less patience and confidence? The only effect the opposition of the world should have on us is to make us seek the Lord's mercy and help.

In creation every living creature has found a shelter or a nest. But the believer, like his Lord, does not know true rest down here (v. 3; Matt. 8:20). His affections are elsewhere: in the heavenly mansions where his place is prepared (John 14:2; cf. vv. 2, 10). The focus of v. 3 shows the emotions of the heart which overflows with that which fills it: ". . . thine altars, O LORD of hosts!" The brazen altar and the golden altar speak to us respectively of Christ in His sacrifice, and Christ in His intercession, He whose presence is all that is precious for us in the Father's house. But the road which leads there goes through a world which is a valley of Baca (or of tears; and the sons of Korah, the authors of this psalm had had their experience of that: Ps. 42:3). What does it matter? If in our hearts this way is set forth before us, in other words if nothing separates us from the One to whom we go, then even the very tears will be changed into happy experiences; we shall go from strength to strength and no longer from failure to failure. Finally, the lovely promises of v. 11 will be our portion. But let us take assurance from v. 9 that the precious secret of answered prayers lies in presenting them in the name of the Lord Jesus, who is God's Anointed.

The subject of this psalm is the forgiveness which God will grant to His people Israel. The faithful Jews do not doubt His goodness, but they feel at the same time the weight of His righteous anger against His guilty people. Yes, truly God is good; will He not then forgive? But He is also holy, righteous and true; how then can He pass over a single sin? Mercy and truth, righteousness and peace, these divine characteristics which the human mind finds irreconcilable, have met together (v. 10). In the cross I see sin condemned, righteousness satisfied, grace being given free course (Rom. 5:21). Glorious harmony! How many people, alas, not knowing this marvellous meeting point in the cross conjure up a totally false idea of God! They see Him in the character of a stern Judge, allowing His creature to suffer merely for His pleasure. Or they imagine a "good God", ready to pass over "little" sins, easily satisfied with good intentions and well meant efforts. Fatal mistake! The righteous God condemns sin, every sin, but the loving God pardons the sinner. It is at the cross where He has accomplished this work – there is the place where I learn to know Him.

In this psalm of David (the only one in the 3rd book), he addresses himself to the LORD under several headings: he is poor and needy; he is holy (or separated); finally he is His servant. On these grounds he asks for deliverance (v. 2), joy (v. 4), strength (v. 16). For this servant knows his Master; he knows that He is God, He alone (v. 10), that He is "good and ready to forgive . . ." (v. 5), "full of compassion, and gracious, longsuffering, and plenteous in mercy and truth" (v. 15; see also Jonah 4:2). It was in such terms that the LORD was revealed to Moses in former days on mount Sinai (Ex. 34:6).

But the psalmist is conscious of his weakness and his inability to direct his own way. "Teach me thy way, O LORD" he asks; then "unite my heart to fear thy name" (v. 11). The heart has a tendency to be distracted by a thousand things, by a thousand stray thoughts, so the psalmist asks the Lord to give him one object alone. How much do we need to have a heart centred wholly on Christ. It is thus that power is found. "Our smallness has found in His grandeur our place and our strength" (JND). May this "prayer of David", especially v. 11, be the prayer of each one of us.

There is a complete contrast between Zion, the holy city founded by God Himself, and the powerful empires of the world: Egypt, Babylon, Tyre . . . , empires built up by men for their own glory. The time comes when "The LORD shall count when he writeth up the people" and when He will give each one the right of citizenship (v. 6).

Two beginnings, two citizenships are so to speak recognisable in men, according to whether or not they have experienced the new birth. That of the believer is in the heavens (Phil. 3:20). He is for eternal ages a citizen of the heavenly Jerusalem, and God considers him as born in it (v. 5). The other citizenship is that of the world. It is a passing phase, for the fashion of the world passes away, while "the foundation of God standeth sure" (1 Cor. 7:31; 2 Tim. 2:19). Moreover, it will be said of the man of the world, including the most illustrious: "this man was born there" (v. 4).

"All my springs are in thee" sing the redeemed (v. 7). We who are through grace citizens of heaven, should we go to draw our joys from the springs of this world? Should we not rather be able to sing to the Lord in very truth:
"Whom have we, Lord, but Thee,
Soul thirst to satisfy?
Exhaustless spring! The waters free!
All other streams are dry."

This psalm constitutes one of the most sombre chapters in the whole of the Word of God. Here we find only gloom and death. Not a ray of light shines here; the soul in distress sees no prospect of deliverance. And yet a servant of God was able to say that there was a certain time in his life when this psalm was the only one which comforted him. Expressing, as it does, the thoughts of a believer, it proved to him that he also could still be a believer, even if he was passing through times of terrible soul anguish, during which heaven itself seemed closed to him. Perhaps one of our readers is also troubled, waiting for God to throw light on his condition and to give him – or help him to find again – the assurance of his salvation. Ah well! his very torments and sighs towards God are a proof that divine life is truly in him; the unbeliever does not yearn for God.

"In the morning shall my prayer prevent (come before) thee" says the psalmist (v. 13). Let us copy him; let us lay before the Lord at daybreak all the detailed events of the day which is beginning, and not only those which worry us (Ps. 5:3).

Finally, in some verses the depth of anguish, the pain and the loneliness turn the thoughts of the believer to the One who was the Afflicted above all others (e.g. vv. 6-8; 16-18).

We discover Ethan the Ezrahite, as well as Heman, the author of the preceding psalm, among the wise men whom only Solomon exceeded in wisdom (1 Kings 4:31). Both belonged to the family of Zerah, the son of Judah. Their spiritual dispositions were however quite different. Whereas Heman only spoke of the valleys and gloomy places, of fury and anger, the words which recur constantly in Ethan's psalm are words of mercy and faithfulness. These divine characteristics are recalled and praised as if to give a proper reply to the anguish which permeated the previous psalm. It is as if Ethan had written this "instruction" to rally his brother's faith. Two believing friends thus have the privilege of encouraging one another in their trust (Prov. 27:17; 1 Sam. 23:16). God is good; God is faithful: this is how we know Him, and our faith clings to such a God even if events appear sometimes to contradict this mercy and faithfulness (read 1 Cor. 1:9; 1 Cor. 10:13). When we look at circumstances we are often fearful, but if we think of the Lord and His faithful love, we shall never lose courage.

Vv. 3, 4 allude to the sure promises made to David and his seed, that is Christ (cf. 2 Sam. 7:16).

To confirm the promises which they make to one another, men exchange signatures or pledges. But God, to assure us of the accomplishment of His promises, has given His own Son. "For all the promises of God in him are yea, and in him Amen" (2 Cor. 1:20). Who could ever hold in doubt the promises given by such a Person? "I have laid help upon one that is mighty" (v. 19). Do we know this help, dear friends? Do we sometimes call on this "mighty man"? He is always ready to use His power on behalf of those whom He deigns to call His brethren. If He became man, it was in order to save them, but also that He might be able to sympathize with human infirmities (Heb. 2:17; Heb. 4:15). All the love of God for the true David is to be seen in the expressions He uses in speaking of Him: He is His holy One, His Chosen (vv. 3, 19), the Servant whom He has found and anointed. Christ alone can be described as "higher than the kings of the earth" (v. 27). Christians have the privilege of knowing Him already and of eagerly waiting for His appearing (2 Tim. 4:8).

The promise made to David in 2 Samuel 7:13 and recalled in vv. 4, 28 of our reading are qualified by one condition: if his descendants commit iniquity God will not fail to chastise them (vv. 30-32; 2 Sam. 7:14). Alas! we know the subsequent sad history of this royal family of Judah, and vv. 38 and following show us that in this chastisement, God kept His word. All Israel's trials, including the tribulation which still awaits them, are the consequence of this unfaithfulness.

The worst of all sorrows for believers is the shame and disgrace which reflects on their God (vv. 41, 45, 50, 51). "How long . . .?" (v. 46); how many times already we have heard this cry of anguish in the psalms (e.g. Ps. 74:10; Ps. 79:5; Ps. 80:4 . . .) Time seems long to the one who is suffering (Job 7:3-4). In response to this cry the LORD will temper His judgment; "a short work will the Lord make on the earth" (Rom. 9:28; Mark 13:20). For chastisement is not His last word. Isaiah 28:21 calls it "his strange work, . . . his strange act." According to His same promise, God will make His people rejoice in His loving-kindness for ever in Christ, the Son of David (v. 49; 2 Sam. 7:15 . . .).

(The final section on the Psalms is in Year 5.)

We now come to the book of Ezekiel, often neglected on account of its difficulty. Let us specially ask the Lord for His help so that we may be built up from its study.

This prophet was a priest, like Jeremiah his contemporary; but, whilst the latter dwelt in Jerusalem, Ezekiel had been a member of the first convoy of captives taken into "the land of the Chaldeans" during the reign of Jehoiachin (v. 3). It is there, by the river Chebar, that the Word of God is addressed to him and that he is the witness of an extraordinary vision. In the midst of the fire and of burnished brass (lit. bronze), a type of divine righteousness in the exercise of its rights, the prophet sees four strange creatures, which are cherubim, guardians and defenders of God's holiness (Ezek. 10). Their features: faces, wings, feet and hands are so many symbols, by which God would make known what His own attributes are in righteousness and in judgment: intelligence, strength, patience, swiftness, represented respectively by the faces of the man, the lion, the ox and the eagle. These symbols re-appear with many others in the Revelation, which also is a book of judgments (see Rev. 4:6-7).

The prophet's vision unfolded to reveal a terrifying chariot comprising several parts. Its wheels, particularly frightening, went to and fro on the earth in a way which might appear to be arbitrary, but their movement depended upon the creatures, and these went "whithersoever the Spirit was to go" (v. 20).

These wheels are a symbol of God's government, or of His providence. The happenings in the world are directed by His Spirit – which "bloweth where it listeth" (John 3:8)* – and not by chance as many people claim because they refuse to look up to heaven. They see "the wheels" very clearly, but not the One who controls them. The prophet, himself led by the Spirit, lifts up his eyes and is about to contemplate the most marvellous part of the vision (v. 26 . . .). Above the wheels, the cherubim and the firmament, he discerns the "likeness of a throne", and again "the likeness as the appearance of a man above upon it" (v. 26). Thus we learn with the prophet that the world is governed according to the will and the purposes of the risen glorified Christ: Christ Himself, shining in divine splendour. Before this extraordinary vision, Ezekiel at once falls on his face (cf. Rev. 1:12-17).

*Note. In the Greek language of the New Testament, the same word is used for spirit as for wind – in the translation into English, these words appear to be interchangeable.

Ezekiel's great vision, like that of Isaiah (Isa. 6), is to be the starting point of his call and mission. The Spirit of God seizes him, allows him to stand upright, and opens his understanding to the divine Word upon which he must first of all feed before he can communicate it (cf. Rev. 10:8-11). Thus he will feel its effect in his own soul, for it is impossible to apply the Word of God effectively to others without having oneself experienced its sweetness . . . or its sharp edge (Ezek. 3:1-3; Jer. 15:16). Generally speaking, the secret of all useful service for the Lord is to feed upon the holy Scriptures from one's youth.

"Israel will refuse to listen to you", says the LORD to His messenger, "but in fact it is I to whom they refuse to listen" (Ezek. 3:7). It is not his own words but the LORD's that must be in the Christian's mouth. Such a message will leave no room for fruitless discussion. And it is in the heart that it must be received (Ezek. 3:10).

The forehead of the house of Israel was hard, but the LORD was giving His servant correspondingly greater energy (cf. Ezek. 3:8-9 with Isa. 50:7 and Luke 9:51). Besides, his own name was a promise; Ezekiel means "God will strengthen".

Ezekiel is taken by the Spirit of God to Tel-abib, amongst the captives of his people. He learns from the LORD's mouth of his appointment to the post of watchman, with the duties attached to it. These functions will require both continuous watchfulness and complete faithfulness in the passing on of divine warnings. But we notice that it is not a matter of bringing about the awakening of the nation in its entirety. It is the wicked who must be warned; the responsibility to listen is individual. As to the servant's responsibility, it consists of presenting the Word to all, "whether they will hear, or whether they will forbear" (Ezek. 2:5, 7; Ezek. 3:11, 27). God does not judge His servants on the basis of the results they achieve, like men do, but according to their faithfulness (1 Cor. 4:2). We should not therefore get discouraged if some "forbear" from the Word of life that we present to them. Dear friends, this is indeed a very serious matter: each individual believer is an appointed watchman and has the duty to bear witness down here to his Lord. How are we fulfilling that duty?

From ch. 4 onwards, the LORD uses certain signs to introduce Ezekiel to the sad circumstances which are going to overtake his people. A servant of God who has himself passed through the school of humiliation and suffering is thereby much better fitted to understand those who are passing through the same and to encourage them with greater authority. He knows their situation from his own experience and can thus effectively forewarn them. By lying on his side, by baking his bread with dung, Ezekiel bore in type the consequences of the iniquity of his people (Ezek. 4:4). Now God instructs him to shave his hair and his beard, an act dishonouring to a priest, and one forbidden by the Law (Lev. 21:5). Vv. 11, 12 explain to us its symbolic bearing. Israel, the LORD's jewel, is set aside and various judgments, prescribed by the One who weighs each man's guilt (v. 1), are to be visited upon them. Some will be prey to pestilence and to famine during the siege of the city, others will fall by the sword, whilst others will be scattered and persecuted. Moses had previously announced these punishments (Lev. 26:14 . . .; Deuteronomy 28: 15 . . .), and Israel's history since then has confirmed that God can but fulfil His Word (Ezek. 12:28).

You will have noticed the name the LORD gives to His servant: "son of man" (one of the titles of the Lord Jesus of whom Ezekiel is a type). This name suggests one chosen from among men, a representative qualified to speak in the name of the fallen human race (see Ecc. 7:28).

The LORD, having announced devastation in ch. 6, solemnly declares in ch. 7 that the fateful day has arrived, the day of His wrath. His great patience towards the guilty people had lasted many centuries. It draws to its end after innumerable warnings. We are reminded about this longsuffering of God that is in operation today towards a world that has crucified His Son. But it will come to an end also in a "day of wrath" incomparably more terrible (Rom. 2:5) . This chapter gives us only a faint picture of it. Men are here stricken with horror (vv. 17, 18). Silver and gold, all-powerful up to this time, cease to be of value. Men throw them like rubbish into the streets, realising at last that these cannot satisfy their souls. And above all, riches will not be able to deliver anyone in that day for God only accepts, for the redemption of lost man, the precious blood of Christ (v. 19; cf. Prov. 11:4; 1 Peter 1:18-19).

Ezekiel, in a new vision, is transported to Jerusalem, where God reveals to him the horrible things being done in secret in His sanctuary. "The image of jealousy", the first object that he sees, is a reminder of the image Manasseh had previously placed in the temple (2 Kings 21:7; 2 Kings 23:6; cf. Matt. 24:15). Then, digging through the wall, he comes upon, not the despised of the people, but the elders, occupied in the darkness in the worship of all kinds of "abominable beasts". We may compare them with the unclean products of our own imagination, cultivated in the most remote recesses of our poor hearts, which can thus be veritable "chambers of imagery" (v. 12). The one who officiated in the midst of these idolatries was a certain Jaazaniah, son of the faithful Shaphan! (see 2 Chron. 34:8, 15 . . .).

The LORD then shows Ezekiel women weeping for Tammuz, a repugnant idol, and finally twenty-five men, representing the twenty-four courses of the priesthood together with the high priest himself, worshipping the sun! (cf. Deut. 4:19; Deut. 32:16). We may notice that it is God who uncovers the evil before the eyes of His own. He alone by enlightening our consciences can give us a true realisation of this evil, showing us how far it offends against His own glory.

Ezekiel has been able to see with his own eyes how shamefully the LORD's glory has been trodden under foot. Thus he can now understand how well deserved the punishment is! And it is already at the door (v. 2). But God will never destroy the righteous with the wicked (Gen. 18:25). Along with the six men armed with weapons of destruction, a seventh appears who, himself, holds in his hand an instrument of grace: a writer's ink-horn, which, on the LORD's orders, he will use to put a mark on the foreheads of all those who were sighing and groaning because of sin (cf. Rev. 9:4; the letter T, the last in the Hebrew alphabet, serves as mark and as signature: Job 31:35). The man clothed in linen makes us think of the Lord Jesus. In Christendom at large, infiltrated by evil and about to come up for judgment, He has put His seal, the Holy Spirit, on all those who truly belong to Him: the divine sign by which God recognises His children. All the faithful having received the protective mark, the order to destroy can be given to the avengers. And the judgment must first fall on the most responsible: the defiled sanctuary that Ezekiel has visited (v. 6; cf. 1 Peter 4:17).

This is a solemn page in Israel's history! In the past the LORD had chosen for Himself a dwelling in the midst of His people (Deut. 12:5). He had come to occupy it in grace for the blessing of His own, but theirs was the responsibility to maintain the holiness that becomes His house (Ps. 93:5). But in this holy temple, as supreme provocation, the worst of pagan abominations had been carried on. Yes, Israel had done all that was necessary to drive the LORD away from His sanctuary (Ezek. 8:6). So now God is going away! But see with what touching reluctance He goes, stage by stage, to make us realise the sadness which He feels about this departure, as if to say to Israel, "Will you not hold Me back?" The glory first stands still over the threshold of the house (v. 4; Ezek. 9:3). Then it rises up and pauses again over the door of the East gate of the house of the LORD, as if it could not resign itself to going away (v. 19).

Dear Christian friends, let us not forget that we are the temple of God and that His Spirit dwells in us (1 Cor. 3:16-17). If this temple (our heart) becomes filled with idols, the grieved Spirit will no longer be operative, and our communion with God will be interrupted. He is "a jealous God", who is unable to tolerate any sharing of our affections (2 Cor. 6:15).

Following the religious iniquity of the people of Jerusalem described in Ezekiel 8; vv1-12 denounce the sin of its political rulers. The LORD determines to confound their counsels and their wisdom, and gives proof of it by striking down one of these men whilst Ezekiel is speaking to them.

"Wilt thou make a full end?" cries the anguished prophet. No, for without even waiting for the full dispersion of the people, the LORD is already speaking of their restoration and of their being brought back; He will give them "one heart . . . a new spirit . . . and a heart of flesh" (v. 19). Before quite withdrawing His glory from His defiled sanctuary which must be entirely destroyed, He promises them that He Himself would be "as a little sanctuary" for each one who keeps his faith in Him. Wonderful grace of God! The resource of 1 Kings 8:48 will be lacking, but however far they may be from Jerusalem, through their own fault, they will nevertheless be able to find Him and to worship Him. What a consolation this thought and this experience have brought to innumerable isolated believers! Ezekiel's vision at Jerusalem terminates in the departure of the glory, from the same place from which the disciples will later behold the ascension of the Lord Jesus (v. 23; Acts 1:12). Then the spirit of the prophet is brought back to Chaldea.

Just as Jeremiah carried a yoke on his shoulders (Jer. 28:10), Ezekiel is here invited to load himself with "stuff for removing", which has a similar significance. In this way, these prophets were themselves "signs" of what the LORD was going to bring to pass (v. 11). Children of God, everything in our behaviour should show our obedience to God, our character as strangers down here, and also our imminent departure . . . not into captivity, but on the contrary to our eternal home. Ezekiel is certainly questioned about his extraordinary behaviour (v. 9), as we, too, would often be if we were more faithful. Fearing to stand out from those around us, to make ourselves noticed by positive separation from the world, we lose many an opportunity to bear witness to the hope that is in us (1 Peter 3:15).

The strange prophecy of v. 13 is fulfilled to the letter. The blinded Zedekiah was unable to see the land of his captivity (see Jer. 39:7).

Vv. 26-28 tell us the way those of the house of Israel reason. Not daring to deny the prophecy which condemns them, they say that its fulfilment will be far into the future. Today also "wicked servants" seem to say to the Lord, "Defer your return as long as possible!"

The length of time a building lasts depends not so much upon the quality of the stone or of the bricks of which it is built as upon the mortar used to join them together. Many works of masonry constructed by the Romans have lasted until the present time because of the extraordinary strength of their cement, whilst so many monuments built much more recently have not stood up to the action of corrosive agents (weather, etc.). To plaster over the growing cracks in Israel's unity, its false prophets had made use of the bad mortar of a "peace" which was not peace (v. 10). Their reassuring speeches could not prevent "the wall" from falling down in the time of storm (cf. Matt. 7:26-27).

Let us not forget that every believer is a workman for the Lord! The only foundation, Jesus Christ, having been laid, each one must take care how and with what materials he builds upon it (1 Cor. 3:10-15).

Vv. 17-21 shows us that unstable souls can be literally caught in a trap by vanities, particularly such as fashion and comfort (2 Peter 2:14). Let us watch over our souls.

A final condemnation is pronounced in v. 22 on those who have "made the heart of the righteous sad with lies". How much Christ suffered down here as a result of this same hypocrisy!

Some of the elders of Israel pay a visit to Ezekiel with seemingly good intentions: to enquire of the LORD. But the prophet is warned by his God not to let himself be deceived by appearances. The hearts of these men were filled with idols which constituted a veritable wall between Himself and them: "they are all estranged from me through their idols" (v. 5; cf. Luke 16:15).

Let us take account of this important lesson: to know and understand the Lord's will, the fundamental requirement is not our degree of intelligence, nor our Christian experience nor even our knowledge of the Bible; it is the state of our heart. Is it right before God? Or is it hiding inadmissible things, deep-rooted idolatries? Let us not look elsewhere for the reason why God sometimes does not answer our prayers. And let us engrave in our minds this word of the Lord, "Without me ye can do nothing" (cf. v. 5), with its precious counter-part, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you" (John 15:5-7).

The LORD makes His servant aware of "sore judgments" that He has in store: the sword, famine, wild beasts and pestilence (v. 21). And He declares that even the presence of three men of God as remarkable as Noah, Daniel and Job will not suffice to deliver the guilty land. The LORD links the names of these three exceptional witnesses, who lived at widely different periods (Daniel was still living in Babylon), to remind them that the fear of God and righteousness can be practised in all ages, even in those as dark as that which preceded the flood, and that He would answer them by individual deliverance (cf. Prov. 11:8). Thus nobody is entitled to excuse his conduct on the ground of the circumstances in which he lives and the influences exerted on him.

In Ezekiel 15 the type of the vine, representing Israel, is again taken up (see also Ezek. 17:6; Ezek. 19:10). Having borne no fruit, cannot its wood at least be made use of (v. 3)? In no way! It is valueless, only good for burning. Terrible destiny for the sterile branches of the vine of Israel . . . and of those which the Father will be obliged to take away from the True Vine! (John 15:1-2).

This gripping chapter describes the odious conduct of Jerusalem towards the LORD to whom she owes everything. The sordid origin, the total nakedness of the baby girl, scorned and abandoned in the fields at birth (as is still the practice of certain pagan nations), bring out all the compassion of the One who, having found her in this wretched state, wanted to save her life; He then honoured her with His covenant, sparing no effort to make her happy. This divine care in its turn brings out the abominable acts of ingratitude on the part of the one who has given herself up to the worst idolatry; she has made use of the precious gifts of her Benefactor to gratify her worst passions.

This distressing story is really that of every human being. God found His creature in the most dreadful state of helplessness and of moral degradation (cf. Luke 10:30-35). He has done everything to lift him out of it and to give him new life. How has man responded to such grace?

Dear friends, this is a very serious matter; our own conduct is just as unspeakable whenever we misuse for our own pleasure that which belongs to the Lord and should be used for His glory, whether it be our possessions or our bodies (1 Cor. 6:19-20).

Jerusalem's relationship with the LORD made her sins all the more serious. In this respect, Sodom was less guilty than she was; so likewise was Samaria, although the object of deepest scorn on the part of the Jews (v. 52; John 4:9). Besides, we know that Satan sometimes causes those who are in relationship with God to fall lower than other people, for it is the Lord's glory that he seeks to tarnish through their downfall. The sinful condition described in v. 49 must make us reflect: "pride, fulness of bread and abundance of idleness . . .", with selfishness as the inevitable consequence. It was from just such a point of departure that Sodom degenerated into the dreadful sins that led to its complete "overthrow" (2 Peter 2:6). Well, contrary to all expectation, vv. 60-63 teach us that such is not the final destiny that awaits the ungrateful Jerusalem. Her unfaithfulness has not altered the faithfulness of her divine Husband. The guilty city will once more be the object of even greater mercy than that shown to her at the beginning. We bow in wonder before the last words of this chapter, filled as the chapter is with so many crimes and abominations: ". . . when I am pacified toward thee for all that thou hast done, saith the Lord God." (v. 63; Rom. 11:33).

The parable of the two great eagles and of the vine, explained in vv. 11-21, portrays in picture form the happenings which were then taking place. The king of Babylon, the first great eagle, takes captive Jehoiachin, feeble offspring of the royal cedar, and takes under his wing the vine of Judah. He places at its head Zedekiah, requiring him to take an oath in the name of the LORD. But the king of Judah does not hesitate to break his oath. So the king of Babylon, instrument in the LORD's hand, chastises the treacherous prince and takes him also into captivity.

The crime of Zedekiah was particularly serious in this respect, that he dishonoured the name of the LORD before the nations. He showed in what low esteem this name was held by those upon whom it had been placed (Ex. 23:21). We, redeemed of the Lord Jesus, are responsible before the world to honour "that worthy name by the which ye are called" (James 2:7). Those around us watch us much more clearly than we realise; they will mercilessly draw attention to our inconsistencies, because they make use of them to excuse themselves. How can we then lead them to a Saviour for whom we have shown so little loyalty?

The riddle of ch. 17 is solved in a divine way. The LORD here speaks of the twig that He Himself – no longer this time the great eagle – will take from the same royal cedar of David, and which He will establish on a high and eminent mountain as a goodly tree laden with fruit. We understand that this concerns the Lord Jesus and His future reign (cf. Isa. 1:11; Ps. 2:6).

In ch. 18, the LORD takes issue with the men of Israel. These, instead of humbling themselves on seeing punishments being meted out, seek to justify themselves by an insolent proverb of their own invention (v. 2), "The fathers have eaten sour grapes, and the children's teeth are set on edge"; in other words, "Our generation is paying for the preceding one; our parents have sinned and it is we who have to bear the consequences" (see Jer. 31:29-30). That amounts to accusing God of unrighteousness! But this chapter destroys their perverse reasoning: they are reaping what they themselves have sown (Gal. 6:7).

We can recognise on the part of these men a sad tendency of our own hearts, that of throwing back onto others the responsibility for our misdeeds. It is this which betrays our blindness and our pride, and robs us of the salutary lessons the Lord would teach us (see Gen. 3:12; Rom. 2:1).

This whole chapter stresses the principle of the individual responsibility of each soul (in other words of each human being) towards God. And we repeat once again: you are not saved by the piety of your parents, nor of your grandparents, nor because you attend a gathering of God's children. "The soul that sinneth, it shall die" (v. 20). "For the wages of sin is death" (although in Ezekiel it is only a matter of the death of the body); "but the gift of God is eternal life through Jesus Christ our Lord" (Rom. 6:23).

God has been accused of unfairness by this blind and guilty people (just as by many unbelievers today); they have gone as far as to say, "The way of the Lord is not equal" (vv. 25, 29; Ezek. 33:17, 20). "Have I any pleasure at all that the wicked should die?" the LORD is obliged to ask. What a question! In His great love, "God our Saviour . . . will have all men to be saved, and to come unto the knowledge of the truth" (1 Tim. 2:4; 2 Peter 3:9). So the last words of this chapter consist of a further appeal of His grace, addressed to His people . . . and perhaps to you, "Wherefore turn . . . and live!"

Like the parable of the two eagles and the vine in ch. 17, that of the lioness and her whelps portrays the last kings of Judah and their tragic history. Sons of the faithful Josiah, Jehoahaz and Jehoiakim confirmed exactly what the LORD had declared in the preceding chapter. It was for their own sins that these wicked princes suffered punishment, and their father's righteousness had no power to deliver them (see Ezek 18:5 . . . and vv. 10-13).

Once more the captivity of the last king of Judah and the destruction by fire of the vine of Israel are referred to. Some people wonder why these events occupy such a prominent place in the divine Book, while they hardly figure at all in the history books. But in God's eyes this is one of the great turning points in the history of the human race. The throne of His government was leaving Israel for many centuries. Jerusalem was ceasing to be the place where the LORD had made His dwelling on earth. The times of the Gentiles were beginning; they still continue now and will only end with the reign of Christ and the restoration of Israel.

The elders, who seem to have learnt nothing from their first visit (ch. 14), come back to find Ezekiel. God rebukes them through His servant – and not this time in symbolic language – listing Israel's abominations, a list as ancient as this people's history. Right from Egypt they have been rebellious; they have refused to get rid of their idols and have not been ready to listen to the One who revealed Himself (v. 8). So, to make Himself heard, the LORD led His people through the wilderness. There is nothing more impressive than the silence of the wilderness. It is also the best place to listen to God; one is not distracted there by other noises. Israel there received, at Sinai, the statutes and ordinances of the LORD (vv 10, 11). At a later date John there preached repentance and the coming of the Messiah (John 1:23). Finally it is there that the people will be again led before the appearing of the Lord Jesus so that God may "speak comfortably" to them (Hosea 2:14). Moses, Paul and many another servant have there been prepared at length for their ministry (Ex. 3; Gal. 1:17-18).

Dear friends, let us not refuse this necessary calling apart, in whatever form (enforced solitude, long illness, etc. . . .) the Lord may see fit to make us experience it.

God leads His people by way of the wilderness not only to speak to them, but also when He wants to discipline them. We can well understand why. Just as parents would not correct their children in front of strangers, but would take them aside, even so this discipline is a matter between God and His redeemed ones that is of no concern to the world. Alas! We are often afraid of being alone with the Lord because of the bad state of our conscience; we seek to escape from Him in the tumult of daily life. It is however absolutely necessary that believers should be "refined". God cannot tolerate either compromise or mixture on the part of His own. As for those who refuse to listen to Him, so be it! Let them serve their idols (v. 39; cf. Hosea 4:17; Rev. 22:11), but let them not pretend to serve Him as well!

We know that the whole generation of Israel's men of military age (except Caleb and Joshua) fell in the wilderness, and that only the little children entered into Canaan (Deut. 2:14). Similarly, when the moment comes for the ten tribes, at present scattered abroad in the "wilderness of nations", to be brought back, God will smite the rebels and they will not enter His land. Only afterwards will He be able to accept offerings from His people and find His pleasure in them (vv. 40, 41; Mal. 3:4).

"Doth he not speak parables?" they said of Ezekiel, with a certain scorn (v. 49). His language appeared difficult to the people simply because they did not want to understand. In this way unbelievers deliberately pick out difficulties in the Word and make use of them as a pretext to avoid submitting to it.

In this terrible chapter, the sword, the first of the four disastrous judgments (Ezek. 14:21), is drawn from its sheath for punishment. To wield it, the LORD will use the king of Babylon, whom we see at the parting of the ways, busy consulting his gods (v. 21).

Will he begin by attacking Jerusalem or Rabbath of the Ammonites? In the eyes of the men of Judah this divination is false and valueless (v. 23). So it certainly was! But the LORD, high above these matters, has determined the ruin of Jerusalem (v. 27) and the end of the royal line. The crown shall be taken from the head of the "profane wicked prince of Israel" (the "profane" is he who treads under foot the blessings God has bestowed: cf. Ezek. 22:26 and in Heb. 12:16 the example of Esau).

Henceforth there will no longer be a descendant of David on the throne, until the coming of Christ, "whose right it is".

Jerusalem is here called "the bloody city". All classes were guilty: the princes, like wolves, had shed blood, transgressed the Law in every way and destroyed souls (vv. 6, 27); the priests had violated the Law (v. 26); the lying prophets had taken the precious things and devoured souls (vv. 25, 28); the people, finally, had committed robbery and had vexed the poor and needy (v. 29). In vain had the LORD looked for someone that should "make up the hedge", and who, like Moses, should stand "in the breach" before Him for the land (v. 30; Ps. 106:23)!

This two-fold function corresponds with the Christian's commission, "Watch and pray!" Watch – to guard against the penetration of evil and of the world into the Church and into our hearts; pray – to intercede for the testimony of the Lord.

The importance that God attaches to the separation of His own is once again emphasized in ch. 23. In the picture of the crimes of Aholah (Samaria or the ten tribes) and Aholibah (Jerusalem and Judah), God speaks to us of Israel's guilty relationships with the neighbouring countries: Egypt, Assyria and Babylon, and of His use of these nations to chastise His people. When a Christian forges links with the world, it is often from the hand of the world that he receives punishment.

A new section of the prophecy begins here. It dates from a solemn day marking the beginning of the final siege of Jerusalem (cf. 2 Kings 25:1). The LORD again takes up the figure of the cauldron (Ezek. 11:3) and announces that not only its contents (the inhabitants of the city) will be consumed, but the cauldron also (Jerusalem with its inherent rust) will be melted in the fire that will break out.

We know in what a sorry state the city will emerge from this dreadful siege (2 Chron. 36:19). But this same day also brings Ezekiel personally both mourning and suffering: his wife is suddenly taken from him. From his own circumstances, the prophet thus teaches the sons of his people what troubles will fall upon them when the LORD takes from them that which they hold dearest: their city and their sanctuary.

From this we learn that a servant of God does not escape his share of the trials of those in whose midst he lives. What troubles this man of God has had to endure! To be "a sign" to his people (v. 27), we see him submitting to all that the LORD asks of him (cf. Ps. 131:2).

May the Lord find in us willing instruments, obedient disciples, without ever finding it necessary that we should endure great sacrifices!

As in other prophecies, the announcement of judgments against Israel is now followed by judgments against the nations (see Isa. 13-33; Jer. 46-51). We have already been shown in Ezekiel 21, the king of Babylon hesitating to attack Rabbath of the Ammonites before Jerusalem, and on that occasion vv. 28-32 of the same chapter announced the chastisement of these descendants of Lot, perpetual enemies of Israel. Spared for the time being, Ammon, instead of learning from his experience, rejoiced in a cowardly way over the blows that smote the sanctuary, the despised land of Israel and the kingdom of Judah (vv. 3, 6). They laughed at Israel in their misfortunes (Prov. 17:5). But the LORD "surely . . . scorneth the scorners", Proverbs 3:34 also declares, and is quoted in the New Testament, "God resisteth the proud but giveth grace unto the humble" (James 4:6; 1 Peter 5:5). It is certainly pride that characterises Ammon and his brother Moab (Zeph. 2:8; Isa. 16:6). The LORD will humble them and give their land in possession to pillaging nomads (vv. 4, 10).

Edom and Philistia are equally most guilty. Each took advantage of Israel's ruin to take vengeance "with a despiteful heart . . . for the old hatred" (vv. 12, 15). In their turn they will be the objects of the LORD's vengeance.

Ch. 26-28 are devoted to Tyre, the wealthy Phoenician city, mistress of the seas, principal trading centre of the ancient world. Just as a merchant can congratulate himself on the disappearance of a neighbouring competitor, Tyre rejoiced over the distress of Jerusalem. However, this unwholesome joy will become precisely the motive for its own downfall.

Ch. 27 enumerates its customers and its suppliers, and sets out the enormous list of its goods of trade. But Tyre is a picture of the world and of its riches. Men have always thought that an increase of the standard of living of the various races was the way to deliver humanity from its troubles and miseries. They have not ceased to work for this material prosperity, all their efforts directed towards making the world a better place, and making life in it more enjoyable. But, far from leading souls to God, this race for progress has done no better than produce self-satisfaction (27: end of v. 3), the Laodicean claim to be rich and to have need of nothing.

Among the precious merchandise of Tyre, one may search in vain for the "gold tried in the fire" of divine righteousness, the "white raiment" of practical walk, and for the "eyesalve" for the eye of faith, which is the Holy Spirit. These can only be "bought" of the Lord Jesus (Rev. 3:17-18).

The brilliant prince of Tyrus, who lifted himself up like a god, is the object of a personal prophecy. His punishment reminds us of that which fell upon Herod because he had accepted the flattery of the people of Tyre and Sidon; "It is the voice of a god, and not of a man" (Acts 12:20-23). But in this picture of the king of Tyre, God wants to speak to us of a mysterious and terrible being, Satan himself. Prince of this world, of which Tyre is the type, he makes use of its riches for the satisfaction of men's lust, in order to hold men in slavery. We learn from vv. 12-15 that Satan has not always been the wicked one, enemy of God and of believers. "Anointed cherub . . .", "full of wisdom and perfect in beauty", he was perfect also in his ways till the day when iniquity was found in him (v. 15). His heart was lifted up so high that he wanted to leave his position as a creature and to become like God (v. 2; Isa. 14:13). Pride is called "the condemnation of the devil" (1 Tim. 3:6), and it was by this very temptation, "ye shall be as gods", that he dragged man down with him in his downfall. But Satan has been vanquished by Christ at the cross, and the Bible shows us the terrible fate reserved for him (Rev. 20:10).

After Tyre, it is its neighbour and ally, Sidon, that is the subject of a short prophecy. Sidon belonged to those who despised the house of Israel (vv. 24, 26) and would learn to know the LORD by the judgments that He would execute.

Four chapters (29-32) are now taken up almost entirely with Egypt. Rival of Assyria, and afterwards of Babylon, this nation played an important role in Israel's history. It also aspired to universal domination. But God was giving that to Nebuchadnezzar, and Egypt was to become in its turn one of the provinces of the great Babylonian Empire. We may well wonder why the LORD should have chosen one of these pagan nations rather than another to dominate the world. One of the reasons, among others, why Egypt had to be brought low was the false trust Israel had placed in it (Ezek. 29:6, 16). Judah and kings had to be shown to be wrong for having counted on Egypt.

This nation was a broken reed, wounding the hand of those who leant on it (vv. 6, 7; Isa. 36:6). Many times, in His faithfulness, the Lord has been pleased to break our human supports to show us their futility and to teach us to rest only on Himself!

The LORD had not forgotten that Egypt never ceased to be a snare for His people. He was about to demonstrate it! Further, He would give this land to Nebuchadnezzar as a reward for his work against Tyre (Ezek. 29:19-20). The blows by which Egypt was to be smitten remind us of the plagues which, at the time of the Exodus, had laid waste this land, its river, its canals, its idols and its inhabitants. The most terrible of these had been the death of the first-born, when the LORD had executed judgment "against all the gods of Egypt" (v. 13; Ex. 12:12). And, as formerly, these great judgments had as their object to make the Egyptians know who the LORD was (cf. v. 19; Ex. 7:5). Indeed, the execution of all these punishments against the nations would have one result, repeated like a refrain at the end of each prophecy, "And they shall know that I am the LORD" (Ezek. 23:49; Ezek. 24:27; Ezek. 25:5, 7, 11, 17; Ezek. 26:6; Ezek. 28:24, 26; Ezek. 29:21; Ezek. 30:19, 26).

It is not possible to escape from the knowledge of the Holy God and of His demands against sin. But today He reveals Himself still as the Saviour God in Jesus Christ. Do you know Him as such? All those who do not want to know Him now in grace will have to do with Him later on in judgment (Amos 4:12).

This chapter and those following may appear difficult to understand. But the prophecies they contain become clear when viewed in the framework of the end, at the time when all the human and national powers who have fought against Israel will be brought low, in order to give place to the reign of Christ.

In this lament (v. 16), the fate of the nations is presented to us in symbolic form. They meet together in Sheol, amongst those "slain by the sword" (v. 21; the expression occurs three times in Ezek. 32). The first is Asshur, the Assyrian of the last days, mighty tree whose fall has been related in Ezek. 31. Elam (Persia) is named next with Meshech and Tubal (Russia). There also are Edom, the princes of the North, the Zidonian as well as "Pharaoh and all his army". Peoples great and small, after having held prominence on the world stage for varying lengths of time, find themselves in this sinister meeting place. What has become of their magnificence? What purpose has been served by their prowess? The terror they shed abroad no longer takes hold of anyone and has become their shame (v. 30). All that is important in "the land of the living" is worthless on the threshold of eternity. One question only will be put to each one: is his name in the book of life? (Rev. 20:15).

At the beginning of this new section, the LORD reminds the prophet of his responsibility as a watchman (see Ezek. 3:16-21): to warn the wicked, to urge him to turn back from his wicked way. This is the service also of each one of the Lord's redeemed, for they know from the Word the seriousness of the present day. If my trumpet gives an uncertain sound (1 Cor. 14:8) . . . or remains silent, God will provide Himself with another watchman, but I shall have failed in my responsibility and He will call me to account for it. The apostle Paul had faithfully carried out this service at Ephesus, and he could say to the elders of that city, "I am pure from the blood of all men, . . . I ceased not to warn every one night and day with tears" (Acts 20:26-27, 31).

V. 10 can be applied to all those who have a sense of the weight of their sins, without yet knowing the God who offers pardon. In response to these exercises, the LORD repeats His precious statement of Ezekiel 18:23, "As I live, . . . I have no pleasure in the death of the wicked, but that the wicked turn from his way and live!" (v. 11). "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John 3:16).

Ezekiel receives the news of the fall of Jerusalem. The LORD had told him on the first day of the siege how he would hear of it (cf. vv. 21, 22 with Ezek. 24:25-27). And He is now going to reduce the land to desert because of the pride of those who remain in Judea.

The end of the chapter (vv. 30-33) is most solemn. It shows us that Ezekiel's words were appreciated: a lovely song; a pleasant voice! Alas! nowhere were they carried out. And it is no doubt for this reason that the prophet had been struck dumb for a time (v. 22); it was a judgment on the people and not on him. For the watchman's trumpet is not blown so that the tune can be enjoyed. It is to sound the alarm. Woe betide those who fail to heed it!

Is it not the same today? Some so-called Christians seem to listen to the preaching with pleasure . . . but are by no means inclined to put into practice what they are taught. Why is that? It is spiritual dishonesty. The appearance they assume does not correspond with the true state of their heart (end of v. 31; Isa. 29:13).

This chapter condemns in a most severe way the bad shepherds (kings, princes and rulers of the people). Not only did they not take care of the sheep that were weak, sick, wounded or gone astray, but they themselves grew fat at the expense of Israel's flock. Without fear of God, and without love for His people, they acted as if the latter belonged to them, "being lords over God's heritage", instead of being "ensamples to the flock" (see 1 Peter 5:2-4). In the face of this total failure, the LORD decides to take care of His sheep Himself. "Behold, I, even I. . .", He declares. We recognise the marvellous love of "the Shepherd of Israel" (Ps. 80:1), emphasised by contrast with the wickedness of the bad shepherds. He promises to stand among His sheep, to save them, to gather them, to feed them "by the rivers", in a "good pasture", to make them lie in a good fold (cf. Ps. 23). The lost shall be sought, those driven away shall be brought again to the sheepfold, the wounded shall be bound up and the sick strengthened. This concerns the final restoration and blessing of Israel. But what a precious picture of the Lord's tender care towards each one of His redeemed (read 1 Peter 5:7).

The LORD severely denounces the selfishness of the fat and strong sheep and promises that He will redress the wrongs done to those that are weak and feeble. Then He points out (we can appreciate with what satisfaction and with how much love) the shepherd whom He is going to raise up: His servant David. Through him, the faithful shepherd of his father's flock, then that of Israel (1 Sam. 17:34-35; 2 Sam. 5:2), God would speak to us of His Beloved. "I am the good shepherd", the Lord Jesus could say, in contrast to all those bad shepherds of whom the early part of the chapter has told us. He was moved with compassion towards the multitudes of Israel, weary and scattered like sheep having no shepherd (Matt. 9:36). But what characterises the good Shepherd is that He gives His life for the sheep (John 10:11). Such is indeed the supreme proof of His goodness, surpassing all the care described in this chapter. "I know my sheep and am known of mine", the Lord adds, a word we can connect with vv. 30, 31! Hear again this touching expression, ". . . my flock, the flock of my pasture" (cf. Ps. 100:3). In Ezekiel 36:38 we find similar expressions: "flocks of men . . . , the holy flock . . . , the flock of Jerusalem".

Among the neighbours of Israel, Edom (Idumase) was particularly guilty (v. 5). The whole of Ch. 35 is a prophecy against these descendants of Esau. In all their wicked gloating, they intended to take advantage of Israel's desolation to take possession of it's territory (Ezek. 35:10). But the LORD was there and He was watching. Had He not declared before the birth of Jacob and Esau, "the one people shall be stronger than the other people; and the elder shall serve the younger" (Gen. 25:23)? And He will never go back on His word.

Edom had laughed at the "ancient high places" (the everlasting hills), so called by God Himself in Joseph's two blessings (v. 2; Gen. 49:26; Deut. 33:15). These mountains and hills had "borne the shame of the heathen" (v. 6) in that, according to pagan custom, the ungodly people had set up shrines on them from the time of Solomon (1 Kings 11:7). It will please the LORD to fill them with fruit (cf. Ps. 72:16). Like the unbelievers of former times, their enemies said of this land that it ate up its inhabitants (v. 13; Num. 13:32). But God will no longer allow the nations to insult and to heap scorn upon the inheritance of His people; they will no more be "taken up in the lips of talkers, and an infamy of the people" (v. 3).

The LORD now speaks of the work He intends to accomplish by His Spirit in the heart of the children of Israel . . . and of all men. We may compare v. 26 with the words of the Lord Jesus to Nicodemus, on the subject of new birth: "Except a man be born of water (v. 25) and of the Spirit (v. 27), he cannot enter into the kingdom of God" (John 3:5). The water of purification is always the Word which the Holy Spirit applies to the heart and conscience to be received and believed for salvation (cf. John 4:14).

The new life freely given to all those who believe is the qualification for entry into the kingdom and into the family of God. But it is not enough for a little child just to be born into the world. He must next learn to walk; later he will go to school. The same applies to the child of God (v. 27). Further he must sooner or later pass through the great experience of v. 31: "ye . . . shall loathe yourselves . . . (see Ezek. 6:9; Ezek. 20:43). It is to this knowledge of himself that the Spirit of God leads the reborn soul (cf. Job 42:6).

Nicodemus, a master of Israel, should have known these things (John 3:10). They were expressly announced in the Prophets (see also Ezek. 11:19; Jer. 24:7 . . .). You, my friend, if you have been instructed from your childhood, ought to know them even better!

This extraordinary chapter complements the preceding one; now we are shown the LORD giving new life to all His restored people. As vv. 11-14 explain, this striking vision concerns the national resurrection of Israel (after the rapture of the Church). The Jews' actual return to Palestine seems to be its prelude. At the prophet's word, bones are joined together, nerves, flesh and skin come to cover them over, but their dead condition has not changed. It is a national awakening, which is by no means to be compared with the spiritual awakening the people will experience at the dawn of Christ's reign. In fact, for life to be given, the Spirit of God must act, and He will do so by awakening the conscience and the affections of this people (Ps. 104:30).

Man's complete helplessness has been highlighted by the question put to the prophet (v. 3). In these bones there is neither strength nor life. But all this simply serves to demonstrate the power of God "who quickeneth the dead, and calleth those things that be not as though they were" (Rom. 4:17).

How much more wonderful still is the work He has accomplished in us! Once dead in our sins, we have been quickened (brought to life) together with Christ (Eph. 2:5; Col. 2:13; John 5:21).

Under Rehoboam's rule, the ten tribes, of which Ephraim stood at the head, were separated from Judah and Benjamin as a result of Solomon's infidelity. And since that time the breach has never been healed. But it will be when the reign of Christ appears, and Ezekiel announces it by means of the two sticks which become one in his hand (cf. Jer. 3:18). The LORD shows that, without waiting for this moment, the oneness of His people has never ceased to be in His mind. In the same way, first the prophets, then the apostles, have never lost sight of the unity of the twelve tribes (1 Kings 18:31; Acts 26:7; James 1:1).

The same applies to the Church of the Lord Jesus. By man's failure, its unity is no longer evident, but it exists in His eyes and we ought never to forget it. In the face of all the confusion and divisions of Christendom, it is comforting to realise that there is only one true Church, composed of all believers. "There is one body", as also "one Lord", Christ, of whom David is here the type (Eph. 4:4-5; 1 Cor. 12:5, 12).

"One king shall be king to them all . . . neither shall they be divided . . . any more at all" (v. 22). "David my servant shall be king over them; and they all shall have one shepherd" (v. 24; cf. John 10:16).

In ch. 38 and 39, there enters upon the scene a fearsome individual, already met with in prophecy under the name of the Assyrian. Here he bears the name of Gog; his rule includes Magog, the ancient land of the Scythians on the north of the Black Sea, a race considered in former times to be particularly barbaric (cf. Col. 3:11). Gog is the prince of Rosh, of Meshech and of Tubal (see Gen. 10:2), names in which Russia, Moscow and Tobolsk, capital of Siberia, have been respectively recognised. At the head of a formidable coalition of Asiatic races, this chieftain, more terrible than Attila or any conqueror in history, will descend "like a storm" on the land of Israel to take possession of it. But God will intervene directly from heaven to wipe them out (v. 22), and furthermore these different nationalities and races will destroy one another (v. 21). It often takes so very little to change yesterday's friends into relentless adversaries. It was in such a way that Jehoshaphat and the people of Judah were once saved (2 Chron. 20:23). Dear friends, can the One who will accomplish such deliverance be caught unawares by the dangers that threaten us? Let us allow Him always to act whenever we are attacked by the enemy.

Gog, his allies, his satellite countries and their countless hordes will be annihilated "upon the mountains of Israel". To give us some idea of the fearful scale of this final onslaught, v. 9 tells us that the abandoned weapons of war will provide enough fuel for the inhabitants to keep them warm for seven years, and v. 14 adds that seven months will be needed for the burial of the dead. And so this country that Gog wanted to possess will become his grave. Furthermore, God will also send a judgment upon Magog, the aggressor's own territory.

Everything about the destruction of the Assyrian and his armies has been kept in reserve for more than twenty centuries in God's Book (cf. Ezek. 38:17). But that will not prevent the multitudes, blinded by Satan, from hurling themselves upon the place designated for their massacre. In just the same way the Gospel has been declaring for two thousand years where the broad road leads to (Matt. 7:13), and yet what a great number there are that follow it recklessly to go down into perdition.

Such will be the last events preceding the reign of Christ. Thereafter Israel will dwell in peace; none shall make them afraid, and many nations will learn the fear of the LORD.

From ch. 40. onwards to the end of the book, we consider an entirely new vision that the prophet saw. It takes us to Palestine during the millennium. Israel, restored and gathered together, are again dwelling in safety; the Holy Spirit is poured out upon them (Ezek. 39:25-29). Now God is pleased to describe His own dwelling place on the earth, in which His glory will again be able to dwell. Just as the LORD had once upon the mountain shown to Moses the pattern of the first tabernacle (Ex. 25:40; Hebrews 8:5), He reveals to Ezekiel by a vision upon another mountain all the details of the future temple. Each of us can take for himself the exhortation of v. 4, "Hear with thine ears, and set thine heart upon all that I shall shew thee." The prophet examines in turn the three gates giving access to the outer court. Each gate has the form of a small house, crossed by a central corridor with three rooms opening from it on each side.

We may notice that the measuring reed the guide uses is divided into six units, each of a cubit and a handbreadth (i.e. seven handbreadths), a measure that God alone makes use of! This should teach us to assess all things according to His own standard, that of the Sanctuary.

We saw in the first part of this book that Solomon's temple had been profaned, that God had been in a sense banished from it, that even the priests had been worshipping idols in it and that the kings had entirely failed in their rule. The results of all this had been the destruction of the temple and the captivity of the Jewish people, as well as their being set aside as a nation. But God never allows His purposes to be thwarted by the unfaithfulness of men. He must be fully glorified in the very same place in which He had been dishonoured; the promises He made to David must be fulfilled, a new temple must be built and a new priesthood instituted under the reign of a new King – Christ – ruling in righteousness over a repentant nation. All this will take place in the millennium, "the times of restitution of all things", of which Peter speaks (Acts 3:21). That is the subject of ch. 40-48, through which it is our desire to be led by the Holy Spirit, just as the prophet is here guided step by step by his wonderful companion. With His help, we will also visit this magnificent temple which is to be erected at Jerusalem in order that God should be sought after and worshipped in it.

The prophet and his guide have passed through the porch and entered the house. Like Solomon's temple, it is divided into a holy place forty cubits in length and a most holy place, cubical in shape, each side measuring twenty cubits. Despite the considerable area taken up by the sanctuary and its side-chambers – speaking to us of the grandeur of Christ's reign – we may observe that the internal dimensions are exactly the same as those of the first temple (1 Kings 6:17, 20). God's plan is unalterable; His purposes in relation to Christ and blessing for the world have never changed. And He takes care, so long beforehand, to display them in His holy Book in witness to His faithful goodness: He will accomplish that which He has purposed. Reading these pages ought to speak particularly to Israel's conscience, proving to them that God has never ceased to be interested in them.

From v. 15 onwards, we have a description of the building, then of the altar, finally of the carved doors of the sanctuary. The decoration of these expresses the characteristics of the kingdom: power in judgment (the cherubim, charged with its execution), peace and victory (the palm trees).

In addition to the side-chambers which, as in the first temple, surround the house on three storeys (Ezek. 41:6; cf. 1 Kings 6:5), the priests are provided with a great number of chambers opening on to the court. There they must eat the most holy things, there store them, and there also change their garments for the exercise of their holy functions.

We are reminded again, by contrast, of the heavenly position of the redeemed of the Lord Jesus, who all have their share in a "building of God, an house not made with hands, eternal in the heavens" (2 Cor. 5:1). The Lord was able to reveal to His disciples that in His Father's house there were many mansions (that is to say, room for all: John 14:2). In leaving them, He was going to prepare a place for them in the heavenly sanctuary into which all believers will soon be received.

We may notice that the chambers are holy (v. 13), that the priests are holy (v. 14), and that the offerings are most holy. The LORD remembers the defilement formerly brought into His temple by ungodly kings (Ezek. 43:8). Henceforth a vast wall five hundred reeds in length on each side will surround the sanctuary and its precincts to separate that which is holy from that which is profane (v. 20).

The future sanctuary has been visited and measured on all sides. Completed and separated from what is profane, the one thing lacking however is its main purpose: the presence of the LORD. Now, as on the day of the dedication of Solomon's temple, this marvellous event takes place: the glory of God, which the prophet had seen going away in Ezekiel 11, comes back to dwell in the house. There it appears, coming from the East, after so many centuries of absence! And its return is accompanied by a priceless promise: "I will dwell in the midst of the children of Israel for ever"

(vv. 7, 9).

It is not just for his own benefit that the prophet, that vigilant watchman, has received this vision. God invites him to "show" the house and its general pattern to the sons of His people (v. 10). It is remarkable that the effect produced on them is neither wonder nor joy, but first they are made ashamed! And only after such humiliation has been produced is Ezekiel able to reveal to them all the details of the new temple (v. 11). Let us take note of this most important principle, true in every age: the Lord can only make His thoughts known to us when our own hearts are judged.

Ezekiel 41 made mention of the altar of wood placed within the house. Now we are concerned with the altar for sacrifices in the centre of the inner court: its description, its dimensions and finally the instructions about its use.

Many people are astonished to find such sacrifices in the future temple, believing that they see in them a contradiction of the full sufficiency of the work of Christ. Indeed, the Epistle to the Hebrews affirms that it is impossible for the blood of bulls and of goats to take away sins. That is why the Lord Jesus presented Himself; offering "once for all . . . one sacrifice for sins" (Heb. 10:1 . . .). But there is no question here of going back; the Lord's perfect work at the cross will be the basis of Israel's blessing, just as it assures the blessing of the Church (Ps. 22:23). Thus we can understand that instead of being a renewed "remembrance of sins", as were the sacrifices of former times, those to be burnt on this altar will serve as a reminder of Christ's sacrifice at the cross. A visible memorial, necessary to the forgetful heart of man, in some degree they will mean for the Israel of God and for the "people that shall be born" what the Lord's Supper means today for Christians (Ps. 22:31).

With the exception of the prince (who will be a kind of viceroy, representing Christ on high, on an earth subject to Christ and blessed by Him), nobody will henceforth be able to use the gate by which the glory of the LORD entered. What a contrast with the Christian's privilege! He has free access into the heavenly places where his Saviour is, by the same way of resurrection.

Ezekiel contemplates the glory that fills the sanctuary and falls on his face as he did at the beginning (Ezek. 1:28). Then the LORD explains to him the obligations of holiness which His presence imposes. No stranger, uncircumcised in heart and flesh, will be able to gain access to His temple – hence the necessity to set a watch at the gates. The LORD details watchmen (v. 11). They are to stand in the chambers situated at the interior of each gate and are to check the identity of all those who wish to enter. This function falls to the Levites. They have been a "stumbling block" to the sons of their people in ministering as priests for them before their idols (v. 12; Mal. 2:8-9). God's mercy entrusts them with a new charge, but a charge of less importance than the one they formerly held. A lesson for us! Our unfaithfulness brings inevitable consequences; God's service will not suffer but we may be deprived of part of our responsibilities to the benefit of other, more faithful, workmen.

Eleazar and Ithamar, sons of Aaron, had shared the priesthood after the death of their brothers Nadab and Abihu (Num. 3:4). Later on Ithamar's line lost its rights because of the corruption of the sons of Eli and the treason of Abiathar (1 Sam. 3:12-13; 1 Kings 1:7-8; 1 Kings 2:27). So it was laid down that the priests were to be sons of Zadok, of the family of Eleazar (1 Chron. 6:50-53). This mandate was not bestowed on account of personal competence, any more than it was formerly, but exclusively by right of birth (Ps. 87:5). The same thing is true today of the redeemed of the Lord. By virtue of the new birth, all have the right to the beautiful title of priest.

But, like all privileges, this one also implies responsibilities. The instructions here given to the priests are very precise, both for the fulfilment of their service and for their family life (cf. Lev. 21). They must pay special attention to purity, and similarly it is our responsibility to keep away from defilement, we who are by grace "an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Peter 2:5; see also 1 Thess. 4:4).

The oblation is a tract of land which is to be reserved for the LORD in the dividing of the country. The priests are to live there (v. 4). The possessions of the Levites, of the city and of the prince are next set out, for God takes care that there shall be no more oppression or injustice in Israel (cf. v. 9; Ezek. 46:18).

The same name, oblation, is applied to the gifts that the Israelites are to offer to the LORD in proportion to their income from their fields and from their livestock (cf. Lev. 27:30). As Christians, under grace, we are not obliged to give this proportion of our belongings. Should we for that reason be any less ready to give for the Lord's service?

The various sacrifices the Levites are to offer are found in vv. 15, 17. The burnt offering reminds us that Christ has offered Himself to God as a sweet savour (Eph. 5:2). The meal offering speaks of His life of suffering and devotion. In the peace offering we can feed upon Christ who secures all our blessings and who has thus become the subject of our worship.

Finally the sin offering presents the holy Victim sent by God to be the propitiation for our sins (1 John 2:2; 1 John 4:10).

Ch. 45 ends with instructions about the Passover, the first of the three great annual feasts (Deut. 16). Henceforward each Israelite will be able to understand its priceless significance and think of the Lamb of God, whose blood has sheltered him from judgment. The second feast, that of Pentecost, is not mentioned here, and we may understand why: it concerns the Church whose portion is heavenly, and it has no place in this picture of the earthly reign. By contrast, v. 25 refers to the third solemn occasion, simply called "the feast". This is the Feast of Tabernacles, but little is said about it here as it prefigures the millennium, which will have already begun.

Ch. 46 defines the ceremonies of the Sabbath and the new moon, including the prince's obligations in their connection.

The importance and clarity of this prophetic vision has perhaps surprised us. But, let us repeat, after having been dishonoured in Israel, it is fitting that God should give expression to His satisfaction in respect of the future form of worship by which, at last, He will be glorified on the earth. And He wants us to rejoice over it with Him, we who already offer Him praise as His heavenly people.

It remains for the prophet to consider one marvellous detail in the future temple. From beneath the threshold, as if from the very throne of God, flows a fresh spring, mighty and inexhaustible. As it flows, it increases in volume (though there is no mention of tributaries), and Ezekiel, following the course of the river with his heavenly companion, is invited to cross it every thousand cubits. Soon he is out of his depth: these are "waters to swim in".

Precious picture of that river of grace which flows forth for us from the holy place! Like the prophet, we learn to appreciate its depths progressively as we go forward in our Christian career, until we realise that this grace is unfathomable (2 Peter 3:18).

This amazing river will flow towards the East, bringing life and fertility into what is in fact the most desolate region on the globe: that of the Dead Sea (v. 8; cf. Joel 3:18; Zech. 14:8). That sea will be healed and will teem with fish; the desert will be changed into a land of bubbling springs (Isa. 41:18); there will be nothing left to recall the overthrow of Sodom. In such a way, divine and life-giving grace produces fruit for God wherever it reaches, just as it does in our own hearts (John 7:38).

Israel's frontiers are established and, within this framework, each tribe receives its inheritance: a straight strip reaching from the Mediterranean to beyond Jordan (as far as the Euphrates, according to the divine promises finally fulfilled: Ex. 23:31; Joshua 1:4). If we compare this division of the land with the complicated pattern of the original boundaries made by Joshua and his messengers (see Joshua 18), we admire the simplicity of everything when it is God who establishes it! Each territory being evenly shared, there will be neither jealousy nor dispute (read Joshua 17:14). And as if to anticipate such things, the LORD Himself lays down that Joseph is to have two portions (v. 13; fulfilment of Gen. 48:5). Reuben, Gad and the half-tribe of Manasseh had previously chosen their lot apart from the other tribes. Now they are to dwell in the midst of their brethren within the bounds the LORD has set for them (Ezek. 48: 4, 6, 27). Neither is there any separation between Judah and the ten tribes. Of these some dwell in the north, others in the south, on either side of "the holy oblation," henceforward realising v. 1 of Psalm 133: "Behold, how good and how pleasant it is for brethren to dwell together in unity!'

The book of Ezekiel has often been compared to the Revelation. Each commences with a glorious and solemn vision, continues with coming judgments and concludes with a portrayal of the blessed kingdom yet to come. But Ezekiel envisages these events on their earthly plane, in relation to Israel. The Revelation, on the other hand, presents in its last chapters, in a symbolic way, that which concerns the Church and its heavenly future. The Holy City, described and measured in Revelation 21, is a picture of it. It corresponds in heaven to the earthly Jerusalem of our vv. 30-35; it also has twelve gates bearing the names of the twelve tribes of Israel (Rev. 21:12; cf. also what is said of the river in Ezek. 47:1, 12 with Rev. 21:1-2).

The beautiful name that the city henceforth bears, "The LORD is there" (v. 35) reminds us that the new Jerusalem will be "the tabernacle of God" (Rev. 21:3); what is more, the great thought of God in Christ is to be ultimately "all in all" (1 Cor. 15:28). May He from this moment make His dwelling in each one of our hearts!

The Gospel according to Luke is the Gospel which, so to speak, brings the Lord Jesus closest to us. He lets us admire the Lord especially in His perfect humanity. God chose Luke, the beloved physician and Paul's faithful companion to the end (Col. 4:14; 2 Tim. 4:11), to bring us this revelation. It is presented to us in the form of an account to Theophilus (friend of God).

The subject leads the evangelist to describe with particular care how the Lord Jesus took upon Himself our humanity and how He made his entrance into this world. He could indeed have arrived down here as an adult. But He wanted to live entirely like us from birth to death, glorifying God as He did so.

The account begins by showing us Zacharias, a godly priest, as he carries out his duties in the temple. While he is officiating in this solemn place, he is suddenly gripped with fear, when he realises he is no longer alone. An angel is standing beside the altar of incense, the bearer of a divine message: a son is to be given to Zacharias and Elisabeth. He is to be set apart for God from birth, and will be a great prophet, responsible for preparing Israel for the coming of their Messiah (cf. v. 17; Mal. 4:5-6).

When faced with "these glad tidings" (v. 19), Zacharias just could not believe them. Nevertheless was not this the answer to his prayers (v. 13)? Alas! it happens that we too give up expecting from the Lord the answers to our prayers. When the heavenly messenger answers the question: "How . . .?", he reveals his real name: Gabriel which means God is powerful. Yes, His word will be carried out despite the sad arguments with which it was received. Zacharias will remain dumb until the birth of the child, while his wife Elisabeth, object of divine grace, hides herself modestly so as not to attract attention to herself.

Then the angel Gabriel is given an even more amazing mission: the announcement to Mary, the virgin of Israel, that she was to be the mother of the Saviour. What a marvellous event, with what far-reaching consequences!

We can understand the confusion and the emotion which seize this young woman. But despite the impossibilities which she raises, her question in v. 34 is not like that of Zacharias in v. 18 when he asks for a sign (a mark of unbelief). Mary believes and fully submits to the divine will: "Behold the handmaid of the Lord . . .". This is the same response that the One who redeemed us expects from us.

Eager to share the wonderful message with the one about whom the angel has just been talking to her, Mary goes to visit her relative, Elisabeth. What a conversation must have taken place between those two women! It is an illustration of Malachi 3:16: "Then they that feared the LORD, spake often one to another . . .". What occupies them is the glory of God, the accomplishment of His promises, and the blessings granted to faith. Do we have such subjects of conversation when we meet other children of God?

"Blessed is she that believed . . ." Elisabeth exclaims, and Mary replies, "My spirit hath rejoiced in God my Saviour . . ." (v. 47). Here is sufficient proof that Mary was not saved in any other way than by faith. A sinner, like all the rest of mankind, she needed the Saviour who was going to be born of her. She adds, "He hath regarded the low estate of his handmaiden." (v. 48). Despite the exceptional honour God was bestowing on her, Mary remains in her true place before Him. What would she then think about the idolatry of which she has become the object in Christendom today?

"The rich he hath sent empty away . . .". God only sends away empty those who are full of themselves. Notice too the similarity of Mary's beautiful song to Hannah's in 1 Samuel 2.

Elisabeth brings into the world the one who is to become the prophet of the Highest (v. 76). Neighbours and relatives rejoice with her. Note how often joy fills these chapters (Luke 1:14, 44, 47, 58; Luke 2:10). Now Zacharias has the opportunity to demonstrate his faith by confirming the lovely name of this child. (John means favour of the Lord). As soon as he is given back his voice, the first words he utters are to praise and bless God. Filled with the Holy Spirit, he praises God for the great deliverance which He will bring about for His people. How much higher the song of the Christian can rise! Through the coming of Christ and His work on the cross, God has delivered us not from our earthly enemies but from the power of Satan. Being thus set free, is it not our privilege to serve the Lord "without fear, in holiness and righteousness before him, all the days of our life" (vv. 74, 75)?

"The dayspring from on high hath visited us" adds Zacharias. In the days of Ezekiel, the glory had departed towards the east. What a wonderful mystery, this divine glory returns to visit a weak, needy people (v. 79)! This time it does not return in a dazzling cloud, but instead in the form of a humble babe.

Without knowing it, the emperor Augustus is one of the instruments God uses to fulfil His marvellous plans. Unknown to all, Mary and Joseph return to Bethlehem, and it is there that the birth of the Lord Jesus takes place. But what an entrance the Son of God made into this world! See Him lying in a manger because there was no room for Him in the inn! His coming disturbs everyone. How many hearts resemble this inn: there is no room for the Lord Jesus in them.

It is not to great men but to humble shepherds that the good news is announced: "Unto you is born a Saviour"; He was born for them and for us. If the world is not concerned about the birth of the Saviour, the whole of heaven takes part in the worship of this matchless mystery: "God was manifest in the flesh . . . seen of angels" (1 Tim. 3:16). They give glory to God in their wonderful chorus, announcing peace on earth and God's good pleasure in men (cf. Prov. 8:31). The sign given to the shepherds helped them find the little babe. They share what they have just seen and heard, and in their turn they give glory to God (v. 20). Let us unite with them in thanksgiving and praise.

As far as the little child is concerned, all that is laid down in the law of the Lord is carried out. (This name of Lord is repeated four times in vv. 22-24 as if to confirm the divine rights over this child and the fulfilment of God's will right from the cradle). The sacrifice offered in the temple emphasizes the poverty of Joseph and Mary (read Lev. 12:8). Yet once more, the Deliverer of Israel is not presented to the leading officials of the people, but instead He is presented to humble, godly old people: Simeon and Anna. Why is this privilege given to them? Because they were waiting for Him!

The Spirit leads Simeon into the temple and reveals to him the One who is "the Consolation of Israel" (v. 25), the Salvation of God, the Light of the Gentiles and the Glory of the people. He sees with his own eyes and holds in his arms this little child, who is all these things to his faith. He gives thanks to God, then announces that the Lord Jesus will be the touchstone revealing the condition of men's hearts (Isa. 8:14). He is still this today.

In her turn Anna, a woman of prayer and a faithful witness, arrives and joins in the praise. By not leaving the temple, she experiences Psalm 84:4. Then finally out of the abundance of her heart, she speaks of Him, and in this way what an example she is to us!

This passage is of particular importance; it is the only glimpse that God has seen fit to give us of the childhood and boyhood of the Lord Jesus. So we have here, especially for children and young people, the most excellent Example. He is perfect in His relationship with His heavenly Father, whose "business" is given priority over everything else. He is perfect too in His dealings with the doctors in the temple: infinitely wiser than all of them, He does not teach them, but listens to them, and asks them questions, the only attitude suited to His age and to yours. He is perfect too in His relationship with His parents: "He was subject unto them"; v. 51 makes this clear so that we cannot imagine that He had escaped from them through disobedience. The One who was conscious of His sovereignty as Son of God, submitted in complete obedience from His very earliest years in His parents' home.

Let us finally emphasize the diligence of the child Jesus in the temple and His mature interest in divine truths. Nothing else attracted Him in that famous city of Jerusalem which He was probably visiting for the first time. What value do we attach to the Lord's presence and to His teaching?

The roads in olden days were generally in such a bad state that they needed to be repaired and straightened each time the procession of an important visitor passed by. In a moral sense, this is the mission of John the Baptist. Being given the task of preparing the coming of the Messiah, he warns the Jews that their title as children of Abraham is not sufficient to shelter them from coming wrath. What God requires of them is repentance followed by its real fruits. Yes, repentance or wrath, that is the choice left to Israel and to every individual.

People from different social classes come to John one after the other, and he has something from God to say to each one of them. So the Word has answers for every condition of soul and for every circumstance.

Lastly some soldiers come to John. Perhaps they expected to be enrolled under the Messiah's banner to form an army to liberate their country from the Roman yoke. John's reply must have surprised them (v. 14). Do not think that the Lord needs us to perform some mighty deeds. What God expects from us is a testimony of honesty, gentleness and contentment in whatever situation we find ourselves (1 Cor. 7:24).

John exhorted and preached to the people (v. 18). As a faithful messenger, he spoke of Christ and His power; then he is set aside, his task completed. What a beautiful example he is to those of us who desire to serve the Lord! It is not within our power to convert anybody at all. But our life and our words should prepare those who know us to receive the Lord Jesus. It is not enough to call on people to repent; the Saviour must be presented to them. Thus the Lord Jesus appears. In grace, He takes His place with His people in their first steps in the right way. He is baptised, He prays (which Luke alone mentions) and in divine response, the Holy Spirit descends upon Him. At the same time the Father's voice is addressed to Him personally (in Matthew 3:17 the voice is for those standing by): "Thou art my beloved Son; in thee I am well pleased". May we also find all our delight in Him!

The genealogy of the Lord through Mary goes back to Adam, then to God, showing that He is Son of man as well as Son of God. Matthew 1:1-17 establishes His title as Son of David and of Abraham, Heir of the divine promises to Israel.

The temptation of the Lord takes place in the wilderness, the place where Israel had multiplied their murmurings and their lusts (Ps. 106:14). The first attack of the devil gives the Lord Jesus the opportunity to emphasize this fundamental truth: man has a soul which needs food – the Word of God enjoyed in obedience. Then Satan offers all the kingdoms of the world and their glory to this perfectly dependent Man. How many people have sold their soul for a great deal less than that! The world in fact forms part of the inheritance prepared for the Lord Jesus. But whether it was the whole earth or merely a piece of bread, Christ did not want to receive anything, except it came from His Father's hand (Ps. 2:8)

So Satan insinuates for the second time: "If thou be the Son of God" (vv. 3, 9), as if this needed to be proved. He was spreading doubt over what the Father had just solemnly proclaimed (Luke 3:22), in other words he was tempting God.

The Lord Jesus could not have been an example for us if He had not overcome the devil by virtue of His divine power. But He triumphs by using weapons that are at our disposal: entire dependence on God, absolute obedience to His Word and unshakeable confidence in His promises.

We now see the ministry of the Lord beginning in Nazareth, where He was brought up. Our witnessing begins at home, in our own circle of friends. Do we think we would have more courage to go and preach the Gospel to the heathen, rather than taking a firm stand before those who know us best?

In the synagogue, the divine Teacher reads the passage from Isaiah which commends Him as the Messenger of grace. He proclaims the opening of the prison to the captives (see Isa. 61:1; Isa. 42:7). If somebody was to announce that prisoners were to be pardoned and to be set free, could we imagine that some would prefer to stay in prison; or that some would dare count on their own innocence rather than be set free legally; or that some would say the exact opposite: "Oh no! this is not for me; I'm too guilty"; or finally that others would refuse to believe this message of grace? What foolish attitudes, very unlikely too . . . but nevertheless very common amongst those who reject salvation. However, many captives of Satan gladly accept the offer of deliverance. Which of these prisoners are you like? Sad to say, this episode ends by showing how the people of Nazareth received the "good news", a picture in miniature of the attitude of the nation.

Cast out of Nazareth, the Lord Jesus continues His ministry in Capernaum. He teaches and heals with the kind of authority which would not have amazed the people (vv. 32, 36) had they been willing to recognise Him as the Son of God. On the other hand, the devils are not mistaken. James 2:19 tells us that they believe and they tremble. While the Lord was here their activity increased in an attempt to hinder His activity. He met unclean spirits even in the synagogue, but He would not allow them to give testimony to Him.

Vv. 38, 39 tell us how Simon's wife's mother was healed. The Lord Jesus leans affectionately over the ill woman, for He does not care for our illnesses from afar off. How does this woman then use the health which she has just regained? Her way speaks to all of us: "immediately she arose and ministered unto them".

Although a stranger in this world, the Lord Jesus was no stranger to its difficulties and its troubles. Evening does not interrupt His marvellous activity and early in the morning He is ready to begin again, because He has spent time apart, alone with God. But this dependence is not allowed to be frustrated by the crowds who seek to hold Him back.

This account is well-known for the miraculous draught of fishes . . . and for an even more wonderful event: the conversion of Simon. What is he doing while the divine Master teaches the crowds close by? He washes the nets after the unfruitful work of the previous night. The Lord Jesus is going to force him to listen. The Lord asks Peter to take Him out onto the lake, so that He could address the crowds of people gathered on the shore from the boat . . . and at the same time address the man beside Him. Then the Lord speaks to Simon and his companions in yet another way. He fills their net and thus reveals Himself to them as the Master of the universe, the One who has dominion over the fish of the sea according to Psalm 8:6, 8 and who is all powerful in a situation where man is powerless. Very afraid, and convicted of sin by the Lord's presence, Simon falls down at His knees saying: "Depart from me . . .". But is it to depart from him that the Saviour, full of love, came to seek the sinner?

Luke is the only one to tell us of this decisive meeting between the Lord and His disciple Peter. In the book of Acts, he shows us Peter now become a fisher of men, being the means of a miraculous "draught" of about three thousand souls (Acts 2:41).

A man full of leprosy comes to the Lord Jesus, recognising His power. He is healed by His willing love.

V. 16 shows us again the secret of this perfect Man: His life of prayer. The perfection of a man lies in the practical experience of entire dependence on God; this dependence is expressed by prayer. That is why Luke continuously presents our incomparable Example in this blessed attitude (Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, 29; Luke 11:1; Luke 22:32, 44).

Then we witness the considerable effort of four people to bring a poor paralysed man into contact with the Lord Jesus (Mark 2:3). May their zeal and persevering faith encourage us! We too can bring to the Lord (through prayer) those whom we long to see converted and perhaps we can invite them to come with us to the place where He has promised to be.

In these ch. 4, 5 sin is presented in different ways: as the power of Satan in those with unclean spirits (Luke 4:33, 41); as defilement in the leper; finally as a state of deadness before God (the man with the palsy). The Lord Jesus came to answer these three different conditions: He is the One who delivers, who cleanses, and who gives back to man the use of his faculties.

Levi (or Matthew: Matt. 9:9) is at work when the Lord Jesus calls him. He leaves everything, gets up and follows Him. Then he receives the Lord into his house along with his former colleagues, giving them an opportunity to meet his new Master. (May this also be our motive when we give invitations to our homes!). These publicans (tax collectors) were hated by the other Jews because they got rich at their expense and were able to make personal profit from the Roman rule. That is why the Pharisees and scribes were outraged when they saw the Lord Jesus and His disciples eating with publicans and sinners. How many people are more willing to withdraw from sinners, rather than from sin! When the Lord Jesus answers their murmurings He makes Himself known as the great Physician of souls. In just the same way as the doctor does not visit healthy patients (or those who think they are well), the Lord is only concerned for those who recognise their sinful condition.

Then the scribes and Pharisees raise a question about fasting. The Lord Jesus replies that this sign of sadness was not appropriate while He, the Bridegroom, was in their midst. Moreover, bondage to the law and to ordinances does not agree with the liberty and joy which grace brings (vv. 36, 37).

The Lord Jesus had come to introduce a new order of things. But Israel preferred the old system of the law (cf. Luke 5:39). Man is such that he prefers rules because they allow him to boast by fulfilling them ever so little; on the other hand grace humiliates him by regarding him as lost. It was for this reason that the Jews felt so strongly about the Sabbath, and because of this the Lord teaches the Pharisees two lessons: one from the Scriptures and in particular from Israel's past history (vv. 3, 4), the other by His own example of love (vv. 9, 10). The only effect of this on their hearts is that they secretly plot to get rid of Him!

Then the Master appoints His apostles; but before doing so, He continues all night in prayer. How important this choice was for the work which had to be done later! The Lord Jesus knew the natural characteristics of all His disciples, what each one had to gain and to lose. He knew them, but He loved them, just as He knows you and loves you (John 10:14, 27).

And then there was the fact that the One who knew all things was to take with Him the traitor, Judas! But there again His perfect submission triumphs. The Lord Jesus had come to fulfil the Scriptures.

How often we feel challenged by the teaching of the Master. Let us allow it to penetrate deep into our hearts and especially let us live it out practically in our daily lives! Most of this teaching is to be found in Matthew 5-7; but here the message is more personal. It is not "Blessed are they which . . ." but "Blessed are ye . . ."

V. 31 summarises the exhortations addressed to "you which hear" (v. 27): "As ye would that men should do to you, do ye also to them likewise" (v. 31). Our fellow men would be better treated if we were to obey this command!

All these characteristics are foreign to our nature which is proud, selfish and impatient. The Lord emphasizes that these are the characteristics of God Himself; and by them we will be recognisable as children of the heavenly Father . . . while still here on this earth (vv. 35 end, 36). We will no longer have the opportunity to manifest these traits in heaven, since there will be no enemies to love up there, no injustice to bear, no misery to relieve. Our responsibility, and our privilege, is to reflect the Lord Jesus down here, to reflect the gentleness, the love, the humility, the patience of the perfect Example, "who when he was reviled, reviled not again; when he suffered, he threatened not . . ." (1 Peter 2:21, 23).

If a little particle of dust settles on the lens of a microscope it becomes impossible to see through it. The strange thing about us is that the opposite is true! The bigger the beam in our eye, the easier it is to recognise the smallest speck in our brother's eye.

In v. 46, the Lord Jesus asks a question which should make us all stop and think: "Why call ye me, Lord, Lord, and do not the things which I say?" Do we not often take the name of the Lord Jesus very lightly and very inconsistently to our lips when we are praying? We have no right to call Him Lord if we are not prepared to do His will in all that we do (1 John 2:4). Many children of Christian parents, through grace, have accepted the Lord Jesus as their Saviour; but since they do not also recognise His authority as Lord, can we say that they have really turned to Him? True Christianity involves a life no longer lived for self but for the One who died for us, to serve Him and to wait for Him (1 Thess. 1:9-10; 2 Cor. 5:15).

To build our hopes "on the earth" is to head for great ruin (v. 49). Yes, let us go to the Lord Jesus, let us listen to His words, and let us put them into practice (v. 47).

What noble feelings are to be found in the centurion from Capernaum: what great affection for an ordinary servant; what kindness towards Israel; what humility ("I am not worthy . . ." he says; cf. v. 4); what a recognition of authority and sense of duty his military training had taught him (v. 8)! But it is not these moral qualities which the Lord admires; it is the faith of this stranger. The Lord Jesus makes his faith an example to all. Faith only exists as it is centred on a particular object: here it is the infinite power of the Lord. As the greatness of the object becomes known, the more faith will increase. May Christ therefore become greater in each of our hearts!

As the Lord and the crowd that followed Him draw near to Nain they meet another company. It is a funeral procession, like those we see in our streets (Ecc. 12:5: solemn reminder that the wages of sin is death). But this one is particularly sad because a widow has lost her only son. Moved with compassion, the Lord Jesus begins by comforting the poor woman. Then He touches the bier (just as He had touched the leper in Luke 5:13, without being defiled; cf. Num. 19:11). And then the dead man sits up and begins to talk!

Let us not forget that confession with the mouth is a necessary proof of the life which is in us (Rom. 10:9).

From the prison where Herod had shut him up (Luke 3:20), John the Baptist sends two of his disciples to the Lord Jesus to enquire of Him. Behind the questions asked, his doubts and his discouragement are obvious. He had proclaimed the kingdom, and had been thrown into prison as a result. Is it really possible that the Lord Jesus is "he that should come"?

When many people consider the state of the Church today, the persecution of believers in many countries, and the indifference of the world to the Gospel, they begin to doubt the Lord's power and His reign. But this reign will not be established before the Church is taken and the fulfilment of the events foretold in prophecy.

The works of the Lord Jesus then give an answer to the question of the two messengers.

John had testified of the Lord. Now it is the Lord who testifies to the same crowds about John. And He sadly points out the reception given by this privileged generation to the ministry of this forerunner and to His own ministry (v. 31). Neither the pleading of John (his calls to repentance) nor the good news of the Saviour which should have resulted in joy and praise, had touched an answering chord in the hearts of the majority of these people and their leaders.

Very different from the publican, Levi, in Luke 5:29, Simon the Pharisee also invited the Lord to dine at his house. Perhaps Simon expected to receive some recognition for his act, but instead the Lord is going to teach him a humiliating lesson. At this point a woman, well-known for her sinful life, comes into the house. She pours on the feet of the Lord Jesus the homage of her ointment and her abundant tears of repentance. It is not Simon the Pharisee, but this sinful woman who refreshes and restores the heart of the Saviour. For she is conscious of her great debt to God and she comes to the Lord Jesus in the only way appropriate: with a broken and contrite heart (Ps. 51:17). Before the Lord speaks that word of grace which the woman expects of Him, He has "somewhat to say" to Simon, whose secret thoughts the Lord knows all about. How often we could hear our names replacing Simon's in that comment. "I have somewhat to say unto thee", the Lord says to this one or that one among us. "You perhaps can compare yourself very favourably with others who have not received the kind of Christian upbringing that you have, but what matters to me is your love for me and the evidence of that love."

May we realise more and more how much we have been forgiven and thus love our Saviour more!

As well as the disciples, there were a few devoted women who followed the Lord and who "ministered unto him of their substance". What they did for Him is mentioned after what He did for them (v. 2).

Vv. 4-15 contain the parable of the sower and its explanation. Three things bring about unfruitfulness in the soil: the birds, picture of the devil (v. 12), the rock, picture here of the barren heart, closed to any deep and lasting commitment. Finally the thorns speak to us of the world with all its cares, its riches and its pleasures (v. 14). However the best soil has got to be properly prepared. This can be a painful operation for the soil which has to be broken up, then turned over several times, before it is in a suitable condition for the seed to penetrate and spring up. That is how God works (often through trials) in the conscience of those who will receive His word.

But this preparation does not take place in the first three types of ground. It is useless to plough a path continually trampled down afterwards; it is impossible to plough on the rock. As for the thorns, cultivation is necessary first of all and the roots of the world in a heart often penetrate deep.

Hearing the Word is true of all types of ground, but to keep the Word and to bring forth fruit with patience is only true of the good ground (v. 15).

No one would think of putting a lamp that had just been lit under a bed or of putting a jar over it. "Children of light", our whole reason for being here in this world is to let the virtues of the One who is the Light (v. 16; Matt. 5:14; 1 Peter 2:9) shine out very clearly in the darkness of this world.

When His mother and His brethren come to Him, the Lord speaks once again about those who "hear the word of God and do it" (v. 21; Luke 6: 47). They alone can lay claim to relationship with Him.

In the Lord Jesus falling asleep in the boat, we see Him as a Man tired after His day's work. But, only a few moments later, the command He gives to the winds and the waves reveals Him as sovereign God. The disciples are afraid and wonder: "What manner of man is this . . .?". We have heard this question several times (v. 25; Luke 5:21; Luke 7:49). Long ago Agur had asked the same question: "Who hath gathered the wind in his fists? who hath bound the waters in a garment?" (Prov. 30:4). The One who "commandeth even the winds and water" and who reveals His power to faithless, unbelieving disciples is the Son of God, the Creator. His power today has not changed. But what about our faith?

The divine power which the Lord Jesus showed as He calmed the storm is now faced with another kind of violence, quite a formidable power: that of Satan. A host of devils had completely taken possession of this poor Gadarene. Unsuccessful attempts had previously been made to try to subdue him with chains and fetters, picture of the vain attempt by society to control human passion. Living in the tombs, this demon-possessed man was already morally dead. He was naked; in other words, just like Adam he was totally unable to hide his condition from God! What a picture of man's moral downfall! But also what a change when the Lord intervenes and delivers him (read Eph. 2:1-6)! All that the people of that city can do is to confirm what had happened. They find this man "sitting at the feet of Jesus, clothed, and in his right mind". Yes, the redeemed finally finds peace and rest in the Saviour; God clothes him with righteousness and gives him an understanding of Himself.

Alas, the presence of God worries and troubles the world more than does the domination of Satan.

The man, out of whom the devils had been cast, now desires to be continually with Jesus (cf. Phil. 1:23). The Lord then points out his field of work: his own home and neighbourhood where he returns to tell what Jesus has done for him (Ps. 66:16).

Jairus, this ruler of the synagogue whose only daughter is on the point of death, pleads with the Lord Jesus to come to his house. He does not have as much faith as the centurion in Luke 7; the centurion knew that one word from the Lord was enough to heal his servant, even at a distance. While the Lord Jesus is on His way, He is secretly touched by a woman who had previously spent all her living in consulting many doctors. As well as healing her the Lord wants to give her the assurance of peace; that is why He encourages her to make herself known.

The Lord Jesus then continues His journey with the troubled father, and with "the tongue of the learned" speaks a comforting word (v. 50; Luke 7:13; Isa. 50:4). Then an extraordinary thing happens. At the call of "the Prince of life" (Acts 3:15), the young girl gets up immediately. But the Lord Jesus knows that she now needs food and in His tender concern, He makes sure she receives what she needs. So in these two circumstances we see the love of the Lord manifested even after deliverance has taken place: towards the woman as He establishes her in a personal relationship with Himself and bringing her to confess Him publicly; towards the young girl in feeding and strengthening her.

The Lord sends out His apostles. The power and authority He gives them are all they need for their journey (v. 3). When they returned, the twelve are eager to tell what they had done (v. 10; cf. Acts 14:27 where Paul and Barnabas tell of "all that God had done with them"; see also Acts 21:19; 1 Cor. 15:10). Then the Lord Jesus takes them aside to be with Him; but the crowds are not slow to find Him and without the slightest hint of impatience, He continues His ministry. He receives them, speaks to them and heals them. But the disciples wanted to send the crowds away, less concerned perhaps about the crowds than they state (v. 12), and rather more concerned about getting some rest themselves. But their Master as well as looking after the crowds, has a lesson to teach His own. The Lord Jesus shows the insufficiency of their resources to feed this multitude and then provides for them by His own power. He could have done this without the five loaves and two fishes. But in His grace, He takes the little that we put at His disposal and knows how to make it great. His power is always made perfect in the weakness of His servants (2 Cor. 12:9).

The crowds believe the Lord Jesus to be a prophet, not the Christ, the Son of God (v. 19). This is what leads the Lord to speak about His pathway of rejection and sufferings, along which He invites His own to follow Him. This pathway involves self-denial, not simply of one thing or another, but denial of one's self, of the whole of one's own will. Christians are dead (Gal. 6:14) to the world and its lusts, but they are alive to God and to heaven. On the other hand, those who want to live their own lives down here have eternal death before them. Our soul is at risk in this vitally important choice; our soul is worth more than the whole world.

As well as opening up this difficult pathway where the cross must daily be taken up, in order to encourage His own the Lord wishes to show them where it will end: in glory with Him. What will be the great subject of conversation up there? The death of the Lord Jesus. He talks about it to Moses and Elias, since He was not able to do so with His disciples (v. 22; Matt. 16:21-22). But despite the greatness of these Old Testament witnesses, they must fade away before the glory of the "beloved Son". The law and the prophets have come to an end; from now on God is speaking through His Son. May we listen to Him! (v. 35; Heb. 1:2).

After the scene of glory of which He had been the centre, the Lord Jesus now has to face a terrible situation: the grip of Satan on a young boy and the distress of his father. The deliverance which He brings about exalts the mighty power of God (v. 43).

What inconsistency we find in the disciples! They are following the One whose voluntary stoop took Him to the cross. But at the same time they are concerned about which of them should be the greatest (v. 46)! They themselves had cast out demons in the Lord's name – without always being successful! (v. 40); but at the same time they forbade another to do likewise (v. 49; cf. Num. 11:26-29). Finally, while their Master is about to accomplish the work of salvation for man . . . and for them, James and John wanted to command the fire of judgment upon the Samaritans who refused to receive Him. Selfishness, jealousy, narrow-mindedness, spite and plans for revenge – we recognise this sad spirit which alas often stirs up our poor natural hearts (v. 55).

The Lord Jesus now undertakes His last journey to Jerusalem fully aware of what was in store for Him there, but still moved by holy determination. He sets His face steadfastly to go there (v. 51). Our dear Saviour will not turn aside from the goal His love has set Him.

It is easy to say: "Lord, I will follow thee whithersoever thou goest" (v. 57). But the Lord Jesus did not hide what is required of those who follow Him (see v. 23). Now the greatest obstacles are not found in the pathway, but rather in our hearts; and to help us discover what they are, the Lord inspects the most secret recesses of the human heart. The love of comfort (v. 58), such and such a convention, habit or attachment (vv. 59, 61) would quickly take precedence over the obedience we owe to Christ and would then lead us to regrets, to backward glances, and maybe even to giving up everything entirely.

In ch. 10, the Lord Jesus sets apart 70 workers whom He Himself thrusts into the harvest. He gives them instructions and sends them out "as lambs among wolves" (v. 3). They have to display the humbleness and gentleness which characterised the One who was the Lamb among the same wolves.

Then as now there are few workers. May we earnestly pray to the Lord of the great harvest (2 Thess. 3:1). He is the One entrusted with the appointing, forming and sending of the new servants; however to be able to pray earnestly and rightly, then we must be ready . . . ready to be sent out ourselves.

The Lord Jesus now speaks solemnly to the cities where He had taught and performed so many miracles. He emphasizes the great responsibility of those living there. What would He say today about so many young people brought up in Christian families, much more privileged yet also more responsible than so many others?

The seventy return with joy. The fact that the devils had been subject unto them turns the Lord's thoughts to the moment when the devil himself will be cast out of heaven onto the earth (Rev. 12:7 . . .). But the Lord Jesus invites His disciples to rejoice for a different reason: heaven, once purged of Satan, will become their dwelling-place. From now on their names are written there. Now the Lord, in His turn, rejoices and marvels, not at the power which had been made manifest, but rather at the counsels of the God of love. It pleased the Father to make Himself known through His Son. And, contrary to what we usually tell children: "when you are older, you will understand this or that", to whom has such a revelation rightly been made? It is to the babes and those who in simple faith and humility become like them. Do we fulfil such conditions?

Being asked a question by a lawyer, the Lord Jesus returns the question to the lawyer's own conscience. He tries to escape the challenge by restricting the meaning of the word "neighbour". The Lord Jesus teaches him that this neighbour is first of all Jesus Himself (vv. 36, 37), and that following His example in love, the redeemed one becomes neighbour to all mankind. This poor man stripped of his raiment, and left half-dead is a picture of the sinner lost and utterly helpless; the priest and the Levite speak to us of the vain help of religion; but the good Samaritan speaks to us of the Saviour who stooped down to meet us in our need and to pluck us from a tragic and helpless plight. The inn reminds us of the Assembly where the man who had been rescued could receive the care appropriate to his needs, and the innkeeper is a figure of the Holy Spirit providing this necessary care by the Word and prayer (the two pence), the subjects of vv. 38-42 and Luke 11:1-13. In concluding the Lord does not say "Do this (the law) and thou shalt live" (v. 28) but "Go and do thou likewise" (v. 37).

The following scene takes place in a friendly home. The Lord Jesus is welcomed there, served, listened to and loved. But "much serving" occupies Martha's thoughts and she has to be rebuked. Mary's heart is open to the Word of God; that is what rejoices the Lord's heart (1 Sam. 15:22).

The place occupied by prayer in the life of their Master strikes the disciples very forcibly. Let us be like them: let us ask the Lord to teach us to pray. Is prayer a matter of reciting off by heart a few sentences that we have learned? The parable of the two friends teaches us on the contrary to express each need simply yet precisely: "Friend, lend me three loaves . . . (v. 5). Is it perhaps a spiritual need which suddenly makes itself felt and, so to speak, comes knocking at the door of our own heart (v. 6)? May we be kept from rejecting such a conviction; may we regard it rather as being a friend on a journey (v. 6). Perhaps we have nothing to offer him? Then let us turn to the divine Friend, without any fear of troubling Him. In His love, God delights to answer His children and would never deceive them. On the contrary, if in our ignorance and lack of wisdom we happen to ask Him for "a stone", He knows how to change our request into "good gifts" (v. 13).

Until a man meets the Lord Jesus, he is just as dumb towards God as the demon-possessed man in v. 14. Saved by Christ, then having received the Holy Spirit at his conversion (cf. v. 13), he can then raise his voice in praise and prayer. May we exercise this privilege more fully!

Only the power of the Lord Jesus, the One who has conquered "the strong man", can deliver us from the evil which is in us. If not, once one passion is gone out, it will inevitably be replaced by another. The house in v. 25 is a picture of our heart. There is no point in sweeping and garnishing it, if a new guest, the Lord Jesus has not first come to live there and take control of it.

The Lord again states that blessing does not depend on family relationships (vv. 27, 28; cf. Luke 8:21) nor on the privileges of birth. Blessing is promised to those who hear and who keep the Word of God.

V. 33 resumes the teaching of Luke 8:16. The bushel, a measure of capacity, is the symbol of commerce and business; the bed is the symbol of sleep and laziness. The two things are opposed to each other, but they are both capable of smothering the little flame of our witness. In Matthew 5:15, the lamp must shine for "all that are in the house". Here it must shine "that they which come in – the visitors – may see the light".

The evil eye is what allows the darkness of sin to penetrate into our innermost being. Let us be careful about the direction in which our eyes stray sometimes (Job 31:1), and also about certain things we read which defile our heart and lead our imagination astray! (2 Cor. 7:1).

For the second time the Lord Jesus finds Himself being invited to dine with a Pharisee (cf. Luke 7:36). Once again His host criticises Him. Then, speaking very strongly, the One who knows the hearts of men denounces the wickedness and hypocrisy of this responsible group of people. While they present a very pious appearance in the eyes of men, these scribes and Pharisees hide an inner condition of corruption and death, like graves which people walk over without realising.

Who would ever dare speak like that to someone who has just invited Him? But this was the testimony of the Pharisees themselves: the Lord Jesus was true and did not care for any man, for He did not regard the person of men (Matt. 22:16). What an example for those of us who readily maintain our reputation by kind words (though often with little sincerity). Under pretext of courtesy, this falsehood and standing on ceremony of ours is just another basic proof of what the Lord Jesus was condemning in the Pharisees.

Since they were unable to contradict the Lord, His adversaries now seek to find fault with Him. A few expressions in Psalm 119 show us His prayers while He was suffering from such opposition (Ps. 119: 98, 110, 150 . . .).

The hypocrisy which characterised the Pharisees could, in different forms, become a danger to the disciples. Those who follow the Lord Jesus may hide from the world their relationship with Him. That is why the Lord encourages His own, in front of the people, to confess Him openly before men without being afraid of the consequences. We know in fact what terrible persecutions awaited the disciples and the Christians of the first few centuries. The Lord lovingly prepares His friends (v. 4) for these difficult days and directs their thoughts to their heavenly Father. The God who is concerned about the lot of a tiny sparrow of little value, would He not therefore take care of His children in time of trial? And moreover, when they were called upon to testify, they were not to worry, for the Holy Spirit would teach them what they ought to say.

Nowadays, in most western countries, believers are not ill-treated or put to death. But if they are faithful, they will nevertheless be hated and despised by the world, something which is always hard to bear. These exhortations and the promises which follow them are also for us. May we ask the Lord to give us more courage to confess His name.

The Lord is questioned by someone in the crowd about the dividing of an inheritance. He uses the question to expose the root of all these arguments: greed. "For the love of money is the root of all evil" (1 Tim. 6:10). The parable of the rich man and his barns, too small for him, illustrates this passion for storing up material possessions. Filling one's pockets, hoarding, calculating carefully and making long term plans may all go under the heading of foresight. Well, such an attitude on the contrary betrays an extreme lack of foresight, since it means neglecting and deceiving the most precious of our possessions: . . . our soul! The rich man foolishly believed that he was satisfying his soul by heaping up for himself "much goods" (v. 19). But for the never-dying soul another type of food is necessary. Yes, "fool", is the name God gives to such a man (cf. Jer. 17:11). Over how many tombs could such an epitaph be written (Ps. 52:7)?

In contrast, the Lord Jesus teaches His own that true foresight lies in putting one's trust in God. All the worries about our daily needs are settled in this statement: "Your Father knoweth that ye have need of these things" (v. 30). If we see to it that His kingdom and His interests come first, He will completely undertake for ours.

The rich man in the parable had accumulated much treasure for himself (v. 21) but he had lost everything, including his soul. The Lord now shows His disciples how they can lay up for themselves treasures which will be safe from all risks: giving alms, sharing their possessions, since in so doing they will make a firm investment in the bank of heaven (v. 33; cf. Luke 18:22). Certainly then the heart will become bound up with this heavenly treasure and will therefore wait for the coming of the Lord much more eagerly (see 1 Peter 1:4). The Lord Jesus is coming back. Does this hope have any practical consequences in our daily lives, detaching us from a world we are going to leave behind, purifying us even "as he is pure" (1 John 3:3), filling us with zeal in service towards souls and finally making us rejoice? Let us also think of the joy of our dear Saviour whose affections will be filled to overflowing. At the feast of grace He will be pleased to receive and serve those who have served and waited for Him on earth (v. 37). So "the faithful and wise steward" will receive his reward and the servant who did not do his Master's will – even though he knew it (v. 47; James 4:17) – will receive his solemn punishment. "Unto whomsoever much is given . . ." May we each take account of how much we have received and draw our own conclusions.

Until the "baptism" of His death, the Lord Jesus was "straitened" in His soul. The cross was necessary so that His love could be fully expressed and find its response in the heart of men.

His coming puts everything to the test. Amongst families previously united by their godlessness, He will be received by some, yet rejected by others. How many homes resemble the one described here (vv. 52, 53)!

Then the Lord speaks once more to the Jewish "hypocrites" . . . with a real love for their souls (v. 56). We should not be surprised by the hardness which His words sometimes assume. This attitude is dictated by the hardness of the heart of man. An iron hammer is needed to break the rock in pieces (Jer. 23:29).

Israel had incurred the wrath of God who had become their "adversary" (v. 58). But now God was in Christ, offering reconciliation to His people but they refused to accept it and to discern the signs of approaching judgment (v. 56). Today God is still offering reconciliation to every man before the moment when He will be met only as the unrelenting Judge (2 Cor. 5:19).

In 13:1-5 the Lord Jesus makes mention of two recent and solemn events which He uses to encourage His hearers to repent. Let us be ready to seize the opportunities given to us to warn those around us.

The history of Israel figured by this barren fig tree is just like that of humanity as a whole. God tried everything to draw something good from His creatures. But alas, man in the flesh is incapable of bearing even the smallest fruit for God, despite his religious pretensions (the beautiful leaves). He is wasting good ground and therefore has to be judged. The patient work of Christ in the midst of His people was the crowning effort by the divine "Dresser" to obtain this fruit.

As the Lord Jesus continues His gracious ministry, He heals the poor, sick woman. He knew how long this trial had bound her (v. 16).

Yet another miracle on the sabbath day serves as a pretext for His hypocritical opponents. But His answer makes them all ashamed and reminds them of their loving duty towards their sister: a daughter of Abraham.

The two short parables which follow describe the great visible development which Christendom would undergo down here, whilst being pervaded from within by the leaven of false doctrines and invaded by greedy men (the fowls of the air characterised by their greed). The great tree of Christendom will finally come to the same end as the fig tree of Israel (v. 9).

We never see the Lord satisfying completely men's curiosity. When He is asked if only a few were to be saved, He seizes the opportunity to speak to their consciences, as if He was saying to each one of them "Don't worry about other people; make sure that you are one of the few". Of course the gate is narrow, but the kingdom is big enough to welcome all those who wish to enter in. And if you do not want this narrow gate (v. 24), later you will be faced with a closed door (v. 25). What could be more solemn than that constant knocking, that vain shouting, and that terrible answer: I know you not. Some will say, "There's been a mistake. I had Christian parents. I went regularly to the meetings. I read my Bible and I sang the hymns". But the Lord will receive into heaven only those who have received Him into their hearts down here.

The Lord Jesus addresses these harsh words particularly to the nation of Israel. While Herod that cruel, cunning "fox" was causing havoc amongst the "brood" of Israel, the true King had tried to gather them (v. 34). But they did not want to have anything to do with Him or His grace, and now the Lord of glory, leaving His house, His "own", who had not received Him (v. 35; John 1:11), continues His pathway to the cross.

Once again we find the Lord in a Pharisee's house, and the object of evil hostility. They watched Him (v. 1) so as to find fault with Him on the question of the Sabbath. But the Lord Jesus heals the man of his palsy and as in Luke 13:17 silences His adversaries. Then it is His turn to look at them (v. 7). His all-seeing eye scrutinises those who take the highest places around the table. The world is like that; it respects those who gain the greatest honours or take the best pickings. Christians, however, will always be happiest in the lowest place, because it is there that we meet the Lord Jesus! We do not need to wonder what place the Lord occupied as He made these observations, for the Pharisee does not seem to have intended to make Him go up higher.

If the Lord Jesus has a lesson to teach the fellow guests, He also has one for the master of the house. He taught the guests about the place they should choose; He taught the host about the guests he should invite. The Lord always wants us to examine the motives behind our actions – is it the hope of gaining reward or respect? Or is it love which is satisfied in its devotion to Him?

Of all those bidden to the great supper, who has the poorest excuse? Do we really wait until we have bought a field before we go to look at it, or buy oxen without trying them first? The man who had just married might have brought his young wife to the feast with him. In turning down the invitation they not only miss the festivities but offend the host as well.

To the great supper of His grace, God has bidden first the Jewish nation, then, at their refusal, all whose poverty, infirmity and wretched state cannot be hidden. These are just the sort of people who will fill His heaven (cf. v. 21 end with v. 13). There is still an empty place that you can take if you have not already done so.

V. 26 teaches us simply that anyone who is a stumbling-block to another's becoming a disciple of Christ, even if it be that person's parents, is an obstacle to be hated. We must first come to Him (v. 26), then follow after Him (v. 27). But the enemy is powerful. Whoever sets off without first having worked out the cost is foolish. This cost is great since it means forsaking all that one has (v. 33). Whoever carries a cross cannot weigh himself down with other burdens. But the gain is incomparably great: it is Christ Himself (Phil. 3:8).

The three parables of this chapter form a wonderful whole. The condition of the sinner is here presented in three pictures: the sheep, the coin and the son – all three lost; and his salvation is presented, accomplished in love by the Son (the Good Shepherd), the Holy Spirit (the diligent woman) and the Father.

Not only does the gentle Shepherd look for His sheep "until he find it" (v. 4; cf. v. 8), but He lays it on His own shoulders to take it home.

Like the coin which bears the effigy of the sovereign under whom it is issued, man is in the image of the One who created him. But what is his value when lost? So the Holy Spirit, lighting "a candle", searches diligently and finds us in the darkness and dust.

Each parable mentions the joy of the lawful owners, a joy which each one seeks to share. God's joy finds its echo in the angels. We hear them sing at the creation (Job 38:7), then at the Saviour's birth (Luke 2:13) and joy fills heaven "over one sinner that repenteth". The value of a soul is so great in the eyes of the God of love!

We are first presented with the young man who reckons his father to be an obstacle to his happiness and who goes away, far from his presence, to waste in riotous living all that he has received from him. In the second scene we see him in the far country reduced to the direst of circumstances, completely destitute. Has not each of us been able to see his own life-story in the details so far? Then may it be that our story will conclude in the same way! Weighed down by his wretchedness the prodigal comes to his senses, remembers the resources of his father's house, gets up and starts back home . . . In the third scene we see the father – his eagerness as he runs to meet his son with open arms, kissing him, hearing his confession and pardoning him completely, exchanging his rags for the finest robe.

Dear friend, you who recognise your great sinfulness, this scene shows what God feels in His heart for you. Do not be afraid to turn to Him. You will be received as this son was.

Sadly the father cannot make others share his joy fully. The elder son who would not have hesitated to enjoy himself with his friends while his brother was lost, refuses to take part in the festivities. He is a figure of the Jewish people, entrenched in its legalism, and also of all those self-righteous people whose heart is closed to the grace of God.

How astonishing is this master who approves his dishonest servant! Just as astonishing is the Lord's conclusion: "Make to yourselves friends of the mammon of unrighteousness" (v. 9). But this last word provides us with the key to this parable. Nothing down here belongs to man. The riches he claims to own all belong in reality to God; they are therefore unrighteous riches. Put on the earth to administer it for God, man has behaved like a thief. What God put in man's hands for His service, man has used for his own profit, to satisfy his greed. Yet he can still repent and use for others, and with a view to the future, the property of the divine Owner still entrusted to his care.

The steward of Luke 12:42 was faithful and wise; this one is unfaithful, yet he also acts wisely and his master acknowledges this quality. If the people of this world show such foresight, should not we who are "children of the light" show even more care over the true riches? (v. 11; Luke 12:33).

V. 13 reminds us that we do not have two hearts: one for Christ, the other for mammon and the things of this world. Whom do we want to love and serve? (1 Kings 18:21).

To the miserly Pharisees the Lord Jesus declares that God knows their hearts and judges differently from men. Over the greatest achievements, successes and earthly ambitions, the awful judgment of v. 15 is written, an "abomination in the sight of God". And what reversals of present situations will appear in the next world! The Lord gives us a striking example of this. The rich man was really an unfaithful steward. While his neighbour lay at his gate, he used for himself in self-indulgent luxury what God had given him to use on earth. Yet the same happens to the rich man as to the poor – both die; sooner or later death comes to all. And this parable, told by One who cannot lie, proves that our history is not finished at death. There is still a final chapter, of which the Lord, as He turns the page, allows us to read a few lines. What do we discover of that afterlife, about which so many think and fear? There is a place of happiness and a place of torment. In that day it will be impossible to pass from the one to the other, too late to believe, too late to preach the gospel. "Behold, now is the day of salvation" (2 Cor. 6:2).

It is not surprising that a world governed by evil should be full of scandals and pitfalls. But it is an unspeakably sad thing for a Christian to be a stumbling block to those weaker than he – and a very solemn thing for him.

The One who forgives (Luke 7:48) here teaches others how to forgive (vv. 3, 4). Nevertheless the apostles realise that to act according to these principles of grace they need more faith, and they ask the Lord for it. He replies that a further virtue is necessary, obedience, because it is in knowing and doing the will of God that we are able to rely on Him. Indeed faith cannot be separated from obedience, nor obedience from humility. Unworthy servants is how we must think of ourselves, for God can work without us, and if He uses us, it is pure grace on His part to do so. Yet this is not how the Lord thinks of those who are His friends (cf. vv. 7, 8; Luke 12:37; John 15:15).

Ten lepers met the Lord Jesus, lifted up their voices to Him and went away cured. Only one, a Samaritan, sees fit to thank his Saviour. Thus in Christendom generally, amongst those who are saved, only a small number "return" to worship the Lord. Are you one of that number?

Against all logic, the Pharisees are preoccupied with the time when the kingdom of God will come, while yet refusing to recognise and receive the King who is in their midst (v. 21). The kingdom of God, often mentioned in Luke's gospel is the sphere, the domain where the rights of God are recognised. First it comprises heaven – and for that reason we also find, especially in Matthew, the expression "kingdom of heaven".

But it was also to be extended to Israel and the earth. Now the King, in order to test His subjects, had come among them in humble guise, "not with observation" i.e. without attracting attention (v. 20) and in this guise He was rejected. What has been the result of this? The fact that the kingdom only exists now in its heavenly form. It will indeed be established on earth at the appropriate time, but by judgments. These will be sudden and terrible. The flood and the sudden destruction of Sodom are solemn illustrations (how much more solemn are vv. 27-30 for our times). Yet there exists another realm where the moral rights of the Lord are even now acknowledged – in the hearts of those who belong to Him. Friend, is your heart a "province" of the kingdom of God?

The parable of the widow and the unjust judge encourages us to pray persistently (Rom. 12:12; Col. 4:2). Indeed, if a wicked man at last is moved to pity, by how much more will the God of love intervene to deliver "His elect". He sometimes holds back from doing so, because the fruit He is waiting for is not ripe, but let us not forget that He constrains Himself to patience when His love would move Him to immediate action (v. 7). There will come a time, that of the final tribulation, when this passage will assume its full impact for the elect of the Jewish nation.

The self-important Pharisee who presents his own righteousness to God, and the publican who keeps his distance, deeply convicted of sin, are in a moral sense the respective descendants of Cain and Abel (except that Abel knew himself to be justified). The only title which gives us the right to approach God is that of sinner. It is humiliating for man to have to lay aside his works (v. 11) and at the same time his reasonings, wisdom and experience. But the divine truths of the kingdom can only be grasped by simple faith, for which the trust of the little child provides so touching a picture. When the Lord comes, will He find such faith in us? (v. 8).

In the presence of this ruler of the people, endowed seemingly with the most noble qualities, anyone other than the Lord Jesus would surely have said, "Here is someone who will honour me, a good disciple worth trying to keep". But it is on the heart that God looks (1 Sam. 16:7) and the Lord is going to search out this man's heart.

"What shall I do?" was his question. On this level, the Lord Jesus can only remind him of the law. But why would he have stolen? He was rich. Why would he have killed or borne false witness? He had a reputation to protect. Why fail to honour his parents who had left him such a good inheritance? In reality he transgresses the first Commandment, since his god is his wealth (Ex. 20:3). The sadness of this man, who humanly speaking possessed all he needed to be happy – prospects, an immense fortune, and youth to enjoy it, proves to those who envy such advantages that none of these things can give happiness. On the contrary, if the heart hankers after them, they become snares to following the Lord Jesus and to possessing eternal life. The Lord Jesus was going to accomplish the work which would give us life. In vv. 32, 33 we must meditate on every phrase, saying to ourselves, "Jesus suffered this for me".

The Lord's visit to Jericho was probably the only occasion given to these two men to meet him. In spite of the obstacles they did not miss their opportunity (cf. Luke 16:16).

Let us think about this blind man. He cannot see the Saviour as He goes past, and besides, the crowd tries to silence him; but he shouts all the more loudly and obtains an answer to his faith. As for Zacchaeus, his small stature and the same crowd pressing round the Lord Jesus, both prevent him from seeing Him. So he runs ahead of the procession and climbs a tree without worrying what people will say. He too overcomes his difficulties, and what a reward he receives! We can imagine his confusion and his joy in hearing himself called by name and then invited to come down quickly to welcome the Lord in his own home.

Dear friend, the Lord Jesus is passing your way again, bringing salvation (v. 9). Do not let yourself be hindered by your natural inability, nor by the forms of a false religion which, like the crowd, would stop you from seeing "Jesus, who he is", nor either out of fear of what others will think. The Master is calling you by name: "Today I must abide" in your heart. Are you going to let Him go past?

This parable presents at one and the same time the rejection of the Lord Jesus as King (v. 14), and the responsibility of those who are His during the time of His absence. In the parable of the "talents" in Matthew 25, each servant received a different sum according to the sovereign will of the master, but the reward was the same. In this parable however, one pound is entrusted to each servant and the reward is in proportion to the servant's activity. To each believer God gives the same salvation, the same Word, the same Spirit, as well as the different gifts given to each one. On the other hand, not all have the same zeal to use these blessings to the glory of their absent Master. For the secret of service is love for Him whom we serve. The greater the love, the greater will be the dedication. It is because he hated his master, finding him severe and unjust, that the third servant did no work for him. He represents all nominal Christians from whom God will take away even what they seem to have (v. 26). Sadly though, even true children of God may accept the gifts while refusing the service, depriving the Lord and finally themselves of the fruit He would have called them to enjoy with Him.

The Lord's pathway is approaching its end: the city of Jerusalem, towards which from Luke 9:51 He had steadfastly set His face, knowing what awaited Him there. Yet for a brief moment the disciples could have thought that His reign would begin immediately (cf. Luke 19: 11). The Lord Jesus shows His sovereignty in requisitioning the colt (is there not in our lives so much over which might be said "The Lord hath need" of it? (v. 34)). The King is about to enter the city in majesty, acclaimed by the crowd and His disciples – a direct fulfilment of Zechariah 9:9. Alas! by contrast with this joy, the Pharisees show their hostile indifference (v. 39). Indeed stones would yield more to the action of divine power than the wretchedly hard hearts of the Jewish people. Seeing the city, the Lord Jesus weeps over it. He knows what the tragic consequences of its blindness will be. He can already see the legions of Titus, forty years later, laying siege to the guilty city (cf. Isa. 29:3, 6). Indescribable scenes of massacre and destruction pass before His eyes!

Entering the city and the temple, He gazes with no less pain at the trading with which the latter is filled and, with holy zeal, He busies Himself with putting a stop to it (cf. Ezek. 8:6).

Had they been present when John baptised the Lord Jesus, the Pharisees would not have needed to ask the Lord by what authority He did "these things" (see Luke 7:30). God had solemnly declared Him to be His beloved Son and had endowed Him with power for His ministry (Luke 3:22). Besides, did not all that the Lord Jesus did and said clearly show that the Father had sent Him? (John 12:49-50).

The Lord still gives these men of bad faith the opportunity to recognise themselves in the parable of the wicked husbandmen. Refusing to give God the fruit of obedience, Israel had despised, maltreated and sometimes put to death His messengers and His prophets (2 Chron. 36:15). And when God in love gave them His own Son, they did not hesitate to "cast him out of the vineyard" and to kill Him. But the Lord enumerates the terrible consequences of this last crime: God will cause this wicked people to perish. He will entrust to others (taken from among the nations) the task of bearing fruit for Him. Finally, if not one stone of the earthly temple will be allowed to remain upon another (Luke 19:44; Luke 21:5-6), Christ "the stone which the builders rejected" will become in His resurrection the precious foundation of a spiritual and a heavenly house which is the Assembly (read 1 Peter 2:4 . . .).

To the treacherous question asked by the "spies" the Lord Jesus replies as usual by speaking to their consciences. We should render to each man his due, and above all render obedience and honour to God (Rom. 13:7).

As for the Sadducees, the Lord proves to them the reality of the resurrection simply by reference to the title which God gives Himself: "the God of Abraham and the God of Isaac and the God of Jacob" (v. 37; Ex. 3:6). When the LORD spoke in this way to Moses, these patriarchs had long since left the earth, but He still declared Himself their God. For Him therefore they were still living and they would be raised. These men of faith had grasped the "things promised" which lay beyond the present life, and showed that they confidently awaited their fulfilment; "wherefore" – the writer emphasizes – "God is not ashamed to be called their God" (Heb. 11:13-16).

Fellow believers, may we also be occupied in showing those around us that we have a living hope.

The Pharisees and the Sadducees correspond to two ever present religious tendencies – on the one hand a formal legalism, the attachment to traditions, and on the other rationalism (or modernism) which casts doubt on the Bible and its fundamental truths.

Coming into contact with rich and poor, educated and uneducated, flatterers and quarrelsome, the Lord Jesus in His perfect wisdom discerns the motives and feelings of all and adopts towards each the attitude suitable to their particular condition. He denounces the vanity and the greed of the rulers of the people and He warns those who could be deceived by them to be on their guard. By contrast, He is pleased to draw attention to the devotion of one of the poor widows who were victims of the scribes' money-grabbing. By putting her last penny into the treasury she was casting herself entirely upon God, showing that she no longer depended on any but Himself alone (1 Tim. 5:5; cf. 2 Cor. 8:1-5). The Lord has less regard for what each one gives than for what each one keeps for himself.

He does not have the same way of reckoning as we do (v. 3) and this is an encouragement for all those who cannot give much (2 Cor. 8:12). How many mites will become fortunes in the treasure laid up in heaven! (cf. Luke 12:33; Luke 18:22).

Some are dazzled by the beautiful stones and ornaments of the temple. But here also the Lord Jesus judges differently. He knows the inside of the temple and compares it to a den of thieves (Luke 19:46). Then He declares what would be the fate of those things that men regard and admire (v. 6).

Already in Like 17, the Lord Jesus had warned His disciples of the sudden punishments which would fall on Israel and the world for having rejected Him. Yet in the midst of a people under judgment, the Lord was always able to distinguish those who belong to Him. As in ch. 12, He gives them prior warning of these difficult times and encourages them (cf. vv. 14, 15 with Luke 12:11-12). "In your patience possess ye your souls" (v. 19). This exhortation is of concern to us all. "Be patient therefore, brethren . . ." recommends James, "for the coming of the Lord draweth nigh" (James 5:7-8). God is patient (Luke 18:7) and He wants His children to show the same character.

Vv. 20, 21 were fulfilled to the letter before the destruction of Jerusalem by the Romans in A.D. 70. Having in the first place taken up their position around the walls, the attacking armies lifted the siege for no apparent reason and moved off northward. Then the Christians, remembering the Lord's words, took advantage of this period of respite and hastily left the city before the Roman legions returned to overrun it. V. 24 corresponds to the period which followed – a period which will soon have lasted two thousand years.

From v. 25 onwards the signs announced concern events still to come. These will be terrible times. The most stable state of affairs will be overturned and so too the souls of men. Fear is already spreading throughout the world. Men think to escape by digging shelters (Rev. 6:15 . .). But for the faithful of those times, deliverance (called their redemption in v. 28) will come from on high. This will be the Lord's return in glory; for us, believers of today, what we are waiting for is His return on the cloud – a sure promise! Indeed so, for heaven and earth will pass away, but His words will not pass away (v. 33).

Generally people do not consider gluttony a terrible sin. Yet it is associated with drunkenness because it contributes to the weighing down of the heart (v. 34). It encourages selfishness – through it we forget the needs which are all around us (cf. Luke 16:19 . . .). The joy of waiting for the Lord disappears in a heart thus weighed down (end of v. 34); the cares of life invade it. For that reason the exhortations to be sober and to watch are often put together in the epistles (1 Thess. 5:6-7; 1 Peter 1:13; 1 Peter 4:7; 1 Peter 5:8); here the Lord advises us, "take heed to yourselves . . . watch ye therefore, and pray always" (vv. 34, 36).

The rulers of the people are puzzled as to how to realise their criminal intentions because they know that the people enjoyed listening to the Lord Jesus (Luke 19:48). Satan comes to their aid. He has prepared his instrument, Judas – and now he enters into him, putting himself in control of the wretched disciple's will. Judas immediately goes off to conclude his terrible bargain.

As far as celebrating the Passover – and today the breaking of bread – is concerned, nothing is left to the initiative of the disciples. The Lord Jesus asks them to get it ready, but He also waits to be asked where it is to take place. How many Christians, instead of asking the Lord this question, have themselves chosen the place of gathering! Yet it is all so simple. It is enough to let ourselves be guided by the man carrying the pitcher of water, a figure of the Holy Spirit presenting the Word. The large, furnished upper-room suggests that where the Lord Jesus Himself is, there is room for all believers. "With desire I have desired . . ." He says to His own when the hour had come. What love! The Lord is not talking of a favour He is doing them, but of a need of His own heart, "like one who, before leaving his family, desires one more farewell gathering with them" (JND).

This is the last talk the Master will have with His disciples. And what, sadly, are they doing at this sacred moment? They are arguing as to who will be the greatest! With what patience and gentleness the Lord reproves them. One last time He reminds them (and us) that true greatness consists in serving others. This is what He Himself never ceased to do (cf. v. 27; Luke 12:37). He does not reproach them, but rather is pleased to acknowledge their devotion and faithfulness: "Ye are they which have continued with me in my temptations", He says to them. There would always be temptations for the weak disciples which would risk overturning their faith. So the Lord Jesus reveals in what way He serves and will henceforth serve His own: His intercession will precede the trial of their faith and will uphold them while they are passing through it (John 17:9, 11, 15). While He was with them, they had needed nothing; He had taken care of everything and had protected them. Now that He is about to leave them, they will have to fight for themselves, but not with carnal weapons (v. 38; 2 Cor. 10:4), nor "against flesh and blood" (Eph. 6:12). Satan draws near at this time – he is a much more fearful enemy (1 Peter 5:8).

This solemn account of the scene in Gethsemane contains details which Luke alone gives us. Here we see the Lord Jesus on His knees in v. 41; an angel appears to Him to strengthen Him in v. 43. It is the anguish of the combat, and we know the enemy He was having to face. So intense is the conflict that at one time His sweat changed into drops of blood! But the anguish itself demonstrates His perfection, for while evil often makes little impression on our hardened hearts, the thought of bearing sin seized this perfect Man with horror and fear.

So the Lord Jesus approaches His disciples whom He finds asleep. Overwhelmed by slumber on the mount in the presence of His glory (Luke 9:32) they are just the same here in the presence of His suffering. He had taught them to ask, "Lead us not into temptation, but deliver us from evil" (Luke 11:4; Matt. 6:13). If only they could have prayed thus at the hour when the enemy was approaching!

Now we see Judas and the band which has come with him. It is marvellous to see the Lord, who a moment earlier had been going through the most awful of struggles, now showing to these men perfect patience, perfect grace (v. 51) and perfect calm.

Poor Peter! While the Lord Jesus was praying, he was sleeping; while the Lord Jesus let Himself be taken and led away "like a lamb . . . that is brought to the slaughter" (Jer. 11:19; Isa. 53:7), Peter struck out with his sword (v. 50; cf. John 18:10). Finally while the Lord confessed the truth before men, Peter lied three times and denied the Lord Jesus (Ps. 69:12; Ps. 1:1 end). How could he ever witness for the Lord Jesus in such a position?

A simple look from the Lord breaks the heart of the poor disciple more than reproaches would ever have done. Oh, that look! It penetrated his conscience and began there a work of restoration. This denial, so great a sorrow to the Lord, is yet another addition to all the outrages He had suffered (vv. 63-65).

The wicked men before whom He stands are themselves obliged to acknowledge that "the Son of man" (v. 69) is at the same time "the Son of God" (v. 70). That is why the Lord Jesus is able to reply to them, "Ye (yourselves) say that I am". That is also why they are infinitely more guilty in condemning Him after such words!

Getting people to be united in their opposition to the Lord Jesus was easily achieved. The rulers of the people rise up as one to lead Him to Pilate who alone has the power to pass the death sentence. Of what do they accuse their prisoner? Of perverting the nation, that is, of turning it to wickedness – He who had worked solely to lead the hearts of the people back to God. Of forbidding to give tribute to Caesar, when He in fact had said, "Render . . . unto Caesar the things which be Caesar's . . ." (Luke 20:25). But these lies do not have the effect on Pilate which the Jews expect. In his perplexity, the governor looks for a way to get out of his responsibility. He has the Lord Jesus taken to Herod who feels towards the Lord Jesus a mixture of fear (Luke 9:7), of hatred (Luke 13:31) and of curiosity (v. 8). But when this curiosity was not satisfied, all the moral baseness of this man in high position is shown: he takes pleasure in humiliating a defenceless prisoner whose miracles of love had even been reported to him! Then, disappointed, he sends the Lord Jesus back to Pilate.

As we consider Him so treated, railed on and despised, our hearts rejoice to think of the moment when He will appear in His glory and when all will have to acknowledge that He is Lord, to the glory of God the Father (Isa. 53:3; Phil. 2:11).

More embarrassed than ever, Pilate assembles the chief priests and the rulers of the people and affirms three times to them that he has found nothing worthy of death in the Lord Jesus. But his persistence in wanting to set Him free only increases the people's determination as they demand His crucifixion. A crowd is easily swayed to be cowardly and cruel because the basest instincts are given free course under cover of anonymity. This crowd is the more cruel for being urged on by its own leaders. In the end their cries triumph and in exchange for the freedom of the murderer Barabbas, they obtain the Lord Jesus "delivered . . . to their will". For Pilate, an unscrupulous man, one human life has less value than the favour of the people.

Among those who accompany the condemned, innocent man, many are seized with pity and they weep. But emotion is not a proof of the work of God in a heart, otherwise these women would have wept over themselves and the wicked city, as the Lord Jesus had done in Luke 19:41. Many people are touched sentimentally by the Lord's goodness and are indignant at the injustice meted out to Him, without thinking that they, by their sins, have a personal responsibility for His death (Isa. 53:6).

The Lord Jesus is led to the sinister place of the Skull where He is crucified between two malefactors. "Father, forgive them . . ." – such is His sublime response to all the evil which men do to Him (cf. Luke 6:27). If they repent, their crime – the greatest in all the history of mankind – will be expiated by His very death itself.

At the cross where all are present, from the rulers (v. 35) to the wretched thief (v. 39), the entire wickedness of the human heart is shamelessly revealed; cynical looks, scoffing, provocation, coarse insults . . . but witness now the amazing conversation which develops between the crucified Saviour and the other thief, convicted of his sin (v. 41). With God's enlightening he discerns in the despised Man, crowned with thorns, who is about to die alongside him, a holy Victim, a glorious King (v. 42). And he receives a priceless promise (v. 43). Thus on the cross itself, the Lord already enjoys the first fruit of the dreadful travail of His soul.

After the last three hours of impenetrable darkness, the Lord Jesus resumes once more the fellowship broken during the abandonment which He has just suffered. And in complete serenity He commends His spirit into His Father's hands. The death of the righteous One is the occasion of a final testimony which God gives through the Roman centurion.

The intervention of Joseph of Arimathaea shows us that in this man grace has reached one of the, rich people who are so often mentioned in Luke (cf. Luke 18:24; Matt. 27:57) and at one and the same time one of the leaders of the people. This disciple has been specially prepared for the service he now fulfills, that of entombing the Lord's body according to Isaiah 53:9. The Spirit next shows us the devoted women of whom it is repeated that they had accompanied the Lord Jesus from Galilee (vv. 49, 55). They stood at Calvary. Then, with more affection than understanding, they prepared ointments to anoint His body. Finally we see them going to the sepulchre on the morning of the first day of the week and having an amazing encounter there. Two angels are there to tell them that their preparations are unnecessary: He whom they seek is no longer in the tomb; He is risen.

The Christian experience of many a child of God goes no further than the cross. The surprised question at the end of v. 5 could be addressed to them. Dear friends, let us rejoice! The Lord Jesus is not only a Saviour who died on the cross for our sins. He is alive for evermore (Rev. 1:18), and we live with Him (John 14:19).

Two sad disciples walk along the road to Emmaus. Having lost their earthly hope in a Messiah for Israel, they are now returning to their fields and business (Mark 16:12). But the mysterious Stranger who joins himself to them is going to change completely the train of their thoughts. He begins by being amazed at their lack of understanding and their unbelief (v. 25). These two things often go together. How often our ignorance springs from our unbelief! (Heb. 11:3). Then the Lord opens the Scriptures to His two travelling companions and gives them to see "the things concerning himself". Let us never forget that the key to the Old Testament and especially the prophets consists in looking for the Lord Jesus there.

See how the Lord allows Himself to be constrained by those who need Him: He "went in to tarry" with the two disciples. May we too have this experience! In particular when we are discouraged and our circumstances have turned out differently than we hoped, let us learn in His presence to accept things as they are. The "comfort of the scriptures" will then direct our thoughts to a living Saviour and will cause our hearts to burn within us (read Rom. 15:4).

The Lord could have ascended to heaven at the moment of His resurrection. But He wanted to meet His beloved disciples again (John 16:22); He wanted to give them proof that He was not only alive but that He would remain a Man for ever, the same Lord Jesus they had known, followed and served down here. Dear fellow-believers, He whom we will see in heaven is not only a "spirit" nor is He a stranger to our hearts. He is the Lord Jesus of the gospels, the Son of man whom Luke has presented to us, the tender Saviour whom we have learned on earth to know and love.

"Must", "ought not", "it behoved" (vv. 7, 26, 44, 46). The whole counsel of God had to be accomplished in the sufferings of Christ, but also in His glories.

And it was Bethany that the Lord Jesus chose as the place where He would go from His own. Figuratively He was thereby establishing them for the time of His absence on new ground, "outside" the Jewish system (v. 50); that is the ground of new life and communion (John 12:1. . .).

The Lord's last word is a promise (v. 49), His last movement of the hands a blessing (v. 50). He has gone away but the hearts of His disciples overflowed with joy and praise. Objects of the same love, let us too worship our God, our Father, and let us rejoice in our perfect Saviour.

"The only begotten Son", making known the Father – such is the summary of this gospel (v.18; see 1 John 4:9, 1 John 1:3, 1 John 2:23). The very first verse, in which every word is important, presents Him to us as the Word, an eternal Person, distinct from God, yet at the same time God. As far back as we are able to imagine, the Word was there (Ps. 90:2). But this creating Word, the unique source of life and light, did not speak to us from the heights of heaven, but came into the world (v. 9), making Himself subject to our limits of time and space. It is an unfathomable mystery that the Word became flesh (v. 14; 1 Timothy 3:16). The Word did not come as a swift messenger who returned immediately to the One who had sent Him. He dwelt (literally pitched His tent) among us, yet without ever ceasing to be "in the bosom of the Father" (v. 18). All that God is in His nature – love and light (grace for the heart and truth for the sinner's conscience) has come to us and has shone out in this wonderful Person. But the moral darkness of man did not understand the true Light (v. 5). The world did not know its Creator. His own people did not receive their Messiah (v. 11). And you, reader, have you received Him? If you have, then you are a child of God (v. 12; Gal. 3:26).

It was not the burden of their sins which led the priests and Levites to John the Baptist, but rather curiosity and the desire to form an opinion; perhaps they also felt some anxiety. However their enquiry provides John with the opportunity to deliver his message (cf. 1 Peter 3:15). But it is not on his own account that he has something to say (v. 22). He is only a voice. He is "sent from God . . . to bear witness of the Light" (vv. 6-8). And let us not forget that all the redeemed are called to bear witness to the Light, first and foremost by walking "as children of light" (Eph. 5:8). In themselves they are nothing, only instruments by which Christ, the moral Light of the world, must be made known.

God told His servant in advance how to recognize the One he is responsible for pointing out. "Behold the Lamb of God", John cries out when the Lord Jesus appears. God provided Himself with a holy Victim to take away the sin of the world. He had been awaited since the fall and foretold by the prophets as well as by the types in the Old Testament (Isa. 53; Ex. 12:3). And what a victim! The Lamb of God is none other than the Son of God (v. 34).

John's heart is filled with conviction and joy (v. 36) – two things which always speak to others – as he sees the walk of the Lord Jesus. No longer does he have only the sign from above (v. 33). John's two disciples listen to what he says and join themselves to the Lord Jesus. They follow Him and rejoice in His presence . . . just as we can do now according to His promise. Andrew sets us yet another example. He leads "his own brother, Simon", to the Lord Jesus. Before we think of any kind of Gospel outreach let us think of those of our own relatives who do not yet know the Lord. Andrew is a self-effacing disciple. But his service that day was to have far-reaching effects because Simon would become the apostle Peter. Philip hears the Lord's call and in his turn speaks to Nathanael of this Nazarene who is the promised Messiah. But no argument has the weight of that simple invitation – "Come and see!"

In this chapter we see some of the magnificent names and titles which exalt the eternal glories of the Lord Jesus Christ: Word, Life, Light, only begotten Son in the bosom of the Father, Lamb of God, Master, Messiah or Christ, true Nazarene, King of Israel and Son of man.

The Lord Jesus has been invited to a wedding. But notice that this whole scene takes place outside the room where the feast is and nothing is said to us about those being married. All we know about them is that they had had the happy thought of inviting the Lord Jesus and His disciples to the wedding. Dear friends, are we able to include the Lord in all our activities? Would He always be free to join in our family celebrations and in our entertainments? He is the only one who can secure for us true joy, of which wine is a picture in the Word. Yet it was the water intended for purification which produced this wine of joy. This will be the way with Israel, when they are re-established, and it is thus with us too. We only taste spiritual joy in the measure in which we first practise self-judgment.

Man's way is to serve the good wine "at the beginning" (v. 10). He is eager from his youth to enjoy all that life can offer. For with age, little by little, come worries, sorrows, decline and death. The best wine has been drawn first. The Lord Jesus acts quite differently. He has prepared eternal joys, which are not comparable in any way with the vain happiness of this earth, for His own. Let us not desire anything else.

From Capernaum the Lord Jesus goes up to Jerusalem. The Jewish passover is at hand. This feast day no longer has the character of "a feast of the LORD" nor of an "holy convocation" (Lev. 23:2; cf. John 7:2). The temple is filled with merchants selling the various animals necessary for the sacrifices. The Lord is indignant at this shameful buying and selling and purifies His Father's house (v. 16).

Christian friend, your body is the temple of the Holy Spirit. If you have allowed yourself to be invaded and taken over by impure habits and thoughts, you should let the Lord set everything in order and sanctify you. He is very concerned that you should love His Father.

The people of whom vv. 23-25 speak believed in the Lord Jesus with their minds without their hearts being really affected at all. They recognize His power to do miracles but this was not faith and the Lord Jesus did not commit Himself to them. For "faith cometh by hearing, and hearing by the word of God" (cf. v. 22 with Rom. 10:17). The perfect knowledge which the Lord Jesus has of the human heart is proof of His divinity (v. 25; read Jer. 17:9-10). But His love does not grow cold because of this. His motive for loving them does not come from the men He loves, but from within Himself.

Fearful, yet driven by the needs of his soul, Nicodemus goes to meet the One who is the life and the light (John 1:4-5). This ruler of the Jews, this eminent teacher in Israel, learns from the divine Teacher a truth which is as foreign as it is humiliating to him. Neither his qualifications, nor his knowledge, nor any of his human capabilities give him any right to the kingdom of God. For just as we enter the world of men by natural birth, another birth is necessary to enter this spiritual realm.

We find two "musts" in the Lord's reply. One applies to man: "Ye must be born again". The other, the terrible counterpart of this, concerns our wonderful Saviour Himself: "even so must the Son of man be lifted up". Jesus Christ being lifted up on the cross, seen by me with the eye of faith, saves me from eternal doom (vv. 14, 15; cf. Num. 21:8-9). In contemplating Him, I learn to know the love of God for the world (and so for me personally) and the supreme proof which He has given to us of His love. The world will not be judged without first having been loved. The whole of the gospel is contained in that marvellous v. 16 – the means of salvation for countless sinners, a verse which should never cease to amaze us.

John's disciples feel somewhat jealous in seeing their master losing his importance and someone else becoming more important (v. 26; John 4:1). With the exception of two of them (one was Andrew), who had left John to follow the Lord Jesus (John 1:37), these men had not understood what exactly was the mission of the forerunner. He was the friend of the Bridegroom. And what provoked his disciples' discontent made, on the contrary, his joy complete (v. 29); he was happy to stand aside before the Lord. His wonderful reply should be engraved on each of our hearts like a watchword, "He must increase, but I must decrease" (v. 30). These words give John the opportunity to exalt the Lord Jesus: He is above all men not because of the authority which the crowds recognize in Him, but because He comes from above (v. 31). And He does not come from above like an angel, but as the object of all the affection of the Father, as His heir (Heb. 1:2). Such a visit has put the whole human race to the test and divided it into two groups: firstly, those who believe in the Son – they have eternal life from now on. As for those who do not believe – what a terrible thought – the wrath of God rests upon them. In which group are you? (John 20:31).

It is not only for people who are held in high regard like Nicodemus that God gave His only Son. This marvellouss "gift of God" (v. 10) has been made available freely for the most despicable sinner. What a picture we have here! In His incomprehensible humility, the Son of God is seated on the side of this well, truly man, experiencing tiredness and thirst. And yet He thinks only of the salvation of the being He has created. A woman approaches Him; see how the Lord Jesus goes about gaining her confidence. He asks her to do something for Him and puts Himself at her level by speaking to her about something she knows. Desperate to find happiness, this woman had drunk deeply of the deceiving waters of this world. She searched for this happiness by having five husbands. She always thirsted again. But the Saviour draws to her attention "living water" of which He Himself is the source (vv. 10, 13, 14; cf. Jer. 2:13, 18; Jer. 17:13). She did not understand the nature of this but this Samaritan woman was moved to ask Him how she could receive this marvellous gift. However it is necessary for the Lord first to put the finger on what is not right in the life of this woman (vv. 16-18). For no man can be happy unless God's light has penetrated his conscience. Grace is inseparable from truth as far as the Lord Jesus is concerned (John 1:17).

It is a remarkable thing that the first teaching of the Lord to this poor Samaritan woman does not concern her behaviour but worship, which is the wonderful service of all believers.

Where, when and how should praise be given to the Lord? The religion of forms and ceremonies has been put to one side; the hour is come – and now is – of worship in spirit and in truth. To whom and through whom should worship be rendered? No longer to the LORD, the God of Israel, but to the Father, in accordance with a completely new relationship between God and man – that of His children. Henceforth it rests with them to present this praise. They are called true worshippers. You, who have been sought by God with this aim in view, will you now deny the Lord the fruit of His work?

As soon as she heard this, the woman abandons her waterpot and hurries off to tell everyone in the town about the Person she has met. As for the disciples, they show their inability to enter into their Master's thoughts. The Lord Jesus draws His strength and joy from communion with His Father (v. 34) and from the prospects which were before Him. He was already discerning the future harvest: the multitude of those He was going to redeem (v. 35; cf. Ps. 126:6).

Jesus spends two days with these Samaritans who, like Himself, were despised (cf. John 8:48). And these people believe in Him, no longer only because of the testimony of the woman but as a result of the personal contact they have had with "the Saviour of the world" (v. 42; 1 John 4:14). Dear friends, do not be content with knowing the Lord through others' experience of Him. Make sure you have a personal decisive meeting with Him.

The Lord Jesus then goes on into Galilee. There He meets a nobleman, distressed because his son is gravely ill, who insists that the Master should come and heal him. This man is far from having the great faith of the Roman centurion of that same town of Capernaum. He did not consider himself worthy of a visit by the Lord and was content with only a word to heal his servant (Luke 7:7). The Lord Jesus begins by telling this worried father that faith consists of believing on His simple word, without needing to see anything (v. 48; cf. John 2:23). Thus it is to test this man that the Lord does not go down with him. And the power of death is vanquished by the power of the life from above (1 John 5:12).

The pool of Bethesda (meaning house of mercy) was a picture of Old Testament times. The cripples had to have strength to get themselves into the healing water and in order to have this strength, they had to be cured already! Similarly the Law can only give life to a person who can fulfil its demands and no one is capable of this – short of first having received the life that comes from God. One might ask why, amongst this multitude of invalids, of blind and lame people, the Lord Jesus seems to be concerned only about this paralytic. This is because in order to benefit from His grace, two conditions are necessary: one must experience both desire and need. These two feelings are highlighted by the Lord's question, "Wilt thou be made whole?" and the reply from this unfortunate man, "I have no man . . ." Someone always got into the water before him; his entire unhappy life had been one deception after another. Doubtless he had once counted on his family or on his friends to help him, but these had left long before. And it had taken no less than 38 years for him to lose his last illusions. Now that he has nobody to help, he can return to the Lord Jesus. My friend, if you are still not converted, do not wait any longer to realise that only the Lord Jesus can save you. But do you really want to be saved?

The Jews' hatred provides the Lord Jesus with an opportunity to reveal even more of His glories:
1) His work of love in taking away the sin of the world (v. 17; John 1:29). Confronted by the ruin of His creation, the Son, like the Father, could not rest.
2) The infinite affection of the Father for this Son, with whom He shares all His counsels (v. 20; John 3:35).
3) The power of life which is in Him (vv. 21, 26) by which He gives eternal life now to those who believe in Him (v. 24). He will exercise this power in a day yet to come when He raises the dead (vv. 28, 29).
4) The judgment which has been given to Him in His character as Son of man (vv. 22, 27).
5) Finally in vv. 19, 30 His obedience! What value it takes when it is practised by the One who Himself has the right to obedience from every creature (v. 23).

If the Lord speaks of His own glories, it is because they are inextricably bound up with those of His Father. Not to honour the Son is an offence towards the One who has sent Him (v.23; see 1 John 2:23).

Dear friends, faced with all our Saviour's perfection, let us also marvel (end of v. 20) and adore Him.

The Lord Jesus replies to the Jews' unbelief by calling on four witnesses in His favour: that of John (vv. 32-35); that of His own works (v. 36); that of His Father who, at the river Jordan, had called attention to His well-beloved Son (v. 37); and finally that of the Scriptures (v. 39). There are many references to the Messiah in the books of Moses (v. 46; see for example Gen. 49:10, 25; Num. 24:17). Whilst pretending to reverence Moses, the Jews did not believe his words since they rejected the One of whom he prophesied (v. 46; Deut. 18:15). In contrast they will be ready to receive the Antichrist (v. 43).

"Search the Scriptures", the Lord Jesus advises. It is through them that we can improve our knowledge of His infinite Person.

Receiving men's glory and seeking their commendation is a form of unbelief (v. 44). For God declares that we are nothing (Gal. 6:3) and there is nothing in us in which we can boast (2 Cor. 10:17). But rather than believing Him, how often do we prefer to take pleasure in how good others think we are! The Lord Jesus did not look for any glory from men (v. 41; cf. Paul in 1 Thess. 2:6). And we should be able to imitate Him if we have in us the love of God and the desire to please Him (cf. v. 42).

The crowds have followed the Lord Jesus. But, like many in Christendom, they are drawn more by His power than by His grace and moral perfections. But the one is inseparable from the others. These characteristics are seen together as the Lord Jesus demonstrates them once again in this account of the multiplying of the loaves. The little boy mentioned in v. 9 reminds us that however young we are we can do something for the Lord and for the good of others. He seems to have been the only one to think of bringing something to eat. In agreeing to put the little he had at the Lord's disposal, he becomes the means of providing for the needs of 5,000 men. When the Lord wants to use us, let us never offer our youth or the insufficiency of our resources as an excuse; He will Himself know how to use them (Jer. 1:6-7).

After this miracle, the people want to take the Lord Jesus "to make him a king". But He cannot receive the kingdom from the hand of man (John 5:41) any more than from Satan's hand (Matt. 4:8-10). God alone will make Him king (Ps. 2:6).

Finally in another scene also illuminated by His power and His grace, we see Him coming to meet His disciples on the stormy sea and calming their fears.

The Lord is not deceived. These crowds follow Him with a very down-to-earth motive: they hope that He will continue to give them bread. Therefore He sets them to work for heaven (v. 27). We should ask ourselves if our work has as its first priority things from above which feed our soul and which last, or things of the world which are destined to perish.

Does that mean we must do works in order to be saved? Many people in Christendom today still believe this (cf. v. 28). But the Word declares, "by grace are ye saved through faith . . . not of works" (Eph. 2:8-9). God only recognizes one work – and it is He who works this work in us: to believe in the Saviour whom He has given us (v. 29). Everything comes from Him: the living water (the Holy Spirit; John 4:10) and the bread of life (Christ Himself; v. 35). How is it then that our souls are not always satisfied? Does the Lord break His promises? (v. 35; John 4:14). Certainly not! But we on our part do not always fulfil the conditions: the Lord Jesus says, "He that believeth on me shall never thirst". We need faith to be saved but we also need it every day so that we can drink of all His fulness.

"Him that cometh to me I will in no wise cast out," the loving Saviour promises (v. 37). Go to Him if you have not already done so; He will not turn you away.

But to come to the Lord Jesus a work of the Spirit must take place in one's heart. Man cannot take one step towards God unless He draws him (v. 44). Perhaps someone will say, "Well, it's not my fault then if I'm not converted." On the contrary, you are entirely responsible for allowing this divine work to take place in you. Even at this moment, God is drawing you to Himself. Do not resist Him any longer.

The grace which the Lord Jesus shows towards the sinner is the expression of His own love. But it is also part of the will of God, which is to give life to His creature (v. 40). Now the Lord Jesus had come to fulfil this will and to do nothing else (v. 38; cf. Heb. 10:9; "Lo, I come to do thy will").

Man has a body and a soul. That is why he cannot live on bread alone, which only feeds his body. His soul also needs food and this is to be found only in the divine Word, the heavenly Bread, Christ Himself (Luke 4:4).

In spite of the promise which God had made to them, when the children of Israel found the manna in the desert, they had asked one another, "What is it?" (Ex. 16:15; JND trans.). The same unbelief manifests itself in their descendants. They are arguing amongst themselves about the strange food of which the Lord Jesus had spoken: His flesh and His blood; in other words, His death. A Christ living down here is not enough to give life to our souls. We must claim His death for ourselves (in figure – eat His flesh and drink His blood) in order to have eternal life. Then we have to identify with Him daily in His death. We are dead with Him in relation to the world and sin. The natural man cannot understand this. He is willing to have an example to follow but it is too hard for him to recognize his own state of condemnation of which the death of Christ speaks.

Instead of questioning the Lord, many who had professed to be His disciples go away offended at what He says. He does not try to keep them by "toning down" the truth. But He probes the hearts of those who are left, "Will ye also go away?" "Lord, to whom shall we go?" is Peter's beautiful reply. May it also be ours (vv. 68, 69; read Heb. 10:38-39).

The brothers of the Lord Jesus were among those who did not believe, because they were looking for the glory which comes from men (vv. 4, 5; cf. John 5:44). They expected His popularity to rub off on their family, whilst if they had believed He was the Son of God, they would have been aware of the distance which separated them from Him (read Luke 8:21; 2 Cor. 5:16). Later on the Lord's brothers did believe in Him and were to be found among the disciples (Acts 1:14).

Their principles here were the same as all men: to make the most of a man's gifts and abilities for his own advantage so that he might be known and honoured (v. 4). On the other hand, the Lord never ceased to seek the glory of the One who had sent Him (v. 18). And He only went up to the feast at the time which God chose. How far short we fall of this perfect Example! Many of our sorrows come either from our violent hurry to be doing something or from our delay in obeying God's orders. V. 17 reminds us too that submission to God's will is the means for each one of us to know the truth.

In Jerusalem the Lord Jesus meets these Jews who are full of hatred and who have been trying to put Him to death since He cured the Bethesda paralytic on the Sabbath (v. 1; John 5:16).

V. 25 compared with v. 20 proves the hypocrisy of these Jews. And like today, futile arguments about the Lord Jesus take place. Each one speaks his mind; the rulers' opinions are discussed. Actually if the presence and words of the Lord stir up such excitement, it is because these people are troubled inwardly by this voice which they feel, without admitting it, is God's voice (cf. v. 28). They try to escape from it by persuading themselves that this Galilean cannot be the Christ because they know His family and the place He comes from. "In fact, you know me," the Lord Jesus answers them, "and better than you think; your conscience tells you who I am and it accuses you."

It is very solemn to hear the Lord crying out to these crowds (vv. 28, 37; cf. Prov. 8:1; Prov. 9:3) Today too no one can say that he has not heard.

"Where I am, thither ye cannot come," declares the Lord to all unbelievers (v. 34). But as for His own, they have His promise of an infinitely great reward: "I will . . . receive you unto myself; that where I am, there ye may be also" (John 14:3). Dear reader, which of these two sentences could He address to you? Where will you spend eternity?

Ch. 6, 7 make us think of Exodus 16, 17 respectively. In John 6 the Lord Jesus is shown as the true Bread come from heaven of which the manna is only a figure. He is before us now as the rock of Exodus 17 from which the water of life gushes in abundance. Isaiah invited "everyone that thirsteth" (Isa. 55) to come to the waters of grace. But here it is the Saviour Himself who cries, "If any man thirst, let him come unto me, and drink" (v. 37). And the believer, filled with the Holy Spirit, becomes a channel of blessing for others (v. 38).

Sadly their only reply is more arguments. It is just like thirsty people being brought to a spring of pure water, starting to discuss the chemical composition of the water or its origin, instead of drinking!

The end of the chapter shows us two testimonies rendered to the Lord before the Pharisees. The officers sent to take Him are forced to recognize that His words are not human words: "Never man spake like this man". And after this, Nicodemus pleads timidly in favour of the One with whom, in John 3, he had had a personal and unforgettable conversation.

The scribes and Pharisees think that they can make the Lord Jesus fall into a particularly subtle trap. Grace and truth together came through Him (John 1:17). If He should condemn this guilty woman, where is the grace, which they all knew (Luke 4:22)? If He spares her, is this not to the detriment of truth, in contradiction of the law? In His infallible wisdom, the Lord Jesus shows them that this law reaches everyone. It has been compared to a sword without a hilt, which first wounds the person who uses it.

Alas, instead of confessing the sins of which they had been reminded, the accusers leave one after another, full of confusion (Job 5:13). "The Light of the world" is before them (v. 12). But "men loved darkness rather than light", like insects who hide elsewhere when one lifts the, stone which covers them (John 3:19). Then the only One who, being without sin, would have had the right to administer punishment, says to the woman, "Neither do I condemn thee". He adds, "Go, and sin no more" (v. 11). Many people do their best by their good behaviour to earn God's pardon, whilst the Lord begins by pardoning and only afterwards commands people to sin no more (cf. John 5:14; Ps. 130:4; 1 John 3:9).

The Jews had declared to the Lord that His record was not true (v. 13). What use then is it to ask Him now who He is (v. 25)? He can only reply to them, "Even the same that I said unto you from the beginning". His words are the perfect expression of what He is (Ps. 17:3). What a contrast there is between what we say or how we behave to others and what we are in reality. All that the Lord Jesus said and did was in perfect harmony with His Father's mind. "I do always those things which please him", He is able to declare. He is an inimitable Example but how much we must try to imitate Him!

The Lord Jesus preaches full deliverance to those who believe in Him. But the Jews who are there protest, "We . . . were never in bondage to any man" (v. 33). By some strange loss of memory or more likely through pride, they have erased from their history Egypt, Babylon . . . and the present Roman domination. Such is man; he will not admit that he is a slave to sin and imagines himself to be free to do just as he pleases (2 Peter 2:19).

Let us acknowledge, dear friends, the terrible condition in which we were found, but let us remember too the true liberty in which the Son has placed us in our relationship as children of God.

In John 5:45 the Lord pointed out their inconsistency to the Jews; they were appealing to Moses but his writings were condemning them. Here they lay claim to their position as Abraham's children. But their works are the devil's who has been a liar and murderer from the beginning. It is sometimes said – like father, like son (cf. Ezek. 16:44), and the Lord declares that the nature of our works shows whose children we are (cf. 1 John 3:7-10). There are only two great families on earth – God's and the devil's. To which one do you belong? The fact of being children of Christian parents does not confer any rights on anyone before God, as these proud Jews expected because they were Abraham's descendants. On the contrary, it is an added responsibility.

"Thou hast a devil," repeat these despicable people (vv. 48, 52; cf. John 7:20; John 10:20). And we can admire the patience of the Lord Jesus. Before this flagrant insult, He leaves it to His Father to vindicate His glory. In this, He is once again our Great Example. Our only business is to know God and to keep His word (v. 55).

"I am", says the Lord Jesus in v. 58, not just "I was in existence before Abraham," but "I am eternally" (cf. Ex. 3:14).

The gospel of John is the one in which we read of personal meetings of individuals with the Lord: Nicodemus, the Samaritan woman, the paralytic at Bethesda . . . men and women in all conditions have dealings with the Lord Jesus individually. Have you, dear reader, had a personal interview with the Lord Jesus?

This man, who was born blind, illustrates our natural condition. Sin makes us unable to see God's light. Our moral and spiritual vision has been obscured since birth. God must open our eyes to our own condition, to the demands of His holiness and to the world.

It is not as a consequence of one particular sin that God punished this man and his parents; but this infirmity is to be the opportunity for the Lord Jesus to make His grace shine out. The clay which He makes is a figure of His humanity displayed to man. But in order to see, this man has to be washed – the Word (the water) revealing Christ to him as the sent One from God (Siloam). The blind man goes off there believing and comes back seeing. Then we have the matter of his witness. His neighbours, those who knew him well, are amazed. Is it possible that this is the same man? A conversion cannot pass unnoticed. Has our own conversion produced in our lives a change visible to everyone?

The blind man who has been healed is an embarrassing demonstration to the Pharisees of the power of the Lord Jesus. Firstly then they try to draw from him or his parents a word which will allow them to contest this miracle; And when it becomes impossible for them to deny it, they do their best to belittle the One who has done it and to heap dishonour upon Him (John 8:49). "We know that this man is a sinner," (v. 24) they declare, although a little earlier the Lord had asked them the question, "Which of you convinceth me of sin?" (John 8:46).

There is a great difference between this man and his parents. The parents are much less concerned with the truth than with their religious standing. It is more than they can bear to confess Jesus as the Christ and to share in His rejection. They fear the disgrace – how many people today resemble them! Their son, on the other hand, is not at all embarrassed by such arguments. The Pharisees do not succeed in taking away his humble trust in the One who has cured him. He has passed from darkness into light; for him it is neither a theory nor a doctrine; it is an obvious fact. He simply. says, "One thing I know, that, whereas I was blind, now I see" (v. 25). Can we say this with him?

It is a good thing for the blind man who was healed that he has been cast out by the Pharisees. For there he meets the One who was rejected before him and who also went out of the temple as we read at the end of the last chapter. Now this man will be able to take a big step forward in the truth; he can know not only the power of the Lord Jesus but also His Person: the One he had recognized as a prophet (v. 17) is actually "the Son of God" (vv. 35-37). Many people content themselves with knowing that they are saved while remaining ignorant of the Saviour Himself. Perhaps it is because they are still bound by religious systems and have not experienced the presence of the Lord, there where He promised to be (Matt. 18:20). While pretending to see clearly, these Pharisees let themselves be blinded by their hatred and by their religious pride. In John 8 they rejected the Word of the Lord; in ch. 9 it is His work which they do not want. So He has no more to do with them. He calls His own sheep by name, leads them out and goes before them. But might it not be that the sheep are deceived, and follow a stranger who will lead them astray? Certainly not, they have an infallible means of recognizing the One to whom they belong – they know His voice. Is His voice familiar to all our readers?

There are no parables to be found in this gospel. The One who is "the Word" speaks to men in plain language here. On the other hand, the Lord uses many precious pictures and comparisons to make Himself known to us. Notice the passages in which He declares "I am" (John 6:35, 48, 51; John 8:12; John 10:7, 9, 11, 14; John 11:25; John 14:6; John 15:1, 5). "I am the door of the sheep", He says in vv. 7, 9. In order to be saved, we must enter in by Him (cf. Eph. 2:18). But we also need to be led. If we are left to ourselves, we are like the sheep, an animal without intelligence which goes astray if it does not have a leader (read Isa. 53:6). In contrast with the hireling, with thieves and with robbers, who are clever at stealing souls, the Lord Jesus presents Himself as the Good Shepherd (vv. 11, 14). And He gives us two evidences of it: the first is the voluntary gift of His life to acquire the sheep – supreme proof of His love for them and at the same time, let us not forget, the sovereign motive for the Father's love (v. 17).

The second is that He knows His sheep and on the other hand, they know their Shepherd (v. 14). Such a strong bond confirms His rights over His flock and over each of our hearts.

With complete insincerity, the Jews once more question the Lord. "If thou be the Christ, tell us plainly" (v. 24). But not only had He declared it to them (e.g. John 8:58), but He had also showed it to them (vv. 25, 32, 37, 38). From now on He is to confine His activities to His own flock. The sheep belong to Him by right, firstly because the Father has expressly given them to Him (v. 29), then also because He has redeemed them. Vv. 27, 28 are very precious because they tell us what He does for His sheep: He gives them eternal life, He leads them, He keeps them safe in His hand – and they are characterized by the fact that they listen to His voice and follow Him. This is surely the right response to His marvellous love!

Once again the Jews try to stone the Lord Jesus (John 8:59), this time accusing Him of blasphemy. "Thou being a man, makest thyself God", they say. Indeed the ambition of the first Adam and all his descendants was to be equal with God. But the Lord Jesus followed exactly the opposite path – "Being in the form of God" He was "found in fashion as a man, he humbled himself" (Phil. 2:6-8).

However v. 42 concludes "Many believed on him there" and so became His blessed sheep.

In their anxiety, the two sisters at Bethany sent a request to the divine Friend. This request can serve as an example to us, "Lord, behold, he whom thou lovest is sick" (v. 3). When they call on the Lord, they recognize. His authority and do not dictate to Him what to do: for example – come and cure him! They simply lay before Him the matter which worries them. They also know His love and refer to this. Yet this affection does not make the Lord Jesus decide to go to Judea immediately, even as the criminal intentions of the Jews do not hinder Him from going there when the time comes. Only obedience to His Father directed the Lord's steps. Through this delay God's glory is to shine out even more brilliantly since Lazarus has been four days already in the sepulchre by the time the Lord Jesus arrives in Bethany. From time to time we meet people going through a time of mourning. Then we can feel the complete inadequacy of human sympathy (like that of the Jews in v. 19). But everything changes when we look to Him who is "the resurrection and the life". Then we realize the full value of eternal things and our faith even now triumphs in hope.

Martha feels that her sister is more able to understand what is in the Lord's mind than she is. She calls her. But even Mary can only say, "Lord, if thou hadst been here" . . . (v. 32; cf. v. 21). She can only look backwards like many people who mourn. The Lord Jesus, with heavy heart, asks them to take Him to the tomb. Then we see Him weep. Did He not know what He was going to do? He certainly did, but in the presence of the ravages of death and of its tragic power over men's spirits, the holy Son of God is struck with sadness, anguish and indignation. The Conqueror of death is indeed there. But the state of corruption in Lazarus must be firmly established (v. 39) so that the glory of God may be made manifest before this crowd who will be witness to these events; similarly, the Lord would beforehand attribute His power to the One who sent Him by giving thanks (vv. 41, 42). Only then does His powerful commanding cry make the dead man come out of the tomb, still wrapped in his graveclothes . . . what a shock for those watching! As for us, let us remember the promise which the Lord makes to Martha, "If thou wouldest believe, thou shouldest see" – perhaps not what you hope for, but certainly "the glory of God" (vv. 4, 40).

God answered His Son not only by raising Lazarus but also by leading several of the witnesses of this marvellous event to believe in Him (vv. 42, 45). But this miracle, the greatest recorded in this gospel and the last before His own resurrection, is also the one which decides His death, since "from that day forth" sinister plots are hatched which will result in the supreme crime (v. 53). Thus the Jews answer the question which the Lord had asked of them (John 10:32).

The priests make a pretence of fear that in following the Lord Jesus the people will attract reprisals on them from the Romans. But, on the contrary, it is their rejection of the Lord which, forty years later, will be the cause of the destruction of their place of worship (Jerusalem) and of their nation by the Romans (v. 48). God allows Caiaphas' prophecy to go far beyond the thoughts of this cynical and wicked man. The Lord Jesus is to lay down His life for the nation (for Israel will be restored later) but also to gather together in one the children of God that were scattered abroad (v. 52). Satan takes away by force and scatters (cf. John 10:12) whilst the Lord Jesus, by His work, gathers together down here those who belong to God's family.

The different aspects of worship are represented in the touching scene described in vv. 1-3. We see the presence of the Lord, communion, witness, holy service and praise. This is not a feast in Lazarus' honour; the Lord Jesus is at the centre of this meeting: "There they made him a supper". The only qualification Lazarus has for being at the table with Him is that he is described as having been a dead man who received new life. This is the case with all the redeemed. This man never says anything or does anything; he is simply there alive and his very presence is sufficient to show what the Lord has done for him. Martha serves and here that is perfectly in order (in contrast with Luke 10:40). Finally Mary pours out the "very costly" perfume which touches the Saviour's heart and also fills the house, a picture of the adoration which the redeemed gratefully express when they come together. The unbeliever has nothing but scorn for such worship – basically because he honours another god – money (v. 6).

V.10 shows Lazarus associated with the Lord Jesus as an object of men's hatred.

Then we have a description of the triumphal entry of the King of Israel into His city of Jerusalem, preceded by the short-lived reputation He had earned because of the great miracle He had just performed.

Grain which is thousands of years old but still capable of germinating has been found in ancient Egyptian tombs. Yet however much time has passed and even though it has been kept in very precious vases, this grain could not multiply. If the ears are to form, laden with other grains similar to the seed, the grain must be placed in the soil. It must be sacrificed. This is the figure the Lord Jesus uses in speaking of His death. The desire of the Greeks to see Him has drawn His thoughts to the marvellous results of His cross: the blessing of the nations under the universal rule of the Son of man; much fruit (end of v. 24); the judgment of Satan (v. 31); all men drawn to Him (v. 32). But what this hour means in suffering for Him also passes before His holy soul. And He turns to God who answers Him from heaven with the promise of resurrection (v. 28).

It was twilight now for the Jewish people. The Light was going to disappear over the horizon; the Lord Jesus was going to leave them (v. 35; Jer. 13:16). The present day of grace is drawing to a close for us too. The moment is coming when it will be no longer possible to believe (cf. v. 40). There was for the Lord Jesus an important "now" (vv. 27, 31). For us now is the time to believe in Him.

Ch. 12 is the end of one large division of the gospel. From the beginning of John 13 the Lord addresses Himself exclusively to His disciples. So we have here His last words to the people. From now on the people's hearts are to be hardened as a nation, John 1:11 is shown to be true – He came unto His own (Israel) and His own received Him not. But the following verse is also proved to be true. Some did receive Him and acquired the right to become children of God. Even among the rulers, several believed in Him without however daring to bear witness to their faith. And the reason is given to us here, "For they loved the praise of men more than the praise of God". Those of us who in the same way lack the courage to confess our faith, let us ask ourselves if we do not have the same motive as they had.

One last time, publicly and solemnly, the Lord Jesus declares the divine character of His ministry. He is the One sent b y God at the same time as being the perfect image of the Father (vv. 48, 49; Heb. 1:3). All of His words truly expressed the mind of God. We should meditate on this marvellous example and, in our turn, learn from Him both what we should say and how we should speak (v. 49).

The Lord's death was to Him first and foremost to "depart out of this world unto the Father" (v. 1; cf. John 16:28). But He was leaving behind, in a world full of sin, those whom He loved. Believers have been "washed all over" by the blood of the cross (v. 10, JND trans.; Rev. 1:5), but just as a traveller gets dusty feet on the roads, they are exposed to defilement in thought, word and deed through continuous contact with evil. But our faithful Lord has foreseen this and here He attends to the practical holiness of His own. The great High Priest washes their feet. In other words He sanctifies them by leading them to examine themselves continually in the light of the Word (the water) which He applies to their consciences (Eph. 5:26; Heb. 10:22). This loving service is one we also should exercise one with another. In humility, kneeling at their feet, we have to show our brothers and sisters through the Word in what way they are failing or to what dangers they are exposing themselves (Gal. 6:1). Dear friends, the Lord does not say, "You are happy if you know these things," but, knowing these things, "happy are ye if ye do them" (v.17).

"The disciple whom Jesus loved" is the name which John uses to describe himself in his gospel. He knew the Lord's love for His own (v. 1), but he also knew that he himself was personally loved with this love. He enjoyed it close to the Lord Jesus, that precious place where he received the most intimate communications. But now the Lord reveals a terrible secret to him. He exposes Judas as the traitor, whom He had known from the beginning (John 6:64). Then Satan enters into this man who was ready to receive him and who goes out into the night to carry out his dreadful contract. Once again the Lord speaks of His cross where His glory is to shine out in the midst of dishonour (v. 31) and of His resurrection by which God is to glorify the One who has so perfectly glorified Him (v. 32). But how will His disciples be recognized in the future if He is no longer with them? By one sure sign – their love for one another (v. 35). Does this love truly characterize us? This is a question which probes deeply into our hearts.

In contrast with John who was occupied with Jesus' affection for him, Peter declares his own dedication to the Lord, without, alas, heeding the Lord's warning!

In ch. 13 we saw how the Lord was preparing His own to have a part with Him on earth (v. 8). He is going on now to prepare their place in His Father's house. For this reason He must go on ahead, a little like the way the master of the house arranges that he will arrive home before his guests. The Bible gives us few details about heaven. But the presence of the Lord makes it a blessed place in which to be. And He Himself claims that the presence of His own with Him will be a source of joy to Him.

The Lord Jesus is the only way to the Father, He is the truth and He is the life. He had never ceased to reveal the Father in word and deed, however much sorrow the ignorance of His disciples caused Him. But could He not sometimes say to us too, "When you have heard about Me for so long and read My Word, how is it that you do not know Me better?"

"Whatsoever ye shall ask in my name, that will I do," the Lord promises (v. 13). "In my name" is not some simple formula but implies that He can be in agreement with what we ask. Our prayer then becomes Jesus' prayer and He will certainly answer it – not only because He loves us but in the first place because the Father's glory is in question. Could there be any more excellent reason?

The Lord Jesus is about to leave His beloved disciples, but He will not leave them orphans. He is going to send them a divine Person to comfort and sustain them, to come and help them (v. 16*). This is the Holy Spirit who will not only be with the disciples, but in them to teach them (v. 26). The Lord calls Him "another Comforter" because He Himself is still the heavenly Comforter, the Advocate with the Father (1 John 2:1).

Then the Lord Jesus makes three other promises to His own: new life springing out of His life (v. 19); a special place in the Son's – and the Father's – love for everyone who shows his love for Him by keeping His commandments (vv. 21, 23); and finally, peace, His own peace (v. 27). How true it is that He does not give "as the world giveth". The world offers little and takes much; it distracts and deadens the conscience, acting like a tranquilising drug, which for a moment appears to calm the anxieties and torments of the soul, but it is only an illusion of peace. The peace which the Lord Jesus gives fully satisfies the heart and is eternal.

Finally the Lord tells His disciples that true love for Him should not selfishly seek to keep Him down here but should rejoice with Him in His joy (v. 28).

*Comforter is the same word as advocate in 1 John 2:1; it is one who defends a person's cause and who comes to help and assist him.

Israel was an unfruitful vine despite all the care of the divine Husbandman (Ps. 80:8-9; Isaiah 5:2). In contrast the Lord Jesus presents Himself as the true Vine bearing fruit through the disciples. But in the same way as on one vinestock all the branches are far from equal when it comes to bearing fruit, the Lord makes a difference between those who say they know Him, according to whether they bear "no fruit . . ., fruit . . ., more fruit" (v. 2) and "much fruit" (v. 5). There are two conditions necessary to bear "much fruit": to abide in Him, even as a branch remains attached to the trunk which feeds it; and to have Him in us, as this same branch allows the sap, which is its life, to course through it and saturate it. On the other hand, let us never forget that if the Father "purgeth" us by removing something from us in a manner which is sometimes painful to us, it is so that we may bear more fruit (v. 2).

But what blessed results flow from such communion: the knowledge of God's will and consequently the answer to our prayers, since we no longer want to ask for anything other than what He would want for us (v.7); joy (v. 11); and finally the inestimable approval of the One who is willing to call us His friends (v . 14).

If our prayers have fruit for God as their objective, they will always be granted (v. 16). But what does this fruit consist of? It is basically the love of the redeemed one for another and the many ways in which it is demonstrated. "These things I command you," the Lord adds as if to suggest all the service which flows out of this love. This is the third time that He has mentioned this "new commandment" to which He attaches such importance (v. 17; see v. 12; John 13:34). It is a sad and abnormal state of affairs when affection is lacking between members of a family but it is even more so when this occurs in God's family. By contrast, the hatred of the world towards believers (whose conduct condemns their own) is entirely normal and is to be expected; so much so that if the world finds something of itself to love in us, that is a very bad sign. "The servant is not greater than his lord" (v. 20), the Lord says here once again. In John 13:16 it was in relation to service; here it is a question of suffering.

Thus the name of the Lord Jesus is at one and the same time a reason for the world to hate us (v. 21) and also for the Father to answer our prayers (end of v. 16).

If it were not the Lord saying it, we would find it hard to imagine His departure being "profitable" (v. 7 JND trans.) for the disciples. So it is with many things which we do not understand and which for the moment trouble us, even though they are for our profit (vv. 6, 7). The Holy Spirit would be sent from heaven by the Lord Jesus and would lead believers into all truth (v. 13). It has been noted that in ch. 14-16 the Lord confirms the divine inspiration of all the New Testament books: the Gospels – He will "bring all things to your remembrance whatsoever I have said unto you" (John 14:26); the Acts – "he shall testify of me" (John 15:26-27); the Epistles – "he shall teach you all things" (14:26); and finally the Revelation – "he will shew you things to come" (v. 13). But the presence of the Holy Spirit down here carries serious consequences too for the world by convicting the world of its guilt in rejecting Christ (vv. 8-11).

By their questions (vv. 17, 18) the disciples show that just then they were not able to bear the teaching of their Master (v. 12). Now the Holy Spirit is here, glorifying the Lord Jesus in telling us what is of Him. As for us, let us glorify Him in receiving and keeping this revelation!

The disciples are to experience the sadness of separation. But the Lord Jesus consoles them in advance by speaking to them of the joy which awaits them when they see Him again after His resurrection (John 20:20). The believer has many reasons to rejoice: the hope of the Lord's return (cf. v. 22); obedience to to His commandments (John 15:10-11 – have you experienced the happiness which this brings?); dependence on Him and an answer to our prayers (16:24); the Lord's revelations in His Word (John 17:13); communion with the Father and the Son (1 John 1:3-4); such are the inexhaustible springs of "full joy" (v. 24).

Why does the Lord Jesus prefer not to tell His disciples that He is to pray the Father for them (v. 26) since this is the subject of the whole of the following chapter? The reason is that, far from claiming the disciples' affection for Himself, His one great thought is to put them in direct relationship with the Father. Also His wish is that they should not be content with counting on Him as their intercessor before God, but that they should have a personal experience of the Father's love and of the power of His Name. "Be of good cheer" concludes the Lord. "The world, our common enemy, is strong, 'but I have overcome the world'."

The Lord Jesus, having given His last words to His disciples and having bade them farewell, now turns to His Father. He has not so far claimed anything for Himself but now He asks for glory. For the glory of God is at stake in the righteous Father (v. 25) honouring His obedient Son by glorifying Him.

Like a faithful messenger, the Lord Jesus gives account of the mission that He has accomplished on earth (v. 4). One side of this work had been to speak of the Father to His own (vv. 6, 26). Now He speaks of His own to the Father in order to commit them to His care since He Himself is to leave them. And His reasoning is infinitely touching, "they have kept thy word . . . they have believed that thou didst send me", He says first, even though we know how feeble had been the faith of the poor disciples (vv. 6-8; cf. John 14:9).

Then "they are thine . . ." (v. 9), the Lord continues, "how could you abandon them?" "I am glorified in them," He then adds, appealing to the interest the Father has in His Son's glory. Finally He emphasizes the difficult situation of His redeemed people who are in a world which is so dangerous and which is such a test of faith. The Lord Jesus is the perfect Intercessor when He pleads His disciples' cause; He does the same for us today.

Not only are believers not taken out of the world (v. 15) but they are even intentionally sent into the world by the Lord (v. 18) to carry out the work which He has given them to do (cf. v. 4). However they are not of the world even as the Lord Jesus was not of it. Their position is like strangers called to serve their sovereign in an enemy country. But this incomparable chapter teaches us that, far from being forgotten down here, believers are carried before the throne of grace by a "great high priest" (cf. Heb. 4:14-16). Listen to what He asks the Father to do for them: "that thou shouldest keep them from the evil", exposed to it as they are in such a world (v. 15).

"Sanctify them through thy truth": this means that those who obey the Word are set apart.

"That they all may be one": this is the desire of His heart, which should humble us when we think of the divisions which exist between Christians.

Finally: "that they also . . . be with me where I am" (v. 24). Those who are not of the world will not remain in the world. Their eternal destiny is with the Lord Jesus to see His glory. "I will . . .", says the Lord Jesus, for the presence of His own with Him in heaven is to His glory and that of His Father because they are a demonstration of the full results of His work.

After "the glory which thou gavest me" (John 17:22) comes "the cup which my Father hath given me" (v. 11). In complete dependence, the Lord Jesus receives both from His Father's hand. But in keeping with the character of this gospel, we do not have the agony of Luke 22:44 here. In the mind of the obedient Son, the work is already finished (John 17:4).

Wretched Judas knows where to bring the armed band which is to capture the Lord, for this is the place of many intimate and precious gatherings where he himself had been present.

The One they call contemptuously "Jesus of Nazareth" is none other than the Son of God. In full knowledge of what is going to happen, He comes forward and meets this menacing company. He gives them a sign of His sovereign power which should have made them recognize Him from the Scriptures (Ps. 27:2). With a single word, He throws His enemies to the ground. But what is He thinking about in a moment which was so terrible for Him? Still as ever, He thinks of His beloved disciples – "Let these go their way," He orders those who have come to take Him. Right up to the last moment, the good Shepherd would watch over His sheep. Now the hour has come when He is to lay down His life for them (John 10:11).

In standing there and warming himself with those who had seized and bound his Master, Peter had already, in effect, denied Him. If we wilfully choose our friends from a world which crucified the Lord Jesus and if we share in its pleasures, in one way or another we are in danger of dishonouring the Lord. For we cannot count on being kept (in answer to His prayer of John 17:15-17) if we do not carry out the separation of which He speaks in those same verses (John 17:16). By his unfaithfulness, Peter escaped shame and persecution for a time – as if he were "greater than his lord" who Himself openly met the hatred and contempt of men (John 15:20). The Lord Jesus answers nothing to the hypocritical questioning of the high priest. He had already borne witness publicly. It is now up to the judges to prove Him guilty – if they can do so!

This gospel emphasizes more than the other three the dignity and authority of the Son of God. In spite of the humiliation which He has to bear and the way they treat Him, He is the absolute Master of the situation, as the One who has "given himself . . . an offering . . . to God", the perfect sacrifice (Eph. 5:2).

In taking the Lord Jesus to the Roman governor, these Jews take care that they are not defiled . . . at the same time they burden their consciences with the most dreadful crime ever committed!

The apostle Paul gives as an example to Timothy the "good confession" of Christ Jesus before Pontius Pilate (1 Tim. 6:13). However much it would cost Him, the Lord declares His kingship, whilst stating that His kingdom is not of this world. V. 36 should enlighten all those who today exert a great deal of effort to establish the kingdom of God on earth. The progressive improvement of the world so that the Lord can come and reign is only an illusion. If He Himself did not produce such an improvement, why should Christians seek to do it?

Pilate asks, "What is truth?" But he does not wait for an answer. He is like many people who are not really interested in this question – because fundamentally they fear having to start living their lives in accordance with the answer they will receive. The Truth was standing before Pilate in the person of the Lord Jesus (John 14:6). In vain Pilate tries to escape from his responsibility by proposing to release the Lord Jesus for the Passover! But with one voice, the Jews call for him to release the robber, Barabbas, in the Lord's place.

In mockery the soldiers put on the Lord Jesus a purple robe and a crown of thorns. And it is when He is dressed like this that Pilate chooses to present Him to the people, saying, "Behold the man!"

"Crucify him, crucify him," the chief priests reply angrily. And they put forward a new reason – He has blasphemed; He made Himself the Son of God. But this upsets Pilate yet again. It is not only a king but a God who could be before him (vv. 7, 8). In order to reassure himself, Pilate speaks of his power; but the Lord Jesus puts him in his true place. This pagan magistrate learns, certainly for the first time, by what authority he holds his position: not from Caesar as he had thought, but "from above" (v. 11; Rom. 13:1). Feeling from now on that he has no hold over this extraordinary defendant and that His case is quite beyond him, he would really like to release Him. But the Jews will not hear of it and make use of one last argument, "If thou let this man go, thou art not Caesar's friend." But in spite of the warning he has received (v. 11), the governor seeks to please and to obey man rather than God. Fearing both the resentment of the Jews and the blame of his overlord, he deliberately sacrifices the innocent Man.

The Man who, several days earlier, had entered into Jerusalem in all His royal majesty, is now going out bearing his cross". The same contrast is seen in the title which Pilate places on the cross, "The King of the Jews" is "Jesus of Nazareth". He is crucified between "two other", ranking alongside criminals. However this gospel does not tell us of the insults He bore from people "that passed by" (Matt. 27:39), nor of the terrible hours of abandonment when He was bearing our sins. Here there is only peace, love and obedience to God. V. 25 mentions the presence and the names of several broken-hearted women. And the Lord Jesus entrusts His mother to the disciple who knows His love the best.

Notice how, even down to the smallest details, everything must take place "that the scripture should be fulfilled": the sharing out of His clothes (v. 24); the vinegar offered to the Saviour (v. 28; see also vv. 36, 37). Then He fulfils the final act in His willing obedience: He gives up His spirit (John 10:18). On the cross His love completed everything. And if someone still thinks he has to do something to ensure his salvation, let him listen to and believe these last words of his dying Saviour, "It is finished".

When they come to finish off those being crucified by breaking their legs, the soldiers realise that this is unnecessary for the Lord Jesus as He is already dead. Their brutality fulfils the words of the Lord for the converted robber: "Today shalt thou be with me in paradise" (Luke 23:43). But one of the soldiers is not afraid of profaning the Lord's body on the cross by thrusting his spear into it (cf. Zech. 12:10). A marvellous sign of grace is the answer to this last insult: the blood of atonement and the water of purification flow from His pierced side.

Then the burial of our beloved Saviour takes place. God prepared two disciples to render that honour to the body of His Son which the Scriptures foretold (Isa. 53:9). Up till now Joseph and Nicodemus had not had the courage to take sides with Him openly. But now, roused by the enormity of their nation's crime, they know that to keep silent would brand them as agreeing with what has been done. Dear believing friends, never let us forget that the world has crucified our Lord. To keep quiet or to enjoy ourselves with His murderers is tantamount to denying Him. On the contrary, the time has come for us to make ourselves known as being His disciples.

The first person to hurry to the sepulchre on this glorious Resurrection morning is Mary Magdalene, the woman out of whom the Lord had cast seven devils (Mark 16:9). But someone had been there before her since the stone was already rolled away . She tells Peter and John who also run to the tomb and find the amazing proof of the resurrection and . . . they just go home. Mary, however, cannot just go away. She is so determined to find her beloved Lord (v. 13) that even the presence of the angels does not appear to surprise her.

The Lord Jesus cannot allow such affection to pass without response. This goes far beyond Mary's expectations! It is a living Saviour who comes to her, calls her by her name and entrusts her with a message of the highest value. "A personal attachment to Christ is the way to real understanding" (J.N.D.). The Lord Jesus charges Mary to tell His "brethren" that His cross, far from having separated Him from them, is the foundation of altogether new ties. It is a fact of inestimable value that His Father has become our Father and His God our God. The Lord Jesus has brought us into these wonderful relationships for ever for the joy of His own heart (Ps. 22:22; Heb. 2:11-12).

It is now evening on this wonderful first day of the week. As He had promised, the risen Saviour

appears in the midst of the assembled disciples (John 14:19). He shows them His hands and His side, "infallible proofs" that their peace has been made with God (Acts 1:3). He breathes new life into them (cf. Gen. 2:7; 1 Cor. 15:45) and sends them out to preach forgiveness of sins to all who believe (v. 23).

Thomas was absent that Sunday. And when the other disciples tell him, "We have seen the Lord," his heart remains cold and unbelieving. How many of God's children deprive themselves of the precious gathering around the Lord Jesus with such little thought . . . perhaps because, at the bottom of their hearts, they do not believe in His presence. Thomas is representative of the Jewish remnant who later will recognize their Lord and their God when they see Him. They will ask, "What are these wounds in thine hands?" (Zech. 13:6). But the blessed portion of the redeemed in this present time is to believe without having yet seen (1 Peter 1:8). And it is to this end that "these are written" not only to be read but also to be believed. Our faith, founded on the Scriptures, should lay hold of the One who gives life and who is the Son of God (v. 31).

Only seven disciples are at the meeting place in Galilee which the Lord Jesus arranged with them (Matt. 26:32; Matt. 28:7). Moreover they seem to have forgotten why they are waiting. Simon Peter, whom the Lord had made a fisher of men, returns to his old occupation. It is hardly surprising that "that night they caught nothing." How could work, carried out according to their own will and without the Lord's presence, be fruitful? He had warned them that they would be able to do nothing without Him (John 15:5). But as soon as He is with them everything changes. The right side of the boat has only one advantage over the left side, but an essential one: it is the side that the Lord Jesus told them to try.

And this meeting with the Master is all prepared in advance for His weary servants. He did not need their fish (v. 9); however He does not in any way despise the fruit of their labour (v. 10) and had counted it exactly (v. 11).

Dear friends, how many times do we, like these disciples, forget our next and great meeting with Him? How often also, in the midst of our circumstances, whether in defeat or success, should we be able to discern more quickly the One who is speaking to us and recognize: "It is the Lord" (v. 7).

There remained one last service of love for the Lord to perform down here for His disciple, Peter. Three times over, Peter had denied his Master. Three times over, he has to be probed with a painful question: "You claimed to have more affection for Me than these others, but they have not denied Me (Mark 14:29). Where is this ardent love of which you spoke? I have had no proof of it."

"Lord, you know all about it. You can read my heart", is all that the poor disciple can reply in the end. Is the Lord Jesus to set him aside? On the contrary, now that Peter has lost confidence in himself, he is ready for service. "Feed my lambs . . . my sheep," the Master says to him (the original involves a diminutive full of tenderness: my little sheep). In looking after those whom the Lord Jesus loves, Peter is once again to have the opportunity of showing his love for Him.

The gospel is now at an end. But everything that the infinite Person, who fills its pages, has done, said and experienced is of priceless interest and God has noted it all (v. 25). There will be an inexhaustible supply of books for us to read throughout eternity. For the present time, may we each take to heart as a personal call, these last words of his Saviour, "Follow thou me."

Luke, the inspired author of the book of Acts, begins his account with the ascension of the Lord Jesus into heaven, although he has already described this event at the end of his gospel. For the coming of the Holy Spirit and all the work which was destined to result from it "even unto the end of the world", springs from the presence of Christ in the glory (John 16:7). Moreover, the beginning of this book confirms that everything which the apostles subsequently do corresponds to the commandments which they have received from the Lord (vv. 2, 8) and so justifies their service for Him. "Ye shall be witnesses unto me", the Lord Jesus says to them, for their thoughts were still fixed on things of the earth (v. 6). They were being entrusted with wonderful truths concerning Him. He who had suffered was now alive (v. 3). Taken up into heaven before their eyes (v. 9), He would come again in the same manner according to the sure and certain promise announced by the angels (v. 1). They were to preach these things through the power of the Spirit which they were soon to receive (v. 8).

The first meeting after the ascension of the Lord is devoted to prayer and all the apostles are present. As we are reaching the end of the Church's history in this world, let us be sure we are not absent from what may be the last meeting to take place before His coming again! (Heb. 10:25).

Peter speaks to the early disciples. He recalls the unhappy end of Judas who had hanged himself (Matt. 27:5-8) – a dreadful death but an infinitely more dreadful eternal destiny! (v. 25). Then, trusting to the light and authority of the Scriptures, Peter shows the need to replace the fallen disciple. Twelve apostles were to be, as it were, the official witnesses of this fundamental fact of Christianity: the resurrection of the Lord Jesus (cf. 1 Cor. 15:5) Joseph and Matthias were amongst those who had had the privilege of accompanying the Lord Jesus during His ministry down here. Perhaps they formed part of the seventy whom He had once sent out (Luke 10:1). After they had asked the Lord, who knows "the hearts of all men," to reveal His choice, they cast lots and Matthias was appointed.

Casting lots today would not be appropriate for the Holy Spirit is here and He gives believers the discernment they need. It is interesting in this respect to compare this scene with Acts 13:2 where the Holy Spirit commands, "Separate me Barnabas and Saul for the work whereunto I have called them".

Some days have passed since the ascension of the Lord. His Promise, which is also that of the Father, is now to be fulfilled (Acts 1:4). In the form of "cloven tongues, like as of fire", the Holy Spirit, a divine Person, descends to earth and abides on the disciples. Immediately His power is manifested in them; they become able to express themselves in languages which they did not know. God thus remedies in grace the curse of Babel (Gen. 11:1-9).

The Jewish feast of Pentecost drew to Jerusalem each year a considerable number of Israelites who were scattered among the nations. This gathering together of people is to be the opportunity for the first large Gospel meeting. But the multitude is in for a surprise! Each one is able to hear in his own language "the wonderful works of God". And those who speak to them are "Galileans" without education (cf. Acts 4:13; John 7:15). It is not necessary to become part of an elite company or to have carried out special courses of study to be a worker for the Lord. Dependence on Him, submitting oneself to the influence of His Spirit, these are the only necessary conditions. May each one of us fulfil these conditions!

Starting with a passage from the prophet Joel, Peter demonstrated to the Jews that the power moving amongst them had a divine origin. Whenever we listen to a Bible reading or preaching, let us never forget that it is God speaking to us. Now Peter recalls the wonderful pathway of Christ down here, His death and resurrection foretold by many passages of Scripture and to which the apostles bore witness. Thus it was "this Jesus" whom the people had crucified whom God had made to sit on His right hand, appointing Him as Lord and Christ. What a horrifying subject for His murderers, convicted of such a crime! Pricked by their consciences, those listening are deeply affected by feelings both of fear and confusion. How can they appease God after such an outrage? "In the first place by repentance," replies Peter. This is not just being sorry for having done something wrong but rather agreeing with God in His judgment of our past actions and then turning away from these old ways. Repentance is thus the first manifestation of faith (this is why the apostle does not have to invite them to believe). Three thousand people are converted and baptized following this first sermon.

Ch. 2 ends with a wonderful picture of the assembly in its infancy. There were, as today, meetings for edification, worship and prayer (v. 42). But we often limit the life of the assembly to this, even though it should be extended into the homes of those who compose it (v. 46).

"Fear came upon every soul" declares v. 43. Solemnity and seriousness can be in perfect harmony with the gladness described at the end of v. 46.

In ch. 3 we see the power of the Holy Spirit manifesting itself not only in the words of the apostles but also in their deeds. In asking for alms from Peter and John, the poor, lame man seated at the gate of the Temple called Beautiful, certainly did not expect the gift he was going to receive: miraculous healing by faith in the name of Jesus. "Such as I have give I thee", says Peter (v. 6). When it is a matter of giving, we usually think of money. More rarely do we think of the heavenly treasure, that is to say, the knowledge of the Saviour which we still have the privilege of imparting to those around us.

What a change for this poor, lame man! Up to then he was "at the gate". Now he enters into the presence of God to praise Him (v. 8). Could one of our readers still be "at the gate"?

On hearing of the cure of the lame man, the curious crowd gathers together. Everyone is full of astonishment and admiration (v. 10). But Peter immediately turns attention from himself and John, in order to attribute the miracle to the power of the name of the Lord Jesus. This deed demonstrated in a very obvious way the life and the power in resurrection of Him whom they had put to death. "Ye denied the Holy One and the Just", the apostle declares to them, not to condemn them but as someone who understands by his own experience the shame of this particular sin (v. 14; Luke 22:57). "I know that through ignorance ye did it", (v. 17) he adds, confirming the word of the Saviour on the cross, "Father, forgive them; for they know not what they do" (Luke 23:34). Now then! here is another opportunity given to the Jews to hear the Gospel and to repent in response to this prayer of the Lord. They have in their midst the witness of the Holy Spirit speaking through the mouth of Peter and visible in the assembly (Acts 2:44-47). If the nation, recognizing its sin, now turns to God, the Lord will be able to return. If not, it will no longer have the excuse of ignorance.

A work as powerful as this cannot fail to provoke opposition from Satan. His instruments are well known to us: Annas, Caiaphas, the priests, the elders and the scribes, in short, the leading people responsible for the condemnation of the Lord. If they had dealt gently with the disciples, they would, by the same token, have admitted their guilt in putting the Master to death. Pride prevents them from this. They persevere in their hatred against the name of Jesus. He becomes henceforth the supreme touchstone: for some the "chief cornerstone, elect, precious", for others "a stone of stumbling and a rock of offence" (cf. v. 11; 1 Peter 2:4-8). V. 12 is fundamental. It asserts the unique value and the necessity of the name of Jesus in order to be saved.

The disciples are recognized as having been with Jesus (v. 13). If we live continually in communion with the Lord, it will be noticeable.

All the opposition of the rulers of the Jews cannot stop the action of the gospel (v. 4) nor close the mouths of the apostles. For they have received from God Himself their calling and their commission (v. 19), and His Word is in them "as a burning fire" (v. 20; cf. Jer. 20:9).

Peter and John join the other disciples (called "their own company" in v. 23) and they repeat to them all that the rulers of the people have said. Then, instead of discussing what they must do, they make use of their common resource – prayer (see also Acts 6:4; Acts 12:5, 12; Acts 14:23). They recognize in the rebellion of the Jews and the nations against God and against His "holy child Jesus" the fulfilment of the scriptures (though only partial as yet; this is why the apostles, when quoting Psalm 2, omit the terrible divine response to men's provocations).

Boldness is the key word of this chapter (vv. 13, 29, 31). It has nothing to do with the fleshly energy which formerly pushed Peter to the front . . . and abandoned him a moment later. The disciples obtain boldness in response to their prayer. Let us imitate them at times when we lack courage.

Following on, in vv. 32-37, we find a new and magnificent description of the assembly in the freshness of its first love. Without pretending to return to this happy beginning, let us strive to put into effect the spirit of it in laying aside our selfishness and in seizing every opportunity to sacrifice ourselves for our brethren.

Acts 4 (in the French) began with a "but", which makes known the action of the enemy from outside against the truth. Ch. 5 begins with another "but", which introduces his work to corrupt the assembly from within. Alas! since then Satan has not stopped being active in this twofold manner. The spirit of wanting to imitate and the desire to give the appearance of godliness involve Ananias and Sapphira in a lie. Peter reproves them with holy indignation and they are forthwith struck by the hand of God. Their eternal destiny is not in question here. This concerns the manifestation of God's government. Under the pretext that we are the objects of His grace, do not let us think that God hates sin any the less. He is holy and so must be His children (1 Peter 1:15-17).

Great fear came upon all those present. This is a feeling that we must also cultivate towards Him who reads our most secret thoughts.

Vv. 12-16 speak to us of the miracles of love accomplished "by the hands of the apostles" and show us that it is not sufficient to admire believers; we must take the step of faith and join ourselves to the Lord (vv. 13, 14). In Revelation 21:8 the fearful ones are the first to be named among those who are eternally lost.

The high priest and those who are with him are filled with jealousy at seeing uneducated men, those who were not part of the priesthood, having such success with the crowds. Moreover, the Sadducees, who deny the resurrection, are particularly roused to anger against the apostles who are preaching the resurrection of the Lord Jesus (v. 17; Acts 4:1-2). As they were not able to impose their authority in any other way, they throw into prison these men whom they could not silence. But the Lord sends an angel to deliver His servants and they return immediately to teach in the temple. The rulers are told of this and make them appear before the Sanhedrin. "You intend to bring this man's blood upon us," they say. Yet before Pilate, they themselves claimed with the people that His blood should be upon them and upon their children (Matt. 27:25). Then they try again to persuade them to keep silence.

"We ought to obey God rather than men," reply Peter and the apostles (see Acts 4:19). And yet again they give magnificent testimony to the glorious resurrection of the Lord Jesus, "a Prince and a Saviour", and also to the forgiveness of sins through Him.

After His angel, God uses an eminent Pharisee (the opposing sect to the Sadducees), named Gamaliel, to deliver His servants. He was a doctor who was well known and respected amongst the Jews. With restraint, using examples which they all knew, he exhorts his colleagues to patience. The end would show whether this work were of men or whether it were of God. Besides it is never difficult to see on which side people belong who boast themselves to be somebody (v. 36). But it was not so with the apostles. In recognizing that of themselves they were nothing, they were giving all the glory to the name of the Lord Jesus, whom they never ceased to preach (Acts 3:12; Acts 4:10).

The Lord had already warned His disciples that people would lay hands on them, that they would be persecuted, delivered up to the synagogues and into prisons (Luke 21:52). Indeed these trials were not long in happening to them (Luke 5:17-22) and since then, these things have not ceased to be the lot of believers.

We often thank the Lord for sparing us the persecutions which are prevalent in other countries. But let us not forget that to suffer for His name is an honour. The apostles rejoice to have been counted worthy of it (v. 41; cf. 1 Peter 4:19; Matt. 5:11-12).

Already the harmonious picture of Acts 2:42 has become clouded. A murmuring (a complaint that they dare not voice aloud) has arisen among the disciples. Let us be on our guard to silence such murmurings of discontent and jealousy in us because through them the "destroyer" tries to disturb the communion of God's children (read 1 Cor. 10:10).

In order to remedy this state of things deacons are chosen. We would not have thought that, just to serve tables, they would have to be "full of the Holy Ghost" (v. 3). Well! this is the normal state of the Christian and it can be ours if we desire it but not, as some believe, by asking for a new indwelling of the Holy Spirit. He is already in the believer. But we must let Him have complete control of the temple of our hearts.

With Stephen, in particular, the Spirit shines out in His three characteristics: of power, of love and of a sound mind (or wisdom, vv. 8, 10; cf. 2 Tim. 1:7). The works (v. 8) and the words (v. 10) of this man of God silence all his adversaries and they are reduced to hiring false witnesses against him (cf. Matt. 26:59). But already his face is radiant with heavenly beauty (v. 15).

Stephen does not take advantage of the opportunity the high priest gives him to justify himself against the false accusations made against him. The Holy Spirit, who has filled him, tells him "the same hour" what he must reply (Luke 12:11-12). He uses the history of Israel, to show the ways of God and His faithfulness, at the same time exposing the unfaithfulness of His people. Indeed this account, which occupies such a place in the Word of God, contains, in "types", teachings intended to serve as warnings (1 Cor. 10:11). Abraham had been called and he had obeyed (Heb. 11:8). By faith he had laid hold of the promises which God had made to him even before the birth of Isaac. His descendants had to sojourn in Egypt, submitting to the yoke of slavery, then going out to serve the LORD in the promised land. "They shall come forth and serve me" (v. 7): an appropriate word to prick the conscience of this disobedient and rebellious people.

The story of Joseph, rejected by his brothers and then exalted by Pharaoh, illustrates in a remarkable way the hatred of the Jews against Christ as well as the glorious position which God gave to Him after having delivered Him "out of all his afflictions" (v. 10).

Stephen had been accused of uttering blasphemous words against Moses (Acts 6:11). But, on the contrary, see with what reverence he speaks of this patriarch! The beauty which God saw in the child from his birth (v. 20), later on his power in word and deed (v. 22), his love for his brethren which made him want to visit them (v. 23), the lack of understanding on their part which he met when he wanted to deliver them (vv. 25, 35), are so many characteristics which must turn the attention of the people to the precious Saviour whom they have rejected. Furthermore, Moses had himself declared His coming in exhorting them to listen to Him (v. 37). And Peter, some time before Stephen, had already quoted Deuteronomy 18:15 in his discourse in ch. 3 (Acts 3:22). A twofold witness to the fulfilment of the Scriptures! But this people has shown itself to be disobedient and idolatrous from the beginning of its history, and in spite of the greatest evidences of love and patience on God's part, its natural character has not changed. So it is with our poor hearts. As far back as we can remember, even in our earliest childhood, we find disobedience and covetousness. Only the power of God has been able to give us another nature.

Stephen completes his account. Appearing as the accused before the Sanhedrin, it is on the contrary he who, on the behalf of God, sets out the terrible charge against this stiff-necked people (see Ex. 32:9; Ex. 33:3). "Ye do always resist the Holy Ghost", he tells them, he himself being filled with the Holy Ghost. Alas, does it not often happen also to us that we resist the Holy Ghost, when it concerns doing the will of the Lord or of not doing our own will.

What a contrast between the peace of the disciple absorbed by the glorious sight of the Lord Jesus standing on the right hand of God, and the rage of his adversaries. Their rage induces them, without even a semblance of judgment, to commit a crime which will result in the rejection of the Jews as a nation for many centuries and in their dispersion throughout the world. In comparing the last words of this faithful witness (vv. 56, 60) with those of the Lord on the cross (Luke 23:46, 34), we notice once again how the disciple resembles his Master on whom he gazed.

This murder is the tragic conclusion of the history of the rebellious people recounted by Stephen. He signs it with his own blood becoming, after the long list of persecuted prophets (v. 52), the first martyr of the Church (1 Thess. 2:15-16).

The Lord had commanded the disciples, "Ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth" (Acts 1:8). Up till now they had only accomplished the first part of this order. In order to make them pass on to the next stage the Lord resorts, in His wisdom, to painful means: persecution (of which the death of Stephen had given the signal). This resulted in scattering believers and in consequence the gospel was carried elsewhere. Thus an ill wind often has the happy effect of sowing useful seed far away.

Philip, the evangelist, (named in Acts 6:5) comes to Samaria to preach "Christ" – not a doctrine but a Person (v. 5; cf. Acts 8: 35). What power our witness would have if, instead of only presenting truths, we were to speak to those around us of Him of whom our hearts are (or ought to be) full!

So these Samaritans, detested and scorned by the Jews, share from now on with them in the baptism and gift of the Holy Spirit. Neither birth, nor merit, nor money – as Simon the sorcerer imagined – give access to such a privilege. All results from the pure grace of God.

Philip had just been the instrument of a great work in Samaria. So how great must have been his astonishment when he received the order to leave this field of work to go along a desert road! Certainly a strange place to preach the gospel! However he obeys without question. And here comes the chariot of a noble African official who has made a long journey to worship at Jerusalem. But how could he have found God in this city where His Son had been rejected? However this man is bringing back a treasure infinitely more valuable than those of his queen (v. 27): a portion of the Holy Scriptures. And God has led him in his reading to the heart of the book of Isaiah (Isa. 53). Thus all has been prepared for the Lord's servant. The Ethiopian learns through him to know the Lord Jesus. He can be baptised and continue on his way "rejoicing" in order to become, we like to think, a messenger of God's grace in his far-off country.

Evangelists are not only those who address large crowds. Let us begin by being obedient, especially in where we go. The Lord will allow us also to be, at just the right moment, in the path of someone to whom we can preach Jesus.

Acts 8:3 mentioned a young man called Saul as being particularly antagonistic towards the Christians. According to his own words, he was "a blasphemer, and a persecutor, and injurious", in short, the chief of sinners (1 Tim. 1:13, 15). But the power of God is going to snatch from Satan one of his best instruments and enrol him in His service. Not content with torturing the Christians in Jerusalem, Saul, in his fury and fanaticism, carries the persecution even to the cities where the work has spread (cf. Acts 26:11). Here he is, going to Damascus with, in his hands, a letter from the high priest and, in his heart, an implacable hatred against the followers of the Lord. But, on the road, at mid-day, he is suddenly blinded by a dazzling, bright light, thrown to the ground, and he learns, we imagine with what a shock, that He who was challenging him from the heights of glory was this Jesus, whom he was persecuting in His followers. The Lord identifies Himself with His dear, redeemed ones; they are part of Himself.

Saul is led to Damascus whilst a deep work is accomplished in his soul. The Lord charges Ananias with visiting this new convert to open his eyes and to baptise him.

As soon as he was converted, Saul, began to preach the name of the One he had fought against until then (v. 20). However many years will still have to pass before he is prepared for the ministry which is to be his according to v. 15. Young, believing friends, do not wait until you have a great deal of knowledge in order to speak to others of the Lord. At the same time do not think that it is sufficient to be saved in order immediately to undertake any kind of service. Paul had to have a time of retreat in Arabia (Gal. 1:17), then another period of withdrawal in Tarsus (Acts 9:30; Acts 11:25) before being called to take the gospel to the Gentiles with Barnabas. It is only after fourteen years from his conversion that the apostles will give him "the right hand of fellowship" for the work among the Gentiles. Four beautiful characteristics mark the assemblies in these early times: peace, edification, a holy fear and finally progress due to the action of the divine "Comforter" (v. 31). The Holy Spirit is still with us to make us experience and show forth these characteristics.

The chapter closes with the cure of Aeneas and the resurrection of Dorcas: two miracles, performed by Peter, which are the means of leading souls to the Lord and of making the disciples rejoice in the comfort of the Holy Spirit.

This chapter is of great importance to us who belong to the Gentile nations. Indeed, we see Peter here opening the gates of the kingdom of heaven to these people (Matt. 16:19). It must be noticed with what care and with what grace God has prepared on the one hand His servant, and on the other, Cornelius, for the meeting which will have for Cornelius and for us such marvellous consequences. The revelation of God finds both of them at the same precious occupation – prayer. But by the reluctance of Peter to eat the contents of the great sheet descending from heaven, we can understand how the prejudiced Jews, even the disciples, were deeply rooted in tradition, and what was the spirit of superiority of an Israelite when he met a heathen man. Through this vision God wanted to teach His servant not to discriminate between a "clean" people and the "unclean" nations. All peoples, Jews and Gentiles, are defiled sinners, "concluded in unbelief" so that they may become the objects of the same mercy (Rom. 10:12; Rom. 11:30-32). Would that God would guard us against being "respecters of persons" (v. 34) in considering certain people less worthy of receiving the gospel than others. We are not to choose but to obey.

God uses different ways to bring souls to a knowledge of Himself. The conversion of the Ethiopian (Acts 8), that of Saul (Acts 9) and that of Cornelius (Acts 10) are not alike. In these three men we can recognize the descendants of the three sons of Noah: Ham, the African and Asian races; Shem, Israel and certain oriental people; and Japheth, the nations of the North and West. "Whosoever believeth" in Jesus Christ "shall receive remission of sins": such is henceforth the universal message addressed to every tribe and tongue and people and nation (v. 43; Rev. 5:9). In the person of Cornelius, those "which were afar off" now hear in their turn the good news of "peace by Jesus Christ" (v. 36; Acts 2:39; Eph. 2:17).

These are glorious visitors indeed for this once pagan house: an angel (v. 3); Peter and the brethren who accompany him, bearers of the message of the Gospel; finally and above all, the Holy Spirit who comes to seal these new converts, giving evidence of their faith and their worth as children of God. How could the gift of God's grace not be recognized by this public sign? Peter could not but agree to Christian baptism (v. 48).

Let us never judge by appearances nor by circumstances of which we have incomplete knowledge. A Christian, whose behaviour has surprised us, may have acted in obedience to the Lord. It was so with Peter when he had been into the house of Cornelius and had eaten with him. These details were all that "they that were of the circumcision" had wanted to remember (v. 2), even when such marvellous things as Peter is now going to tell them had taken place in this house. The salvation of the Gentiles was foretold in the Old Testament (e.g. Isa. 49:6; Isa. 65:1). Peter himself had alluded to this as early as his first address (Acts 2:21, 39). However in order to dispel the prejudices of the brethren in Jerusalem, it was necessary to have formal proof. This was provided in Peter's report, confirmed by the six witnesses who had accompanied him. On learning how the apostle was inspired and led to the house of Cornelius and especially how the Holy Spirit descended upon the Gentiles, everyone recognizes the will of God and gives Him the glory. Let us rejoice in this favour which has been extended even to us and, if we have not already done so, let us hasten to receive "repentance unto life" also (v. 18).

The door of grace, closed to the Jews as the people of God because of the death of Stephen, is now open to the Gentiles. A great number of Greeks turn to the Lord (vv. 20, 21). The Lord Jesus had foreseen this fruit of His work when some such Greeks had desired to see Him (John 12:20). A prosperous assembly is then formed at Antioch where, for a year, Barnabas and Saul exercise their ministry. On seeing the life of these believers, the townspeople give them the name of their Lord: for the first time they are called Christians. This is an honour . . . and a responsibility to bear the very name of Christ. Of the multitude of baptised people who claim the beautiful title of Christians, how many are truly Christians?

The brotherly love of these believers at Antioch expresses itself in gifts for "the brethren which dwelt in Judaea" who are about to suffer again (vv. 27-30). For Herod Agrippa (Acts 12:1) is the worthy successor of his uncle, Herod Antipas (Luke 13:31-32; Luke 23:11 . . .) and of his grandfather Herod the Great (Matt. 2). Cruelty and the desire to please (cf. v. 3; Mark 6:26) incite him to kill James, the brother of John, and then to put Peter in prison.

Neither the chains, nor the sixteen soldiers, nor the murderous intentions of Herod can prevent Peter from sleeping peacefully in his prison. And no obstacle at all can prevent the Lord from delivering His dear servant (Ps. 121:4). An angel wakens him and then takes him out with power (vv. 7, 10) and concern (v. 8). How easy everything is when it is God who acts. He knew the criminal "expectation of the people of the Jews" (v. 11), but He had also heard the prayer "without ceasing" of the assembly for Peter (v. 5) and it is this which is effective. Alas, when the prayer is answered with the apostle arriving in person, the faith is lacking to recognize him. How often we pray with our lips, without really expecting the object of our petition! How many times we still doubt, even when the answer is already at the door!

Deaf to all the divine warnings, Herod lends an obliging ear to the flatteries from the people of Tyre and Sidon who, for political reasons, were trying to gain the friendship of this murderer. He is suddenly struck down in front of them all with an ignoble death, while the Word of Him whom he in his folly had attacked gains more ground than ever (v. 24).

A new division of the book of the Acts begins here. The assembly at Antioch becomes the starting point for the work which is going to be done among the Gentiles. Barnabas and Saul were called, set apart, and sent away, accompanied by the prayers of the assembly. Their first stopping place is the isle of Cyprus, from where Barnabas came (Acts 4:36). When they arrive at Paphos, the apostles are summoned by the proconsul, Sergius Paulus, the highest Roman official on the island. This "prudent man" knew the God of the Jews and wished to hear His Word. But he took counsel from an unpleasant individual: Elymas, a Jewish magician (who practised an activity which is abominable in the eyes of God – see Deut. 18:9-10), who was taking advantage of the spiritual needs of Sergius Paulus to exert an evil influence upon him. The opposition of this man produces exactly what he was trying to prevent. It permits Paul (thus called for the first time) to give to the proconsul proof of the power of the Lord in punishing the false prophet.

Elymas is a type of the Jewish people who, because of their resistance to the Spirit of God, have been rendered blind "for a time" while the Gentiles reap the blessing.

The apostles, continuing their journey, land in Pamphylia. But there, John (also called Mark, Acts 12:12) leaves them and returns to Jerusalem. His faith was not equal to the service in which he was engaged nor for the difficulties he had encountered. It is not sufficient merely to accompany or to imitate a servant of God. Even in a joint work, each one has his own responsibility before the Lord and can only walk by his own personal faith.

Addressing himself to the Jews in the synagogue of Antioch in Pisidia, Paul, like Stephen, recalls the history of Israel and shows how God has fulfilled in Jesus the promises made to David (Ps. 132:11). Was not David himself a precious type of the Saviour who was to be descended from him (v. 23)? For in contrast with Saul, a king according to the flesh, God had Himself chosen in David a man after His own heart, who would fulfil all His will (v. 22).

Everything agreed perfectly in pointing to Jesus as the Messiah: the witness of John after that of all the prophets; the fulfilment of the Scriptures in His death, even though no crime had been found in Him (v. 28; Isaiah 53:9); and, above all, His resurrection (v. 30).

"If Christ be not risen, then is our preaching vain", the apostle writes to the Corinthians (1 Cor. 15:14). Do not let us then be surprised by hearing him insisting so much on the resurrection of the Lord Jesus. To the Jews it showed that He was indeed the promised Messiah – the One of whom Psalm 16 and other Scriptures spoke (vv. 34, 35). To the heathen it confirmed the power of God and the imminence of judgment (Acts 17:31). To us believers the presence in the glory of our living Redeemer guarantees that His work has been accepted by God for our justification (Rom. 4:25), that our portion is heavenly (Col. 3:1-2), and that our hope is "sure and steadfast" (Heb. 6:18-20).

Alas, the "glad tidings" (v. 32) meet with only contradiction and blasphemy on the part of the wretched Jews (v. 45). Then at the Lord's command, the apostles turn solemnly to the Gentiles confirming that remission of sins is for whomsoever believes (vv. 38, 39).

These Jews judged themselves unworthy of eternal life (v. 46). It was in unbelief, not at all in humility. The Lord had spoken of them in the picture of the elder son in the parable (Luke 15:25 . . .) who, through his selfishness and self-righteousness, deprived himself voluntarily of the joys of the father's house.

At Iconium, the Word produces the same twofold effect as previously: faith in a large number of people, opposition in others. As for the apostles, they speak boldly; and what is the secret of their courage? They depend on the Lord who also works with them, confirming their word with miracles and wonders (cf. v. 3; Mark 16:20). The cure performed at Lystra – after the apostles have been chased out of Iconium – makes the strongest possible impression on these poor, heathen people. They are prepared to worship as gods these men whom yesterday others elsewhere tried to stone. In the eyes of the apostles this was indeed worse. Horrified, they invite these idolaters to turn to the living God (cf. Acts 12:22-23). But the feelings of the crowds are very fickle. The Jews arrive from Iconium, quickly win them over and start stoning Paul with everyone's consent. Preserved by the Lord, the faithful servant is neither frightened nor discouraged. He calmly pursues his ministry, returning again to the towns in which the Gospel has already been preached. This first missionary journey comes to an end. The apostles are quick to recount to the assembly all the glorious things which God has done with them.

The believers of Jewish origin who composed the assemblies in Jerusalem and Judea had experienced great joy on hearing of the conversion of Gentiles; but certain people thought that before becoming a Christian one must first become a Jew: be circumcised and obey the law. Paul and Barnabas immediately realise the danger of this line of argument, the same which later will oblige the apostle to write a stern letter to the Galatians. To return to the slavery of the law, he will tell them, is nothing other than to have fallen from grace (Gal. 5:1-6). This question was in danger of putting a division between Jerusalem and Antioch. God guides everything so that it is discussed at Jerusalem and thus safeguards the unity of the Church. Peter, then James, speak and make it plain that Gentiles and Jews are saved in one and the same manner: by the grace of the Lord Jesus (v. 11). They must be on their guard against enslaving or troubling (v. 19) new converts by what Galatians 4:9 calls "weak and beggarly elements". However there still remain the ordinances instituted by God before the times of the people of Israel; they are valid for all time and for all men. Thus abstention from blood goes back to the flood (Gen. 9:4) and respect for marriage to the creation (Matt. 19:4-8).

The apostles and the elders meeting at Jerusalem are busily occupied with the question which has been brought before them. The whole assembly is in agreement with the conclusions of James (vv. 22, 25). The letter which they send by the hand of Judas and Silas comes to reassure and comfort the brethren at Antioch who had been very upset (v. 24). At the same time the visit of the two servants of God contributes much to the building up of the assembly (v. 32). Thus the efforts of the Enemy to cause trouble and divide have produced the opposite effect in the end. The faith of the disciples has been strengthened and the bonds of communion between the assemblies have been deepened. Once more the wicked one has been deceived by his own work (Prov. 11:18).

All difficulties being settled, the work of the Lord can recommence. The concern of Paul for the assemblies set up at the time of his first journey leads him to undertake a second journey to see how his brethren are going on spiritually (cf. 2 Cor. 11:28). But this time Barnabas does not go with Paul. A disagreement about his nephew, Mark, is the reason for this. Later Mark will regain the confidence of the apostle and he will be "profitable . . . for the ministry" (Col. 4:10; 2 Tim. 4:11).

Paul finds himself again at Derbe and at Lystra where assemblies had been formed at the time of his first visit. We here make the acquaintance of the young Timothy, whose name means "honoured by God". He had been brought up in the knowledge of the Holy Scriptures by a devout mother and grandmother (2 Tim. 1:5; 2 Tim. 3:15) – a blessed preparation for the service which henceforth he would perform with the apostle – "as a son with the father he hath served with me in the gospel" (Phil. 2:22). The "we" from v. 10 onwards shows that Luke, the author of this book, is now with them. By looking at a map, it may be seen that after having tried to go to the left into the province of Asia (the region of Ephesus), then to the right into Bithynia, the apostle and his companions were called by the Spirit to go straight forward into Macedonia on the other side of the Aegean Sea. In the presence of closed doors, the obedient servant must guard against persisting and wait for guidance from on high.

Philippi is then the first European town to hear the Gospel, and the first conversion mentioned is that of Lydia. The Lord had opened her heart so that she would be attentive. Let us ask Him to open our hearts also and to keep us from all distractions each time the Word is presented to us.

The healing of the servant girl possessed by a satanic spirit brought in its wake, tortures and prison for the two servants of God. They could have thought that this was a strange welcome to Macedonia after having been called over to help (v. 9). But Paul puts into practice that which later he would advise the Christians in this town to do, "Rejoice in the Lord alway" (Phil. 4:4). Covered in wounds, he and Silas are able to sing in the prison. Certainly these sinister walls had never before resounded with such echoes. What a witness these hymns would be to those who heard them. The more difficult our circumstances are, the more our peace and joy will speak to those who know us. And it is often for this that the Lord sends us tribulations.

To this faithful testimony, the Lord adds His own by delivering the prisoners. Trembling, the gaoler cries out, "What must I do to be saved?" The reply, wonderfully simple, is addressed to each anxious soul, "Believe on the Lord Jesus," (vv. 30, 31). Then joy fills the house.

After this memorable night the apostles are officially freed and leave the town not without having once again encouraged the brethren (v. 40).

From Philippi, Paul and his companions make their way to Thessalonica, another town in Macedonia. Some Jews and many Greeks, among them some distinguished women, receive the word which is preached to them (1 Thess. 1:5). But most of the Jews, themselves driven by Satan, stir the people up against the evangelists. They do not hesitate to make use, for this purpose, of some base people whom they would otherwise have despised, nor to bring up again before the magistrates the argument used formerly before Pilate, "We have no king but Caesar" (v. 7; John 19:15).

Paul's stay in Thessalonica was therefore brief, about three weeks. But God allowed it thus for our benefit, because the apostle was obliged thereby to complete his teaching by two epistles so rich in instruction for all of us.

At Berea, the Jews are more noble and upright. Instead of being blinded by jealousy (see v. 5), they seek to confirm their faith by daily studying the Word, which they recognize as sovereign authority (see v. 11; cf. John 5:39). We cannot too strongly urge each of our readers to follow this example (in particular by referring to the other passages we quote). This is the purpose, as it is the title, of our short daily meditations.

Remaining alone at Athens, Paul is not interested in its monuments and sculptures. His heart is stirred and shocked at discovering that this city, famous for its culture, is filled with the most dreadful idolatry. In the market place he meets the philosophers from different schools, who had worldwide reputations for their wisdom. Intelligence has been given to man so that he can discern the eternal power and Godhead of his Creator (Rom. 1:20). Now the ignorance of these eminent minds confirms that "the world by wisdom knew not God" (1 Cor. 1:21). He is in the midst of them, an "unknown God". Beginning at the beginning, Paul speaks to them of the "Lord of heaven and earth" (v. 24), who has revealed Himself not only in creation, but now also in redemption. This sovereign God "now commandeth all men every where to repent" (v. 30). Thus no-one, not even you, can pretend that this command is not for him.

Intellectual curiosity has nothing in common with the real need of the soul. Certain of Paul's hearers openly mock him; others put off until later their consideration of these things. But some believe. These are still the three results of the gospel when it is preached today.

At Corinth, Paul has a happy meeting with a Jewish household: Aquila and Priscilla. Having been led to Christ, they have become particularly dear to the apostle because they had been ready even to lay down their lives for him, in a situation which has not been recorded for us (Rom. 16:4). Corinth had a reputation for corrupt morals and for its luxury. The apostle and his friends, who do not want to depend on this wealth, set an example there by working with their hands (1 Cor. 9:15, 18; 2 Cor. 11:8-9).

Faced with the opposition of the Jews, Paul gives up his responsibility for them and tells them that he is going to the Gentiles (v. 6). But Romans 9:2-5 lets us see how much it hurt him to speak like this to them. However the Lord encourages His dear servant. He reveals to him that even if His earthly people do not come up to his expectations, He has "much people in this city" for heaven (v. 10). Yes, in this dissolute city, it will please the Lord to draw to Himself a large number of believers, as is confirmed by the two epistles written to them later. Here is proof that neither wealth nor pleasure, in this town where there was lack of nothing, could satisfy the real needs of the heart of man.

The intrigues of the Jews and their accusations before Gallio do not prevent Paul from carrying on his work in Corinth. According to His promise, the Lord protects him (v. 10).

Then he starts off again, proceeds to Ephesus where he leaves Aquila and Priscilla, goes down to Jerusalem via Caesarea and finally completes his second missionary journey at Antioch (see the map at the end of your Bible). From v. 23 the tireless apostle's third missionary journey begins. He crosses again to Phrygia and Galatia (see 16:6), where assemblies had been formed which later caused him much anxiety (Gal. 1:2; Gal. 4:11).

While this is going on, another servant of God arrives at Ephesus. He is Apollos, a worker who is notable for his eloquence and power in presenting the Word; these are the consequences of his fervour (v. 25), for a man can only speak well out of a full heart (Matt. 12:34-35). More than that, he teaches diligently and with boldness, "the things of the Lord"! But his gifts do not prevent Apollos from humbly allowing Aquila and Priscilla to explain to him the truths which he does not know. He is quick to listen, and his service in Achaia, where he goes afterwards, can only benefit from this.

Faithful to his promise (Acts 18:21), the apostle arrives at Ephesus, the capital of the province of Asia. He stays there for three years (Acts 20:31), following on the work of Apollos, whereas at Corinth it was Apollos who "watered" what the apostle Paul planted (Acts 18:27-28; 1 Cor. 3:6). Between these servants of God we see neither jealousy nor the claiming for themselves a particular field of work.

The baptism of John, the only one known to the Ephesians, prepared repentant Jews for receiving a Messiah who would reign on the earth. The Christian, on the contrary, has a heavenly position; he is put into relationship through the Holy Spirit with a dead and risen Christ. This is a truth which the epistle to the Ephesians emphasizes particularly.

"So mightily grew the word of God and prevailed", not only by the miracles performed by the apostle but by its authority in their hearts. The Word led believers to confess what they had done and publicly to renounce witchcraft. Filled with "first love" (Rev. 2:4), these Ephesians no longer wanted to have "fellowship with the unfruitful works of darkness" (Eph. 5:11).

Dear friends, does the Word of God show its power to the world by fruits that can be seen in our lives?

There was at Ephesus a magnificent temple dedicated to the goddess, Diana (the previous temple was counted among the seven wonders of the ancient world). People visiting her, and the silver miniatures sold as souvenirs realised big profits for the craftsmen of the town. The preaching of the Gospel could only harm their business, so we see them banding together in order to protect their interests, by hypocritically giving a religious pretext to their action (cf. Rev. 18:11). Alas, how many people, instead of ardently searching for the truth, are kept back by material considerations of "wealth" (v. 25), or by the opinion of other people.

An enormous outcry is raised in favour of the goddess, proving only that she herself was incapable of demonstrating her greatness by conducting her own defence (cf. 1 Kings 18:26-29).

By thinking themselves more advanced and more enlightened than before, the world has only changed its gods – hearts have not changed. Idols of sport, of films or of songs – the crowds of today worship and follow those who are offered to them by the god of this world, past master in the art of leading souls astray.

The hostile demonstration at Ephesus led Paul to leave that city (cf. Matt. 10:23). After having arrived in Greece via Macedonia, he goes back by the same way and lands at Troas. The account which follows (vv. 7-12) confirms to us that the breaking of bread was celebrated, as today, on the first day of the week. We may be shocked at Eutychus falling asleep during the apostle's preaching. But does not Paul speak to us when we read his epistles? What attention do we give him? The terrible accident which takes place shows us, in a moral sense, where indifference to the Word can lead, particularly in a young person: to a downfall and a state of spiritual death. But the grace of God grants a comforting miracle here.

This scene also reminds us, by analogy, of the history of the Church and its responsibility. Its sleep, its ruin, its apparent death result from a lack of attention to the apostle's teaching. Yet the Lord has allowed an awakening followed by spiritual nourishment and comfort for His own, while they wait for the dawn of the great day of the Lord's coming.

Paul leaves Troas on foot (v. 13 – let us emphasize the benefit of a walk alone with the Lord). He rejoins his companions at Assos where they sailed again to Jerusalem.

At Miletus Paul calls to him the elders of the assembly at Ephesus to counsel them and to say goodbye. He reminds them of what his ministry has been among them and the example which he had sought to give them. He warns them of the dangers which threaten the Assembly from without (v. 29), and from within (v. 30). How should they cope with these? He exhorts them to watch (v. 31), but above all he commends them to the grace of God (v. 32). As far as he was concerned, the apostle had only one thought: to complete his course faithfully (this is personal to him – cf. 2 Timothy 4:7), and to complete his service (that is the Lord's service). His life had no other meaning and he was quite ready to sacrifice it for this assembly which had already cost him many tears (vv. 19, 31; Col. 1:24). But what was this beside the infinite value of the Assembly to God? It has cost Him nothing less than the blood of His own Son (v. 28; 1 Peter 1:19). The apostle finds in this immense price the motive for his devotion and reminds the overseers at Ephesus of this in order to emphasize their responsibility.

In closing, Paul recalls some precious words of the Lord Jesus, "It is more blessed to give than to receive" (v. 35). May we experience this in imitating the One who has given us everything.

Brotherly love shows itself throughout this journey (vv. 1, 6, 12 . . .). At Tyre, as at Miletus, Paul takes leave of his brethren after having knelt down and prayed with them on the shore (v. 5; Acts 20:36-37). The Spirit here emphasizes the presence of children, so desirable at meetings.

At Caesarea, Paul goes into the house of Philip who had made his home there after having preached in every town from Azotus to Caesarea (doubtless in Lydda and Joppa – see the map – Acts 8:40; Acts 9:32, 36). His daughters performed a great service for the Lord which, however, they did not practise in the assembly (1 Cor. 14:3, 34).

What motivates the apostle all through this journey is his affection, always very much alive, for those of his own people. He was the bearer of gifts from the assemblies of Macedonia and Achaia and rejoiced to be able to bring them himself to Jerusalem (Rom. 15:25). Consequently he does not take account of either the warnings of the Spirit (v. 4) or those of the prophet Agabus (v. 13; Acts 11:28) or the entreaties of his brethren (v. 12). We should not judge him. But this account is given to us to teach us that in only taking heed of his own feelings, however good they are, even an apostle can stray from the path of dependence. This is a serious lesson for each one of us.

In going from Greece to Rome, the apostle had intended to go by Jerusalem (Acts 19:21). In spite of this tiresome detour, the Lord's will was to be done (v. 14). The path which we ourselves choose is never simple; we can expect to meet all kinds of difficulties. Paul is invited by the elders at Jerusalem to "judaize", in order to reassure the Jewish believers and he thus finds himself involved in contradicting his own teaching. What a painful dilemma for him! Once again, we see how much the Christians at Jerusalem had remained attached to their Jewish religion. They were trying to put new wine into old bottles (Matt. 9:17). It is to these Israelites, "zealous of the law", that James, named in v. 18, speaks on "the law of liberty" and of "pure religion and undefiled" (James 1:27; James 2:12). This "pure religion" does not consist of bodily "purification" (v. 24), but of keeping "himself unspotted from the world", as well as visiting the afflicted.

Paul is here caught in a cleft stick. He visits the temple and submits himself to the worship rites so as to oblige his brethren. It was incidentally in vain because the Jews see it as a provocation on his part and try to kill him, raising a commotion throughout the whole city (v. 30).

Paul has been rescued from the violence of the crowd by the intervention of the chief captain, that is to say, the commandant of the Roman garrison. He who at first confused Paul with a notorious bandit, softens on hearing him speak Greek and authorizes him to address the crowd. Standing before the completely silent crowd, Paul recounts that he indeed had a very blameworthy past, but in quite a different sense from what the Jews thought. Blessed with qualities and advantages above the ordinary – "an Hebrew of the Hebrews; as touching the law, a Pharisee" (Phil. 3:5), his reputation was that of a pious and irreproachable man. Indeed, his religious zeal, similar to that which incited to action the leaders of this crowd, had led him, in spite of the warnings of his teacher, Gamaliel, to fight against God (v. 3; Acts 5:39). "I am Jesus of Nazareth, whom thou persecutest" (v. 8), is the terrible reply which he heard from heaven. Concerning those poor Christians, in persecuting them even to death, he was fighting against the Son of God. But instead of punishing him for his blasphemous audacity the Lord, at the same time as He gave him back his sight, also opened the eyes of his heart (Eph. 1:18) – making this man, set apart from his birth, a faithful instrument for Him.

"And now why tarriest thou?" asked Ananias of the new convert (v. 16). Friend, if the Lord has stopped you, you too, on your downward path, why do you delay taking your place openly with His disciples?

Three years later in Jerusalem, Paul has the privilege of seeing "the Just One", and of receiving his orders from His mouth (v. 17). He himself wanted to work among the Jews, thinking that his witness there would have so much more force since he was known before as a fanatical adversary of the truth (vv. 19, 20). But he had been set apart for service among the Gentiles (Gal. 1:15-16). Let us allow the Lord to decide our field of work for us.

V. 18 is still true. The Jews still do not receive the witness of the apostle Paul. The chief captain is obliged once again to protect him from their fury. As he is about to be tortured, Paul points out that he is a Roman citizen by birth. Later he will be taught to count as loss those things which are still gain in his eyes (Acts 23:6; Phil. 3:7).

As for our heavenly citizenship, no one acquires that by birth nor can it be acquired with money (v. 28). It is only possessed by those who have experienced new birth (John 3:3; Phil. 3:20).

The chief captain still cannot understand the fury of the Jews against a man in whom he can see no reason for blame. He makes his prisoner appear before the Sanhedrin so that he can find out why. A skilful word from Paul (but was it through the Spirit?) brings the party of the Pharisees onto his side. The resurrection of Jesus Christ was indeed the foundation of his teaching and indirectly the motive for the Jewish opposition. But Paul does not have the opportunity even to mention the name of his Saviour. He has thrown a spanner in the works between traditional adversaries: the Pharisees and the Sadducees, and a very great tumult ensues in the Sanhedrin. Once again, the chief captain has to rescue Paul and put him in a safe place.

But after all these events, the apostle, lonely and discouraged, needs comfort. The Lord Himself stands by His dear servant (v. 11). There is no reproach – on the contrary, He recognizes the witness Paul has just given in Jerusalem. He comforts him and calls him to his true mission: to preach salvation not to the Jews but to the Gentile nations. For this purpose he will go to Rome.

May we also continually experience that "the Lord is at hand" and know that we have no need to be anxious about anything (Phil. 4:5, Phil. 6; 2 Tim. 4:17).