There is a big difference between the books of Joshua and Judges. Joshua shows Israel victoriously taking possession of the land of Canaan. Judges gives us an account of the people dwelling in their inheritance. On the surface, they appear to cover the same subjects. But even at the beginning of Judges there are certain signs which show that we are no longer in Joshua's times. Even though Judah takes zealous action against the Canaanite, he seems to depend less on the LORD than on his brother Simeon. Then the enemy king is left alive but he is treated in a barbaric manner.

The glorious period is obviously over; we are going to witness Israel's decline.

In the same way this has happened to the Church, responsible before God. Her power, and to a great extent, her collective blessing have both disappeared today. But God has not changed. His power is still available to the individual believer. Othniel taking possession of Debir is an example of this. Blessing is also within our grasp. We only have to ask like Achsah does (v. 15). It comes to us by the Spirit of God, who like the "brooks of water" promised in Deuteronomy 8:7 refreshes our souls by the word of God. At the beginning of the year, let us ask our Father for this blessing.

The book of Judges has hardly begun and already we can see a sad and rapid decline. What is the reason for it? In its essence it is being forgetful of the presence of the LORD. No longer is Gilgal the place of self-judgment and the place where the Angel of the LORD was (Judges 2:1). What is the result of this? The power of the men is greatly feared, their iron chariots are terrifying. There appears to be a similarity with the time of Joshua here. The taking of Luz makes us think of the capture of Jericho. But it is not a question of faith on the part of Joseph's sons, nor on the part of the man who showed them the entrance to the city. Rahab was spared because of her faith. It is quite different in the case of the betrayer of Luz, who, instead of living there with the people, goes away and builds his city elsewhere. A victory which is not the fruit of trust in God will never last.

There is general decline but, individually, each tribe is characterized by how much it tolerates or submits to, in greater or lesser extent, the presence of enemies in its territory. In the Church too, the general laxity is a result of individual laxity. Each Christian has his or her personal responsibility for it. We should each ask ourselves, "What is my responsibility? What has been my testimony since the day I was converted?"

God had two reasons for requiring the total destruction of Israel's enemies.
Firstly, they needed to be punished.
Secondly, He wanted to protect His people from the inevitable influence of the idolatrous Canaanites.
And morally, the same danger exists for us. Part of our time is passed in the company of people who are not saved: colleagues at work; sometimes members of our families. Generally speaking, we cannot avoid these contacts. But we must be careful that they do not have any influence on our spiritual lives. Moreover, let us beware of keeping bad company (1 Cor. 15:33). There are people from whom we must flee even if they make fun of us. Otherwise they would soon force us "into the mountain" as happened to the children of Dan (v. 34), that is to say they would prevent us enjoying in peace the things that God has given us.

The Angel of the LORD, captain of the host of the LORD (Joshua 5:14), expected Israel to come back to Gilgal, the starting point for the glorious victories of an earlier day. But in vain! Then he goes up to Bochim, the place of tears. When we compare the present weakness of the Church with the story of its glorious beginning, should we not humble ourselves?

Many years have passed and we see arising in Israel "another generation . . . which knew not the LORD nor yet the works which he had done". That generation had not experienced the faithfulness of God in the desert nor His power in Canaan.

This is an important example for us to consider, we who form part of a new generation of the people of God. We may be children of Christian parents who have heard of the marvellous things which God did for previous generations but who perhaps do not know the Lord by personal experience.

Alas, since the bright awakening of the last century, it is sad to see the decline that has followed. The "elders" of whom we have heard, have departed one after the other. And if the Lord leaves us here for a few more years, the youngest ones of us will, in their turn, have responsibilities to shoulder.

"Remember them which have the rule over you", advises Hebrews 13:7. They have left us their written ministry and their example. Let us follow above all their faith. And then, even if these have gone, we still have the Lord. His presence is quite sufficient for a day of weakness like today.

In the book of Judges, we shall see the same cycle of events occurring over and over again. The people begin by abandoning the LORD. He then uses their enemies to awaken their conscience. Finally, Israel cries to God, who is full of compassion and delivers them by giving them a judge (see also Ps. 107:6, 13, 19, 28). Unfortunately this cycle of events is repeated only too often in our own lives. When we forget the Lord and come under the influence of the world, He sometimes uses the world's hostility to awaken us. V. 2 reminds us of the way in which God keeps us in a state of readiness and trains us to fight. He allows enemies to exist expressly for this purpose. Military training is necessarily composed of exercises and manoeuvres without which a soldier would be incapable of fighting a battle should the occasion arise. "Fight the good fight of faith" is a standing order for the Christian (1 Tim. 6:12). For faith gives us assurance in two ways: the first is that the world is an enemy; the second is that the world is a conquered enemy. "I have overcome the world" is the last word of the Lord Jesus to His own before the cross. We must lay hold of this by faith in order to triumph over the world ourselves (John 16:33; 1 John 5:4, 5).

The "rod" which God now uses to discipline His people is Moab, the same nation which the LORD had previously restrained, by Balaam's mouth, from opposing Israel. Eighteen years pass before the people turn to the LORD; previously eight years had been enough (v. 8). In His mercy He raises up a saviour – Ehud the Benjaminite.

Ehud has "a message from God" for Eglon, king of Moab. This grave message is none other than his double-edged dagger, which means death for the evil man. The epistle to the Hebrews compares the Word of God, quick and powerful, to a two-edged sword (Heb. 4:12). Today it is a blessing to those who will allow themselves to be searched by it, but in the future it will condemn and cause all those who have not believed it to perish (Rev. 19:13-15). Shamgar's weapon is the Word of God again, but this time as the world sees it: an implement with no apparent value. However this weapon has great power and is strong enough to deliver Israel once again.

The weakness of man (Ehud was left-handed), the weakness of the implement (Shamgar's ox-goad), both emphasize the power of God who delivers those who cry to Him.

In the north of the country, the enemy of former times has regrouped under the same name – Jabin – and in the same capital city – Hazor (see Joshua 11:1). And this enemy oppresses Israel for twenty years. We should be careful not to lose the fruit of the victories of our predecessors. The people have to fight all over again and Deborah, a woman, who is a prophetess, is used by the LORD to judge and deliver the people. Believing women and young girls, never think you are set to one side in the Assembly services. Certainly it is not a woman's place to "usurp authority over the man", nor to speak publicly in the assembly (1 Tim. 2:12; 1 Cor. 14:34). But how many people have obtained remarkable deliverances through the prayers of Christian women!

Deborah calls Barak but he lacks courage. He needs to lean on someone. His trust in God is not sufficient for him to do without human help (see Ps. 146:3). Our courage always depends on the measure of trust we have in the Lord. If we lack courage, let us do as the apostles did in Acts 4. They asked God for "all boldness" (v. 29) and by the Spirit they received it (v. 31).

Sisera fled on foot; his nine hundred chariots of iron were no help to him. He thought he would find refuge in the Kenite's tent. But instead he met death at the hand of Jael, a woman of faith. The Kenite family is interesting. Hobab, her ancestor, had long ago refused to go with Israel (Lev. 10:29-30). But now his descendants follow the children of Judah (Judges 1:16) and take part in Israel's battles and victories.

Barak comes unexpectedly and finds his enemy destroyed by a woman; thus he loses his part in the honour of the victory, just as Deborah had warned him. But God discerns faith even when we can hardly see a glimmer. Barak's name appears in the list of men of faith in Hebrews 11:32. What grace this shows! The little that the Lord allows us to do for Him, often all mixed up with trust in man, this little is of value to Him and He will remember it. The day is long past when all the people sang on the banks of the Red Sea. In this time of weakness, we only hear two voices, Deborah's and Barak's, a man and a woman of faith. But their song is none the less triumphant. It begins by extolling the LORD to whom belongs the glory of the victory.

If the song of Barak and Deborah rightly attributes the honour of the victory to the LORD, each tribe which was concerned in it must receive praise or blame as it deserves. Some of these tribes took an active part in the battles. For example, Zebulon and Naphtali risked their lives (v. 18 – cf. Rom. 16:4; Phil. 2:30). Some of them, on the other hand, through laziness or cowardice, were not involved. Among them were the two and a half tribes: Reuben, in spite of "great searchings of heart", and hesitations, stayed with the flocks, which had already been a stumbling block to them. They had involved them in taking up their abode beyond Jordan. Likewise Gilead (Gad and Manasseh; v. 17) was beyond Jordan. Dan and Asher, held back by their trade and business interests, left neither their boats nor the ports. The Lord has no use for people who are undecided or too busy. At one time or another we have opportunity to show who has the priority in our lives. Is it the interests of the people of God and the well-being of the Assembly? Or do we resemble those of whom Paul could say with sadness that they sought "their own, not the things which are Jesus Christ's" (Phil. 2:21)?

In comparing v. 12 of this chapter with Psalm 68:18, which is quoted in Ephesians 4:8, we see Christ as conqueror, delivering Satan's prisoners, then going up to heaven in triumph.

Again Israel begins to do evil in the sight of the LORD, who this time uses Midian to discipline them in the way foretold in Deuteronomy 28:33. Each year, at harvest time, the Midianites used to come up like grasshoppers for number and seize the food and the animals, looting and destroying the whole country.

What does Satan do to weaken the believer, to make him spiritually "greatly impoverished"? He does his best to take away his food. Have you noticed that sometimes everything seems to conspire together to prevent us reading our Bibles or to stop us going to a Bible reading? This is certainly the work of the devil. He knows the strength that we obtain from it and he fears that power.

Many young people dream of becoming very strong, of being champions in fact. They should imitate Gideon. He takes great trouble to ensure that he has enough food and thus provides his family with protection from the famine. How strong and valiant he is (v. 12)! It is certainly not a question of muscular strength but of courage and of making a decision in one's heart for the Lord. God who looks upon us (v. 14), sees if this is apparent in our everyday lives.

While he is looking at himself, Gideon does not find this power of which the angel spoke to him. Quite the opposite! He is the least person in the poorest family. But like the apostle Paul later, like you and me so often in our lives, Gideon has to learn this lesson: "When I am weak, then am I strong", (2 Cor. 12:10) and "I can do all things through Christ which strengtheneth me" (Phil. 4:13). The power which Gideon had (v. 14) is that of God Himself: "the ability which God giveth" (1 Peter 4:11) and which for the servant "is made perfect in weakness".

What a precious meeting with the Angel of the LORD this is; it is like the meeting which we must have sometime in our life with the Lord on the ground of the sacrifice of the cross. The consequence of this meeting is not death – far from it – it is peace (v. 23). And Gideon builds an altar in homage to this God of peace who has made Himself known to him. Then, immediately afterwards, he has to learn that there are things to overturn, to throw down and to cut down. Don't we also have things which need to be destroyed if we wish to be strong? It is not possible to have an idol dwelling in our hearts at the same time as the Holy Spirit, for whom our body has become His temple.

Gideon has had the experience of inner peace. But at the same time in his life in the outside world, battles are about to commence. First of all he must make a stand in his father's house. Where does our testimony start? At home, in our family, showing to those who know us best, how God has changed us (Mark 5:19). For most of us, such a stand will cause nothing but joy in our families; but for many young converts in Eastern countries or in Moslem countries, for example, it will bring terrible consequences.

One feels that before obeying, Gideon went through great anguish of spirit. He knew what a risk he was taking (v. 30), even though he was acting at night. But God upholds him and changes first Joash's frame of mind then that of the townspeople.

Having worked in Gideon, the LORD will be able to work through him. His trumpet gathers the army together. But Gideon still lacks confidence. He wants a sign and the LORD gives it to him: this sign of the fleece twice over. God is always patient with us and if we ask Him in a right manner, He will clearly show us His will.

The little army of 32,000 Israelites seemed very inadequate beside the hordes of Midian, Amalek and "the children of the east". One can imagine Gideon's perplexity when the LORD said to him twice, "The people . . . are too many" (vv. 2, 4). But it must not be that afterwards Gideon will be able to attribute to himself the honour of the victory. The first sorting out takes place: those who lack courage go home according to Deuteronomy 20:8. 10,000 remain for whom the drinking test will decide between them. Some take their ease while drinking whilst the others, in haste, lap the water with their hands. These men, only 300 in all, are fit for the fight. They know how to put the satisfaction of their own needs in second place to the goal they are pursuing. This is a lesson for us whose goal is heavenly: "If any man will come after me," warns the Lord Jesus, "let him deny himself" (Luke 9:23). Isn't He worthy of our denying ourselves? He also drank "of the brook in the way" (Ps. 110:7), finding here and there some refreshment for His heart but never losing sight for a moment of the goal which He was pursuing – the triumph of the cross and the glory of God His Father (Luke 9:51; Luke 12:50).

Here is one last encouragement for Gideon: the Midianite's dream which is explained by his companion. There is one last lesson to be learned at the same time: that his valour is no better than one poor cake of barley bread. Then the battle can begin. During the night, the three companies of men place themselves carefully all around the camp of the enemy. We should note what these strange soldiers' weapons are: a torch burning inside a pitcher. In the other hand they have a trumpet like they did at Jericho. They have neither sword nor spear because it is the LORD's battle. "That the excellency of the power may be of God, and not of us" as 2 Corinthians 4:6, 7 explains. The same verse compares believers to earthen vessels whose wills must be broken so that the wonderful treasure (Christ in them) may shine out to others.

When the loud bugles sound in the middle of the night and the lights flash on the slopes of the mountain, the whole camp wakes up terrified. They panic, start killing each other and run away wherever they can. Then the pursuit begins with other Israelites joining the three hundred soldiers.

Israel's history records this glorious event (Ps. 83:11). Oreb' s rock and Zeeb's winepress will remind future generations of the LORD's deliverance.

The lessons in humility which God taught Gideon have borne fruit. He is ready to recognize the part that others have played in gaining the victory. And the anger of the men of Ephraim disappears before his quiet answer emphasizing the importance of what they had done (vv. 2, 3). Stressing the work of others and appreciating the value of their good points instead of laying emphasis on our work and on our good points is a fruit of the divine life which has nothing in common with hypocritical human diplomacy. Peter reminds us that a meek and quiet spirit is of great value before God (1 Peter 3:4). God chose the 300 soldiers well. They take no notice of their tiredness, their own comfort, nor of their thirst beside the stream (Judges 7). They have one goal and they pursue it to the end (v. 4). "This one thing I do," declares Paul, "I press toward the mark," (Phil. 3:14). "Cast down, but not destroyed," he says elsewhere (2 Cor. 4:9). Like Gideon with the men of Succoth and Penuel, the apostle was to face the painful experience of everyone having abandoned him (2 Tim. 4:16). But what a contrast with Gideon's harsh vengeance. Paul could add, as a true disciple of his Master, "I pray God that it may not be laid to their charge."

After the victory, a whole series of subtle dangers still threaten the servant of God. Yesterday we saw the jealousy of Ephraim to which Gideon replied with meekness. Now we have the flattery of the world. But Zebah and Zalmunna's compliments about his face – like that of a child of the king – do not stop Gideon putting them to death. Another trap is laid for him now, this time by the Israelites: "Rule thou over us," they say, "both thou, and thy son . . . for thou hast delivered us." He gives a beautiful reply, "The LORD shall rule over you," (vv. 22, 23). A servant of the Lord must take care that he does not take the place in men's souls that belongs to the Lord; and on the other hand, believers must guard against flattering the servants of God (Matt. 23:8, 10).

After Gideon's victories there is one last trap (v. 27) into which this time he is to fall. In memory of his victory he sets up in the town an ephod (a golden object which was a reminder of the priesthood). All Israel comes to worship it forgetting that the only centre for the priesthood was at Shiloh where the ark was (Joshua 18:1). Then Gideon dies . . . and the people go back to their idols!

This sad chapter describes the rapid and horrifying process of decline. Earlier Gideon had wisely refused the rule which had been offered to him and his sons. But now one of his sons, Abimelech, takes power by trickery and violence. In contrast, notice Jotham, Gideon's youngest son, who was the only survivor of the frightful massacre at Shechem. He is not afraid to tell the truth and to bear witness to all the people in the town, rather like his father once did when he built his altar and threw down the altar of Baal.

The parable of the king of the trees has much to teach us. It emphasizes three things which we must not let go but must guard carefully:–
1. The oil or the fatness of the olive tree, a figure of the Holy Spirit, the only source of power for the Christian.
2. The sweetness and the good fruit (of the fig tree), in other words, the works of faith.
3. The wine which cheers God and man, a picture of communion with God and with one another.

If we accept authority down here, in other words, occupy a place of eminence and become very involved with the world, we will have to give up these three privileges. May the Lord keep us all from this!

Our chapter today confirms what Isaiah said in relation to such men: "Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity; wasting and destruction are in their paths (Isa. 59:7 which is quoted in Rom. 3:15-16). Have things changed in the world today? Definitely not! Even in so-called Christian countries, men's politics are still dominated by violence, lies and unrest. "Shall I get involved with them?" This was the question posed by Jotham in his parable (vv. 9, 11, 13). He could have taken sides against Abimelech to avenge his murdered brothers. But he keeps well out of it. He is far from trouble and intrigue at Beer (v. 21; see Num. 21:16) waiting quietly for the LORD's deliverance. And in just the same way as we saw the enemies killing each other in the camp of Midian, now Abimelech and the men of Shechem spend their time destroying each other. They were a devouring fire to each other. Thus what Jotham had foretold happens (v. 20). And the words which are true of men all through history are fulfilled. "Whatsoever a man soweth, that shall he also reap" (Gal. 6:7; see also Gal. 5:15).

Two judges are named at the beginning of this chapter: Tola and Jair, who are both well-respected men. Then the moral decline resumes once again. When Israel is in this state of degeneration, they are eager to serve the gods of as many other nations as possible. Then as before, the LORD uses their enemies to chastise them. This time it is the Philistines and the children of Ammon. To have worshipped the idols of these two nations does not do Israel any good at all. We should notice that the tribes on the far side of Jordan are the first victims (v. 8). They are literally "crushed" (AV margin) (v. 8). In the end they confess: "We have sinned . . .". We know that this is always the "password" for coming back to the Lord.

And God replies severely, even perhaps ironically: "These gods that you have chosen for yourselves, now is the moment to call on them; let them save you now." This shows that confession alone is not enough. They must also get rid of the idols (cf. Gen. 35:2). This is the touchstone of a true work in the conscience. The people understand this. Then we hear this comforting word – "His soul was grieved for the misery of Israel" (v. 16). What tenderness God feels for His miserable people! Will He feel any less nowadays for His children?

The LORD is "a God ready to pardon, gracious and merciful" (Neh. 9:17). He is to deliver His people once again, this time by the hand of Jephthah. This judge's story begins rather like Abimelech's. But instead of rebelling and of taking revenge on his brothers, he gives up what is rightfully his and goes off to the land of Tob where God knows where to find him when the time comes.

Jephthah is deprived of his inheritance, chased away by his brothers and exiled in a foreign country from whence he returns eventually as liberator. This side of the story is very much a picture of the Lord Jesus. After having been rejected by His people Israel, who did not recognize His rights, Christ is now absent, gone up to heaven, from whence He will come again with power and as conqueror (see Luke 19:12-14). Before Israel's enemies, Jephthah is full of courage. How does he reply to their complaints and lies? He does so by recalling the truths of their beginnings and resting on the blessings of earlier times. What an example for each of us to follow! We should first know well the principles of the Word which have guided believers in past generations and in the second place hold on to them steadfastly (2 Thess. 2:15).

Jephthah thinks he has to pay the LORD for his victory over the children of Ammon by making a sacrifice. How little he knows God! God is glad to bless His own and expects in response only love from them. He saves freely.

Notice the folly of the promise which Jephthah makes. God sometimes allows us also to bear responsibility for things which we have decided on impulse. Let us keep a close watch on what we say, for promises made lightly can have serious consequences (Prov. 20:25).

If Jephthah's faith had been lacking for a moment, it now shines forth in his daughter. She is "his only child", much loved by her father and her submission makes us think of the Lord Jesus' submission (John 8:29). She does not hold her own life in high esteem and rejoices in the victory which the LORD has given to Israel. She is obedient even to death for love of the LORD, her father and her people. In this she is a touching picture of Christ even though she falls very far short of Him whom she represents.

If Jephthah's daughter deserved to be honoured year by year, our Lord Jesus is infinitely more worthy of being exalted now and for all eternity.

In Judges 8:2-3, Gideon learned by experience that "a soft answer turneth away wrath". Now Jephthah is to learn to his cost the rest of this verse, "but grievous words stir up anger" (Prov. 15:1). He clashes with these same men of Ephraim who are easily offended and always ready for an argument (Judges 8:1 and Joshua 17:14). They hope to win the fruits of victory without having to fight and are jealous of others' success when they should have rejoiced with them in the LORD's deliverance. They also reproach Jephthah for not having called on them to fight. Notice how many times the words "I", "me" and "my" appear in his reply (vv. 2, 3). This time there is unrestrained war. How sad is war between brothers! Disputes within our own families are no better! The causes are the same – selfishness, jealousy and touchiness. We should think of the Lord's great commandment, "As I have loved you, that ye also love one another" (John 13:34, 35; John 15:12, 17), repeated by the apostle John (1 John 3:23; 1 John 4:7, 11, 21).

In the end other judges are given to Israel, chosen from different tribes. Then there is a time of peace. May we make good use of those times of peace given to us by strengthening ourselves and not falling asleep.

Once again Israel gives way to wickedness and once again the LORD disciplines them by the hand of the Philistines. Once again it seems that the testing has unfortunately not borne fruit. Forty years go by. In vain God waits and listens but this time there is no cry sent up to Him. The people have become accustomed to their miserable state of slavery. However, here and there, are faithful witnesses who fear the LORD. Amongst them God shows us Manoah and his wife who are a believing but childless household of the tribe of Dan. One day a heavenly visitor appears to the woman. He has a wonderful message for her: she is to be the mother of the man who is to begin to save Israel from the Philistines. This incident makes us think of the beginning of the Gospel of Luke where the angel Gabriel announces to Mary the glorious coming of the Saviour to earth.

This time however, there are conditions which the child (and his mother) must fulfil. A Nazarite according to Numbers 6, he must be separated to God and he must abstain from pleasures and enjoyment which others partake of (the fruit of the vine). It is not socially easy for a family to have this character, but this is what God wants to see in the homes of His people (cf. Jer. 35:6).

The LORD does not make known His thoughts for the deliverance of His people to the powerful men in Israel but to two poor Israelites of Dan, the weakest of the tribes (Judges 1:34). Today, to whom does God reveal His plan of salvation and the Saviour whom He has given? It is to little children and those who are like little children, having simple faith (Matt. 11:25). In this second visit of the Angel we should notice the burnt offering, the meal offering and the rock, pictures of Christ which are familiar to us. But who is the Angel himself, what is his name? Manoah, who desperately wanted to know him personally and not only secondhand through his wife, is only given the reply, "Why askest thou thus after my name, seeing it is wonderful?" (v. 18). (J.N.D. New Translation). He has no need to say more for us to recognize Him. Let us open our Bibles at Isaiah 9:6: "His name shall be called wonderful". And because He is wonderful, He can only do "wondrously"; by this we recognize Him too. The Angel who here ascends in the flame of the burnt offering and Jesus who, when His work was finished, after He "had spoken unto them . . . was received up into heaven" (Mark 16:19), are one and the same Person.

It was a great privilege for Samson to be born into a family where God was known personally and feared. Perhaps we have had the same privilege – then let us take heed to the story of this man. It starts well (Judges 13:24, 25). But alas! when he reaches the age to take a wife, he chooses her from among the Philistines against the advice of his parents. What a bitter experience! How many young people have done the same since then! They have entered on the way of marriage with a partner who is pleasant to the eye (v. 3), without trying to find out first whether he or she is the one of whom the Lord would approve.

In order to have a clear understanding of Samson's story, we must remember that there is in it what man does. How sad this is! But there is also what God does through him (using even his shortcomings; see v. 4). How glorious this is! And what God accomplishes through Samson, this strong man set apart to deliver Israel, on more than one occasion reminds us of Jesus, who is the true Nazarite and the great Victor of the cross. Satan, the roaring lion, appeared to the Lord on His journey through life and He conquered him. He did it in such a way that the terrible adversary no longer has any power over the believer who, when he encounters Satan, can lean on the Lord.

The victories of the believer do not tire him out nor weaken him, but on the contrary give him spiritual nourishment and sweetness. That is what the honey, found in the lion's carcass, means. But this is a secret which the world cannot understand because it would rather find its enjoyment in its entertainments (v. 10). This is a mystery for the unconverted man – how can a Christian find pleasure and food for his soul in the place where he himself sees nothing but terror and death (the power of Satan destroyed by Christ's death; Hebrews 2:14)? Samson puts his riddle to the Philistines who would not have been able to explain it if Samson's wife had not betrayed the secret. A little later, his father-in-law breaks his word to him (Judges 15:2). The world is always deceitful and misleading. If we, like Samson, place our confidence in the world, or become entangled in its pleasures, we shall be bitterly disappointed.

God looks after His servant by keeping him clear of this marriage to a Philistine. But all the anxiety and worry, which he brings on himself, could have been avoided if he had listened to his parents. And God would certainly have given him another "occasion against the Philistines" (Judges 14:4).

Israel has fallen to their lowest state. They are not only suffering under Philistine domination, but they are embarrassed with the person God has sent to free them. The men of Judah come up to bind Samson and to get rid of him. "Knowest thou not that the Philistines are rulers over us?" That is tantamount to saying, "We are quite satisfied as we are. Why have you come to bring difficulties?"

But what an opportunity this offers Samson! He breaks the new cords and, all alone, gains a resounding victory. Like Shamgar's ox-goad (Judges 3:31), the jawbone of an ass is a contemptible weapon. It emphasizes the fact that the victory comes from God alone.

Samson had to experience that, after the battle, he needed the water which God gives. In answer to his prayer, it gushes out of the rock, which always speaks to us of Christ (1 Cor. 10:4). In the same way, if we ask Him, God will give us the fresh and life-giving resources of His Word which the Holy Spirit uses to meet our needs.

His victory over the lion had provided Samson with food; after this victory God gives him something to drink. The victory which the Lord gives us, if we wait upon Him, will always be a time of strengthening and refreshment of soul while we rejoice in His love (John 4:34).

Samson is a man of great contrasts. Physically he is very strong; morally he is a weakling, prone to giving in to all his whims. Outwardly he was separated to the LORD; his long hair showed this. But inwardly his heart was divided. The proof of this is that he loves an enemy of his people. We should ask ourselves if what we show in our outward lives, corresponds to the state of our hearts. Bodily exercise is not useless, but the things that are of value to the Lord are not successes in sport, which only develop pride in ourselves, but secret victories over our lusts. By not having her hair cut short a Christian girl shows her obedience outwardly. Yet this obedience must be just as much evident in her heart.

We should also rejoice to find in our reading a picture of Him who has "broken the gates of brass and cut the bars of iron in sunder" (Ps. 107:16). Samson uprooting the gates of Gaza and carrying them away on his powerful shoulders makes us think of Christ. He has broken the bonds of death and thus delivered "them who through fear of death were all their lifetime subject to bondage" (Heb. 2:15). Now He is risen from the dead in power and has "the keys of hell and of death" (Rev. 1:18).

There were secrets in Samson's life: his riddle in Judges 14 and now here his Nazarite vow. He could not keep secret either the one or the other. The redeemed person has his own secrets with his Saviour: experiences of such a kind with Him that perhaps he cannot talk to anyone about them. Naturally our conversion is something which must be made known. On the other hand we cannot always explain to anyone else why we do or do not do a particular thing (Dan. 3:16). This reason is our being set apart for God, our "Nazarite vow" on which our spiritual strength depends.

Delilah is seductive and, day after day, torments poor Samson. And he, distracted and worried "unto death" ends by giving in. "She made him sleep", the story goes on. Fatal slumber! "Let us not sleep, as do others; but let us watch and be sober", advises the apostle Paul (1 Thess. 5:6).

The victor over a lion, the strong man twice over, did not know how to guard his tongue (Judges 14:17 and Judges 16:17). "Every kind of beasts . . . hath been tamed of mankind," declares James, "but the tongue can no man tame" (James 3:7, 8). To achieve this we need God's help which He will only give to those who obey Him (1 John 3:22).

We are coming to the end of poor Samson's solemn history. He is blind and a prisoner and is made the laughing stock of the enemies of God and of his own people. And, what is even more serious, his shame reflects upon God Himself since the idol appears more powerful than the LORD's champion. But God sets a limit to such presumption on the adversary's part. One last victory is to be given to Samson who dies at the same time as 3,000 Philistines.

Thus Samson lost one after the other his strength, his liberty and his sight, and now finally he loses his life. We who have been brought up in the knowledge of the Lord Jesus should all meditate on this account. We have received much and are in a privileged position. It is true that we are bound by a kind of "Nazarite's vow" to separation from the world and from many of its pleasures. But what compensation we have! A divine power, that of the Holy Spirit is available to us, and if we are walking in God's will, nothing can withstand this power. May we be and remain amongst those to whom the apostle John addresses these words, "I have written unto you, young men, because ye are strong and the word of God abideth in you, and ye have overcome the wicked one" (1 John 2:14).

Here we meet a sad family, very different from Manoah's. The son steals, the mother swears with curses, then with the same mouth (see James 3:10) she blesses her son instead of making him realise the seriousness of his offence. Finally she has graven images made for him. The law which forbade these practices is thus completely disregarded although the name of the LORD is among this woman's words. "This people . . . honoureth me with their lips," the Lord Jesus said, "but their heart is far from me" (Matt. 15:8; Isa. 29:13; Isa. 46:6). What a warning this is for each one of us! Naming the name of the LORD requires us to depart from evil (2 Tim. 2:19). Calling Jesus our Lord means that we recognise His authority. Here, on the contrary, everyone does what is good in his own eyes. This is so with Micah, his mother and also this young Levite from Bethlehem, whom Micah sets up as a priest, consecrating him when he had no right so to do. Alas! this young man is even a descendant of Moses (Judges 18:30). Moses was the one who had brought in the law, destroyed the golden calf and taught the people the wonderful song in Deuteronomy 32. What would he have thought if he had seen his own grandson becoming the priest of a graven image?

The self-will and idolatrous spirit shown in Micah's household contaminated a whole tribe, as our chapter today relates. This is always the case. Before evil spreads and upsets God's people, it starts by taking root in families.

V.1 tells us that in those days the Danites had still not received their inheritance. So instead of consulting the LORD and waiting upon Him, they decide, in their impatience, to try to obtain it by themselves. What a spirit of independence and what an easy way out! We must remember that the children of Dan allowed themselves to be pushed back into the mountain (Judges 1:34). Instead of taking possession of what was theirs and which was within their reach, but which required the energy of faith, they undertake an expedition to the other end of the country. Perhaps we act like them more often than we realise. The Lord has prepared a particular service for us in our immediate surroundings, but we shrink away from the test of faith and from the struggles which this service would involve. We would rather go in for more spectacular action in a direction which we have chosen ourselves.

The taking of Laish has nothing in common with the conquests of faith in Joshua's times. What can we see in Dan? We see covetousness for "a place where there is no want of anything that is in the earth" (v. 10), trust in their own strength, also cowardice, ingratitude, stealing, bad faith and to crown it all, the establishment of idol worship. What a picture! We pass over the next few chapters (which paint an even darker picture) until we reach the last verse of the book which is a repetition of Judges 17:6, "Every man did that which was right in his own eyes". This sentence summarizes the condition of Israel in the times of the judges. And sadly it also summarizes the state of Christendom in our own day. If the book of Joshua has been likened to Ephesians, the book of Judges reminds us most of 2 Timothy (especially chapter 3). But this succession of high and low periods, of failures and restorations, happens only too often in the story of our lives. Let us guard against doing that which is good in our own eyes, in which we cannot place our trust. Let us rather apply ourselves to doing what is acceptable to the Lord (Eph. 5:10; Heb. 13:21).

Like a beam of light after the sombre pages of the book of Judges, God now gives us the story of Ruth. This beautiful account teaches us that personal faith can exist in every age and among every nation, and that God is always ready to do great things in response to this faith.

In the days when the judges ruled, we see a man, Elimelech, who does, as everyone else is doing, "that which is right in his own eyes". He leaves the inheritance of the LORD and goes off to settle with his family in the country of Moab, in other words, among the enemies of his people. Nothing is gained by going away from God. It results in death, tears, sadness and bitterness for this family. Then we see Naomi, a widow, with her two daughters-in-law, who are also widows, on the way back. Is it a sad return? Yes, but it is, however, a happy return for the person who is at the end of his own resources and turns his thoughts and his steps towards God. In the same way, the prodigal son, in the far country, remembers the place where he can find bread in abundance; he arises and returns to his father's house (compare v. 6 with Luke 15:17). This is called conversion. We like to think that each of our readers knows the meaning of this word by personal experience.

Orpah did not hesitate very long. On the one hand she had widowhood, unhappiness in the company of a sad, old woman, a people and a God that she did not know. On the other she had her own nation, the affection of her own family and her household idols. Her few quickly-dried tears remind us of that young man who, because he preferred riches, went away very sad instead of following the Lord. "I will follow thee whithersoever thou goest," another man says to Jesus. But Jesus warns him, "The Son of man hath not where to lay his head" (Matt. 19:22; Matt. 8:19-20). In the case of Ruth everything was very carefully weighed; she counted the cost. Her decision is irrevocable; it is a choice made by faith. She is devoted to Naomi, but particularly to her people and her God. Without looking behind nor allowing herself to be put off by fears about the future, she sets out with her mother-in-law and arrives in Bethlehem. The name means "house of bread", a wonderful shelter against spiritual famine. Once there, with Naomi's permission, she goes off to look for food. And God leads her "by chance", (but with a sure hand) to the fields of Boaz, the man whom He has prepared to give her rest and consolation.

So far Ruth had only spoken to the servants of Boaz. Now she meets in person this powerful and rich friend (v. 1), who is a particularly beautiful type of the Lord Jesus. Boaz reminds us of the best Friend, attractive and compassionate, of whom God can say in Psalm 89:19, "I have laid help upon one that is mighty".

We see him in this town of Bethlehem (where the Saviour was to be born), blessing his servants and telling them what to do, watching everything and, noticing the poor gleaner, dealing with her in such a gracious and delicate way that he puts the frightened young woman at her ease. He invites her to come to him; he speaks to her heart and comforts her.

Each of us must have the same experience that Ruth had. It is not enough to know the Lord's servants, pastors, teachers or evangelists and to learn from them, from time to time, lessons drawn from Word of God. Each of us must have personal dealings with Jesus. Then He Himself will speak to our hearts. He will make us understand what He went through for us down here in suffering and dying (the parched corn of v. 14). And He will satisfy us with treasures of His love.

In Israel at the harvest time, the corners of the field had to be left for the poor people and strangers who would come and glean there (Lev. 19:9; Lev. 23:22). Consequently Ruth, the poor stranger, has a double entitlement to profit from this provision of grace.

Gleaning speaks to us of the action that we must take for our souls to be fed with what the Lord gives. And often it is with the help of God's servants that we can enter into these thoughts in a deeper way. This will require some effort from us but the Lord, the true Boaz, will not be slow to give us "good measure, pressed down, and shaken together" (Luke 6:38). Ruth beats out what she has gleaned and takes it home. Let us share with others at home the excellent things which the Lord has given us in His Word.

We have noticed Ruth's devotion to Naomi. Let us now take note of her submission to her mother-in-law. Young women, what an example Ruth gives you. She does everything Naomi asks her and Naomi, for her part, thinks about Ruth's rest and happiness (3:1). Where will this rest and happiness be found if not at the feet of Boaz, a type of someone greater than himself? How many people have come to Jesus, tired and burdened, and have found rest for their souls! (Matt. 11:28-29).

"There is no man," observes Jesus to His disciples, "that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake . . . but he shall receive an hundred-fold now in this time . . ." (Mark 10:29, 30 – see also Heb. 6:10). Ruth was not disappointed in her choice. Neither did she lose her reward. Boaz who had asked for the blessing of the LORD to be upon her, (Ruth 2:12) is himself to be the reward which will recompense her faith.

The same is true with the Lord and His people. "I count all things but loss," writes the apostle Paul, ". . . that I may win . ." A reward? No! "that I may win Christ" (Phil. 3:8).

But there is something which must be done first. Ruth must be redeemed, and Boaz wastes no time before tackling this question. In spite of his wish to do so, the nearest relation could not do it (v. 6). He makes us think of the Law and its incapability when it comes to saving men or of bringing them into God's blessings. On the other hand, in Boaz we have divine grace. When there is no longer any resource available, this grace is revealed in a Person, Jesus the Redeemer; He pays the ransom.

Names in the Bible sometimes have interesting meanings. This is so in the book of Ruth. We have seen Naomi, meaning my pleasures, becoming Mara, meaning bitterness (Ruth 1:20). Mahlon, Ruth's first husband, means failing, great weakness; whilst Boaz, her second husband, means quite the opposite: strength is in him (see 1 Kings 7:21). Ruth, finally, can be translated as satisfied (among other meanings). What a wonderful name!

Bound by natural ties to a state of unhappiness and total weakness, the sinner is brought by grace into a relationship with Christ, the heavenly Man, in whom is strength and who alone can fully satisfy him. And this grace is further emphasized by the fact that a Moabite did not have the right to enter into the congregation of the LORD (Deut. 23:3). Indeed, Ruth is not only brought into the nation of Israel but she becomes part of the family of the princes of Judah. She was the mother of Obed, which means worshipper; she was to be David's great grandmother and has a place in the genealogy of the Lord Jesus. It is the same grace which today, allows a sinner, even though he has no right at all, to enter the family of God, by giving him a Redeemer.

We come today to the books of Samuel. However, the period of the judges is not over and we shall see two more of them – Eli and Samuel – before the start of the time of the kings. As He did with Samson, God begins by introducing us to the family into which Samuel is to be born. Elkanah was a Levite who lived in mount Ephraim (1 Chron. 6:33-38). He had two wives – Peninnah and Hannah. This was not according to God's mind and we shall see what the consequences of this were in this family. There were continual quarrels even to the point that Peninnah can be called Hannah's adversary. Instead of comforting her because she has not got the child she so desires, Peninnah never stops provoking her "sore". How sad it is to find enemies in a family! What are our relationships like with our brothers and sisters?

Each year Elkanah went up with his family to Shiloh, the centre established by the LORD where the ark of the covenant and the priests were. This time, Hannah brings her sorrow before God in prayer. This was the best thing for her to do. We should do the same, rather than answering back to those who offend us. We shall then be aware that we have to do with the "God of all comfort" (2 Cor. 1:3).

God cannot answer prayers which only have in view our personal satisfaction (James 4:3). But if, on the contrary, our aim is His glory, He will never hesitate to answer our prayers (John 14:13). It is so in Hannah's case. She asked for a son not so that she could selfishly keep him with her, but so that he may become a servant of God "all the days of his life". This is also the dearest wish of Christian parents, that their children, from an early age, may be consecrated to the Lord Jesus. Without a doubt, such has been the prayer of the parents of many of you, my young readers, even from before your birth. But the answer also depends on your own personal desire. If, like Samuel, you have a believing mother who, day after day, presented you to the Lord, you are privileged but you also have a great responsibility.

Hannah laid her request before God "by prayer and supplication" as Philippians 4:6 exhorts. But she also understood the preceding verse when she replied with gentleness* to Eli, who unjustly accused her of being drunk. Now she no longer has the same sad countenance. The peace of God fills her heart (Phil. 4:7) even before she has received the answer to her prayer, which would not be slow in coming. "Asked of God" is to be the name of little Samuel.

*JND. New Translation.

According to Philippians 4:6, the verse quoted yesterday, thanksgiving is an indispensable part of our prayers. Hannah is not slow to thank the One who has heard her prayer. Let us not forget to do this each time that God answers our prayers. But Hannah goes even further. For her it is an opportunity to praise the LORD with a beautiful song. What is the theme of her praise? She praises God's holiness (v. 2), His knowledge (v. 3), His power (v. 6) and His justice (v. 10). But above all she exalts His grace, which name she bears (Hannah means grace) and which she has received. This grace takes the poor beggar (you and me) out of the dust (a picture of death) and from the "dunghill" of sin to give him a place with Jesus in His glory and His kingdom.

The final words of this song bring in this powerful king, the "anointed" who is the Lord Jesus. (In the Word of God the horn is a symbol of power). Are we rejoicing like Hannah in such a salvation (v. 1) and in such a Saviour? It is a useful exercise to compare Mary's words in Luke 1:46-55 with Hannah's song. She also rejoiced, not only in God her Saviour, but also in what His power and His mercy have done for Israel (v. 54).

As she had promised, Hannah parted company from her little boy, who lived from then on with Eli at Shiloh in the presence of the LORD. We should notice the contrast between this young child who serves, and the sons of Eli, already grown men, who, by their bad conduct, were a disgrace to the priesthood. What a bad example they set to the people and in particular to little Samuel who would see them every day. You, who are older, should pay attention to the example which you give to those who are younger who will watch what you do. You should remember the Lord's solemn words in Matthew 18:6, "Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea". And as for you who are younger, do not allow yourselves to be influenced by the bad conduct of some older people who call themselves Christians. Look at the Lord Jesus!

We can see for ourselves by this lovely story of Samuel, that even a very young child can already serve the Lord, and also that he can already be like Jesus (cf. v. 26 with Luke 2:52).

In the eyes of the people, the misconduct of the sons of Eli was disgraceful. But especially in God's eyes, what dishonour it brought to His name! Hophni and Phinehas (the latter even bears the same name as a faithful high priest: Numbers 25:11) had been brought up near the sanctuary, in close contact with divine truths. Their responsibility was indeed great compared to that of the rest of the people; ours is also great if we have had the same privileges in our upbringing.

Eli, himself a godly man, did not know how to restrain his children. Certainly he made some attempt to remonstrate with them (v. 23), but he lacked firmness with them. Some children find their parents too strict at times. They should consider the consequences for the sons of Eli when they had an upbringing that was not strict enough. For Eli himself these consequences were most serious: his household put out of the priestly office and his sons struck down dead. A prophet is entrusted with bringing him this sad message. The New Testament bears out that if the children of a servant of God are not submissive and disciplined, they can take away all the power from their father's ministry (1 Tim. 3:4-5). This warning may perhaps strike home to one or another of our young readers.

From his infancy, Samuel belonged to the LORD whom he served. But he lacked personal knowledge of the Lord and the message of His Word (v. 7). It is possible to be saved, to rejoice in this, and still not know for oneself the person of the Saviour. This was the case with Job; "I have heard of thee by the hearing of the ear: but now mine eye seeth thee" (Job 42:5). This is also the case with many young people today. They should ask the Lord Jesus to make Himself known to them.

God is still speaking! Not in visions any more, but in His holy Book which is addressed to each one of us. We should read it as if it had been written only for us. Samuel's attitude is one we have to take each time we open our Bible – "Speak; for thy servant heareth." We should also be ready to do whatever the Lord tells us to do.

Finally this beautiful answer gives us an example of immediate obedience. It means putting ourselves at the complete disposal of those who have to tell us what to do.

Eli hears the solemn word which his young servant brings him. He too is submissive, saying, "It is the LORD: let him do what seemeth him good" (v. 18).

The sad state of the people requires renewed discipline on the LORD's part. The Philistines are to be God's instruments for teaching the people hard lessons. Israel goes out against them without consulting the LORD. What would God have answered if He had been asked? "Do not go out. I cannot give you victory because of your sins. You must begin by humbling yourselves before Me."

This is what had happened when Ai was taken. But the people are not at all concerned with what the LORD may think. And a preliminary defeat does not teach them anything. Rather the opposite! "The LORD has smitten us," they say. "So what? We'll take Him with us; then He will have to fight for us."

So many people who call themselves Christians believe they can make use of God just as they please. They do what they want themselves and at the same time loudly call Him their Lord (see Matt. 7:21). But He will have to say to them one day, "I know you not," (Matt. 25:12). So God is far from approving all that is done in His name in Christendom. The beautiful name of Christ is often associated with some form of evil which people recognize but from which they do not wish to separate.

Their plans have gone far astray. The presence of the ark in the midst of a people in such a bad state does not prevent disaster. The ark is taken (see Ps. 78:56-64). What shame it is for a regiment when the enemy takes its standard – all the more so for Israel when it is the throne of their God. How can they celebrate the day of atonement (Lev. 16:14-15) without the holy mercy-seat where the blood had to be placed? But also how can they do it without the descendants of Aaron to fulfil the ordinances, for, at the same time, the priesthood came to an end. Hophni and Phinehas were both killed.

Eli would perhaps have had some means of averting the divine punishment on Israel. According to Deuteronomy 21:18-21, he should have brought his sons before the people to be stoned to death because of their bad conduct. But he had not had the courage to do that. So now, not only Hophni and Phinehas have perished, but 34,000 men have died with them. And the holy ark, the glory of Israel, has gone away from them. This last piece of news is what killed the old man. The ark was dearer to his heart than his family and it is the same with his daughter-in-law. In calling her newborn son, Ichabod, she is pronouncing the funeral oration for her people.

The LORD allowed the ark to fall into the hands of the Philistines. But they must come to understand that if Israel has been smitten, it is not because the Philistine god is superior, but because it is the LORD's will that it should happen. He wants to show the enemies of His people that they have in their midst "the ark of his strength" (Ps. 132:8). Twice their idol fell down before the God of Israel. Then, as before in Egypt, plagues struck the LORD's enemies. His power is shown by these punishments.

We see once again the world's selfishness. They do not think twice about sending such a dangerous object to other people.

But let us now turn our eyes away from this sad situation and let us look to Jesus, of whom the ark is always a beautiful picture. In John 18, people are looking for Him to take Him prisoner. At His words, "I am he," the men "went backward and fell to the ground", just like the statue of Dagon does here. He lets Himself be taken; He is sent from Annas to Caiaphas, from Herod to Pilate (like the ark being sent from Ashdod to Gath and from Gath to Ekron). But those who treat Him thus, who insult Him and condemn Him, have to learn these words from His lips: "They shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Matt. 26:64).

Instead of rejecting their powerless idol, in order to fear and serve the LORD from henceforth, the Philistines only have one thought in mind: to get rid of a God as formidable as this as quickly as possible. This makes us think of an incident in the gospels when the power of the Lord had just delivered Legion, the demoniac in the country of the Gadarenes. These people had the inestimable privilege of a visit from the Son of God. However, they were blinded by their own interests and thought only of the loss of their pigs. Instead of being glad and receiving Jesus, they asked Him to leave their territory (Mark 5:17).

The world could not bear the Lord's presence because His perfection was a judgment on it. So it wanted to be rid of Him.

The Philistines recognize the indisputable power of the God of Israel. They honour Him in their ignorant way. And the ark is sent back to the land of Israel but not without having once more demonstrated its power. In fact, notwithstanding the absence of a driver and though it is being pulled by cows who, against their natural instincts, were leaving their calves behind, the cart which is carrying the ark makes straight for the borders of Israel.

The inhabitants of Beth-shemesh have the honour of receiving the ark. But they take the liberty of lifting up the cover, the mercy-seat, and God punishes them severely (cf. Num. 4:20). This is a warning to us to give to the person of Jesus the holy reverence He deserves. God does not tolerate any profane curiosity in this respect.

Alas, after this chastisement, the Beth-shemites react like the Philistines, wishing to be rid of this ark which is too holy for them.

Some Christians are like these men. Rather than examining themselves and putting their affairs in order, they prefer to go away from the Lord in their thoughts and in their lives. His presence worries them. How sad this is.

But God brings before us now, people who, on the contrary, are happy to receive Him. The inhabitants of Kirjath-jearim welcome the ark and place it in the house of Abinadab on the hill.

Our thoughts turn once more towards Jesus. Since His people rejected Him, He had nowhere to lay His head, but on one occasion a "woman named Martha received him into her house" (Luke 10:38). So there is the house of Abinadab and the house at Bethany: joy and blessing for the one who opens his door, and joy also for the divine Guest who is honoured there (Rev. 3:20).

"The time was long; for it was twenty years" (v. 2). For whom is the time long? Not for the people who do not appear to be suffering. Not for Abinadab and his family who are happy to have the ark in their house. But God, who was waiting, counted these as twenty long years.

At last there is a work of conscience in the people and they lament their behaviour. Samuel speaks to them on behalf of the LORD. They must turn away from their idols in order to serve the living and true God (1 Thess. 1:9). Israel obeys and Samuel can then speak to the LORD on their behalf.

But the gathering together of God's people does not suit the enemy. They consider it as provocation. The Philistines advance . . . and the LORD gives Israel the victory. This is His reply to the humbling of a repentant people and His answer to the intercession of a faithful mediator. Eben-ezer – a stone of help: "Hitherto hath the LORD helped us" (v. 12). Can each of us say this with conviction? We should remember those happy experiences which glorify divine grace.

Samuel is to be the last of the judges (Acts 13:20). He fulfilled his duties to the people, but at the same time he remained, through his altar, in communion with the LORD, before whom, even when very young, he had learned to worship (1 Sam. 1:28).

Samuel's sons, like Eli's, did not follow in their father's footsteps. Children of Christian parents should consider this seriously. In order to enjoy God's favour, it is not enough, as the Jews thought, to have Abraham for one's father (Matt. 3:9).

Now the people come to the prophet with a request which upsets him greatly. They would like a king, to be like all the other nations. Basically we, too, often want to be like everyone else, for we do not like to be made to look conspicuous. If we do not behave like those around us, we usually draw on ourselves mockery, misunderstanding and accusations that we are proud. Yet, if we are "the sons of God" (1 John 3:2) this in itself puts a fundamental difference between us and our worldly associates. This difference brings many others in its wake – the unbeliever does not accept God's authority, whereas the believer, on the other hand, recognizes Jesus Christ as his Master and Lord.

Samuel is charged with warning the people that whilst the LORD is a sovereign who loads His subjects with good things, the king they want will be demanding and his rule will be harsh.

A new period in Israel's history begins with our reading today: that of the kings. The people have asked for a king. They feel the need for a fine outward system such as men love: a monarchy with all the great pomp that goes with it (Acts 25:23), a powerful army and finally a king of whom they can be proud. God is to give them exactly what they want. We see Saul, the son of Kish, a choice young man, the most handsome and the tallest in Israel. Would he not be just right? Saul's father has sent him to find his asses. He obeys, but the search proves to be fruitless. "Let us return," Saul proposes to his companion. We are reminded of the change of direction necessary in the life of every man and which is called conversion. When a person has discovered how useless and disappointing the pursuit of the things of this world is, then he must come "to himself" like another young man (Luke 15:17) and make his way back to his Father's house. Saul's companion gives him wise advice: "Let us go to the man of God," he says, "he can show us our way that we should go." Jesus is God's representative for us. If we turn to Him to show us the way, we shall be sure to go the right way.

Samuel waited on the LORD to show him the king the people wanted. And everything is divinely ordered so that he meets him. Saul is invited to the feast and will hear the "seer" telling him all that is in his heart (v. 19). What are the desires we have in our hearts? Do we want to become "someone", to do great things? Or rather do we have the humble desire to please the Lord Jesus?

On Samuel's instructions, the cook has reserved the best portion for Saul. This is the shoulder, a picture of the strength which he would need to support the people. We should notice that, in contrast to the double portion of the priests (see Lev. 7:31-32), there is no question of his receiving the breast, a picture of the affections necessary for loving the LORD and his people. Is this trait of character absent from Saul's heart?

The next day, Samuel manages to take the future king on one side. "Stand still a while" (or "now", JND), he says to him, "that I may show thee the word of God" (v. 27). This request can be addressed to the sinner who is going his own way, to invite him to accept Christ now. But it is also for the Christian. To know how to stand still for a moment to listen to the Lord speaking to us is particularly necessary in our hectic lives today.

Samuel faithfully carries out the act which, however, puts an end to his services as judge. He pours the oil on Saul's head to anoint him king. Then he shows him his way, just as the young man had hoped he would (1 Sam. 9:6). There is no problem now of the asses for they have been found. But Saul must now go through various stages which will prepare him for occupying the throne. He is to go first to Rachel's sepulchre: death, the end of the natural man with all his advantages, is the first great lesson for every young Christian. But the tomb of Rachel was also the birthplace of Benjamin, the tribe to which Saul belonged. Benjamin, the son of his father's right hand, is a type of Christ in whom the redeemed person can rejoice when he reckons the old man dead.

The second meeting at Bethel (the house of God) speaks to us of worship in which the young believer is invited to take part with the two or three witnesses. Finally in the company of the prophets, there is a witness to bear by the power of the Holy Spirit before his enemies.

Saul seems to have passed through these lessons without actually learning them, as the continuation of his story is to show us. This is proof that it is possible to be "among the prophets", to have part in all the blessings of God's children, without being truly one of them.

Now that God has made known to him the king which He is to give to His people, Samuel calls Israel together to present him to them. But he must prove that this choice really does come from the LORD; it is therefore to be confirmed before all the people by the drawing of lots. Saul is chosen and the people acclaim him with a loud cry, "God save the king". A day of feasting and of joy? Ah! on the contrary this is a sad day in Israel's history. "Ye have this day rejected your God," the prophet tells them (v. 19). This incident takes us right through all the centuries to a time much later when the same people are to reject the Son of God, saying to Pilate, "We have no king but Caesar" (John 19:15) or again according to the parable in Luke 19:14, "We will not have this man to reign over us". Israel is to raise its Messiah not on a throne but on a cross: a cross bearing this inscription — "Jesus of Nazareth, the king of the Jews". But this King who was so despised, insulted and crowned with thorns, is soon to appear as the "King of glory" (Ps. 24) and no longer only as Israel's Messiah, for "his dominion shall be from sea even to sea, and . . . even to the ends of the earth" (Zech. 9: 10).

King Saul's authority is to be asserted on the occasion of a victory over the enemies of the people. These are well-known enemies – the sons of Ammon! Under their arrogant and cruel threats, the inhabitants of Jabesh-Gilead are in a dreadful situation, almost without hope. We do not see them turning to the LORD; on the contrary, they would like to make an alliance with the enemy. But, exercising His mercy, God is nevertheless going to deliver them by the hand of Saul. These inhabitants of Jabesh illustrate in a telling way, the fear, disgrace and finally miserable slavery which awaits those who make an alliance with the world and its prince (see Heb. 2:15). Saul, as conqueror, shows some beautiful traits of character. Besides zeal and courage, we see in him nobleness, generosity, clemency (v. 13) as well as a certain modesty. He rightly ascribes the victory to the LORD. This is a very promising start! How many young people have, like him, made a very good beginning! And then they have stumbled at the first obstacle placed in their pathway to test their faith. Why does this happen? Simply because this faith was probably not real at all!

Samuel brings the people together a third time. He assembles them at Gilgal in order to renew the kingdom there. And at the same time he divests himself of his office of judge which he has discharged faithfully, as the people bear witness. We can compare his words with Paul's to the Ephesian elders in Acts 20 (vv. 26, 27, 33-35). They are not intended to glorify the person who speaks but to place before the hearers their responsibilities. And for the third time too, Samuel makes Israel feel the loss they have incurred in asking for a king. He emphasizes their ingratitude and lack of trust in the LORD.

Vv. 14 and 15 show us that this is another time of testing for the people. Without the law and under the law, in the wilderness and in the land, with and without judges (or priests), always and everywhere the people have fallen short, forsaking the LORD in order to return to their lusts and their idols. It is as if God said to them now: "You want a king? All right, let us see whether you will do better with a king." And because He is so gracious, He allows them this new trial.

The rain which Samuel asked for at the height of the harvest (at a time when it never rains in these parts — Proverbs 26:5) was a miracle intended to prove to the people that the prophet was indeed speaking from the LORD. And what does he say then? In a tender manner, after they had humbled themselves, he exhorts them to turn away from their vain things which are not profitable, in order to serve God with all their heart (vv. 20, 21 – cf. Titus 2:12-14). Samuel's service as a judge is ended. But he still keeps on with his work as an intercessor (v. 23) as well as being a prophet to show them on the LORD's behalf "the good and right way". Divine grace maintains for them in the person of Samuel this twofold resource: prayer and the Word. We possess, dear children of God, a Person who is even more wonderful yet. Right to the end, Jesus will not cease praying for each one of us. And so that we can follow the good and right way on the earth, He gives us His Spirit and His Word. With such resources it is even less excusable for us than for Israel, if we do not live our lives to His glory.

Saul's reign is about to begin. He brings the people together at Gilgal to face their enemies, the Philistines.

The situation could not be more critical. The Philistines have come up, as numerous as the sand on the shore (v. 5); they occupy the fortified places and send out patrols which ravage the country (v. 17). Confronted by them, it is a case of everyone for himself in Israel. A few hundred men, trembling with fear still follow Saul but they have not even got arms with which to defend themselves, since the people had depended on the enemy to forge their arms for them. For his part the king is worried. Samuel, who had told him he would meet him at Gilgal (1 Sam. 10:8), fails to arrive even though the appointed day has come. During this time the discouraged people forsake him and go away; the number of fighting men dwindles. The king loses patience. Will Samuel never come? Never mind that – he will offer a burnt offering himself. But this profane deed is hardly over before the prophet arrives. "What hast thou done?" he cries in consternation. In vain Saul seeks to justify himself. "Thou hast done foolishly," replies Samuel. And he tells him the LORD's pronouncement – Saul is not to found a dynasty. His son will not succeed to the throne after him. Impatience, we know only too well, is an action of the flesh, which cannot bear to wait. Faith, on the other hand, is patient – it waits right to the end for God's timing (James 1:4).

In ch. 13 we considered what the flesh can, or rather cannot do: wait for the moment of God's choosing. In contrast, today's chapter shows us what faith is able to accomplish. Human resources are all on Saul's side. Officially the power in Israel is there under the pomegranate tree in Gibeah. But faith, a personal faith, is on the side of Jonathan and his companion. For them, help comes from God, known to them as Saviour (v. 6). This is a twofold picture which makes us think of Christendom today. The great hierarchies, which call themselves Christian, pretend they alone hold spiritual authority and consider themselves as essential mediators between God and men's souls. But the Lord knows them that are His and gives them at the same time His support, the knowledge of His mind and the enjoyment of His presence, all without those organizations controlled by men. Humanly speaking Jonathan's expedition was a foolish venture. The Philistines were occupying the strategic places in great strength. Jonathan counts on God, waiting for Him to give him a sign to go forward. Once again what a contrast between his own father as we saw him previously, and what a good example for us!

From their fortified post on top of the peak, the Philistine look-out men saw the two young Israelites at the bottom. And they do not miss the chance to mock them.

"Come up to us", they cry with scorn, without realising that they are thus giving these two valiant men the signal which they are waiting for from the LORD – the signal for their own destruction.

But faith not only knows how to wait, it also knows how to go forward and fight when God has given the instructions to do so. With great boldness, our two fighters scale the rock and stand on the summit. They do not think of the danger they were facing, but only of the divine power. And this makes the enemies of Israel fall before them. The scorn of the preceding moment has given way to terror which, bit by bit, spreads through the Philistine camp. They, in their blind folly, start to kill each other, whilst the scattered Hebrews take courage again and reassemble. Thus small beginnings, when produced by faith, can have great results and also, if we are faithful, God will be able to use our small victories to encourage and strengthen the Christians around us.

The Philistine rout is total. The people have come together to Saul in order to pursue them and to cut them in pieces. However, they are not fired with the same energy which Gideon and his companions had showed in similar circumstances. The latter went after Midian "faint, yet pursuing them" for they were refreshed before going into battle (Judges 7:6; Judges 8:4). Here, on the contrary, Saul has forbidden the people for a whole day to refresh themselves by taking food in spite of the arduous task which lay before them. Legal prohibition, fruit of the imagination, which makes us think of so many other human inventions on the subject of religion! In this case it only brought distressing consequences. Firstly, the defeat of the Philistines is less complete than it would have been with an army in full possession of its strength. Secondly, when the evening comes, and the people at last have liberty to eat, they are so hungry that in killing the animals they prepare meat with the blood, thus committing a sin worthy of death (Lev. 17:10-14). Was it not far more serious to disobey the LORD than to transgress Saul's order?

We must keep a watch on what we say and particularly the promises which we may make. We saw yesterday the unfortunate consequences of the oath which Saul had made without thinking. It had weakened his army so that it was useless, preventing them finishing off their pursuit of their enemies, and it caused the people to transgress the commandment about the blood. One last consequence, but one which does not, any more than the others, open the poor king's eyes, is the condemnation of the only man of faith — the valiant Jonathan. He is now in danger of death, not by the Philistine sword, but by what his own father has done. Behind all this, we can see the work of Satan himself. He tries by this means to get rid of the man of God. However, the LORD does not allow it and uses the people to deliver Jonathan. This incident is similar to the one which follows the defeat of Ai (Joshua 7). But here all the faults are on the part of Saul, whose folly and blind pride are obvious to all. And far from henceforth counting on the LORD, who had given him the victory, the king continues to rely on the flesh, recruiting strong and valiant men for his personal bodyguard.

Ch. 15 is important from two points of view. It contains the divine judgment against Amalek and it also has the final testing of king Saul. Amalek was a dastardly and cruel adversary who had made a surprise attack on Israel just after the exodus from Egypt. This wickedness could not be forgiven them. "I will utterly put out the remembrance of Amalek", the LORD had announced (Ex. 17:8, 14). Four hundred years had passed but God had not forgotten. "Heaven and earth shall pass away, but my words shall not pass away," declares the Lord (Matt. 24:35). And Israel should not have forgotten it either: "Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt," Moses warned them. "Thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it" (Deut. 25:17-19).

Let us not forget the enemies who have taken us by surprise in the past – what are these enemies? They are anger, lying, moral impurity – or any other kind of sin. If we relax our vigilance with regard to these sins of the flesh, we may have to relearn a lesson for which perhaps we had paid dearly earlier. Let us not spare ourselves but judge without pity all the stirrings of our old nature.

Samuel has just passed through a night of anguish which must have made him think of another such night (1 Sam. 3:11): the night when he had to announce judgment on the house of Eli. Saul did not complete the destruction of Amalek and in consequence he must be rejected as king. A disobedient king can only lead his people into disobedience; therefore he must be removed from power.

"To obey is better than sacrifice" (v. 22). The most brilliant deed in our lives is without value if it is not accomplished in obedience to God. And this verse can be applied to all the works by which Christendom seeks in vain to satisfy God, instead of listening to Him and very simply receiving His word.

Here it is to obey that is better then sacrifice. But the same is said about mercy and the knowledge of the Lord (Hosea 6:6; Matt. 9:13), justice and judgment (Prov. 21:3), a broken spirit (Ps. 51:16-17), and love (Mark 12:33). See in Saul, by contrast, what the flesh produces, besides disobedience; boasting (v. 20), lying and laying the blame on others (vv. 15, 21), stubbornness, a false repentance and as well as all that, the search for vain prestige (v. 30). Truly this is a very sad picture.

The king according to the flesh is put on one side in God's thoughts, even though his reign goes on for a number of years yet. And another king is introduced of whom Samuel had said, "The LORD hath sought him a man after his own heart" (1 Sam. 13:14). This is David, whose name means "well-beloved" – a type of Christ, of Him who is the perfect man according to God's own heart. Samuel did not recognize him, for, in spite of his experience with Saul, he still looked "at the outward appearance". We are only too prone to judge according to what we see and to allow ourselves to be impressed by outward good qualities (or faults). "God accepteth no man's person", Galatians 2:6 says again. He looks on the heart! We may be able to deceive ourselves and others by appearing pious, but we can never deceive Him.

Samuel visits Jesse's family. But it is the young shepherd whom they forgot to invite to the feast who is anointed "in the midst of his brethren" as the king for the LORD. This anointing with oil (a symbol of the Holy Spirit) reminds us how the beloved Son of the Father was described at the Jordan by John the Baptist: "Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptiseth with the Holy Ghost" (John 1:33 – cf. end of v. 12).

The Spirit of God came upon David (v. 13). But He had departed from the unhappy Saul, giving place to an evil spirit which now troubles him. God uses this to introduce young David into the court. He is a harpist, a skilled musician who later is to become "the sweet psalmist of Israel" (2 Sam. 23:1). And on this occasion, a fine testimony is rendered to him (v. 18) showing that there were some even in the king's court, who knew the LORD's anointed. Philippians 4:22 tells us a similar fact: there were also Christians in Caesar's house, the household of the Roman emperor. Thus God makes sure He has witnesses in every sphere.

Each detail mentioned in v. 18 brings us back to the One of whom David is the type: Christ is the true "rod out of the stem of Jesse". It is written of Him: "The spirit of the LORD shall rest upon him . . . the spirit of knowledge and of the fear of the LORD" (Isa. 11:1-2). What testimony do we bear before the world about our Beloved One?

"I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel", the LORD is to say later (2 Sam. 7:8). By looking after his sheep, David has been prepared "to feed" the people of Israel faithfully (see Ps. 78:70-72).

Here are the Philistines again coming together against Israel. And this time they play a masterly trump card: they have a champion quite out of the ordinary. He is just over 9 feet tall, clothed in armour weighing 165 lb [75Kg.]. He is such a formidable giant that the sight of him is enough to strike terror into the hearts of his enemies. This is Goliath! Bursting with pride, he advances between the lines giving a challenge to anyone who dares, to meet him in single combat. But not only does no one come forward, each time he does this the Israelites flee wildly; each time it gives the giant the chance to insult the LORD's armies and as a consequence of this, the LORD Himself. Goliath reminds us of what is said about leviathan. "When he raiseth himself up, the mighty are afraid; they are beside themselves with consternation (Job 41:25 – Darby's translation). And especially he makes us think of "the strong man" of whom the Lord Jesus speaks in Mark 3:27: Satan, himself, who by fear of death, exercises cruel dominion over men, seeking to make them his servants (v. 9).

During this time David comes and goes from his flock to the king's court just as much at ease in either place, a beautiful picture of Jesus in His humility and unwearying self-sacrifice.

Sent by his father (like Joseph earlier – Gen. 37:13), to obtain news of his brothers, David is here the type of the One who left heaven in order to visit this world in grace. And so he hears the daily challenge, the insults thrown in Israel's face by the Philistine champion. Worried by what he has heard, he asks what is happening. Eliab hears him and takes him to task for his curiosity. Thus older people in the assemblies may, unjustly and without consideration for their feelings, criticise their younger brothers and sisters.

Even though he had been present at David's anointing, Eliab does not take him seriously. He reminds us of the brothers of Jesus: "for neither did his brethren believe in him" (John 7:5).

Forty days have passed. Forty is the number which, in Scripture, corresponds to a complete period of testing. Alas, the facts must be faced – there is no one! – no one to deliver Israel from the Philistines! Eliab cannot, even though he is tall (1 Sam. 16:7) – he should have been ashamed of his cowardice before David. Nor can Saul (he who was taller than all his people and had been appointed as their protector) for the LORD has forsaken him. But to David's faith, Goliath is only another Philistine, conquered already because he has dared to insult the armies of the living God!

David presents himself before Saul and informs him of his intention. "Thou art not able," Saul replies at first. However, he is impressed by the determination and firm confidence of the young man and declares himself ready to help him. He produces his armour to lend to David. But it only hampers David so that he cannot move and he cannot use it. No, his weapons will be the humble tools of the shepherd. Without value in men's eyes, they will show the power of the LORD more clearly than the armour would.

Saul's armour speaks to us of all the support and precaution human wisdom uses; faith sees this only as an impediment!

Trained by God in secret for the service for which he was destined (as have so many of the Lord's servants and Jesus Himself at Nazareth), David now appears in public ready for the fight. And in order to demonstrate the LORD's power, he tells of an experience in this "wilderness school". He had killed a lion and a bear to deliver a sheep, without anyone seeing it. We can think of another Shepherd, giving His life for His sheep, delivering them from the cruel adversary (John 10:11; John 17:12 and John 18:8). What immense value just one lamb has to the heart of this good Shepherd!

Once again the Philistine comes out from the ranks with his challenge. But who is this going out to meet him? Is this the champion Israel is setting against him – a very young man with ridiculous weapons: a staff and a shepherd's sling? Is this a joke? He eyes this miserable adversary from head to foot, not worthy of measuring himself against him and insults him contemptuously! But David is unmoved; he is to write later: "The LORD is the strength of my life; of whom shall I be afraid?" (Ps. 27:1). The stone is thrown with a sure hand; it penetrates the giant's forehead and he collapses. David runs over immediately and cuts off Goliath's head with his own sword. Then what cries of victory issue from the camp of Israel and what confusion and rout there is in the Philistine camp. It is a memorable scene, illustrating the power of faith, this faith which enables the believer to obtain similar victories on his knees. But we know that it has an infinitely greater meaning. David, a type of Christ, has triumphed over Goliath, a figure of Satan. Through death, Jesus destroyed him that had the power of death, that is the devil. It is the victory of the cross, the greatest and inexhaustible subject of eternal praise.

David, the victor, stands once more before the king, holding the giant's head in his hand. And we see with astonishment that Saul no longer knows whose son he is. There is a similar blindness with regard to the Lord Jesus. The Jews knew neither Him nor His Father (John 8:19). And it is still so today, even in Christian countries, that many people do not recognise Jesus as truly the Son of God (John 4:14-15).

For Jonathan, on the other hand, there is no question about David. The one who has just delivered Israel in such an amazing way, can only be the LORD's anointed. And his soul is knit with David's, not just because of thankfulness or of admiration, but by a bond of love which is intimate and personal. What a beautiful example for the believer, who not only rejoices in his salvation but loves the One who has saved him. And love is a sentiment which shows itself in deeds. Jonathan strips himself of the tokens of his power and his glory, to give them to David, the one he loves. Are we ready to do as much? Have we acknowledged Jesus our Saviour as the One who has every right over our hearts and our possessions?

The love of Jonathan for David was just as deep as the hatred of Saul against him. This latter had begun as wrath (v. 8) coupled with jealousy, then the desire to kill David came into his heart, followed by the act itself: an attempt to assassinate David. There are many other such attempts to assassinate David in the succeeding chapters. These are exactly what the Scripture means by "the way of Cain" (Jude 11). He began by being "very wroth" and ended by killing his brother. Anger and jealousy are nothing less than the first two steps on this terrible way.

The king had promised his daughter to the man who would conquer the Philistine, but he does not keep his word. Then he uses her younger sister, Michal, to try to get David killed by the hand of the enemy. He perhaps suspected that the victor over Goliath would triumph yet again over Philistines who are less formidable than he was. Besides, he is not ignorant of the secret of David's strength and it is surely this which frightens him: "The LORD was with him" (vv. 28, 12, 14). "I will fear no evil: for thou art with me," David says again in Psalm 23:4.

Do we know this secret and have we experienced the courage which He can give us?

Jonathan is very fond of David. Now the occasion arises when he has to speak out in favour of his friend before his father Saul!

If we love the Lord, we will not be ashamed of speaking about Him, in the first place in front of our own families. Without fear, we will confess Him who is without sin, who has beaten the great Enemy and by whom God has brought about a wonderful deliverance (cf. vv. 4, 5).

In response to Jonathan's intervention, Saul swears by the name of the LORD that David will not be put to death – a promise that is soon to be forgotten. At the very moment when David is busy relieving Saul of the pressure of his evil spirit, the king again tries to kill him. How great is the ingratitude of the heart of man towards those who do them good, but especially towards the Saviour, of whom David is the type! (Ps. 109:4).

Then the unhappy king, wild with jealousy, pursues his own son-in-law into his house and even into his bed (see the title of Ps. 59). Michal protects her husband, but not like her brother, Jonathan, with a courageous confession; she uses lies and deceit.

David flees out of the window. Paul at Damascus, an object of the hatred of the Jews, had to escape by the same means (Acts 9:25; 2 Cor. 11:32-33).

Up till now, David has led a good life; son-in-law of the king, a senior officer, a popular hero, it seems that he has to do no more than wait quietly for the time when he will succeed Saul as king. Not so! God's plan for David foresaw difficult years intended to prepare him for occupying the throne. The testing of the believer has exactly the same aim: to train him down here for reigning later with Jesus.

Thus David has to leave everything – his home, his job and his means of support. But, before the tribulations which await him, he is to spend several days with Samuel at Naioth. It is a privilege for this young man, at the start of his career, to receive instruction and exhortation from an old man who is at the end of his journey. Young believers, you also should seek out the company of older Christians. Profit from their experience. Timothy was trained thus at Paul's side. The instruction which you will receive in this way will not exempt you from having personal experiences later like David does. But it can and will prepare you for going through them without harm.

When Saul comes to Naioth, David flees. However he still holds on to the hope that he will be able to take his place again at court and he comes back to seek advice from his friend Jonathan. "A friend loveth at all times, and a brother is born for adversity" (Prov. 17:17). Having been friends in happier days, David and Jonathan are now to experience how precious and comforting is their affection for each other at the time when testing comes.

How much more is it so with our relationship with the supreme Friend! How can we know His perfect sympathy if we have never actually had need of it? (Heb. 4:15-16).

It seems that David is nothing more than a poor outlaw for whom the divine promises of kingship seem to have been set aside. But Jonathan's faith continues to see him as the one who undoubtedly will reign, whose enemies will be cut down, including his own father (whom he avoids mentioning by name out of a praiseworthy respect). Notice how he speaks about the future with certainty. Thus those redeemed by the Lord Jesus recognize by faith His wonderful glory and know that their Saviour, who is today hated and rejected by the world and its prince, will soon appear as the King of glory, having all His enemies beneath His feet.

How can one explain the mutual love between David and Jonathan? Between them there was this close bond which united them – the same faith. Each of them had demonstrated this faith by winning all by himself a victory for the LORD over the Philistines.

It is because they have in common a "like precious faith" that Christians recognize and love each other (2 Peter 1:1). Let us remember this when we choose our friends. For us, as children of God, it is not possible to have a true and deep friendship with someone who does not share the same faith in the Lord Jesus Christ.

Once again, Jonathan, not without risk, acts as advocate for David with his father Saul. Saul, unbelieving, has forgotten the LORD's judgment on him (1 Sam. 13:13-14). And, despite this, he would like to ensure the right of his son to the royal succession (v. 31). Jonathan thus seems to be acting against his own interests. This is the sign of true love (see 1 Cor. 13:5). Even after his father has tried to kill him too, if he is grieved, it is because of the outrage against David and not at all for himself (v. 34). Dear friends, do the outrages committed by the world against the Lord Jesus grieve us more than the wrongs which it can do to us ourselves?

David's wandering life is about to begin. He goes to Nob to Ahimelech the priest.

The Lord recalled this incident to the Jews to prove to them that everything (including the law) must be subject to their Messiah of whom David is the type (Mark 2:25-26).

Before facing our difficulties, before undertaking anything, let us go to Jesus, our great High Priest. Let us ask Him, like David, for food and a sword. His Word, received and understood, will supply us by faith with the one and the other.

Alas, we now hear a lie from David's lips (v. 2). Then, another failure, he seeks refuge with Israel's enemies and feigns to be mad before Achish, a Philistine prince. What a sad scene! Is he not the LORD's anointed, the victor over Goliath, a picture formerly of the Lord Jesus?

It is a sad sight too when a Christian forgets that he is a representative of Christ and acts before the world like a madman!

But it is comforting to learn from the title of Psalm 34 that after his mistake, David is restored and could compose this remarkable psalm with the help of the Spirit. "I will bless the LORD at all times" (Ps. 34:1).

The cave of Adullam becomes David's refuge. But it is rather the LORD who is his refuge, as the psalm, which he composed in this cave, declares: "Thou art my refuge" (Ps. 142:5 – see also Ps. 57:1). He adds, "the righteous shall compass me about; for thou shalt deal bountifully with me" (v. 7). The righteous? Could it mean these men in v. 2, in appearance with so little to commend them, suspects, outside the law, truly rejects of society? Yes, God gives this name to those who love His anointed and who recognize him as their captain. From the moment they came to David, their sad past life is not important.

Thus, those who come to Jesus today, have exchanged their moral distress, their immense debt to God, the discontent of their souls (v. 2), for His righteousness. From the moment they realise they can do nothing of themselves, that the world has not been able to satisfy them, they find in Him their Captain and the object of their affections.

What else could David offer his companions? For the present, nothing but suffering! But for the future, a share in his kingly glory. This is the believer's portion! What a contrast with the people of this world, who, like Saul's servants in v. 7, receive all their advantages and good things in this life.

While David, the future king, is wandering and outlawed with his faithful band, Saul is hatching sinister plots against him. At the same time his jealousy leads him to murder the priests of the LORD. And what he did not carry out against Amalek, the enemy of the people, in sparing Agag and its animals, he is not afraid to do with regard to this town of Nob. Everyone and everything is put to the sword. To execute his vengeance, Saul uses a traitor, Doeg, an Edomite, terrible figure of Antichrist, who in a time to come, will rise up against the Lord and against Israel (see the title of Ps. 52).

Let us now consider on the other hand a picture which is full of grace – Abiathar being reunited with the LORD's anointed. "Abide thou with me," David advises him. "He that seeketh my life seeketh thy life." "If the world hate you, ye know that it hated me before it hated you," Jesus reminds His disciples. "If they have persecuted me, they will also persecute you" (John 15:18, 20). Is this persecution and hatred of the world a cause for our hearts to fear? Then listen to this precious, never-failing promise, as if from His lips, "With me thou shalt be in safeguard"

(v. 23)!

When David was told about the Philistine attack against Keilah, he could have said, "It is Saul's business to protect the country." But he did not! In spite of the risk, this man who had delivered his sheep from the lion and the bear, goes off to help the town in danger. Thus David acts as the true king. Only he does not forget to ask God first what He thinks about it (v. 2). Let us not fail to do this either, even when we are undertaking something which seems good to us. This is what is called dependence!

David's men are very fearful. They make us think of the Lord's disciples who "were amazed; and as they followed, they were afraid" (Mark 10:32).

In order to encourage his men, David asks the LORD once more, and He gives him exactly the same answer again. And the victory is won. But, alas, David knows that the people he has delivered are quite capable of handing him over to Saul without a moment's hesitation. He does not trust them at all. Was it not thus with the Lord? He had come to deliver His people; however He "did not commit himself unto them, because he knew all men . . . what was in man" (John 2:24-25). And He also knows each one of our hearts.

Saul, blind and callous, dared to say of David in v. 7, "God hath delivered him into mine hand." But v. 14, not without irony, establishes the truth, "God delivered him not into his hand." However, the "beloved one", the king "after God's own heart", has to know the bitterness and injustice of his position as an outcast of society. He has to have the experience of all human wickedness exerted against him, of hate, jealousy, ingratitude and even betrayal. Do these Ziphites not make us think of Judas selling his Master? Yes, Jesus, the rejected King, knew even more than David this outpouring of evil against Him, "such contradiction of sinners against himself" (Heb. 12:3). His infinitely sensitive heart suffered this in the deepest possible way.

What David experienced after this, we can learn from certain psalms composed in the Judaean desert (Ps. 54, Ps. 63 etc.). Jonathan's visit encourages him and leads his thoughts on to the future. But the faithful friend "went to his house" (cf. John 7:53), whilst David, a type of One greater than himself, continues his pathway of rejection with those who have left all to follow him.

David and his companions have found shelter in other caves: the strongholds of En-gedi. Hebrews 11:38 speaks to us of these men of faith "of whom the world was not worthy; they wandered in deserts, and in mountains, and in dens and caves of the earth." Then we see Saul, still breathing menaces and murder (like his namesake in Acts 9:1), who, while pursuing David, by chance goes into the cave where David is hiding. His young men immediately see this as the hand of God: "The LORD is giving you an opportunity to finish off your enemy and take his place on the throne." But David will not do this. He honours "the LORD's anointed" despite his wickedness (1 Peter 2:17). He is also putting into practice the exhortation in Romans 12:19 – "Dearly beloved, avenge not yourselves." David's nobility and meekness remind us of the One who did not take vengeance on His enemies but on the contrary prayed for them, "Father, forgive them" (Luke 23:34).

Confounded (see Ps. 35:4), outwardly humiliated, Saul has to recognize David's rights to the kingdom of Israel. Christ's enemies will themselves have to confess Him as "Lord, to the glory of God the Father" (Phil. 2:11; see also Isa. 49:7).

Samuel dies and with his death cease the prayers which he had faithfully sent up to God on behalf of the people (12:23). Moses and Samuel are two great examples of intercessors (Jer. 15:1). It is always a serious thing when God takes a man or woman of prayer, when a voice is stilled . . . perhaps after having prayed much for us. Nevertheless the Lord's intercession will not cease. "He ever liveth to make intercession" for us (Heb. 7:25).

David, the true king, the saviour of Israel, is there in the midst of his people like a faithful shepherd. He has watched over the flocks of the rich Nabal just as carefully as earlier he did with his own sheep. Now he sends his young men with a message of peace to this man's house (v. 6; cf. Luke 10:5). But Nabal does not know David and treats him with scorn (v. 10). He is like those Pharisees who said of Jesus: "As for this fellow, we know not whence he is" (John 9:29). Nabal rejects both the true king and his messengers. And this is also what the Lord declared to His disciples, "He that heareth you heareth me; and he that despiseth you despiseth me" (Luke 10:16).

"They rewarded me evil for good," David could say in Psalm 35:12. This is just what Nabal was doing. Saul had already done this as he himself realized in the preceding chapter, "Thou hast rewarded me good, whereas I have rewarded thee evil" (1 Sam. 24:17). But this time David does not return good. In a fit of anger, the offended captain girds on his sword for vengeance. He no longer resembles the perfect Model "who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously" (1 Peter 2:23).

In Nabal's house, wisdom and foolishness dwelt side by side. The foolishness was shown by the mouth of the unbelieving Nabal (whose name means fool). Now wisdom intervenes in her turn by means of the believing Abigail, a woman of good understanding (v. 3). With her presents, she comes to meet the one she recognizes as the LORD's anointed. She bows low, confesses her unworthiness and extols the present and future glories which her faith has discerned in God's king. We see that foolishness and unbelief go hand in hand just as also true wisdom is inseparable from faith.

Whilst Nabal feasts like a king (after having rejected and insulted the true king), God Himself smites him. We lose nothing by letting the Lord act for us.

Abigail, a woman of faith, stands out by her good understanding, her eagerness (she hastens: vv. 18, 23, 42), her humility and her devotedness. "When the LORD . . . shall have appointed thee ruler . . . remember thine handmaid," she had asked (vv. 30, 31; compare this with the request of the malefactor in Luke 23:42).

She receives a reply which exceeds all her hopes; David now makes her his wife. And without a single regret, this woman leaves her earthly riches in order to share the lot of the rejected king in caves and deserts. Previously married to a fool, she becomes the happy companion of the "beloved one", in his sufferings now, but also in his reign later. What a beautiful picture of the Church, the bride of Christ, sharing the position of her Lord, today unknown and rejected by the world as He is Himself; tomorrow coming to reign with Him in glory! "If we suffer, we shall also reign with him", we are reminded in 2 Tim. 2:12 (see also Rom. 8:17).

David's generosity in 1 Samuel 24 had finally seemed to touch Saul's heart. But alas, there was no evidence of true repentance! The cowardly denunciation of the Ziphites who are seeking to ingratiate themselves with Saul, sends the wicked king into the country against the one who will one day take his place. Psalm 54, written at this time, allows us to judge how distressing this infamous act of the Ziphites was for David. He begs for God's help against the violent men who are seeking to kill him; they have not set God before them (Ps. 54:3) but David calls on Him. In response to his prayer, God protects His anointed and provides a further opportunity for him to show the purity of his intentions towards Saul. A nocturnal expedition puts into David's hands the spear, with which on two occasions the criminal king had tried to slay him. One word would have sufficed – Abishai is waiting. But yet again mercy stays his hand.

Is this not just how our perfect Model acted? (See for example Luke 9:54). He put into practice that which He had previously taught His disciples: "Love your enemies, do good to them which hate you . . . Be ye therefore merciful . . . judge not . . . condemn not" (Luke 6:27, 36, 37). Should we not still more put into practice these words of the Lord Jesus!

It is perhaps difficult for us to understand Saul's character. How can we reconcile these regrets, promises and shows of affection with the renewed relentlessness with which he pursues David to destroy him? We should never confuse faith with sentimentality. The latter is capable of turning on copious tears, of repeating without true conviction, "I have sinned," (1 Sam. 15:30; 1 Sam. 26:21) and also of entering into the most solemn contracts. But the conscience is not touched and the proof is that the fruits do not last. Saul is a superficial man, capable of plenty of emotion but without the strength to put his good resolutions into effect because he has no faith.

What dignity David preserves despite his humiliation. Harried like "a partridge in the mountains", everything shows that he is nevertheless master of the situation. He reproves Abner and asks Saul searching questions to which he can give no answer (v. 18).

Our hearts are again drawn back to the One who, after having been humiliated, scorned and rejected, will be "exalted and extolled and be very high". And it is added "the kings shall shut their mouths at him". (Isa. 52:13-15).

The first visit of David to Gath to see Achish had resulted in complete embarrassment for him (1 Sam. 21:10-15). But in spite of that, he now goes back there because he is afraid of Saul. We can no longer recognize the man who, in the preceding chapter, even went down without fear into the middle of his adversary's camp to take the spear from Saul's bolster. And we can recognize even less the conqueror of Goliath in this man, who goes to seek refuge with the Philistines. Alas, does it not often happen that we can no longer be recognized as followers of Jesus? With His help, we have perhaps won some kind of victory. Like David we showed our trust in God, by the firm strength of our witness before men. Characteristics of grace could be seen in us. Then, all of a sudden, there is nothing left. We are found on the world's side, in league with the Lord's enemies.

Yes, David at Gath has forgotten the defeat of Goliath. Dear friends, let us never forget the cross. Like a barrier, it separates us from the world which crucified Jesus (read Gal. 6:14).

While David is at Gath in a dubious and dangerous position, Saul is in a much more terrible situation. Faced with the Philistines, who are gathering themselves together for another war, Saul's heart trembles because he has nothing left to rely on. Having abandoned the LORD, he has now been abandoned by Him. He turns all ways but it is a waste of time. God remains deaf! It is a solemn illustration of Proverbs 1:24-28. But let us remember that even a believer may not expect to know the Lord's will while his conscience is in a bad state.

Some people today still claim to be able to call up the spirits of the dead, and the devil uses them to lead poor, superstitious souls astray. They find themselves in communication not with the dead but, in fact, with demons.

Children of God, do not even be curious about these things. They are an abomination in God's eyes (Deut. 18:10-12; Lev. 19:31). Saul knew this; in better days, he had been careful to put them away out of Israel (v. 3). He is a fickle and carnal man, and in his confusion he resorts to this witch of Endor.

What a dreadful scene! The woman herself cries out with a loud voice (v. 12). For it is not as a consequence of her enchantments that Samuel appeared. Neither she nor her master, Satan, had the power to do this. It is the hand of God which, for a moment, opened the door of the resting place of the dead and made His servant Samuel appear on the scene. What the prophet has to say resembles the message which, when he was a small child, he was charged to give Eli (1 Sam. 3:11-13). It is a dreadful confirmation of the LORD's judgment. Only one more day and it is to be executed. The kingdom is to be removed from Saul and given to David. The king and his sons are to join Samuel in the place where the dead await the resurrection: to life or to judgment.

The end of this man, who had begun his reign with such promise, is very solemn. Dear friends, remember this well: people with the nicest characters, but who do not have the new life, are going to eternal punishment, just as surely as the most gross sinners. Jesus gives this new life to all who ask for it. Do you possess it?

As long as there was no open war between Israel and the Philistines, David's position with the foreigners could, strictly speaking, be excused because Saul's hatred had, in fact, driven him into exile. But now on the brink of battle, this situation becomes impossible and David ought to have realized this. But he carries on his double game, showing himself ready to take up arms against Israel on the Philistine side. But the LORD, in His mercy, uses the mistrust of the princes to snatch David, just in time, from the trap which he had made for himself.

Let us remember well that, for the Christian, the world is not only foreign but an enemy. Its advances and its compliments to us are no less dangerous – like those of Achish to David (vv. 6, 9) – than its manifestations of violence.

The man famous for having killed his 10,000 Philistines was able to forget his own victories. But his enemies, on the other hand, remember them with bitterness (v. 5; 1 Sam. 21:11). And when we forget the cross and our former testimony, the world will always point the finger at us and say, "Is he not the Christian who thought he was better than us?"

God did not allow David to take part in the battle against Saul whom he had twice spared so generously, nor against Jonathan his friend, nor against Israel, over whom he had been called to reign.

But although he was kept from this, he now has to undergo discipline, as must every disobedient servant. This discipline is the disaster which he finds when he returns to Ziklag. What a tragedy this is for his men, but particularly for their leader. Those most dear to him have disappeared. He does not know whether they are dead or only prisoners. David has lost everything. Worse than that – exiled from Israel, pursued by Saul, rejected by his false friends the Philistines, his true friends who have been faithful companions from the beginning, now turn against him and speak of stoning him. He has nothing left . . . but . . . nevertheless – God remains! And we read these remarkable words, "David encouraged himself in the LORD his God" (v. 6). No longer able to count on anything or anybody, he understands what the hymn means, "Thou alone remainest when all else is gone". Then with this strength which he again found in his God, David sets out resolutely to pursue the plundering Amalekites.

The poor Egyptian slave, abandoned by his master, whom David welcomes and refreshes with food, reminds us of the condition of the lost sinner. When Satan has left him in a state of total weakness and moral death, Jesus, like the good Samaritan, gives him life as well as strength and the ability to serve Him.

Guided by this lad, David and his men fall without warning on the Amalekites, who are busy celebrating their victory. And God allows them to recover all that had been stolen from them and to take possession of a lot of booty. This is divine mercy and they all must profit, even those who 'tarried by the stuff"! Such is the answer of David to his selfish and jealous companions. And is it not equally the teaching of the gospel? The workman at the eleventh hour will receive as much as his friends who have worked from the morning, in spite of their resentment, because he has business with a master who is full of kindness (Matt. 20:14-15). Do not let us think, for example, that an infirm or sick believer will be less favoured in the day of Christ because he is apparently not "in the front line". We are not able to judge the service of other Christians nor to estimate their reward. The Lord has prepared it for them in accordance with His perfect love.

While the events of ch. 30 are taking place, the battle between Israel and the Philistines has begun. It soon turns to the Philistines' advantage as they have at their disposal a corps of archers so that the Israelites, shot at from a distance, are unable to use their weapons. Then suddenly all is lost for Saul. And, in contrast with David in the preceding chapter (v. 6), God is not with him either. The only tragic way out he can see is to take his own life. Judas is to do the same thing. But Saul is like many other poor people whose despair has driven them to suicide, rather than into the arms of the Lord. In wanting to escape from dishonour on earth, Saul only precipitates himself more quickly into eternal misery. Poor man! He had had the kingdom and all that one could wish for in this world. But what good is that for someone who has lost his own soul? (Mark 8:36).

The men of Jabesh-gilead, a town bound by ties of blood to the tribe of Benjamin (Judges 21:14), show their gratitude towards Saul because he had once delivered them (1 Sam.11).

Now all the old order of things is put on one side to make room for the king God has chosen — David, a picture of Christ coming to reign in glory.

The incident of Ziklag left David humbled, aware of his frailty, but it also re-established him in happy relationship with the LORD. In this way he was prepared for his reign, upon which the second book of Samuel now opens.

The man who brings to David the news of Saul's death is, in his own eyes, "thinking to have brought good tidings" (2 Sam. 4:10). For David did it not represent the death of his enemy and the opportunity to ascend the throne? But this man does not know the one to whom he is speaking. In the heart of the "beloved" of the LORD grace is shining, accompanied by unselfishness, love for his people and respect for divine order. How could he rejoice when Israel was defeated and their prince dishonoured before the LORD's enemies?

David interrogates the newcomer. "From whence comest thou?" The man reveals that he also belongs to Israel's enemies, and to some of the worst: he is an Amalekite! In trying to deceive David by his deceitful report, he has only succeeded in deceiving himself (see Prov. 11:18). He would have liked the new king to have received the crown from his hand. In that respect he resembles the great Enemy who tried to persuade Jesus — but with no better success — to accept all the kingdoms of the world, and the glory of them (Matt. 4:8-10).

Far from rejoicing over the misfortune which has overtaken his rival and his persecutor, David composes a moving lament on the theme of his death. This "Song of the Bow" (see margin in some A.V. editions) celebrates Saul's human qualities: his strength, his generosity, his popularity. And, covering up the king's wickedness from which moreover he had suffered so greatly, David would in the same way hide the defeat which would elicit both joy and scorn on the part of the LORD's enemies. "Tell it not in Gath . . . " (v. 20).

We need to be taught, just as Judah did (v. 18), the lessons of this Song of the Bow: to grieve over the misfortunes of others; to look for the good points in those we do not like; to hold back from repeating what we may know that is unpleasant about somebody; above all to cover up our brothers' and sisters' faults in view of the testimony of God's people to the world (1 Peter 4:8).

Then David's heart, moved by grief, is expressed on the subject of his friend Jonathan. Wonderful love, charming to behold, and what is more a pale type of the love of Jesus; unfathomable love from which nothing – not even death – will ever be able to separate us (Rom. 8:38-39).

David had not consulted God before he escaped into the land of the Philistines (1 Sam. 27:1), and that had led him into trouble. But this bitter experience was not without benefit. He now enquires of the LORD on two occasions. We can never insist too much on this fundamental rule of the Christian life: dependence. It is an obligation, but also the source of our strength and of our safety.

Hebron, to which God brings His anointed, is a place that speaks of death. The sepulchres of the patriarchs were there. Christ, God's beloved One, the true David, before officially taking up His kingdom, went into death in obedience to God. And this is also the place to which He leads His own. The Christian is dead with Christ.

David does not forget the inhabitants of Jabesh-gilead who had shown kindness to Saul. Will the Lord forget the small mercies He has allowed us to exercise? (Heb. 6:10).

David's sovereignty was to be established only gradually. For the time being only Judah recognised him. The rest of the people remained under the sway of Ish-bosheth, son of Saul, supported by Abner, the former captain of Saul's host.

Up to the end of ch. 4 we read of the conflict between David and Ish-bosheth or rather between their respective generals, Joab and Abner. It is a prestige contest, each of these proud men wishing to be first. It is to finish in the murder of Abner, then in that of Ish-bosheth. These sad circumstances, amounting to civil war, are used by the LORD to establish, little by little, the reign of His king.

Violence and the spirit of vengeance are given free rein. Near the pool of Gibeon the trial of strength begins like a game. They only want to find out who are the most skilled and the strongest. But from pride to murder, see what a small step it is. Excitement leads to loss of self-control, and the criminal act is performed before the outcome can be realised. The twenty-four luckless young men fall down together, each thrust through by his opponent.

Notice that David stands aside from the contests that Joab claims to carry on in his name. We are becoming acquainted with this character, a cunning and unscrupulous man, who defends David's cause because this will bring him personal gain.

While all this has been going on, David has been waiting patiently in Hebron for the LORD Himself to establish him as king over all Israel. Thus Jesus, now in heaven, waits for God to give Him His universal kingdom.

For Israel, the opening of ch. 5 is a milestone in their history. It is marked by the transfer of David's throne to Jerusalem, which city is henceforth to occupy such an important place in the nation's history and in God's purposes. But within the city walls, upon Mount Zion, was a citadel which was virtually impregnable, held by the Jebusites since the days of Joshua. In spite of the boasting of its occupants, David takes it. However, he here forgets the grace which so often characterised him, in that he denies to the lame and the blind access to the house of God. What a contrast with the Lord who received in the temple precisely these same blind and lame and healed them (Matt. 21:14); what a contrast also with the man who "made a great supper" (God Himself), who, to fill His house, compels these unfortunate people (representing you and me) to take their place at the banquet of grace (Luke 14:21-23).

We have admired the qualities of faith and dependence displayed by David in so many situations (and once more in our vv. 19 and 23 to fight against the Philistines). Unfortunately his family life falls far short of this high level. Notwithstanding one of the LORD's ordinances specifically addressed to kings (Deut. 17:17), David takes many wives, first at Hebron, then at Jerusalem. If he had had only the faithful Abigail for a wife (her name means the father's joy, and she is a type of the Church), we should not come across three names which were to become the source of so much grief to him: Amnon, Absalom and Adonijah (2 Sam. 3:2-4).

War against the Philistines can be victoriously resumed, following the LORD's instructions. Before the second battle David could have said to himself, "Let us do as we did the first time, as that worked out all right!" On the contrary, you will notice that he enquires afresh of the LORD. And it is just as well that he does, because the reply is quite different. So let us distrust our own wisdom; let us ask the Lord for His direction and we too shall be able to win the victories God has prepared for us.

David's first thought, on the inauguration of his reign, is for the Ark of the LORD. He mobilises thirty thousand men, Israel's elite, not this time for battle, but to escort the Ark in a worthy manner up to Jerusalem. Never can we render too high honour to the person of the Lord Jesus. Only we must render this homage, this worship, to Him with intelligence and with obedience. According to the divine order, the Ark should have been carried on the shoulders (Lev. 7:9), but David and the people failed to take account of this. In their opinion a new cart, like the one employed by the ignorant Philistines, would serve the purpose much better. Was it not more practical than transport on foot? And here is Uzzah struck dead! Consternation! We would not have considered him so guilty. But indeed he is! God would make us understand, ourselves as well as David, what a serious matter it is to replace His teaching with our own good intentions and arrangements, particularly where worship is concerned.

Distressing breakdown of this fine ceremony! David, at the same time upset and frightened, diverts the Ark and so loses a blessing, which was enjoyed instead by the family of Obed-Edom.

The Ark remained for three months in Obed-Edom's house, bringing blessing to this man and to his family: a striking type of the Lord Jesus as present in the believer's home. This did not pass unnoticed (v. 12). If we habitually live close to the Lord, those who know us will not fail to take note of it. They themselves will want to enjoy the blessings which He bestows on us.

Now David, who has learnt his lesson from God, acts in accordance with His mind: the Ark is carried by the Levites, who have sanctified themselves, and he himself divests himself of his royal majesty and expresses his joy by dancing before it. The Gospel shows us, not now the Ark, but Jesus in person making His entry into this same city of Jerusalem, accompanied by joyful acclamation (Matt. 21:9).

After six paces, the sacrifices were offered. We are reminded of the Christian's walk and worship. Both provoke the scorn of unbelievers of whom Michal is a sad example. The world appreciates pomp and display. But the believer is happy to humble himself, to be "yet more vile" (v. 22), so that eyes are turned away from him and directed upon Jesus alone (cf. John 3:30).

"When a man's ways please the LORD, he maketh even his enemies to be at peace with him" (Prov. 16:7). This word is now proved true for David. Since he lives in a fine house of cedar, he has scruples about letting the Ark dwell in a mere tent. Noble sentiment on his part! Those of us who enjoy a settled and comfortable life should never forget that our Master passed through this world as a divine wayfarer, having nowhere to lay His head.

David proposes to build a house worthy of the LORD. But listen to the way the LORD replies, in effect, by the mouth of Nathan, "I have willingly taken the character of a wayfarer in order to share by grace the lot of my people, and the time of my rest has not yet come. But what you yourself cannot do, one of your descendants will accomplish."

He is referring first to Solomon, son of David, who was to build the temple. But v. 14, quoted in Hebrews 1:5, shows that this King, Son of David, is prophetically Jesus, the Son of God. Of Him alone can it be stated that His kingdom shall be established for ever. Personal blessings (vv. 8, 9) or collective blessings (v. 10), all have their source in this matchless Person.

It had been David's wish to do something for the LORD. But the divine answer was, "It is I who has done everything for thee". Such is the lesson that everyone must learn. God Himself has undertaken the full responsibility for our salvation, for our rest and for all that concerns our future (v. 19). Wonderful designs in which we had no hand! "How unsearchable are his judgments, and his ways past finding out!" (Rom. 11:33). Truly this is not "the manner of man"! (v. 19).

Then what remains for David to do? Simply to thank God. Into the divine presence the king comes, sits down and worships, just as the believer can do today in the assembly of the redeemed around the Lord, with the calm assurance that he has the right to be there and to be already in the enjoyment of divine rest. "Who am I, . . . and what is my house?" (v. 18). Neither David, the simple shepherd (v. 8), nor Israel, drawn out of Egypt (v. 6), have any merit of their own, any title to occupy such a position! Grace alone has brought David and his people hitherto (v. 18). And the king's prayer, expression of perfect communion, continues like this, ". . . do as thou hast said, and let thy name be magnified" (vv. 25, 26).

We would happily put Psalm 23 in his mouth at this particular moment, particularly vv. 5 and 6.

Strengthened by the LORD's promises, the new king makes sure of his throne by means of victories that will bring his enemies to submission. The first of these enemies are the Philistines. The whole of their country can at last be brought under control. The next to be subjugated is Moab, in partial fulfilment of Balaam's prophecy (Lev. 24:17). Hadadezer and the Syrians who come to succour him are vanquished in their turn. Finally Edom is enslaved, in accordance with a still more ancient prophecy, that of Isaac when blessing Jacob (Gen. 27:29; see also Gen. 25: 23). David here realises, in type, that which is written of the Lord Jesus, whose glorious kingdom will be established when all His enemies shall be made His footstool (see Ps. 110 – often quoted).

Now that peace is established and David's authority recognised both at home and abroad, the organisation of the kingdom is drawn up (vv. 15-18). The king is the centre, executing judgment and justice. Around him each in his place exercises those functions that are assigned to him. The priests are there, to maintain relationship with God. Safety, stability, justice and peace: glorious characteristics which will be, to a far more excellent degree, those of the kingdom yet to come!

Ch. 8 has set before us the glory of King David, but there is something else far surpassing it: it is his grace. He has learned it in God's school being himself its object. Can this indeed be the "manner of men" to receive at his court, at his table, the last representative of the rival line, his enemy's heir? (read 2 Sam. 4:4).

Definitely not! It is an instance of the "kindness of God". For David is not satisfied just to fulfil his promise to Jonathan and to Saul (1 Sam. 20: 14, 15; 1 Sam. 24: 21, 22); he causes this divine grace to overflow towards poor Mephibosheth, who is fully aware of his own unworthiness; and besides, was he not lame and on this account an object of the king's hatred? (2 Sam. 5:8). But notice the way in which he is sought out, called by his name, reassured, enriched, invited like a member of the family to the king's table, and finally adopted by him for the rest of his days. What a beautiful type of the work of Jesus on behalf of the sinner!

Mephibosheth will not cease to be a cripple. V. 13 repeats this intentionally. But when he is seated at the royal table this will not be visible. Is it not the same with the believer down here? His old nature is not taken from him, but while he stays in communion with the Lord, he can keep it out of sight.

Following Mephibosheth, who accepted the grace of the king, we have the story of those who do not understand it and are unwilling to receive it.

David showed kindness to Hanun in seeking to comfort him. Even so Jesus desires to reveal Himself today to men, as the One who has borne their griefs and carried their sorrows (Isa. 53:4). Can there be a greater outrage than to reject such love? How greatly David must have resented the insult offered to his servants! To how much greater a degree is the heart of the Saviour, so completely sensitive, wounded by the scorn of those who, day after day, reject the call of His love (John 5:40; Matt. 22:6).

There was still time for Hanun and his people to humble themselves, when they saw what a bad situation they had brought about. Abigail's experience gives us the assurance that the judgment deserved would have been turned aside (1 Sam. 25). Instead of that, the pride and blindness of the children of Ammon drives them to open warfare against the one who had wished them well. But for David it is the occasion of a new victory, still more glorious than that recorded in ch. 8 over Hadadezer and the Syrians who had now joined forces with the Ammonites.

One would prefer to dwell on the victories of ch. 10 and to draw a veil of silence over what now follows. For David here suffers, from the enemy of our souls, the most cruel defeat of his career. Moreover this sad incident stands in the Word of God as a solemn warning for each one of us. The most devout believer possesses a corrupt heart, wide open to all the lusts of the flesh, and he must keep watch over the entrances to this wicked heart, particularly by way of his eyes. This tragic story shows us a king becoming a slave: a slave to his desires, enmeshed in the relentless grasp of sin. Instead of being at the battlefront with his troops, David is at ease in Jerusalem, then strolling idly on his palace balcony. Idleness, laziness, let us never forget, multiply opportunities of stumbling for the child of God. Vigilance is inevitably relaxed in inactivity, and the devil, who never misses an opportunity, knows how to press the advantage. Let us be careful to fill our time with profitable activity.

David takes Uriah's wife and, to hide his sin, he commits a second sin in engineering, with Joab's complicity, the death of one of his most noble and dedicated soldiers.

"Thou shalt not covet thy neighbour's wife", said the Law. "Thou shalt not commit adultery". "Thou shalt not kill" (Ex. 20: 17, 14, 13). In Psalm 19:7 David declares, "The law of the LORD is perfect . . .". But he has transgressed three of the commandments in succession. However, his conscience still does not pull him up. The LORD has to send Nathan to him. The touching parable of the stolen ewe-lamb, so fitted to reach the heart of one who used to be a shepherd, brings home to David the horrible nature of his actions. But David does not at once realise its significance. He is without pity for the rich man. Are we not just like that? The mote in our brother's eye does not escape us (Matt. 7:3), whilst we do not even notice the beam that is in our own eye. So the finger of God solemnly designates him, "Thou art the man." Then all the sad business, so carefully hidden, is laid bare with no punches pulled: "Thou hast done this . . . and that!" Finally, to confound David's heart, God reminds him of all that His grace had done for him. Was that but little? David in 2 Samuel 7:19 had said the contrary. The more we have received, the less our lusts are to be excused. And we have received a great deal!

David's conscience, so long asleep, is now seized by a profound conviction of sin. He realises that his crime does not only involve Uriah and his wife; it is, in the first place, against the LORD.

The faults we commit against our brothers and sisters, our relatives or anyone else are first of all, we must understand, each one a sin against God. It is, therefore, not sufficient to put the matter right with the one to whom we have done wrong — when that is possible (David could not); we must also confess it to God.

This is what David does in Psalm 51, written in the moment of bitter distress (see also Ps. 32:5, 1-2). Truly God does not despise "a broken and a contrite heart" (Ps. 51:17). He pardons his poor servant; He pardons him completely. David is "whiter than snow" for he is in anticipation washed by the same precious blood of Jesus, shed for him, for you and for me. But what cannot be taken away are the consequences of the evil committed. These are very grievous. In the first place his little child must die. By this all will know that, whilst pardoning the sinner, God condemns the sin absolutely, even and especially when it is committed by one of His servants.

Corruption and violence: such are the titles that might be borne by chapters 11-13. Right from the beginning of Genesis, they are characteristic of the world. It is no different in our time. But what a terrible thing when the same characteristics are evident in the family of the man of God. David had given way to both forms of evil in taking Bath-Sheba and in ordering the death of her husband. Now they arise within his own household.

Amnon is dead. On the intervention of Joab, Absalom, the murderer of his brother, returns to Jerusalem. But there is no evidence on his part of regret, no self-humiliation. Cunning, pride, ambition, absence of godliness and of natural affection, these are what we find in this man, and his subsequent history will render the portrait still gloomier. Absalom is a man whose moral condition falls far short of matching his physical beauty. How could such a miserable individual be the son of the beloved king? Alas! He is nevertheless just that! We do not inherit our parents' faith; we need to possess it for ourselves. 2 Timothy 3:1-5 brings us the sad proof that there may also be Absaloms in Christian families!

No work of his conscience is evident in Absalom's attitude. His rebellion had been carefully prepared. Day after day he had presented himself at the city gate, there to meet those who had a matter to judge. He held out his hand to them, kissed them and asked them about the business for which they had come. Next he gave them to understand that his father was incapable of administering appropriate justice. He on the other hand, so he added, if he should have the power, would not fail to do justice to their cause.

To criticise one's parents, and to claim that one knows better than they, is always a very worrying symptom. Hypocrite and flatterer, Absalom nevertheless succeeded by this means to build up for himself a reputation throughout Israel of goodwill, amiability, uprightness, all at his father's expense. He "stole the hearts of the men of Israel" away from their true lord (v. 6). Are there not still today people (and things) apt to steal our hearts from the true David? Let us remember that these hearts belong to the Lord Jesus Christ. He has paid a price sufficiently great to possess them without reserve and without recall.

In vv. 7 to 12 we see Absalom covering his infamous action by a religious pretext, and formulating the plot calculated to place him upon the throne.

So long as all went well for the king and his court, it was impossible to distinguish between those who were truly loyal to David and those who remained with him merely for personal gain. Testing will now show what is in their hearts and will sort them out. Some follow Absalom (v. 13), others David (v. 18). Neutrality is no longer possible.

Have we ever thought what we would do if tomorrow Christians were to come under persecution, with imprisonment or death as the penalty, as they used to be in earlier times . . . and as they still are in some countries? We should know then if we really love the Lord Jesus and if we follow Him, not only when the way is easy, but equally when we must leave all and suffer all in order to dwell with Him.

Ittai was a stranger who had joined the king not long before. We have often seen new converts, coming from a background where there is but little light, but giving evidence of great faith and great devotion. Other Christians, by contrast, from whom we might expect a great deal because of their knowledge and upbringing, have given way when the time of testing, arrives. May we all be like Ittai the Gittite!

The griefs that David now has to suffer are the result of his own sins. They cannot therefore be compared with the sufferings of the Lord Jesus, which were all the consequences of our sins. Nevertheless, from certain aspects, they allow us the better to understand what our Saviour has undergone. See David, accompanied by a few faithful friends, ascending the Mount of Olives, weeping as he goes! Later on, at this same spot, in the Garden of Gethsemane, the Man of sorrows, in the agony of His conflict, offered up prayers and supplications with strong crying and tears, unto Him who was able to save Him from death (Heb. 5:7). It is here that the king learns of the treachery of Ahithophel, his familiar friend, his counsellor (but whose name means "brother of folly"!). It is there also that Judas stepped forward at the head of the soldiers and officers.

This, no doubt, is the moment when David's cry of distress in Psalm 55:13-14 was uttered, "But it was thou, a man mine equal, my guide, and mine acquaintance. We took sweet counsel together . . ." Think with what great distress the Lord must have asked His wicked disciple, "Friend, wherefore art thou come?" (Matt. 26:50).

Whilst David pursues his way of grief and rejection, a Benjaminite named Shimei takes advantage of it in a cowardly way to hurl stones at him and to overwhelm him with insults. Against the Lord Jesus it was not just one accuser but a whole pack of "dogs" (Ps. 22:16) which gathered around the cross and took advantage of His humiliation to mock Him, reviling Him and wagging their heads. Not only does He not answer them, but He turns more than ever towards His God (Ps. 22:9). And, in a lesser measure, this is also what David does in the face of unjust accusation. He calls upon Him who knows the truth (cf. Ps. 7 title and vv. 3, 4). Furthermore, he receives this new trial as coming from the divine hand, and accepts the unjust curse as a thing which God has judged to be necessary. He rebukes Abishai, whose burning zeal for vengeance was becoming evident. (v. 9 — as in 1 Samuel 26:8). This is also the way in which our Saviour acted so perfectly when, in the same garden in which we have already viewed Him, He was able to say to Peter, "Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?" (John 18:11).

Hushai had been sent back by David to Jerusalem in order to overthrow the advice given to Absalom by Ahithophel. And God, in answer to the king's prayer (2 Sam. 15:31), intervenes to make this strategy successful. It would seem that He could no longer in this day and age give His blessing to similar conduct, for the coming of the Lord Jesus has opened up for us an entirely new dimension of truth and righteousness according to God.

Hushai's counsel allowed David to be informed in time, to withdraw across the river and to prepare his defence.

We have not as yet noticed that all these events have a prophetic significance. They speak to us of a time yet to be, when a certain number of faithful men in Israel, a "remnant", will be persecuted and forced to flee, pursued by the enemies of Christ. These latter, the king and the false prophet (or Antichrist), prefigured by Absalom and his counsellor Ahithophel, will make war on the poor remnant whose distress the Psalms permit us to understand. But after a persecution of short duration, the two accomplices will come to a terrible and sudden end: the king (called the "Beast") and the false prophet will be the first men to be thrown alive into the lake of fire, which is the second death (Rev. 19: 20).

Psalms 3-7 relate to this gloomy page of David's history. Fleeing from Saul was as nothing compared with this flight from his own rebel son.

But if his heart is rent, his submission and his confidence remain unshakeable. Listen to these beautiful words, "But thou, O LORD, art a shield for me". While Ahithophel is proposing an ambush, to fall upon the king by night "while he is weary and weak-handed", to "make him afraid" (v. 2), what do we hear David declaring? "I laid me down and slept; I awaked; for the LORD sustained me. I will not be afraid of ten thousands of people . . ." (Ps. 3:3, 5-6).

See the devotion of those who have remained faithful to David. First there are these two young men, Ahimaaz and Jonathan, whose legs, and whose prompt action are useful in the king's service.

For our part, let us know how to grasp opportunities to help those around us whenever they arise. Indirectly such service is to the "King". At the end of the chapter we find further examples of various activities for the Lord and for His people: looking after the well-being and the comfort of those who are weary, showing hospitality . . .

Battle is about to be joined. But once again it amounts to civil war! And the poor king is in a tragic situation. Can he wish for victory when this must involve the defeat and the possible death of the son whom he has never ceased to love?

"Whatsoever a man soweth, that shall he also reap" (Gal. 6:7). The hour of solemn "reaping" has struck for the wretched Absalom. The terrifying statement of Proverbs 30:17 applies to him, "The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it." The fine head of hair which was Absalom's pride becomes the means of his destruction. The cruel Joab is the instrument by which God's judgment is accomplished; that does not, however, excuse him by any means. In spite of the king's orders, he is not afraid to commit this new murder in cold blood.

In rearing up a pillar to his own honour, Absalom had not envisaged that another monument would be erected "to his shame": this great heap of stones over the pit where his body was thrown (as for Achan —Joshua 7:26), a heap on which each man would cast his stone as a sign of contempt and of condemnation.

In the preceding chapter Ahimaaz had run in obedience and his service had been effective. Here his own will asserts itself: "Let me run", he insists (v. 23). In consequence his efforts are in vain, leading even to deceit. The same applies not only to our good legs, if we have such, but to all our faculties; either they are useful or they are not, according to whether we are or are not obedient to the Lord Jesus.

David's heart is not gladdened by the victory that has just been won. Of what importance to him is the throne, or yet his own life? Absalom is dead, and the painful news pierces the poor father's heart, as he feels his share of responsibility in the events that have just taken place. "Absalom, my son, my son!" There we have one of the most terrible cries of all Scripture, enough to make any Christian parent shudder – a cry without an echo, without hope, which expresses the awful certainty of final and eternal separation. Quite different was the death of Bathsheba's little child! David, instead of grieving, had then been able to state with the conviction of meeting at the resurrection, "I shall go to him . . ." (2 Sam. 12:23). But for Absalom, as for Judas, it would have been better had he not been born (Matt. 26:24).

Not all those who followed David did so by faith. Joab is an example of one who did not. For him it is only his own interests that count. He is without scruple, and does not stop short of crime if anyone obstructs his plans. The reproaches that he addresses to David are the more inappropriate in that it is he himself, who, by the murder of Absalom, is responsible for the poor king's grief. Nevertheless they help the king to control himself, so as to think rather of the interests of his people than of his own distress.

David's misfortunes have now borne fruit; the ordeal has brought him to know his God in a more real and intimate way. He has met with tribulation, distress, persecution . . . peril, sword. But all these things have been but so many opportunities the better to understand the inexhaustible resources of divine love (see Rom. 8:35).

On the part of the people, we now see strife (v. 9); with Judah there is a deplorable lack of devotion. But David acts in a spirit of grace. And hearts are turned towards him, just as in a future day they will submit to the Lord Jesus when, after His final victory over His enemies, He will appear to reign in glory.

We learn how the victorious David conducts himself towards those who have not followed him. Shimei, the accuser, comes to beg for the king's pardon. David grants it, although he may well doubt the sincerity of his repentance. Then it is Mephibosheth's turn; Ziba had accused him of hostility towards David (2 Sam. 16:3). To increase our own importance, do we not sometimes attribute bad motives to others and accuse them unjustly? This is slander (v. 27).

Mephibosheth showed his attachment to the true king in publicly observing mourning during his absence (v. 24). How could he have rejoiced whilst his lord and benefactor was denied and rejected? We are reminded of what Jesus said to His disciples when about to leave them, "A little while and ye shall not see me . . . ye shall be sorrowful, but your sorrow shall be turned into joy" (John 16:19-20 – see also Mark 2:20).

Mephibosheth's joy enables him to rise above all these wrongs. He has no regret in abandoning all his goods. The king's presence is enough for him (v. 30). What else does he need, since he eats at the king's table?

The end of 2 Samuel 17 portrays Barzillai as one of those devoted men who made use of the wealth he possessed for the good of the people. David did not forget it. The great King who is to come in His glory will likewise remember the "blessed of His Father". He will be able to say to them in the day of rewards, "I was an hungered and ye gave me meat . . ." (Matt. 25:34-35).

Full of consideration, Barzillai does not wish to be a burden to the king, but he entrusts to him Chimham his son. It is the dearest wish of Christian parents to see their children following the Lord, to be cared for and blessed by Him. David promises Barzillai, "Whatsoever thou shalt require of me, that will I do for thee" (v. 38; cf. John 14:14, where the Lord says to His own, "If ye shall ask anything in my name, I will do it").

David now re-crosses the Jordan. He will once more enjoy Canaan, a type of heaven, of which he had for a time been deprived on account of his sin. The child of God has the same experience. All sin deprives him of the present enjoyment of heaven, and he must needs retrace his steps, re-cross the Jordan (death), stop at Gilgal (self-judgment), in order to regain happy fellowship with the Lord.

At the end of 2 Samuel 19, we saw a confrontation developing between Judah and the tribes of Israel. Sheba, a new enemy, took advantage of it to lead the people in revolt (2 Sam. 20). This is how Satan makes the most of our quarrels and rejoices in the differences that crop up between God's children.

Sheba being dead, order is restored. The structure of the kingdom (see 2 Sam. 8:15-18) is then restated (2 Sam. 20:23-26), with this difference, that David's sons are no longer the principal officials. After the affair of Absalom, we can well understand why this is.

Our reading once again introduces a sad tale. Saul had violated the oath formerly sworn by Israel to the Gibeonites (Joshua 9:15). Long afterwards his crime is called to remembrance and expiation is demanded in accordance with Numbers 35:19. Time, make no mistake, does not efface the guilt of sins that have been committed; God always has them before Him. But, for the believer, the blood of Christ has entirely blotted out all our sins. Hanged on a tree (Acts 5:30; Acts 10:39), bearing the curse, Jesus has purged our sins, the Just for the unjust (1 Peter 3:18). To Him be our gratitude and our worship now and for ever!

Once again David honours the memory of Saul and of his descendants. He personally takes charge of their re-burial.

Then God recounts for us another glorious episode. Four formidable enemies, sons of the giant, appeared on the scene. They were struck down, one after the other, by David's companions. He himself set the example for his men as the first one to triumph over the original Goliath, the greatest and most dangerous of all the adversaries. He showed them what trust in God could achieve.

The great conflict of the cross is never to be repeated. Satan is vanquished. But if we are Christ's disciples, we also shall be faced with battles. Unlike David in this episode, our Lord is always with us and never grows weary. He will give us the victory, since it is for His name and for His glory that we strive — often by means of the simple, persevering prayer of faith. And those enemies, whose appearance is often so frightening and monstrous, will flee like a shadow before the all-prevailing name of Jesus, in which we take our stand. Do we know from experience the invincible power of this name of Jesus?

The king's last enemies have been wiped out. Like Israel after the Red Sea (v. 16 refers to it), like Deborah with Barak after their victory, and like Hannah after her prayer was granted, David can now celebrate the deliverance that the LORD has given him. He gives thanks to his Saviour in a song (v. 3). Do we also express our thankfulness in song? In meetings, or in the family circle it may well be so; but why should we not also do it when we are alone?

This song repeats a large part of Psalm 18. Like all the Psalms, it goes far beyond the experiences of the one who composed it. What are David's sufferings indeed compared to those of the Lord? What are the violence and wickedness of Saul in comparison with the hatred of Satan, "the strong man"? Satan tried to frighten Jesus by the prospect of God's wrath, then to entrap him in the "snares of death" (v. 6). But in Gethsemane Christ has been "heard for his piety" (Heb. 5:7 — JND trans.). Truly, God could not spare His Son the ordeal of the cross, nor "make this cup pass from Him". But He did nevertheless answer by delivering Him from His "strong enemy", the devil (v. 18) and by drawing Him (by resurrection) "out of many waters" (v. 17), out of those terrible "waves of death" (v. 5).

The deliverances that God gives us (beginning with our salvation) do not depend upon what we deserve, but only upon His grace. On the other hand, where His Son is concerned, such excellence was found in Him that God could not fail to deliver Him. Among all men, Christ is the only One who, if one may so say, deserved His resurrection. To those who beheld Jesus on the cross, His abandonment appeared to be a sign of God's disapproval. The mockers "wagged their heads": "Let him deliver him, seeing he delighted in him" (Ps. 22:8) or ". . . if he will have him" (Matt. 27:43). God has taken up this challenge in raising Jesus from the dead. And the Son, who knows His Father's heart, replies from the other side of death, "He delivered me, because he delighted in me" (v. 20).

There follow the marvellous reasons given to God by Jesus for finding His pleasure in Him: His righteousness and the purity of His actions (vv. 21, 25), His faithfulness (v. 22), His obedience (v. 23), His holiness (v. 24), His mercy (v. 26), His dependence (vv. 29, 30), His trust (v. 31); in short, His perfection (v. 24). Truly the Father's gaze could rest with total satisfaction upon "the upright man" (v. 26).

We have seen in this song of deliverance that which concerns David as well as the believer; then that which concerns Christ, of whom David is the type. It remains for us to consider God's side. "As for God, his way is perfect . . ." begins v. 31. Jesus wants us to know the Author of His deliverance (re-read 2 Sam. 22:17-18; also Ps. 40:2). Consider the first message He sent by Mary to His disciples just after His resurrection (cf. Ps. 22:22 and John 20:17). It is just as if He had said to them, "The Father who loves me, the mighty God who has delivered me, is become your Father and your God. He loves you also and, by His same great power, delivers you as He has delivered me from the power of Satan and of death. Everything that the name of Father means to me it will henceforth mean to you."

V. 33 and those following show us that God is in the same way mighty to uphold those who trust in Him, both in their walk and in their battles. In this way He led Jesus, the One who trusted Him completely.

The last part of the song opens up the future. It shows us what God will do finally to destroy Christ's enemies on this earth, to bring the nations under His sway and to establish Him at last as King over the whole universe.

David's life draws near to its close. His last inspired words are recorded for us. The "sweet psalmist of Israel" recalls the past: he knows that he has not directed his household in the way he should have done, but he rests entirely on the grace of God. His grace had prepared for Israel and for the world a glorious future, under the rule of Christ, the King of righteousness and of peace. He shall be as the light of the morning which breaks forth after the gloomy night, sweeping away the darkness that now reigns over the world. Under His rule, men will fear and serve God, producing fruit like that which grows on fertile and well-watered land.

Without waiting for the end of our life, it is necessary for us to take our bearings from time to time, like a navigator on a ship. The past: that is my sad story, but it is also the touching story of the Lord's grace towards me. The present is marked by two main duties: to obey the Lord and to trust in Him only. As to the future for believers, as we well know, it is the glory. Christ will share His glory with them, just as He said to His Father. (John 17:22).

We have here the roll of honour of the king's companions. In the past they have fought and suffered with him; now they also reign with him (2 Tim. 2:12). A glorious page where each name, each exploit, is faithfully placed on record! In the same way, nothing will be forgotten of all that the Lord has allowed us to do for Him. Has He not promised, "Whosoever shall give to drink unto one of these little ones a cup of cold water only . . . shall in no wise lose his reward" (Matt. 10:42). Think of the way in which the three valiant men set out for the well at Bethlehem; they risked their lives for a little fresh water! But the least desire of the captain they loved called, in their eyes, for such a sacrifice. "These things did these three mighty men" (v. 17). Are we ready for acts of devotion out of love for a greater Master?

The Lord assesses precisely the difficulties of whatever is done for Him: to kill a lion is in itself far from ordinary, but the snow made it far more difficult for the courageous Benaiah. Indeed, this bad weather is specially mentioned!

Then comes the list of the names of the heroes. They are all there; precious to the heart of the king, the faithful Uriah is among them (v. 39). On the other hand, despite all his activity, Joab's name is not included.

David commits a further sin: he proceeds to number the people. V. 1 seems to excuse him on the ground that it was the LORD who incited him to do it. But 1 Chronicles 21:1 reveals that Satan was the evil agent whom the LORD allowed to take action, so as to chastise Israel and afterwards to demonstrate His grace. The enemy only achieves his aims because of the king's pride, pride in ruling over a numerous nation and in commanding a powerful army. Pride leads us to assume self-importance, and to forget that it is only God's grace that has made us what we are and has given us what we possess. David in his happier days had recognised this fact: "Who am I, O LORD God?" and . . . what one nation in the earth is like thy people, even like Israel?" (2 Sam. 7:18, 23). Israel's glory was derived neither from its strength nor from the number of its warriors, as was the case with other nations. It was centred in the name of the LORD, whose people they were (see Ps. 20:7)!

Joab, although not a God-fearing man, sees more clearly than David and tries to dissuade him from his purpose. In vain! The census is taken; hardly are the figures announced but the king realises his folly. Despite his repentance, he is once again confronted with the "governmental dealings of God".

Divine chastisement is about to fall on the nation. The census of the warriors is hardly completed, when their count is already diminished by the pestilence. It is as if God said to David, "Mine is the prerogative to build up or to run down in three days this nation that it has taken you nearly ten months to count up."

David's reply to the difficult options set before him is beautiful: "Let us fall now into the hand of the LORD; for his mercies are great . . ." (v. 14). He knows the heart of God and, even under discipline, his confidence in divine love is not shaken. This trust will never be disappointed. Once again, man's sin is God's opportunity to show the marvellous resources of His mercy and of His forgiveness. "It is enough", He says, when the fruit He has been waiting for is produced in our hearts.

A sacrifice is offered, and the threshing floor of Araunah the Jebusite which the king purchased is later to become, as we shall presently see, the site for the temple.

David will not offer to the LORD burnt offerings of that which has cost him nothing (v. 24). Think of Mary's offering in the Gospels; she too wanted to bring to the One for whom she had supreme regard an ointment that was very costly (John 12:3).

David is now an old man. Wearied by a life of suffering and conflict, he still puts his trust in God, as expressed in his prayer in Psalm 71, "O God, thou hast taught me from my youth . . . Now also when I am old and grey-headed, O God, forsake me not" (vv. 17, 18 – see also v. 9). The LORD will answer him and will grant him His help in the last trial that awaits him.

After Absalom, another of his sons, Adonijah, appears on the scene conspiring to seize the throne. The sad end of his elder brother has taught him nothing. In a general sense, moreover, this young man's education had left much to be desired; his father had never corrected him or stood in his way. Adonijah, from his earliest childhood had always done whatever he wished: something new for our younger readers to think seriously about if they find their parents too strict! May they come to know that to be "chastened" in such a way, whether as a child, as a young man – or young girl – can save them from much more painful chastening in their adult years. This is how God always deals with His sons (Heb. 12:6). How often His wisdom and His love have prevented us from having our own way, for our immediate, and perhaps for our eternal good.

The celebrations at En-rogel are in full swing. The guests are gathered around Adonijah. The crafty Joab is there, as well as Abiathar, who has forgotten David's gracious word, "Abide thou with me . . ." (1 Sam. 22:23). The king's other sons, from opportunism or from spinelessness, have rallied to their brother's cause. The one exception is Solomon, who has not been invited; this for a good reason! Is he not the king God has chosen to succeed David? What would he be doing at this feast? But all this plot, so cunningly contrived, is brought to nought by a few faithful individuals who are in step with the will of God. When David is informed, he acts at once: Solomon now takes the throne, and all orders are issued to this effect.

Nowadays, in every department of life, man puts himself forward to promote his own glory. There is one thought that never occurs to him: to know God's will. But this divine will is to give the world the King whom He has appointed for it: Jesus Christ. That King is still today rejected and despised; He is not invited to the world's garish celebrations. Those who fear God have no place there either.

In accordance with David's instructions, an entirely different ceremony is now to be held. Surrounded by the rejoicing of the faithful people, young Solomon ascends the throne of his father. How great a contrast with Adonijah! The new king does not take action on his own account: he is made to mount the royal mule; he is led to Gihon, where he is anointed by Zadok amidst general rejoicing.

However at En-rogel the feasting is over. An unusual and persistent hubbub is coming from the town. Joab, experienced in military matters, hears it first and is worried. At that moment Jonathan appears, bringing the news. As far as he is concerned it is good news, for David has remained his lord the king. But what a disaster for Adonijah and his guests! All his conspiracy collapses in a moment and the conspirators are scattered in confusion. In terror Adonijah, the usurper, grasps the horns of the altar, and implores the king's pardon. A reprieve is granted to him; albeit the pride and wickedness of his heart have not been judged.

How foolish to stand in opposition to God and to His Anointed! Nevertheless it is what the Antichrist will soon be doing, but he will be destroyed in order to make way for Jesus Christ and His reign.

The last words of a father or mother to their children, from their death-bed, are always of great moment. Those of David to Solomon may be summarized in this way: "Keep the word of God". This was also the desire of the Lord Jesus as He was about to leave His own (John 14:23-24).

Then it is also necessary to speak of judgment. The reign of righteousness and peace cannot be established without it. Joab's crimes and Shimei's insults, long unpunished, must now be brought to remembrance. Then again, what Barzillai has done for the king and for his people must not be lost sight of.

Solomon, a type of Christ, the King of righteousness, will reward each man according to what his works have been, as the second part of this chapter shows us. The day in which the Lord will establish His kingdom in glory will also be one of retribution (Matt. 25:31). Some will be granted eternal life, others given over to eternal torment. Yes, there is a Judge, a judgment seat, a hell (Rev. 20:12-15), but there is also a "resurrection of life" for believers. That is what David is henceforth waiting for. As Acts 13:36 tells us: "David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers".

If tonight the Lord were to invite us, as He did Solomon, "Ask what you will and I will give it you", what would we answer Him? I am not sure that every one of us would have as our first wish to receive "an understanding heart". Fortune, success, amusements, travel, to own a fine car . . . such would be the wishes of most of the young people of this world. What are ours?

An understanding heart (or, as the margin gives it, a hearing heart), that is a request acceptable to God, and one it is always possible for Him to grant. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally . . . and it shall be given him" (James 1:5). This is not a prayer that can be prayed by someone who is already wise in his own eyes (Prov. 3:7). But Solomon does not have a high opinion of himself: "I am but a little child: I know not how to go out or come in" (v. 7). Notice that it is the heart here, not the head, that is to listen and understand. Love for the Lord is the key to true intelligence. Finally, let us think of our perfect Example, who declares through the prophet's voice, "The LORD God . . . wakeneth mine ear to hear as the learned." (Isa. 50:4).

In Israel the king was also the supreme judge, a type of Christ who will personally exercise both functions. The young king Solomon has that much greater need of divine wisdom for this double task: to rule and to judge the people. But God's promise is fulfilled without delay, and the famous verdict Solomon gives in the case of the two women makes him known in all Israel as having received "the wisdom of God . . . to do judgment" (v. 28). This was not the way in which Absalom had endeavoured to establish his reputation as a judge (2 Sam. 15:4). How could righteousness have reigned if this impious man, a rebel and a murderer, had succeeded in grasping the throne that God had destined for his young brother Solomon?

One man only has ever been wiser than Solomon. Consider Jesus, as a child "filled with wisdom", astonishing the doctors of the law by his understanding (Luke 2:40, 47); then in the course of His ministry answering each one according to the state of his heart, discerning the pitfalls prepared for Him, and confounding His adversaries. He is particularly to be admired in the incident in which He gives His judgment upon the woman taken in adultery: "He that is without sin among you, let him first cast a stone at her", he replies to her accusers (John 8:7). "What wisdom is this, which is given unto him?" they asked (Mark 6:2).

So the kingdom of Solomon is established on the firm foundations of peace and righteousness. It prefigures, as we have already seen, the happy time when not only Israel, but the whole world, will be set free from war and injustice. In fact, despite all his efforts, despite his technical and social progress, man does not by himself succeed in establishing this peace and righteousness, although all men are longing for it. Before it can happen, Satan must be bound and the Son of Man must assume universal dominion.

Consider the perfect order which obtains in the administration of the kingdom. Twelve officers, one for each month of the year, are responsible in rotation for the provision of victuals for the king's household. They remind us of that faithful and wise servant whom his lord has made ruler over his household to give them meat in due season (Matt. 24:45).

The Lord has allocated functions to His servants: pastors, teachers . . . who are in charge of the distribution of spiritual food to His own. But in a more general way, each believer must be a faithful steward, dealing responsibly with the "talents" his Master has entrusted to him for His own glory.

Note the connection between vv. 20 and 29. The people and the king's heart have a common dimension: that of the sand of the sea-shore. In other words, God has given to His anointed a heart large enough to encompass and to love all this great nation for which he is now responsible. Likewise, the Lord's love is great enough to embrace the whole company of those who belong to Him, and the multitude of them does not overwhelm it. Dear fellow-believer, He loves you as much as if you were the only redeemed one. We shall never come to the end of knowing and understanding "the love of Christ, which passeth knowledge" (Eph. 3:18-19).

This lovely representation of Christ's millennial reign evokes the rest that the whole creation will finally enjoy, after having so long groaned under the "bondage of corruption" (Rom. 8:19-22). Solomon spoke of beasts, of birds, of creeping things and of fishes. Christ, the "Son of Man", according to Psalm 8, "crowned with glory and honour", will exercise lordship over all the works of God's hand: "All sheep and oxen, yea, and the beasts of the field; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. O LORD our Lord, how excellent is thy name in all the earth!" (Ps. 8:5-9).

If David may be viewed as the king of grace, Solomon, his successor, appears as the king of glory. In God's purposes, glory follows grace without being separate from it. The believer, already in the enjoyment of grace, will receive glory also at the Lord's coming. Hiram, king of Tyre, had always loved David; at the accession of Solomon he has a share in the glory of the great king and receives plenteous provision for his own needs and for those of his people. In return for these benefits, he contributes towards the construction of the temple, which is the principal undertaking of Solomon's reign. For, now that the LORD has given rest to Israel, He can also be at rest Himself, and can exchange the traveller's tent for a durable dwelling. Solomon's temple will provide us with numerous illustrations of that which concerns God's relationship with His people, just as the tabernacle did beforehand. There will, however, be a number of differences. At this stage, we come upon the first difference: the tabernacle in the wilderness was set directly on the sand, whilst this house is to be unshakeable, founded upon great stones, costly stones. "His foundation is in the holy mountains" (Ps. 87:1).

It is not of boards, as in the tabernacle, but of stones that the new house is to be built — a beautiful picture of believers, those "lively stones" which are built up "a spiritual house" (1 Peter 2:5). V. 7 however, teaches us that the stones had been fully dressed before being transported. This world is "the quarry", from which the redeemed are first of all hewn, and in which they are the objects of patient toil on God's part, before being fit to be introduced into the glorious house. This is what is happening to us right now.

As well as the holy place and the most holy place, the temple had chambers built at its sides, such as were not found in the tabernacle. They were reserved for the priests: a picture of the "many mansions" prepared by the Lord in the Father's house, so as to be able to have His own with Himself. Stones dressed, chambers furnished! The Lord has prepared, and today is still preparing, His own to occupy a place in His Father's house. Such is the teaching of John 13; but He has also prepared the place for His own, as John 14 teaches us. Perfect labour of love of our Lord Jesus!

The only Psalm that is attributed to Solomon begins like this, "Except the LORD build the house, they labour in vain that build it . . ." (Ps. 127:1). Note this happy frame of mind (and an indispensable one) on the part of the one who was to build the house of the LORD. It is equally necessary, whatever the enterprise may be to which we set our hand, to be sure before we begin that the Lord is with us to act and to bless. This is particularly applicable in the case of those who are thinking of setting up a home.

Space does not allow us to speak in detail of this marvellous house. It comprised, as did the tabernacle but double in size, a holy place, and a most holy place called the oracle, in which two large cherubim spread their wings. The veil which separated them is not mentioned here; on the other hand, the text speaks of carved doors of olive wood. In addition to the stones, the materials used were: cedar wood, symbol of durability and of majesty, and the pure gold of divine righteousness, with which every part was entirely covered. Wonderful spectacle, is it not, confirming the words of Psalm 29:9, ". . . and in his temple doth every one say, Glory!" (JND).

Solomon showed great zeal in the construction of the temple. It took him seven years, as against the forty-six years it took Herod to re-build it (John 2:20).

Now the king is busy with his own house, but without displaying the same urgency: it takes him thirteen years. We should learn to do first, to do well, to do zealously, whatever the Lord has given us to undertake for Him, before getting on with our own business.

A wise architect, Solomon builds three more houses after the temple: his own (v. 1); the house of the forest of Lebanon, with its porch (vv. 2-7); finally that for his wife, Pharaoh's daughter (v. 8). Each of them speaks to us of a particular aspect of God's relationships with men. If the temple is a picture of the Father's house, Solomon's personal dwelling suggests rather "the Son's house", otherwise called the Church or the Assembly (Heb. 3:6). The house of the forest of Lebanon speaks of the future place which Christ, King of Glory, will occupy in relation to Israel. There the throne of judgment is to be found. Finally, the house for Pharaoh's daughter calls to mind His position as King over all the nations of the world.

For the fabrication of the tabernacle and of the items it contained, the LORD had designated Bezaleel, a skilled craftsman, filled "with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship . . ." (Ex. 31:2-3). For the manufacture of the objects of brass (or rather bronze), Solomon calls upon Hiram, king of Tyre, also a workman "filled with wisdom, and understanding, and cunning to work all works in brass" (v. 14). May we also possess similar spiritual qualities; then the Lord will be able to use us to do all kinds of tasks, for there is no shortage of such.

Hiram's first project is the casting of the two brazen pillars with their splendid chapiters. We are reminded of the Lord's promise to the church at Philadelphia, "Him that overcometh will I make a pillar in the temple of my God . . .". "Thou hast a little strength . . . " is what He said to those believers (Rev. 3:12, 8). But the names of these pillars, Jachin and Boaz, respectively signify, "He will establish", and "In Him is strength". Precious answer to the present condition of the redeemed: little strength on earth! stability and strength for ever in the heaven of glory which the temple represents!

Hiram is a type of the Holy Spirit, "the divine Workman", occupied in preparing everything down here – and in particular the hearts of believers – in view of the glory of God. The sea, immense bowl some fifteen feet in diameter, would serve for the priests to wash, whilst the ten lavers, resting on their ten bases, were used for washing the offerings (2 Chron. 4:6).

From v. 48 onwards, we have a list of the articles of gold fashioned by Solomon. But he, afterwards bringing in the holy things of David his father (v. 51), reminds us of Jesus the Son, having the charge of that which belongs to the Father. "The Father loveth the Son, and hath given all things into his hand" (John 3: 35; John 17:10). Notice at the same time that, contrary to what happened for the tabernacle (Ex. 35:21-29), there is no statement here of what the people gave. We understand the reason for this: in heaven, nothing can enter of that which comes from man. Everything there is divine; all is the exclusive and perfect work of the Father, of the Son, of the Holy Spirit. The three Persons who were together engaged in the first creation, are also concerned together with the glory to come and with the new creation.

His house being ready, God is going to take up residence in it. Solomon assembles the princes of the people, and the priests bring in the ark of the covenant into the oracle of the house. Precious ark! It was a type of Christ; it had known the people's weariness and sustained their conflict. It had gone down for them into the river of death. Now it comes into its resting place. But something will always call to mind the desert path: the staves remain visible. Although henceforth not in use, the staves were not drawn out of their rings. "And the staves were long, so that the ends of the staves were seen . . ." (v. 8, JND).

Amid the splendour of heaven, we shall contemplate Jesus in His beauty. But upon His Person we shall see that which profoundly touches our hearts: the indelible marks of His sufferings on the cross. Like the staves of the ark, they will remain in the heavenly glory as an everlasting witness to His divine love. How beautiful also are the Saviour's feet, which grew weary in the paths of this world to seek us (Isa. 52:7), before being pierced on the cross, when He let Himself be nailed there to save us! On these holy feet Mary's homage had already been poured out, in that blessed Bethany home, which was filled with the odour of the ointment. Foretaste of the Father's House which will be for ever filled with glory!

King Solomon now speaks. Taking the place of Aaron's descendant, he himself fills the office of priest because he is a type of Christ, King and Priest. He recalls the past: Egypt, the grace shown to David, the covenant and the promises.

Four hundred and eighty years earlier, on the shore of the Red Sea, the Israelites had sung the song of deliverance: "He is my God, and I will prepare him an habitation . . . Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation . . . Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established." (Ex. 15: 2, 13, 17). Nearly five centuries have been necessary for these words to reach their fulfilment. The passage of time takes nothing away from the reality of God's promises (cf. 2 Peter 3:4). In the same way, Solomon is happy to repeat, "The LORD God . . . hath with his hand fulfilled it . . . hath performed his word that he spake" (vv. 15, 20).

"Thou hast said, My name shall be there" (v. 29). Once again we may recall the promise of the Lord Jesus, "Where two or three are gathered together in my name, there am I in the midst of them" (Matt. 18:20).

At the beginning of his prayer, Solomon extolled the faithfulness, the mercy (v. 23) and the greatness of the LORD (v. 27). Now he recognises what the people are capable of, and what the consequences of their sins may be. Our thoughts turn from Solomon to Christ, the great High Priest. He knows full well the weaknesses of the hearts of His own, and calls upon God before Satan sifts them, praying that their faith may not fail. This He did for Peter before his denial (Luke 22:32) . . . and how many times also for each one of us in the hour of temptation, without our knowing. Truly God knows the heart of man (v. 39; see Jer. 17:9-10). And where has this heart, "deceitful above all things and desperately wicked", displayed the full extent of its treachery? In what circumstances has Christ known its ultimate depravity? Is it not at the cross, where the hostility of man was totally expressed against Himself (Ps. 22:16)? But this crime, the greatest of all Israel's sins, will itself also be pardoned when the repentant nation turns with "grace and supplication ", no longer towards "this house", but towards "him whom they pierced" (Zech. 12:10).

In order to intercede, it is not enough to know the weakness of the human heart (v. 46). It is also necessary, like Solomon in this instance, to have confidence in the compassion of God's heart. If Jesus, our High Priest and Advocate, knows only too well the heart of man, He also knows that of His Father. But His desire is that we should go to Him so as to have personal experience of it (cf. John 10:17; John 16:27).

"Hear and forgive"! Our chapter teaches us that in truth we can go to God in every circumstance. There was room at the Lord's feet for the worst sinners (Luke 7:37). Today still, faithful to His promise, He does not cast out him that comes to Him (John 6:37).

Sin is the chain by which even a believer can be held captive in "the land of the enemy" (v. 46). God is ready to deliver him from it. However the road to pardon necessarily passes through confession. "I acknowledged my sin unto thee . . . and thou forgavest the iniquity of my sin" (Ps. 32:5).

God hears: He forgives. Yes, He can pardon all because Jesus has atoned for all. "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9).

The king has come to the end of the long prayer he has made on his knees (v. 54). We trust that this is a posture familiar to each one of our readers. To kneel down for at least a moment every day and to address God (aloud for preference, when this is possible, to avoid being distracted), there is nothing more precious nor more effective. And even if we afterwards forget what we have prayed for, our words stay "nigh unto the LORD our God day and night" (v. 59). Finally it is said that He maintains the cause . . . of His people . . . at all times, as the matter shall require. We may count on God to uphold our cause, according to each day's need. He knows that if He were to give us everything right away, all at the same time, we should rely upon those provisions for the days to come, and would cease to count on Himself alone. This is why He orders our affairs one day at a time ("the matter of a day in its day", end of v. 59 (JND), and Jesus similarly teaches us, "Sufficient unto the day is the evil thereof" (Matt. 6:34).

This dedication ceremony (or inauguration) of the temple takes place at the time of the great annual Feast of Tabernacles, in the seventh month. It concludes with sacrifices and with rejoicing such as we find in Deuteronomy 16:15.

The work undertaken by Solomon is finished. V. 1 points out that he has taken pleasure in its achievement. Does he not teach us a lesson? Let us take pleasure in doing whatever the Lord asks of us, because it is He who asks it! Now the LORD gives His answer to the king's prayer. The house in which His glory is to dwell is to be His prime motive for blessing Israel, for hearing and for forgiving. In the Christian era, it is with the name of Jesus that God links His own glory and the granting of the prayers addressed to Him (John 14:13-14). For it was in Jesus, and no longer in a temple, that God came to dwell in our midst (John 1:14; Col. 1:19; Col. 2:9; 1 Tim. 3:16). Are not the Father's eyes and the Father's heart always set upon this perfect Man (cf. v. 3). And we can at any time speak to Him in the name of Jesus for the granting of our prayers; "Behold, O God our shield, and look upon the face of thine anointed" (Ps. 84:9).

The Lord then brings before Solomon and before the people their own responsibility. His presence in their midst demands strict separation from evil on their part; otherwise this privilege will be taken from them, and Israel as a nation will be cut off.

It was a serious error on Solomon's part to give to the king of Tyre towns which formed part of the land of Israel. Similarly it can happen to us that we abandon part of our heritage for the world's benefit. Take for example the way in which we spend the Lord's Day. Do we perhaps stay away from a meeting to please a friend or a relative? We can be sure that such concessions are a loss to both parties. How can we possibly bring anyone else to seek out divine truth and to realise Christian privileges unless we ourselves demonstrate that we value them? Look at Hiram! He does not even appreciate Solomon's gesture.

The end of the chapter shows us the king, as a wise administrator, strengthening and organising his kingdom. He is on the one hand maintaining his relationship with the LORD (v. 25), and on the other hand with the various peoples and countries on his borders. For the first time since the days of Joshua, all the Canaanites are brought into subjection. We remember that they are a type of the enemies of our souls. Are my soul's enemies at liberty, or rather have I found in Christ the strength to bring them under control?

The Lord called this scene to mind when speaking to the Pharisees, to give emphasis to their unbelief: "The queen of the south . . . came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here" (Matt. 12:42). The Son of God, the King of Glory, is here in type before our eyes. And He teaches us how He receives whoever comes to Him. It is neither the glory nor the riches of the great king which draws this noble visitor to his court. She has heard of the wisdom of Solomon in connection with the name of the LORD, and, wishing to make her own assessment of it, she comes to commune with him "of all that was in her heart". Let us not be satisfied to have heard of the Lord Jesus. Let us go to Him! Let us put our own thoughts aside and bring Him all our difficulties, all that with which our hearts may be weighed down. Then we shall have the personal experience of His greatness and of His power, of His riches and of His wisdom, but also of His marvellous love. He is ready to give us all that we wish for, all we ask for from Him (v. 13; John 15:7).

The sight of the great king, Solomon, arrayed in his costly and magnificent robes, seated upon his throne, made of ivory and gold, must have been a magnificent spectacle. And yet the Lord Jesus, calling on us to consider the lilies of the field, affirms that "Solomon in all his glory was not arrayed like one of these" (Matt. 6:29). We can be sure that the finest of the works of man will never match up to the most modest of those of the Creator.

Psalm 72, composed "for Solomon", describes this reign of righteousness (vv. 1-4), of peace (v. 7), of power (vv. 8-11), of mercy (vv. 12-14), of prosperity (v. 16) and of blessing (v. 17). "The kings of Sheba and Seba shall offer gifts . . . and to him shall be given of the gold of Sheba" (vv. 10 and 15). In this tenth chapter, many details are given to illustrate the wealth, the wisdom, and the power of this son of David reigning in righteousness at Jerusalem. But we understand that here also there is portrayed in type One "greater than Solomon". Centre of glory, prosperity and blessing for all nations, this brilliant reign is but a pale reflection of the future universal dominion of our Lord Jesus Christ.

Until now we have hardly seen a shadow cast across the brilliance of this exceptional reign. But lo and behold, ch. 11 begins with a "but", which suddenly unveils, beneath the brilliant exterior previously described, a moral condition of the most distressing kind. Transgressing the law in two respects, the king "multiplied wives to himself", and strange wives at that (Deut. 17:17 and Deut. 7:3), who, in his old age, turned away his heart. Had he not asked for and obtained a wise heart, an understanding heart? No doubt he had sensed the need of such in order to lead others, but not to direct his own way. This heart, large "as the sand that is on the sea shore" (1 Kings 4:39), that the LORD gave to the king to enable him to love all his great people, he had not guarded, nor watched over what entered it. A thousand strange wives had found room there, with their idols. Solomon stands condemned by his own words. "Keep thy heart with all diligence; for out of it are the issues of life" (Prov. 4:23). This is what he taught other people . . . but neglected to do himself (see Rom. 2:21 and 1 Cor. 9:27). He did not pay attention either to his father's warning (1 Kings 2:3) or to the twice repeated warning of the LORD (vv. 9, 10).

When it comes to man and his responsibility, we find total failure every time. Solomon's history demonstrates this better perhaps than any other. He was the wisest, the richest, the most powerful under the sun. He built for God a majestic temple, a matchless enterprise. But the higher a man has been placed, the more resounding his fall. A godly man who allows himself a lapse gives to such a lapse all the weight of his piety. Consider the example that this erring king gave to all Israel; let us draw from it the lesson that applies in our own lives. When our walk is not in conformity with our position, we constitute a stumbling-block for others.

God raises up adversaries against Solomon in his old age. First, from outside his kingdom, Hadad and Rezon; then, even from within, Jeroboam. But we do not see the king turning to the LORD and saying to Him, "Hear and forgive". Yet was not this the way that he had traced out in his prayer, for those who would be confronted by enemies as a consequence of their sins?

In the same way that God had acted in preparing David while Saul was still alive, He now raises up Jeroboam during Solomon's lifetime. Then just as Saul did beforehand, Solomon seeks to take the life of the one the LORD intended to succeed him (v. 40). But note the contrast between Jeroboam, who lifts up his hand against the king (v. 26), and David, who refuses to do so; between Jeroboam, who flees into Egypt, and there learns idolatry, and David who hides in the wilderness.

David had begun his life well, had continued it badly but then ended it well. Solomon began well, continued well but finished his career badly. We find a contrasting example in Jacob, whose days were "few and evil" (Gen. 47:9), but whose end was strikingly beautiful (Heb. 11:21).

This attempt to murder is the last recorded act on Solomon's part! Then he sleeps with his fathers. He had had a "time to be born". According to his own statement there now comes for him the "time to die" (Ecc. 3:2). Dear reader, you do not know when your time will come. But what you must realise is that the time we now live is equally the time to believe, and the time to live for Christ.

Rehoboam succeeds his father. The latter had once posed the question, "The man that shall be after me . . . who knoweth whether he shall be a wise man or a fool?" (Ecc. 2:18-19). Three days are enough for poor Rehoboam to provide the answer. The son of the wisest of men is lacking in wisdom. We do not see him asking the LORD for a wise heart, like his father did. In his youth, at the age when one should normally be learning, he derived no profit from the wise teaching contained in the book of Proverbs, written by Solomon. Yet this is how that book begins, "My son, hear the instruction of thy father . . ." (Prov. 1:8). The result is that, at the age of forty years, at the time to assume responsibility, he entirely lacked experience, good sense, and above all, humility. He despises the counsel of the old men, preferring to follow the imprudent advice of the young men. Many young people are more ready to listen to those of their own age than to their parents, or to older persons. A very dangerous tendency! We see the consequences here. But God makes use of Rehoboam's lack of wisdom, and also of the people's failure, to accomplish what He had determined against David's house.

As a result of Rehoboam's intransigence, ten tribes separated themselves. Jeroboam becomes their king. As for Solomon's descendants, they retain only the tribes of Judah and Benjamin. From now on we shall follow the history of the two kingdoms in parallel. Until the end of the second book of Kings, the kingdom of Israel will have prominence (the ten tribes), whereas the second book of Chronicles will take up the account of the kingdom of Judah.

With one short sentence, God puts a stop to the civil war that was about to take place, "This thing is from me" (v. 24). A short sentence that is important to us as well! Does a difficulty or an obstacle stand in the way of our plans? Listen carefully! Without doubt we shall hear the same voice saying to us, "This thing is from me!"

After this Jeroboam's first actions are recounted. He sets up two golden calves (compare his words in v. 28 with those of Aaron in Ex. 32:4). These are the essential elements of a worship totally invented by man. But self-will is nowhere so reprehensible as where religion is concerned. And in reign after reign we hear reference to this sin of Jeroboam.

On the day "which he had devised of his own heart" (1 Kings 12:33), Jeroboam celebrates a feast at Bethel in honour of his golden calf. But someone comes and disturbs the ceremony. He is a man of God who arrives from Judah with a message of the most solemn kind, "O altar, altar, thus saith the LORD!" The altar is rent; the rebellious king is smitten, and then cured by the power of God. The prophet had received the order to return as soon as his mission was accomplished. To rest, to eat and drink in the territory of these disobedient tribes, would have been a contradiction of the words of judgment that he had pronounced. Likewise we are not able to show fellowship with religious organisations that are not in submission to Scripture.

The old prophet, whose sons appear to have been present at the feast of the golden calf, had no business to be found at Bethel. For this reason, although living in the town where there was this service to be undertaken, he had not been charged by the Lord with it. But by inviting the man of God from Judah to his house, the old man was justifying his false position and strengthening his own reputation. On his side, if the prophet from Judah had exercised more urgency in leaving the district, he would not have been overtaken (v. 14).

It is the turn of the man of God from Judah to hear a word of judgment. He has lacked strength of character, and the results are tragic.

To allow oneself to be led astray is a danger specially applicable to young people who are by nature readily influenced. Notice that the devil does not only make use of vulgar enticements to turn a Christian aside from the path of obedience! He knows how to make use of means that appear most respectable so as to convince him. All appearances were in favour of this aged prophet who claimed to have received the word of the LORD through an angel. But could God contradict Himself? So far as we are concerned, let us rely solely on what He says to us in the Bible, then we shall not go astray (see Gal. 1:8-9).

For this man of God, death is the result of his failure. His body is not eaten by the lion, evident proof that he has been smitten by God. And what a punishment for the old prophet! He has been a stumbling-block to the one whom he called his brother (v. 30) but towards whom he had in no way acted as a brother! To lead others into disobedience is no less serious than to disobey oneself, for then we do wrong both to God and to the one we lead astray.

Jeroboam persevered in his sinful path, despite the solemn warning God gave him at Bethel. Now the LORD speaks a second time to him, through the illness of his son Abijah. We notice that the king does not dream of seeking help from his golden calf, which he recognises to be totally powerless. He turns to Ahijah, the prophet who had previously told him he would be king. Has he then turned on his tracks? Alas, not so! The deception he employs in complicity with his wife proves that there is no true humiliation in his heart. But how foolish to think that God can be deceived by a disguise! The queen finds herself unmasked when she has hardly crossed the threshold. Instead of acceptable words such as Jeroboam had previously heard from the mouth of the man of God, it is a frightening message that his unfortunate wife must now bring back to him, at the very moment that the young Abijah dies. We perhaps ask ourselves why the LORD did not justly allow this child to live, having found "some good thing" in him (v. 13). Precisely because He wanted to take him out of such bad surroundings and bring him into His presence – how incomparably better! (Isa. 57:1-2).

Rehoboam reigns at the same time as Jeroboam. Although his kingdom is the smaller, it comprises the better part. Its capital is still Jerusalem, where is found the temple, the LORD's holy habitation and gathering point for all Israel. Rehoboam himself is the son of David, his lawful descendant. Alas! With all these privileges, see how far God's people have fallen so few years after the glorious days of ch. 8 (1 Kings 8:65-66)! Just as weeds can, in so short a time, infest the most beautiful garden, the idolatry introduced by Solomon has invaded the whole of the country. But this is not all! Rehoboam is not watchful and the enemy takes advantage of it. The poor king suffers the loss both of all his treasures and of all that protected him (the shields). Solemn warning for every one of us! If we do not keep watch over our hearts, the enemy will soon have sown the seeds of various idols. Then, when these have grown, he will have no difficulty in taking away our most precious treasures, which it may be our parents, or grandparents, have left in trust to us: Christ and His Word.

Abijam succeeds Rehoboam and the three years of his reign are enough to demonstrate that he continues in all the sins practised by his father.

After Abijam, his son Asa takes his place on the throne of Judah. His is a long reign, standing in contrast to the two which preceded it! Asa does "that which was right in the eyes of the LORD" (v. 11). And doing what is right consists first in taking away, removing, destroying and burning – an attitude so much more courageous and difficult in that it involves standing against his own grandmother, Maachah, an idolatress! We know the Lord's words, "He that loveth father or mother more than me is not worthy of me" (Matt. 10:37). Since the time of Asa there are numerous young converts who have had to take, and must still take, a stand against their own family! How privileged, on the other hand, are those who have parents who encourage them and show them an example. Think about this young king, whose father, grandfather and grandmother had only given him a bad example! Sad to relate, the end of Asa's reign does not match up to its commencement; instead of seeking help against Baasha from the LORD, he puts his reliance on Benhadad. The second book of Chronicles (2 Chron. 16) will allow us to return in more detail to this reign and to the lessons it involves for us.

Our reading takes us back forty years to consider the kingdom of Israel, whilst Asa is reigning over Judah. In contrast with this last king, Nadab, the son of Jeroboam, walks during his short reign "in the way of his father, and in his sin wherewith he made Israel to sin" (v. 26). This sin consists of the false religion instituted by Jeroboam to divert the people from the place chosen by the LORD (Deut. 12:5-6). In Christendom there exists, as previously in Israel, a great number of people who, whilst belonging to God's people, have been turned aside from the only centre, which is Jesus. They have been taught various religious forms which are not in accordance with God's Word.

Nadab, with all Jeroboam's family, suffers the terrible fate pronounced by Ahijah. But Baasha, who executes this sentence and succeeds Nadab, also succeeds him in his sinful pathway. But the same pathway ends in the same manner! The LORD announces it to Baasha by the mouth of the prophet Jehu, who, not lacking courage, presents himself before the wicked king with solemn words. Have not we ourselves been exalted out of the dust and set among princes? (v. 2; 1 Samuel 2:8). For this reason we should carefully examine the road we are following and where it is leading (Prov. 16:25).

Elah, the son of Baasha, reigns over Israel for two years. The only act he is reported to have performed is this, He was in Tirzah, drinking himself drunk . . ." (v. 9). This king is ruled by one passion, slavery to alcohol, just as millions of unfortunate people are today. Man believes he can control his fellow men, when he is not even capable of mastering the passions of his own heart. The book of Proverbs contains the words of a young king named Lemuel. He remembers what his mother taught him, "It is not for kings, O Lemuel, it is not for kings to drink wine" (Prov. 31:4 – see also Prov. 23:20, 31-32 and Eph. 5:18). In an instant Elah, without waking up, passes from drunkenness to death. Similarly the men of this world seek oblivion in the pleasures of sin, then without being prepared for it, find themselves suddenly pitched into a lost eternity.

Seven days suffice for Zimri, the murderer of Elah, to show that he is walking in the way of Jeroboam! His end is no less terrible; he commits suicide! Then Omri takes power, builds Samaria, but does worse than his predecessors. What thick darkness has fallen on this kingdom of Israel!

Ahab, the son of Omri, whose reign is to occupy us up to the end of the first book of Kings, again goes beyond the sins of the former kings. For the worship of Baal is officially introduced into Israel through his wife, the abominable Jezebel. This is also the point in time when Jericho is rebuilt, which, being a provocation to the LORD, receives the punishment pronounced by Joshua! (Joshua 6:26). Then, in order to speak to the conscience of the king and the people, God raises up a prophet: Elijah! This man feels that a trial is needed first, to bring Israel to a condition to receive the divine Word. Accordingly he prays "earnestly" that it should not rain (James 5:17). Then, certain of the LORD's answer, he presents himself before Ahab with authority to declare it to him. When we have asked God for something, in faith and according to His will, we should act with the full assurance of its fulfilment. Notice the expression, "The LORD . . . before whom I stand". To stand in reverence before God, in His light, always ready to receive His instructions, this is the attitude of the servant. It was that of Jesus in Psalm 16:8. Then God hides Elijah and cares for him in a miraculous way by the brook Cherith.

Elijah was not dependent upon the brook, nor upon the ravens, but upon the word of the One who had said, "I have commanded the ravens to feed thee there". Also, when the brook dries up, he is not left unprovided for and receives a new message, "I have commanded a widow woman there to sustain thee" (v. 9). This widow is reduced to the most extreme poverty, but what does this matter to Elijah, since the LORD has said, "there"! This woman of faith, whom the Lord quoted to the inhabitants of Nazareth to make them ashamed (Luke 4:25-26), has an extraordinary experience. When God asks a service (here that of feeding His prophet), He gives at the same time all that is necessary to perform it. Only we must be ready to do first, without arguing, what He has required from us. This is what the little cake teaches us, proof of this woman's faith and "firstfruits" of a divine abundance for that household.

Then the poor widow has a second experience still more extraordinary: that of the death and resurrection of her son. Our thoughts are lifted afresh from the prophet to the Lord Jesus, raising the dead. Did He not also, one day, restore an only son to his widowed mother (Luke 7:11-15)?

The LORD, who three years earlier had said to Elijah, "Get thee hence . . . hide thyself" (1 Kings 17:3), now orders him, "Go, shew thyself unto Ahab". The prophet is just as ready to obey in this case as in the other — an example to us who would perhaps tend, according to our nature, to show ourselves or to hide ourselves when God asks from us just the opposite!

What was Ahab doing during the terrible drought? We see him taking more care of his horses and of his mules than of the wretched state of his people. Obadiah, the governor of his house, who fears the LORD greatly, does not have the courage to separate from his ungodly master. He would have had to renounce his earthly advantage and perhaps have risked his life. Alas! like Obadiah, many Christians are not ready to separate from the world so as to please the Lord, because such a choice would cost them too much!

Obadiah is filled with fear when he is called upon to tell Ahab that he has met Elijah. He willingly takes pride in what he has done for the hundred prophets, but when it is a matter of accomplishing the simple service Elijah has asked of him, poor Obadiah lacks that which shines out in the humble widow of Sarepta: simple confidence in the word of the LORD.

During the time that drought and famine were raging, Ahab did his utmost to find the prophet, whom he considers to be responsible for Israel's distress.

"Art thou he", he asks him, when at last he finds him, "that troubleth Israel?" How irresponsible! "It is thyself", replies Elijah, "with thy family, who hast brought about this punishment by your sins".

The people of this world reason like Ahab . . . and perhaps we ourselves do so at times! When God sends us a trial, we hasten to accuse other people and to hold them responsible for what happens to us, rather than examine ourselves personally.

At Elijah's request, the king assembles all Israel with the false prophets upon mount Carmel. The time has come to speak resolutely to the people and to confront them with the challenge, "How long halt ye between two opinions?" Much later, Jesus spoke to the multitudes of Israel in similar vein, upon another mountain, "No man can serve two masters . . ." (Matt. 6:24).

To the reader who has not yet made the choice, we affectionately repeat Elijah's question, "How long halt ye between two opinions?" . . . between the two masters?

Faced with the challenge, the prophets of Baal have vainly persisted in their incantations and their frenzied dances. Their god has remained deaf, and for a very good reason! Then Elijah begins his preparations with a calmness and an authority in marked contrast to all the previous excitement. He builds the altar with twelve stones, "according to the number of the tribes", so affirming the unity of the people. Despite the sad division into two kingdoms, in God's eyes Israel is still one nation. The same applies today to the Lord's Church. Divided as it is into so many denominations, God recognises only one Church, composed of all believers. We should view it like this also.

When all is ready for the burnt offering, Elijah calls upon God, "O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again" (v. 37). God answers His servant, not only by sending the fire, but in bringing back the hearts of the people to Himself.

Ahab witnesses this scene, followed by the death of his prophets, without seeming to be interested in anything else but eating and drinking, whilst on his part, the man of God again prays . . . and the heaven gave rain" (James 5:18).

Who would recognise the shining witness of the preceding chapter in this downcast man, fleeing from the threats of a woman? God does not give us this account so that we should judge His dear servant, but for our instruction. The most remarkable man fails miserably when he is left to his own resources (read Prov. 29:25). Elijah is left with nothing except despair. Yet see how God takes care of him. Precious thought: even when we may become depressed or irritated, His goodness towards us never ceases.

Elijah's legal outlook has taken him to Horeb (part of the Sinai range), the place where the Law had been given. "What doest thou here, Elijah?" the LORD asks him. Serious question for the one who had abandoned the people! But the prophet's reply only betrays his false position. He is there to accuse! Moses on the other hand had interceded for the people in this same place (Ex. 32:11), whereas Elijah "maketh intercession to God against Israel", as is sadly related in Romans 11:2.

Let us remember this well: to accuse (which can take the form of telling tales), is to do Satan's work (Rev. 12:10). To intercede is, on the contrary, to act like the Lord Jesus (Rom. 8:34).

Contrary to what Elijah thought the message God wanted Israel to hear was not that of judgment.

The LORD was neither in the wind, nor in the earthquake, nor in the fire. The "powerful" voice, "full of majesty" . . . the formidable voice of Psalm 29:3-9 subsides to give place to the "still, small voice" of grace. Just so, today is not the time of judgment for the world; it is the time of grace which pardons the sinner. God can awaken men by proofs of His power, but only the tender voice of grace is capable of touching their hearts. However, to receive it we must have a sense of our own unworthiness.

Because he was not capable of understanding this language, Elijah must be put aside and Elisha is called to fill his place. On the LORD's behalf, he will know how to make the people hear this voice of love.

Finally God teaches Elijah yet another lesson. He went up the mountain believing that he alone was faithful. He comes down having learnt that he was only one of the seven thousand men that God had preserved for Himself in Israel. If he himself had been unable to discover them, God on the other hand knew every one of them (see 2 Tim. 2:19).

The LORD had indicated to Elijah the successors both to Ben-hadad, king of Syria, and to Ahab, king of Israel (1 Kings 19:15-16). But these two personages are both still in power and ch. 20 recounts to us the confrontation that awaits them. It is just the same for this world: a stay of execution is granted to it, but this does not prevent men from acting, in their blindness, as if the future belonged to them. They forget that God has His own thoughts about the world, and He directs the course of history. While they are striving for supremacy, they have already been replaced in the counsels of God by the King He has designated: Jesus Christ. Like Elijah, believers know from the Word of God His thoughts about the world, and should not allow themselves to be disturbed by the happenings that agitate and disquiet mankind (Isa. 8:12-13).

Faced with the threatenings of Ben-hadad, Ahab was powerless. He makes us think of man in his sinful condition, at the mercy of his mighty enemy, the devil. Did not the devil strip Adam in the course of a few moments of all he possessed in Eden? But by God's grace, Satan, the strong man, has found in Christ One stronger than he, who has vanquished him and "divided his spoils" (Luke11:22).

Ben-hadad has not taken the LORD into account. While he is drinking with the thirty-two kings supporting him, the divine plan goes into action.

We may wonder why the LORD comes to the aid of the wicked Ahab, when that man never even calls on Him. But is it not simply the still, small voice of grace, which God was again trying? In delivering Ahab and his people, He proposes to show them that He is still the God of Israel, though they do not seek Him. To the Syrians, He would demonstrate that He is neither the God of the hills nor of the valleys, but "the Lord of heaven and earth" (Acts 17:24). Notice again two important details in v. 27: before going into battle the children of Israel are "victualled" (marginal reading). Do not imagine that we can confront our enemies without first having obtained our daily food in the pages of the Word. Then the small army of Israel must come to the realisation of being powerless, pitiful in their enemies' eyes, "like two little flocks of kids" in the face of the multitude which fills the country. God will always act in such a way that His deliverance may be attributed to Him, and may glorify Him. His power will be geared to our weakness (2 Cor. 12:9).

It is sad not to find on Ahab's part any sense of gratitude for the double victory the LORD has granted him. Unfortunately most people are like this! God's grace leaves them indifferent. In scorning it, they insult God and make their own sorrow. Christ has defeated for us an enemy infinitely more powerful and more cruel than Ben-hadad with his armies. Have we all thanked Him for this glorious deliverance?

Not only do we see Ahab failing to turn to the LORD, but he shows a culpable leniency in sparing the enemy of God and of His people. Worse than that, he calls him his brother! God intervenes and sends him another prophet, but this time the voice of grace gives place to the voice of judgment.

It sometimes happens that we forget, as Ahab did, that the world is at enmity with God and with His people. But mankind is divided into only two families: God's and the devil's (John 8:41-44). They cannot be mixed. If we are so blessed as to belong to the great family which has God as its Father, all God's children, but only they, are our brothers and sisters.

Ahab had come very close to being stripped of all he possessed by the king of Syria. Ungrateful to the LORD who had safeguarded all he had, he now, out of covetousness, tries in turn to strip his neighbour. Naboth, as a faithful Israelite, could not give up his inheritance, according to Leviticus 25:23. Do we show the same faithfulness, the same steadfastness, when faced with maintaining our spiritual inheritance, left to us perhaps by our parents? Yes, let us take care not to devalue the incomparable truths of the Bible entrusted to us (1 Tim. 6:20; 2 Tim. 1:14).

A coward, the wretched king allows his wife to take action, and, under the pretext of royal authority, the most appalling injustice is effected.

But Naboth is privileged to represent One greater than himself. In the parable in which the Lord Jesus presents Himself as heir to the vineyard, we hear the terrible words, "Come, let us kill him, and let us seize on his inheritance" (Matt. 21:38). The end of the same Gospel teaches us that two false witnesses also appeared before the Sanhedrin. There Jesus was accused of blasphemy by the rulers of the people (Matt. 26:60, 65-66), before being put to death "out of the city" (v. 13; Heb. 13:12).

Ahab is a typical example of the man who always wants what he has not got. A king loaded with riches, he was only interested in his neighbour's vineyard. Our natural hearts are perpetually dissatisfied, "but godliness with contentment is great gain", as Paul reminds Timothy (1 Tim. 6:6).

Lies and murder have given Ahab possession of the object of his desire. He rises up to go down and inspect his new property with a glad heart. But all his pleasure suddenly vanishes! Here is someone he knows only too well, waiting for him in Naboth's vineyard. It is Elijah! The LORD has charged him to announce to the king the frightful punishment that awaits him, a punishment that makes us think of the horrible end of the one who betrayed "innocent blood": the wretched Judas! (Acts 1:18).

At last, for the first time, Ahab gives evidence of humbling himself. He knows from the experience of his predecessors that the LORD's word always comes to pass. Does his action amount to "repentance to salvation" (2 Cor. 7:10)? Alas not, as the next part of his story will show us. It is always by its fruit that true conversion must be judged. However God, watching for any sign of his turning back, takes account of Ahab's attitude so as to defer his punishment (Ezek. 33:11).

Benhadad did not keep his word (1 Kings 20:34). He held on to Ramoth-gilead. Ahab has a scheme to retake it and makes known his proposal to an illustrious visitor staying with him: Jehoshaphat, king of Judah. What are our first thoughts about this visit? Does it not gladden our hearts to see friendship established between the sovereigns of these two kingdoms, in conflict for so long? It is one step towards union, an attitude much in vogue today in Christendom. In reality, in God's eyes, it amounts to unfaithfulness on Jehoshaphat's part. He was king at Jerusalem where the temple of the LORD was found. Ahab on the other hand was an idolater. "What agreement", asks the apostle, "hath the temple of God with idols?" (2 Cor. 6:16). How could the king of Judah so far forget himself as to say, "I am as thou art . . ."?

See how deeply poor Jehoshaphat lets himself become enmeshed. Ill at ease, he makes a few timid remarks to Ahab, but he has not the necessary energy to oppose his plans. He would have needed more courage to do that than to make war against the Syrians. Each one of us surely knows from experience that the most difficult action, demanding most courage, is often a simple refusal, a refusal to associate with evil (Ps. 1:1).

With one voice the four hundred prophets made their prediction in accordance with the king's wishes. What do they risk? If Ahab wins the war, their prediction will be confirmed. If he fails to return, he will not be able to reproach them. As against these lying prophets, a lone prophet of the LORD, the faithful Micaiah, courageously makes the truth known and must suffer for it. Like 1 Kings 18, this one warns us of a danger: that of judging anything as good or bad from the number of people who practise it. Men today, like Ahab, "after their own lusts heap to themselves teachers" (2 Tim. 4:3). They do not like, in particular, to hear about eternal judgment, and to reassure themselves they find preachers who promise them that in the end everything will work out all right. But sooner or later, God will confound all liars. His Word is truth. (John 17:17).

Jehoshaphat's lack of will-power all but cost him his life. He followed Ahab, afraid of upsetting him. Ahab in a cowardly manner thought to deflect the enemy's attention and efforts towards Jehoshaphat, but his ploy could not deceive the LORD, who had His eyes upon the one king to deliver him, and upon the other to bring to pass His infallible judgment (see Ps. 7:12-13).

Jehoshaphat's reign is recounted in greater detail in the second book of Chronicles. Here we will end, however, with a very instructive incident. Jehoshaphat had made ready a fleet to go to Ophir for gold. But God's hand stops him; his ships are destroyed. Is he going to persist? On the contrary, he submits. The king of Israel is ready to offer the help of his sailors, but this time he knows how to say "No"!

Have we not all had the experience of making great plans which have been brought to nothing in a single stroke by unexpected circumstances? Thus it was with Job who had to cry out, "My purposes are broken off, even the thoughts of my heart" (Job 17:11). To put a stop to these plans, God makes use of various means: bad weather, illness, lack of money, failure in examinations . . .! And that is always distressing. But instead of getting upset, or insisting in doing all we intended in spite of everything, let us find out whether our plans really had the Lord's approval. A broken spirit has more value in His eyes than broken ships.

The last paragraph brings us back to the court of Israel. There we see the new king Ahaziah serving Baal and bowing down before him. Such is the sad final note of the first book of Kings.

From the beginning of this book, we see the wretched Ahaziah taking yet a further step in idolatry. Falling ill, he sends messengers to consult Baal-zebub (lord of the flies, or of pollution). This is an action which is the more sinister because, behind the idol, it is Satan who is seeking to be worshipped — he whom the Jews will call Beelzebub, the prince of the devils (Matt. 12:24)! Then the end of Ahaziah is decreed by the LORD, and Elijah has the responsibility of conveying this to him, as he did formerly to his father. But, while a degree of humiliation followed in the case of Ahab, Ahaziah by contrast thinks only of seizing the person of the prophet, by violence if necessary. We think of the criminal deeds of another king, the wicked Herod, against John the Baptist (whom the Word of God often likens to Elijah – cf. their clothing, v. 8 and Mark 1:6). This open revolt against the LORD brings solemn chastisement immediately.

So Ahaziah surpasses his father in evil doing. He had before him only the sad example of his parents, Ahab and Jezebel. But what then are we to say of the young men and women brought up by godly parents and who, in spite of this privilege, have gone off after the idols of the world?

In his obstinacy, Ahaziah sent a second captain of fifty to bring Elijah. His summons is still more insolent. "Come down quickly!" It meets with the same terrible response.

At Carmel, the fire did not fall from heaven on those present at the scene but on the sacrifice. This is a picture of divine judgment falling on Christ in order to bring the hearts of His people back to God. But in our chapter, on this other mountain, the fire must descend in judgment on the rebellious men.

Jesus, the holy Victim, was alone in experiencing the heat of divine wrath. But, later on, those who have not believed will have to submit themselves to this inflexible wrath for all eternity (Rom. 1:18).

This day of judgment has not yet come. That is why, when the disciples James and John, having this incident in mind, propose that the Lord should cause fire to descend from heaven on a village of the Samaritans, He has to reprove them severely (Luke 9:52-56).

The captain of the third fifty is perhaps one of the 7000 of whom the LORD had spoken to the prophet. He speaks with respect, humility, and affection for his soldiers. Elijah will go with him to the king, but only to repeat word for word his original message, soon to be fulfilled by the death of Ahaziah.

While the taking up to heaven of Enoch is summarised in the Bible in only two verses (Gen. 5:24; Heb. 11:5), God permits us (as He did Elisha) to witness in detail the rapture of Elijah. Glorious event, which reminds us of two others – the one past, and the other yet to come! The past event is the ascension of the Lord to heaven. Like Elijah, Jesus trod the path of His people Israel, of which we have the various stages here in type – Gilgal, Bethel, Jericho and finally Jordan (cf. H. Rossier, Studies in 2 Kings, pp. 20-25). Just as Elisha refused to be separated from Elijah, the disciples were devoted to the Lord Jesus. "To whom shall we go?", Peter asked Him (John 6:68; John 11:16). And they were also the witnesses of His ascension (Acts 1:9). Then, in accordance with the promise He had made them, the Holy Spirit descended on them with power. This reminds us of the spirit of Elijah coming to rest on Elisha after the taking away of his master.

But this chapter also carries our thoughts on to an event yet to come: the rapture of all the redeemed "in the clouds, to meet the Lord in the air" (1 Thess. 4:17). Like Elijah, we are on our way, knowing what will happen to us. This hope should make our hearts rejoice!

The "sons" of the prophets were really their disciples, living together, instructed in the Word, and used by the LORD in His service. Those at Jericho, as was the case with Thomas later, cannot believe in the mysterious event which has just taken place.

Elisha at Jericho represents Christ come in grace into this world, a world stamped by death and barrenness. Life is brought into it by the purifying power of grace (the salt), contained and manifested in the new man (the new cruse). Every believer is called to be, in this same world, "a vessel unto honour, sanctified and meet for the Master's use" (2 Tim. 2:21).

The horrific scene which follows reminds us of the judgments which are prepared for mockers (Prov. 19:29). The young men of Bethel insulted the LORD Himself. "Go up, thou bald head": this was to challenge Elisha to be caught up like Elijah. The apostle Peter tells us that in the last days scoffers will come, walking after their own lusts and saying: Where is the promise of His coming? (2 Peter 3:3-4).

Then the bears came! The bear is associated in the Bible with the lion: Satan. How solemn this is! God will permit these children, who despise the Word, to become the prey of the world and of its Prince: a fate worse than death, since the salvation of the soul is concerned.

Jehoram, the brother of Ahaziah, becomes king over Israel. Although he too does what is evil in the sight of the LORD, some improvement is noted over the conduct of his father and mother. He officially renounces the worship of Baal.

The first verse of our book has already mentioned the rebellion of Moab. This proves the occasion for Jehoram to mount an offensive against this people, relying on his nearest allies: the king of Judah and the king of Edom. Alas! Jehoshaphat has not learnt the serious lesson of Ramoth-gilead. He gives the same reply to Jehoram's suggestion as formerly he had given Ahab (v. 7; 1 Kings 22:4).

The expedition is on the point of turning out badly. Jehoram blames the LORD, although he himself was responsible for the whole enterprise. Many people are like that. They accuse God for their misfortunes, instead of repenting. As for Jehoshaphat, he is in the end concerned about the Word of the LORD. Elisha is uneasy as he stands before the three kings, so wrongly associated. This reminds us of the unequal yoke with unbelievers, against which Christians are seriously warned (2 Cor. 6:14).

By the word of the LORD, Elisha makes known the means of deliverance. And, as always, faith is the means. Before they receive anything, they have to begin by digging ditches. The more they dig, the more water there will be. Now the water, let us notice, comes "in the morning at the time when the meat offering was offered." (v. 20). Was it not at Jerusalem, a long way from this country, that the sacrifice was offered? Yet it is in connection with this sacrifice that the water begins to flow. We understand what this signifies: all our blessings flow down as a result of the work of the Lord Jesus on the cross.

But the waters, which result in salvation for the armies of Israel, bring in their train the destruction of the Moabites. Similarly, the death of Jesus, the means of salvation for believers, is at the same time the judgment of the world (John 12:31-33).

Deceived by appearances, the Moabites are defeated, and their country ravaged. But what their king does – the horrible sacrifice of his eldest son – produces consternation in the camp of the victors. And finally the three armies separate without having achieved any real benefit for anyone through this expedition. Such will always be the result of what we undertake without God's approval.

Our chapter shows us Elisha, type of the Lord Jesus, as the source of blessing for two families. The first family is poor: a widow with two children, at the mercy of a pitiless creditor. But her faith tells her to whom to turn (Ps. 68:5) and she receives this merciful supply of oil as long as there are empty vessels to contain it.

We are sold by sin to Satan, the terrible creditor, and it is he who has thus acquired rights over us (Isa. 50:1). But there is one resource available: we can turn to the Lord. And we shall then receive divine power, according to the measure of our faith (the empty vessels), not only for the salvation of those we love, but also for daily Christian living (v. 7).

The second family is quite different. These are rich people: yet the man of God is received there with simplicity. He feels quite at home there, and his hosts are happy for him to be with them. A good example for us!

Does the Lord Jesus feel truly at home in our house, and also in our heart? Can we show Him everything, tell Him everything, confide in Him our secret desires? Though the prophet needed Gehazi to tell him, He knows these desires without needing anyone to tell Him. And He will grant them if these desires are according to His mind (Ps. 37:4).

The LORD gave a child to the godly Shunamite woman. But He wants to do something even more for her than this: He wants her to know His power to raise the dead. A new baby arriving in the family is a source of joy for the parents and also for the brothers and sisters. But the new birth of that child will have still greater value; the whole of heaven will rejoice in that event. This passing from death to life, which is called conversion, is surely the greatest of all miracles! Jesus still performs it in our homes, in our own days!

Let us think about the Saviour in the home of Martha at Bethany. He was welcomed there from time to time with respect and affection, just as Elisha was with the Shunamite. But it was necessary that the family should come to know Him by a new name: "the resurrection and the life" (John 11:25). Jesus was not there at the moment when grief struck them, and His delay in coming might well have been taken for indifference. But it was necessary that faith should be tested and in our story it is so with the Shunamite. "It is well", she can say against the face of all appearances. And as for us who complain about such little things, let us not forget in all our difficulties these little words of utmost confidence, "It is well"!

As we are reminded in Hebrews 11, the chapter of faith: "women received their dead raised to life again" (Heb. 11:35). That was the case with the widow of Sarepta, and now again with the happy Shunamite. But what a contrast with the scene at the grave of Lazarus, where a simple call from the Lord of life is sufficient to bring back to life a man who has been dead four days! Soon all the sleeping saints will hear "the assembling shout" of One who has vanquished death, and they will be raised in power (1 Thess. 4:16).

The incident of the wild gourds in the pot reminds us how man, sometimes with the best of intentions, only spoils what God wants to give him. Let us be on our guard, then, not to add anything to the Word, the food for our souls (Gal. 1:7-8). How many religious writings there are in which a little poison is to be found mixed in with divine truth!

The man of Baal-shalisha, whose sack of loaves and corn becomes the means for Elisha to feed a hundred men, brings to our mind again the Gospel scenes (Matt. 14:15-21; Matt. 15:32-38). But, there too, what a difference we see between the prophet and the One who makes the multitude sit down to be nourished in thousands by virtue of His own power (Ps. 132:15).

Here is Naaman, captain of the host of the king of Syria, a hero covered with glory and distinction in valour. And yet there is something which makes this great personage the most miserable of men: his fine uniform covers a body eaten up by leprosy. In just the same way the disease of sin has corrupted every human being, including the most distinguished.

Now in Naaman's house lived a young herald of good news. A little captive maid gives her simple testimony to the power of the man of God. One is never too young to be a witness for the Lord Jesus.

Naaman sets out and, after a diversion by the palace of king Jehoram, he receives the message from Elisha. And still today, God has a message for sinners. His written Word. Many do not believe that God speaks to them personally in this way, and do not accept the Bible as the Word of God. Many also find salvation too simple. The instruction given to Naaman is the same as that which Jesus gave to the man who was born blind: "Go and wash" (v. 10; John 9:7). God does not ask a man to do great things (v. 13), but only this: to own that he is "dead in trespasses and sins" (Eph. 2:1, 5; Col. 2:13). The great things God Himself has done for poor sinners.

The first thing that Naaman does after his healing is to go and thank the one who has been the instrument of it. It reminds us of one of the ten lepers cleansed by the Lord, who seeing "that he was healed, turned back and with a loud voice glorified God" (Luke 17:15). Now, remarkably so, this was also a stranger.

Naaman has to learn that salvation is absolutely free. So many people never get round to accepting this fact. This is the more understandable when they see some clergy receiving personal profit from absolution: that which is called "filthy lucre" (1 Tim. 3:8; Titus 1:7; 1 Peter 5:2). Gehazi makes us think of such. His conduct, so influenced by love of money, was prejudicial to Naaman's understanding of the free gift of God. The heart of the man of God, so concerned for the "new convert" has all the time been following the scene. The dishonest deed is denounced and the greedy wretch receives his punishment (cf. Acts 5:1-11). "Is it a time to receive money . . . garments, etc.?" asks Elisha whose whole fortune was the prophet's mantle. A serious question for each of us! As disciples of a Master who "became poor", on the eve of His return, it is not the time to enrich ourselves and to seek for ease down here! (see also James 5:3 end, and Hag. 1:6-7).

"The place where we dwell is too strait for us" the sons of the prophets declare to Elisha. That is what one sometimes hears said on the subject of Christianity. In the eyes of the world, the life of the Christian does indeed appear narrow: he deprives himself of so many things. If we should reason in this way, it is because our gaze is directed too low. Truly heaven in all its vast extent is before us.

The little incident which follows is moving in its simplicity. Elisha is as much concerned to restore a tool to the one who is using it as he is to restore a dead child to its mother by raising it to life. Just so do we see the Lord of glory washing the feet of His disciples, and preparing a meal for them (John 13:5; John 21:13). Nothing is too small for the Lord Jesus. Each one of us has surely experienced this already.

War now begins between Israel and the Syrians. But there is a third army nearby, the existence of which is known only to the prophet. These are the heavenly warriors: angels whom God has set like a wall of fire around His servant (see Ps. 34:7). Eyes of faith are needed to see them. Just as in the case of Elisha here, so Jesus in Gethsemane directed the thoughts of His disciple, Peter, to the twelve legions of angels which His Father would have made available to Him if He had wanted to ask for them (Matt. 26:53).

Three times in this chapter, in response to the prophet's prayer, eyes are opened (vv. 17, 20) or, on the contrary, blinded (v. 18). Let us ask God to open ours and let us not lose sight, as Elisha's servant did, of the divine power which is at our disposal. "I will lift up mine eyes unto the hills, from whence cometh my help" says the Psalmist (Ps. 121:1). Elijah had been a prophet only of judgment. Elisha by contrast has the privilege of using a still more effective weapon: grace. He shows mercy to his enemies, and overcomes evil with good. Our thoughts turn again to Jesus. He made apt use both of power and grace. After He had, by a word, caused those who came to arrest Him to fall to the ground, He healed the servant whose ear had been cut off by His impulsive disciple (John 18:6; Luke 22:51).

This great feast makes us think, moreover, of the "great supper" of grace (Luke 14:17). God has invited those who were His enemies to this.

Alas, the generous deed of Elisha is not repaid! The Syrians besiege Samaria, bringing about a famine with terrible consequences. But the LORD will justly make use of it to demonstrate at the same time His power and His grace.

The inhabitants of Samaria have been brought to the very depths of despair. Now is the time for God to act. On his part, Elisha, the prophet of grace, responds to the king's attempt to murder him by announcing deliverance. Salvation is still proclaimed today. But how many there are who, like the captain, respond to it by unbelief and scorn!

It is four lepers who are used to bring the tidings of this salvation (cf. 1 Cor. 1:28). Without any human intervention, the Syrian army was routed. The LORD alone won the victory. Thus it was at the cross, where Jesus triumphed alone over all our enemies. We were, like these poor lepers, sinners in a desperate situation, condemned to sure and eternal death. But this death is now destroyed for the believer. In its place he finds: life, peace, free and abundant spiritual riches for the present time, and an assured future. Such are the fruits of Christ's victory on the cross. The enemy has been totally defeated. And notice, it was only necessary to rise and go to take possession of these things (v. 5; cf. Luke 15:18). Have you done this? Or are you really still sitting "in darkness . . . in the region and shadow of death"? (Matt. 4:16).

"This day is a day of good tidings" (v. 9). Ah! if we know the good news of the gospel, let us not selfishly keep it to ourselves. Let us hasten to spread the happy message to those who are still in distress and do not know about the divine means of deliverance. "Behold, now is the day of salvation" (2 Cor. 6:2). Would we not be guilty if we kept silent? (see Ezek. 33:6). That is how their conscience speaks to the four lepers. And, without waiting for the morning, they hurry off to herald the news to the porters of the city. But listen to the arguments which greet them! The king and his servants hold a discussion, and review all possible explanations before accepting the simplest and most marvellous one: this deliverance is that which the prophet had previously foretold – it comes from the LORD. "O fools, and slow of heart to believe all that the prophets have spoken" the Lord Jesus could say in astonishment (Luke 24:25). Salvation was truly at the gate. But judgment was also there for the unbelieving captain. He alone did not taste of the plentiful spoil. The Word of the LORD was fulfilled to the letter. It is always so!

At the beginning of ch. 8 re-appear certain persons we have met before: the Shunamite woman, whom the LORD cared for during the famine; then Gehazi who appears to have prospered despite his leprosy (on the subject of which he maintains a discreet silence). We find him, in fact, at the royal court where God uses him to obtain justice for the Shunamite. Elisha's visit to Damascus and his encounter with Hazael are then related. The latter commits murder and thereby takes the throne of Syria in place of Benhadad. This man, a former witness of the cleansing of Naaman, dies a miserable death.

Finally, in vv. 16-29, we see the course of the kings of Israel and Judah going on together. Jehoram, the son of Jehoshaphat, is far from following the good example of his father. And we are given the reason for this: "for the daughter of Ahab was his wife" (v. 18). Notice yet once more how great is the influence of a wife or a husband on their spouse. Jehoram, king of Judah, is the brother of Joram, king of Israel, whom we know well. And in his turn his son Ahaziah becomes "son in law of the house of Ahab" (v. 27). These are fine alliances from the worldly angle, but in the eyes of the LORD they are serious infidelities. We shall see the tragic consequences of these unions.

A long time before, on mount Horeb, the LORD had designated Jehu to Elijah, as the successor to Ahab (1 Kings 19:16). But God never hurries when it is a question of judgment. It is only when all other resources of His grace are exhausted that He decides to act. Elisha is not the one himself to anoint this new king as the dispenser of justice, precisely because he is the prophet of grace. A young man from among the sons of the prophets is chosen for this task. This shows that even an important service may be entrusted by the Lord to a young man. The service in question was to present himself at the staff headquarters of the army of Israel, in the garrison at Ramoth-gilead, and to pour the royal anointing oil on the head of Jehu, who was probably the commander in chief. Was this not enough greatly to intimidate this young prophet? But when we obey God, we can count on His help in the most difficult situations. V. 7 shows us that God does not forget the sufferings of His own people. How much more reason for Him to remember the blood of His Son, put to death by guilty men.

Chosen by the LORD, acknowledged by his officers, the new king goes into action immediately, without wasting a moment.

Jehu is an astute man, and full of energy. His plan is no sooner worked out than it is carried into execution. Followed by a loyal band, he drives his chariot to his destination at Jezreel. We think, as we see him, of the Horseman, followed by the armies of heaven, going out to accomplish the judgment of "the fierceness and wrath of Almighty God". His Name is "The Word of God", and also "The King of kings and Lord of lords": in other words, Christ Himself. Then the time of grace will have come to an an end (Rev. 19:11-16)

"Is it peace?" asks Joram anxiously through his messengers and then again when he came face to face with the one sent to dispense justice upon him. Now what does the Bible say? "There is no peace . . . to the wicked" (Isa. 57:21). On the contrary, "when they shall say, Peace and safety; then sudden destruction cometh upon them" (1 Thess. 5:3). The moment has come for the ungodly king to render account. Grace had often been preached to him through Elisha. But the king remained deaf to his words. "Treason!" he cries. "Retribution!" he should rather have said, for it is the hand of God which pierces him to the heart and causes his body to be cast into this very field of Naboth where, in accordance with the infallible prophecy, the end of the bloodstained house of Ahab had come to pass.

After the death of Joram and that of his nephew Ahaziah, there still remains the most evil person of all the royal family: the queen mother, Jezebel. She had just had the news of her son's fate (since she calls Jehu the murderer of his master), but instead of mourning, in a last burst of vain glory, the old queen makes herself up, and paints her face. Then she places herself at the window to pour insults and scorn on the one who presents himself. At the call of Jehu, her own servants throw down the wretched woman, and in a few moments the dogs have left only her bleeding and unrecognizable remains. A horrible end for one who is to become in the Scriptures the personification of corrupt power in the Church! (Rev. 2:20).

The elders of Samaria and the chief men of Jezreel are quite ready to commit crimes to please the new monarch, just as happened before in the matter of Naboth. But the hand of the LORD was behind this cowardly deed, and we can be sure that none of those seventy sons of Ahab deserved to be spared. For, in accordance with Ezekiel 18:17, the son who has observed the commandments of the LORD "shall not die for the iniquity of his father, he shall surely live."

Continuing his mission of vengeance, Jehu meets a band of joyful young men who are going on their way completely carefree. They are the forty-two brothers (or cousins) of Ahaziah. Without any suspicion of what has just happened, they have come to pay a visit to the illustrious young people of the other royal family . . . precisely those whose seventy heads were, at this same moment, being piled up in two heaps at the gate of Jezreel! So be it then, they will meet them in death! Let us think of the great numbers of young men and women whose only idea is to enjoy life, forgetting that death can surprise them suddenly without their being prepared for it (Ecc. 11:9). Yes, how many of them have met with sudden death, for example in a road accident, while they were going after their pleasure.

Another very interesting encounter is that of Jehonadab, son of Rechab. He is a faithful man. Jeremiah 35 relates the history of his family. Jehu boasts to him of his zeal, and invites him to be present at the massacre of the priests of Baal. But the ruse he employs to accomplish this is in no way comparable with the scene at Carmel, which had resulted in the hearts of the people of Israel being turned back to the LORD (1 Kings 18).

In our consideration of Jehu as the executor of the vengeance of the LORD, we think of the King, of the strong Man (Christ) to whom Psalm 45 is addressed: "Thou lovest righteousness and hatest wickedness; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows . . ." (Ps. 45:7 – cf. 2 Kings 9:6)." "And in thy majesty ride prosperously . . . " (Ps. 45:4 – cf. 2 Kings 9:16). "Thy right hand shall teach thee terrible things. Thine arrows are sharp in the heart of the king's enemies" (Ps. 45:4-5 – cf. 2 Kings 9:24). And in consequence, the throne is conferred on Him, not for a limited time (four generations are granted to Jehu – v. 30), but "for ever and ever" (Ps. 45:6).

Alas, v. 31 underlines the complete contrast, and teaches us a solemn lesson: it is possible to exhibit great zeal for God, to do spectacular deeds which have all the appearance of faith, and with all that to be only seeking our own interests.

Ch. 11 takes us to the kingdom of Judah where we see the abominable Athaliah, true daughter of Ahab and Jezebel, looking after her own interests by murdering all her own male descendants, so as to seize the crown for herself.

The royal family of Israel has just been completely massacred. That of Judah has suffered the same fate, with the exception of a small boy hidden in the temple by his aunt, wife of the high priest (2 Chron. 22:11). During this time the hateful Athaliah is unjustly occupying the throne.

There is a similar situation today: Jesus, having passed through death (while Joash escaped it), is today in the Father's house exercising His priesthood, hidden from the eyes of the world, but in the presence of God soon to appear in the day of His glory as the true "Son of David". There are those — who are of the family of God – who know Him and honour Him as the rightful King, waiting for His appearing (Titus 2:13). They possess both a precious secret and a joyful hope. As a result, the temporary dominion of Satan, "the Prince of this world", does not upset them. It will soon be brought to destruction, just as the reign of the wicked Athaliah in our chapter here. The coronation of Jehoash is then the picture of a future event which our hearts welcome in faith.

The worship of Baal is then eradicated from Judah, without the necessity of the wiles employed by Jehu.

The death of Jehoiada marks a turning point in the long reign of Joash. The second book of Chronicles tells us about the sad end of his life. But here, up to v. 16, the happy period of his reign is unfolded. One thing alone seems to fill the king's heart: the restoration of the house of the LORD. After the days of Solomon the temple had fallen into decay. But Joash, brought up with the priests in the chambers attached to the sanctuary, retained a profound interest in this house from his earliest days. At the same time he had the opportunity to observe every breach committed against it! And you, young man or young woman, brought up in the truths concerning the Assembly: has that a place in your hearts? No doubt you, too, unfortunately know about some of its "breaches": disagreements, laxity, lack of zeal, worldliness . . . To become like Joash, a "repairer of the breaches" (Isa. 58:12), is that not a beautiful and desirable service? A young person may already learn to do this. What sort of cement do we need to use skilfully? Love, kindness, loyalty, gentleness and the inestimable "bond of peace" (Eph. 4:2-3)!

Hazael, king of Syria, has gone up against Jerusalem. But what does Joash do instead of relying on the LORD? He acts in the same way as in the past Asa did in the end of his reign, when Baasha had gone up against him (1 Kings 15:17-18). Abandoning all the holy articles consecrated by his forefathers and by himself at the beginning of his reign, he hands them over to the king of Syria. Alas, how many have imitated the example of this poor king! At the commencement of their Christian life they gladly made sacrifices for the Lord. They consecrated or set apart this and that for the service of the Lord. Then the opposition of the world intervened. And, not being ready to face it by faith, they preferred rather to throw everything overboard. That is what the Enemy was wanting. From now on he has left them alone. Yes! but at what a price!

The life of poor Joash, begun so well, now finishes tragically. He is assassinated by his own servants. Amaziah reigns in his place, while in Israel Jehoahaz has replaced Jehu. Jehoahaz is a wicked king. But a period of respite is afforded, in which all the grace of God shines brightly (vv. 4-6). He gives a saviour to His people. How much greater is the Saviour He has given us!

Elisha, whose name means "my God is salvation", remains as the prophet of grace right up to the end of his long ministry. Here he announces deliverance to Jehoash, the new king of Israel, who is visiting him. Where shall we find grace and salvation today, if not with the Christ who died for us?

Jehoash, unfortunately, is not in a state to profit by all the grace offered to him. He lacks faith. Are we not often like him? God has rich blessings in reserve. He is ready to give them to us. But we ask for them from Him timidly, as if He were poor, or as if it were not His desire to pour them out on us. That is a very imperfect knowledge of our Father. The limitations never come from Him, but from our lack of faith. "Ye have not because ye ask not" (James 4:2).

Elisha dies. But that very death becomes a source of life for others. Thus even in the tomb this remarkable prophet is also a type of Christ (see Matt. 27:52).

The end of the chapter shows us that the LORD, compelled to chastise His people, is at the same time moved with compassion towards them (see Heb. 12:6).

Amaziah, the son of Joash, comes to the throne of Judah at the same time as Jehoash occupies the throne of Israel. We notice once again the good influence of a mother who belongs to the people of God (v. 2).

Good things are said about the new king, in particular his concern to obey God's Word (v. 6; see Deut. 24:16). "Yet not like David his father", it is said (v. 3), remembering the example of the well-beloved king.

The point of comparison is as always Jesus, the perfect example. As we are exhorted in the first epistle of John, we must return to "that which was from the beginning". Such are the first words of this epistle! But what are the last words? "Little children, keep yourselves from idols". 2 Chronicles 25:14 tells us this: Amaziah after the beginning of his reign, sets up the idols of the Edomites as gods. What ingratitude towards the LORD who had given him victory over this people! A bitter defeat before Jehoash, king of Israel, is the consequence of this idolatry, and of the pride of Amaziah, which Jehoash himself detects (v. 10). If we attribute to ourselves the merit of being victorious, God will allow us to lose the next battle, in order to teach us not to count on anyone but Himself.

There is nothing said about the last fifteen years of the life of Amaziah. Lost years! Nothing more worth while for God to mention! Are there not such periods in our own lives? Like his father Joash, Amaziah dies a violent death – a sad end for a man who "turned away from following the LORD" (2 Chron. 25:27)! His son Azariah (elsewhere called Uzziah) succeeded him at the age of sixteen, while in Israel there follows the long reign of the third descendant of Jehu: Jeroboam II. The latter, like his predecessors, retains his connection with the golden calf of the first Jeroboam! Yet, in His mercy, God continues to deliver His people, even by the agency of this bad king. What patience, and how moving these words are: "the LORD said not that He would blot out the name of Israel from under heaven" (v. 27). God, constrained to act in judgment, is eager to seize every possibility of grace which His righteous covenant allows Him.

He continues to send prophets to the people during this reign: Hosea, Amos, finally Jonah who is mentioned here (v. 25). God multiplies the warnings. He can say later in the epistle to the Hebrews, that He "at sundry times and in divers manners spake in time past unto the fathers by the prophets". But to us now He has spoken in His Son (Heb. 1:1-2).

Azariah, or Uzziah, about whom 2 Chronicles 26 gives much more detailed information, finished sadly after a reign of 52 years. His course had commenced well. It had been like this before with his father and grandfather. Let us remember that a good start in the Christian life does not guarantee us a happy life to the end of our course. Let us never rely on our past or present faithfulness, but on the Lord, who alone is able to keep us from falling (Jude 24).

During this long life of Azariah, Zachariah, the fourth and last descendant of Jehu, then Shallum, Menahem, Pekahiah and Pekah occupy, each in his turn, the throne of Israel. "He did that which was evil . . . He did not turn away" is the sad refrain which sums up these successive reigns. It matters little how much the history of the world has recorded about them; what counts about a man's whole life, including mine and yours, is the divine assessment. "They have set up kings, but not by me" (Hosea 8:4). It is solemn to see in this final period of the history of the kingdom of Israel how the LORD, wearied by so much unfaithfulness, leaves His people to themselves (Hosea 4:17).

All the warnings of God, including His silence, have been in vain to awaken the conscience of His people. The hour sounds at last when the last act of discipline must be taken against them. It now involves their dispersion among the Gentile nations. It was the ultimate punishment, envisaged since the beginning of the history of Israel (Lev. 26:33; Deut. 28:64), delayed by centuries of divine patience. We may well think how much this decision cost the heart of God. He had brought this people out of Egypt. He had gathered them together, set them apart and led them into a good land. And now He has to countermand His own work, and put this sorry people back under the yoke from whence He had taken them (Jer. 45:4). But, as the last resource of grace, the transportation begins in only a limited way. There is still room for repentance.

Notice this: the inhabitants of Gilead are among the first victims. Numbers 32 related the disastrous choice of the two and a half tribes who had settled beyond Jordan because of their material interests. Their descendants reap the tragic consequences of this.

In Judah there reign successively the faithful Jotham, then his son Ahaz who, by contrast, is one of the most wicked of the kings.

During this reign of Ahaz in Judah (and of Pekah in Israel), Assyria makes its appearance in the story. God is about to use it as "the rod of His anger" (Isa. 10:5), to disperse Israel and to chastise Judah. Faced with this formidable foe, Ahaz acts undoubtedly as a skilful politician, but without taking the slightest account of the LORD's mind. Yet the most wonderful of revelations had been made to him, as Isaiah, who prophesied during his reign, informs us (Isa. 7:14), "Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel". How many in our day have heard the good news of the birth of the Saviour but have not wanted this God who has come to be "with us"!

Ahaz takes the liberty of changing everything in the house of the LORD. He causes a larger altar to be made: men always find that what God has established is too narrow. Then the impious king takes away the sacrifices from the brazen altar: the value of atonement, the efficacy of the cross, are both denied. He removes the bases of the sea and the laver: thereby suppressing self-judgment. Finally he makes alterations to the door and entrance "for the king of Assyria" (v. 18): the type of religion which pleases the world and opens wide all its doors to it.

Hoshea, the assassin and successor of Pekah, was the last king of Israel. Israel did not take advantage of the stay of sentence granted by the LORD for several years. The ninth year of the reign of Hoshea saw the conquest of Samaria and the subsequent deportation of the ten tribes. But God in His righteous justice did not wish to take this final step without once again clearly establishing the guilt of Israel. Vv. 7 to 18 sum up the LORD's irrefutable grounds of accusation against this unhappy people. It will be just so before the dreadful great white throne. The dead will not be judged before the books recording their works have first been opened, to their utter confusion (Rev. 20:12-13).

The king of Assyria proceeded with his plan of exchanging populations. What a shameful thing to see the beautiful land of Canaan henceforth occupied afresh by idolatrous nations, even if outwardly they have learnt to fear the LORD, and add some worship of Him to the worship of their own gods! (2 Kings 17:23-34).

We have now arrived at the moment, spoken of by the prophet Hosea, when the LORD pronounced over Israel the solemn words "Lo-ammi" (i.e. "not my people") with the converse: "I will not be your God" (Hosea 1:9).

From this point onwards, to the end of the book, the history concerns only Judah. God has just sadly recapitulated all the sins of His people. But now He finds joy in speaking to us of a king who is faithful. The reign of Hezekiah occupies no less than eleven chapters of the Bible (2 Kings 18-20; 2 Chron. 29-32; Isa. 36-39); it is as if God took pleasure, in the time of ruin, and before approaching a still darker chapter, in lingering over the life of His pious servant. Up to this time, the accounts given of the best reigns always included this reservation: "but the high places were not taken away". These high places, where the people offered sacrifices (whether to the LORD or to idols), had continued to exist in disobedience to Deuteronomy 12. They remind us of all the traditions and superstitions which in Christendom have replaced the teaching of the Bible on the subject of worship. The veneration in which they held the serpent of brass reminds us that the cross itself has become an object of idolatry for many. Hezekiah takes it away, breaks it and cuts it into pieces.

He then throws off the yoke of the Assyrians and triumphs over the Philistines in accordance with Isaiah s prophecy (Isa. 14:28 . . .).

Hezekiah has bravely taken his stand for the LORD. But his faith has not yet been put to the test. It is necessary for this to happen. And, just the same, each Christian must show sooner or later if his deeds are deeds of faith or if he has acted beyond the measure of his faith. As recounted in Isaiah, Hezekiah's faith begins to waver before the formidable assault of the king of Assyria. He thinks to get out of trouble by sending an enormous sum as tribute money to Sennacherib. This is what Joash had done before. But God is going to teach him (and us at the same time) that deliverance and true peace are not obtained by making concessions. The Enemy always deceives and misleads. Sennacharib, far from calling off the action, dispatches great forces against Hezekiah and the inhabitants of Jerusalem. He sends at the same time three dangerous envoys, each with his own special role: his general in chief to vanquish them, his chief minister to subdue them, his cup-bearer to seduce them if possible by flattering words. Let us distrust such people whom Satan sometimes sends to us with a mission of this nature! Their manner of speech will betray them!

Rab-shakeh begins to harangue them in a speech in which he openly ridicules their trust in the LORD.

The great cup-bearer proceeds with his discourse, employing in turn threats, ridicule, and lies. He falsely claimed to have received a command from the LORD to go up against Judah and destroy it (v. 25). For the moment he tries seduction. Using the language of the people (Satan knows ours well enough), he paints in glowing colours the riches of Assyria, where he proposes to transport them: corn, bread, vineyards, etc. . . . Briefly, he assures them, it is "a land like your own". Indeed, if we compare the resources of Assyria with those of Canaan (Deut. 8:7-8), there is apparently little difference. Yet there is one, all the same! And it is vital: the land of the enemy is not like that of the LORD, "a land of brooks of water, of fountains and depths that spring out of valleys and hills". A land like your land? Certainly not! Jesus does not give as the world gives (John 14:27). If he is unable to induce the believer to accept these deceitful resources, the Enemy will seek to turn him away from the Supreme Resource: his mighty God (see vv. 33-35). What answer must the Christian give him? Surely to say nothing (v. 36). You don't enter into discussion with the Devil; you flee from him!

Faced with the assault of the Assyrian armies, Hezekiah has a strange way of conducting the war. Instead of putting on a suit of armour, he puts on sackcloth. His headquarters are not on the rampart which he built, but in the house of the LORD. Finally, instead of calling on the bravest of his soldiers, he turns to the prophet Isaiah! But, in contrast with the haughtiness and pride of the king of Assyria, was not this good military strategy as taught by the apostle Paul? "The weapons of our warfare are not carnal", he writes in 2 Corinthians 10:4-5, "but mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God". Hezekiah, whose name means "the power of the LORD", knows to whom to go to find help (Ps. 121:2). His confidence is not disappointed. "Be not afraid . . ." the prophet answers him — a precious saying which we hear so often in the Bible, especially from the mouth of the Lord: "Be not afraid, only believe . . ." (Mark 5:36). He has the tongue of the learned to sustain by a word him that is weary (Isa. 50:4). The fearful yet confident soul of the redeemed, while still undergoing trial, receives through this word the strength and courage necessary to wait for deliverance.

To suffer in silence, to answer nothing, this is what we have seen is to be the attitude of the believer, both in the face of the world's provocation, and of its most attractive seductions. But when he is before God, he can find words to speak. That is the way in which Hezekiah acts. Beginning by spreading before the eyes of the LORD the letter he has just received, he says to Him something like this: "This concerns Thee; I leave it to Thee to deal with the matter". For the Assyrian has blasphemed God Himself, whose glory is thus being challenged (v.19).

Hezekiah completes his surprising military preparations by the most effective of tactics: he quietly withdrew, keeping himself out of sight, letting the enemy face the LORD Himself, who is the stronger! "To let Thee act alone and, confident of victory, to rest ourselves on Thee" are the words of a hymn. In our difficulties, small or great, let us begin by being conscious that we are too weak to overcome the obstacle. Bring the matter to the Lord in prayer. Finally let us wait in peace for deliverance to come from above. Thus it will no longer be the trial which will come as a screen between the Lord and ourselves, but rather will it be the Lord who will Himself be like a protective shield between the trial and us, His redeemed (Ps. 38:14-15).

The pride of the king of Assyria had become inflated beyond bounds, for up till then nothing had been able to resist him. Note his repeated use of the word "I" in vv. 23, 24. But this pride is the more frightful in that he is measuring his strength against God Himself. The foolish pretension of man to be "equal with God" (Phil. 2:6) is clearly seen in the world of today. Through science, technology, and the progress for which it claims all the credit, the world is passing rapidly towards the time when man will worship himself in the person of a "Superman" who will be the Antichrist.

The Assyrian is also a figure in prophecy: a formidable Asiatic power who, in the future, will invade Palestine and will lay siege to Jerusalem. But this power will be destroyed at the appearing of the Lord Jesus, prefigured here by the angel of the LORD. The Assyrian camp is destroyed in a single night. Then Sennacherib in his turn is assassinated by his own sons in the temple of his god Nisroch. The man who had declared that the LORD could not deliver Hezekiah is smitten down in the presence of his idol god, who is quite incapable of protecting him.

Thus God is glorified, and we can be sure that He always will be, when He delivers His faithful servant.

A second trial, still more terrible than the first, now afflicts the unhappy king. Death knocks at his door. In his distress, this time also he turns to the LORD. No doubt he cannot go up into the sanctuary in accordance with his usual custom, but is it not always possible to find God even on a sick bed? How many bed-ridden invalids have this blessed experience every day!

Ahaz, the father of Hezekiah, had refused the sign which the LORD wanted to give him (Isa. 7:10-12). And, on the sun dial which he had made, the hour of judgment was rapidly approaching. But here the faithful and godly king receives, in addition to his healing, a most extraordinary sign. By the turning backwards of the shadow, God shows him that He accepts the plea to delay the chastisement.

Several details of this beautiful story make us think, by way of contrast, of the Lord Jesus. In Psalm 102 we have the prayer: "O my God, take me not away in the midst of my days". Then His Father's reply: "Thy years are throughout all generations" (v. 24). Isaiah announced that the king would be healed by the third day. Christ actually entered into death, and likewise came out of it on the third day.

Having come out victorious from two trials, poor Hezekiah succumbs to the third — precisely because this third test does not on the face of it appear to be a trial at all! What could be more flattering than these important messengers from the king of Babylon? They come with a letter and a present for Hezekiah. What a pity that he did not spread this letter too before the LORD! As to the present, he finds himself embarrassed by it, put under an obligation to these strangers. How dangerous are the civilities of the world for a Christian! They so often find a self-satisfied response in the vanity of our hearts! Was this not rather the opportunity for Hezekiah to speak to these men of the goodness and power of the LORD who had twice delivered him? The opportunity also for them to get to know the house of his God? Instead of that, he shows them his own house and his armoury, which had been of no use against Sennacherib, and his treasures of which the LORD now tells him nothing would be left. "What have they seen in thine house?". A serious question! What do visitors see in our houses; what do we talk to them about? Is it about treasures, all of them perishable, which we pride ourselves on possessing? Or is it of Him, to whom everything belongs?

Hezekiah admits that he has deserved judgment. And after that, the life of the faithful king comes to its end.

Hezekiah had been the most faithful of all the kings since David. His son Manasseh is to be the most wicked. "He wrought much wickedness in the sight of the LORD" (v. 6). And, to add to all the other crimes, there is the added responsibility of being the son of the godly Hezekiah, who had said formerly: "the father shall make known thy truth to the children" (Isa. 38:19). If we had only been given this chapter on the subject, we would surely say that such a man is lost for eternity. But 2 Chronicles 33:12-13, which gives us the end of Manasseh's story, teaches us that the grace of God had the last word. Who would ever have believed that such a man could repent, pray, and be granted pardon? Truly God's thoughts are not our thoughts. Our salvation does not depend on the way in which we have behaved, be it respectable or otherwise. It is the outcome of the incomparable grace of the God of love. But what we have done before our conversion should in every way be viewed as abominable towards God. Paul called himself the chief of sinners, because he had persecuted the church. "Howbeit for this cause I obtained mercy" he adds, "that in me first Jesus Christ might show forth all longsuffering . . ." (1 Tim. 1:16).

Amon succeeds Manasseh. After two years of an ungodly reign, he perishes by a violent death. And little Josiah, his son, ascends the throne at the age of eight. We recall that his name had already been mentioned some centuries earlier by the prophet who had gone up to Bethel to speak against the altar in the presence of Jeroboam (1 Kings 13:2). This son necessarily had to be born of the house of David to execute justice and judgment. Thus we see that in the presence of the evil He was bearing with, God's thoughts had been turned towards this child many years earlier. But for all eternity they were resting on the little child of Bethlehem who would become the Saviour of the world.

The reign of Josiah, like that of his ancestor Hezekiah, corresponds to what we call a revival. In Christendom's state of sleep, the Holy Spirit brings about, here and there, similar revivals. That of which Josiah is the remarkable instrument has this character: a new interest for the house of God, and a return to the sacred Book. Then finally, there is a concern to separate from evil. We shall have the opportunity to consider these points in greater detail.

The works undertaken by Josiah in the house of the LORD led to the discovery of the book of the law. It had been lost, even forgotten, by the priests despite the responsibility imposed on them to keep it. (Deut. 31:9, 26). In the course of the history of the Church, the great awakening of the Reformation brought the sacred Scriptures back to a place of honour. After centuries of the darkness of the Middle Ages, God's Book was brought out of obscurity, translated into popular tongues, printed and spread abroad in every land. Let us not forget to be grateful for this. The reading of the Bible then opened the eyes of many as to the ruined state of Christendom. But, at the same time, the divine light of the Gospel came to enlighten ignorant souls. For this Word of Life shows us not only, as Josiah's Book of the law did, what God expected from man, and how man had absolutely failed (Old Testament), it also teaches us now what is purposed in Christ, the new Man, and what He has fully accomplished (that is the whole New Testament). If the Bible is a Book which sets before us all our responsibility, it also brings to us the message of the grace of God for poor lost sinners.

After the sentence of judgment that the LORD had just pronounced, Josiah might well have concluded: what good then is it to purify this place on which the LORD is going to pour out His anger? But a true believer never reasons in such a way. Even on the eve of the final judgment, the Scripture enjoins: "He that is holy, let him be holy still." (Rev. 22:11). In applying the words that have been read to him from Deuteronomy 31:11, the king, who now recognizes for himself the value of the Word of God, is concerned to make it heard by all "both small and great". Have we the same desire to make known to those around us the living and powerful Word?

The zeal of the house of God "eats up" Josiah as it will later on devour One greater than himself (John 2:15-17).

Let us remember in this connection the question that the apostle puts to the Corinthians. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3:16-17; 1 Cor. 6:19). Would we receive a noble visitor in a house full of disorder and dirt? Would the visitor himself feel at ease there? How much more when it is the divine Host who wishes to make His dwelling place in our heart. To give Him due honour means first of all to put this heart in order, by removing all that clogs and defiles it.

Josiah pursues his bold work of purification. And here, in the midst of the tombs of the heathen priests, he notices another tomb. It is that of the man of God who had foretold the events which are now being accomplished. Bones of the dead were lying there, next to one another, but their eternal destiny differed. The Lord, at His coming, will distinguish and will raise from among the dead the bodies of believers who "are asleep" (1 Thess. 4:13 . . .). The others will be left for the resurrection of damnation.

Josiah understood that before celebrating the LORD's passover in a worthy way, all pollution had to be taken out of the land. There can be no agreement between the worship of the holy God and anything associated with idols (2 Cor. 6:16-17). If he desires worthily to name the Name of Christ, the believer is urged to separate himself from iniquity, and to purify himself from "vessels to dishonour" (2 Tim. 2:19). It may be painful to be separated, to refrain from, to purify oneself, and no doubt will result in our being accused of pride and narrowness. But it is what God requires from us before any service is undertaken for Himself. See what is the blessed consequence for Josiah and all the people: "Surely there was not holden such a passover from the days of the judges" (v. 22).

In spite of the faithfulness of their king, the people had not returned to the LORD with all their heart (Jer. 3:10). "Treacherous Judah" has not learnt its lesson from the chastisement suffered by "backsliding Israel". So the hour will now strike when this tribe will, in its turn, be expelled from the land.

To accomplish His purposes, God made use of the great nations of old, just as He does with modern nations, unknowingly the agents of His ways towards Israel. World events are controlled by Him, and He uses them to protect or to discipline His own.

The two great powers at the time of Josiah were Egypt and Assyria. Situated at opposite ends of Canaan, these two kingdoms, in continual conflict, had to cross the territory of Israel to fight one another. Josiah, taking the side of the king of Assyria, tries to hinder the passage of Pharaoh-nechoh, but he is killed by the latter at Megiddo. If only he had separated from the world and from its alliances, as carefully as he had separated from evil! He took part in a dispute which was not his own, and he suffers the fatal consequences (Prov. 26:17).

Jehoahaz, the son of Josiah, after an evil reign of three months, falls under the power of Pharaoh-nechoh. He deports him, and replaces him by his brother Jehoiakim, who turns out to be no better than Jehoahaz.

In accordance with the prophecy of Isaiah 10, the Assyrian power has been annihilated. On its ruins the Babylonian empire has been set up, encompassing virtually the whole of the ancient world, including with it Egypt, and in consequence to be known as the first great empire of the Gentiles. It is a turning point in the history of the world. Israel has been set aside; it ceases to be the centre of God's government on the earth. Government is now allocated to the Gentiles (the non-Jewish people) and that period, called the times of the Gentiles, is about to begin. It still exists today.

Jehoiakim, the king of Judah, who also became the vassal of Nebuchadnezzar, rebels at the end of three years, and his son Jehoiachin (or Jeconiah), who succeeds him, follows the same course. Then there takes place the first transportation of Judah to Babylon. A most solemn end! Even so, a last opportunity remains for the poor people of the land who escape deportation. As their ruler, Nebuchadnezzar sets on the throne of Judah a third son of Josiah: Zedekiah. But this latter acts no differently from his predecessors. The utter blindness of these last three kings is the more inexcusable because Jeremiah the prophet did not cease during their reigns to warn them on behalf of the LORD.

Exasperated by the rebellious spirit of the kings of Judah, Nebuchadnezzar goes up for the third time against Jerusalem, besieges it, and breaks into it after a siege lasting more than a year. And this time there is no mercy for the proud city. Beginning with the temple, it is completely destroyed by fire. Its walls are demolished, its inhabitants are led away into captivity. Zedekiah suffers the cruel consequences of his obstinacy. A few country folk only are left in the land.

Then the Chaldean guards wreak their vengeance on the temple, which to them symbolised the spirit of resistance. Not satisfied with having burnt it, they succeed in breaking up and taking away the mighty brazen pillars, as well as the sea and its bases, and the rest of the temple vessels. Why is it that vv. 16 and 17 repeat the details of the decoration of the pillars, just at the very moment when they are to disappear? Without doubt for a very poignant reason: was it not the last glance the people would have of a beloved object which their hearts would linger over until the very end? How beautiful these pillars were, symbols of the stability and strength, which henceforth the LORD was taking away from His disobedient and rebellious people! (1 Kings 7:21).

Thus these two books of the Kings come to their end (they comprise only one book in the original Hebrew). They open up with the glory of the king of Israel, and finish with the glory of the king of Babylon. They begin with the building of the temple; they end with the picture of its destruction. At the commencement, the first successor of David has ascended the throne at Jerusalem (1 Kings 1). At the end, his last descendant has been incarcerated in a prison at Babylon. Between the start and the close, in chapter after chapter, we have witnessed the sorrowful decline. And such is the case with everything that is entrusted to man! In very truth, his heart is deceitful and incurable. And Ezekiel, whose voice was heard during this period of captivity, confirms it in his heart-rending exclamation: "How weak is thine heart, saith the Lord God, seeing thou doest all these things!" (Ezek. 16:30).

It is some consolation to see a tiny gleam of restoration breaking through in these last verses. God shows us that His work is not finished. The last word will be His, when after the failure of all these kings, Christ, the Son of David, will appear, the true King of Israel.

Now that man has utterly failed on the ground of his responsibility, we are about to see the God of grace retracing everything from the very beginning in these books of the Chronicles. The history of the human race is in a way recapitulated here, no longer with the accent on the evil that man has brought about (as in the books of Samuel and the Kings), but emphasizing the goodness conceived and accomplished by God in response to this evil. So we see this history of humanity retold, going back to Adam in the genealogy! It has been noticed that the meanings of the first ten names taken together make up a sentence for us to read which is like a summary of the gospel. Adam: man – Sheth: took the place of – Enosh: mortal, incurable – Kenan: weeping – Mahalaleel: God well pleased – Jered: descended – Henoch: anointed, learned – Methuselah: his death brings – Lamech: (to) the transgressor – Noah: consolation (and) rest.

We have here in the first place a conclusion of all that has gone before: that is to say, the declaration of the irremediable ruin of the creature. And, at the same time, we see an admirable introduction to the unfolding of the counsels of God, which we shall follow as a golden thread, throughout the course of these two books!

We should not look in these lists of names for the order and precision required, for example, in a state register. Here, as always, the Word of God does not pander to the curiosity or researches of human intelligence. Omissions, substitutions, variations, are to be found many times in these chapters, expressly to answer to the purposes of the Spirit of God. Now what are these purposes? Why these long genealogies which are difficult to read? It is important, in the first place, to establish the rights of Israelite families to the promises made to Abraham. Each Israelite was able, by referring to it, to trace his origins and claim his rights in the inheritance. Alas! we know that, in the time of our Lord, the Jews boasted that they had Abraham as their father, at the same time refusing to recognise in their midst the One who is before Abraham (John 8:58).

As for the Christian, having received divine life from the time of his new birth, he becomes part of God's family. His earthly descent is unimportant; God has become his Father in Jesus, and he can exclaim: "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God" (1 John 3:1).

These genealogies have another reason for their inclusion: when Messiah should come, the question "whose son is he?" must have an incontrovertible answer. In tracing the course of time, we see God setting apart the following from the midst of the human race: the family of Abraham; from out of this, the tribe of Judah and later still, from the midst of this tribe the kingly line of David. That is what ch. 3 is occupied with. And we may consider with what care and attention God followed, from generation to generation, the line which was to result in the bringing forth of "Jesus, who is called Christ" (Matt. 1:16).

The brief story of Jabez, who was more honourable than his brethren, is included in the list of the sons of Judah. Feeling the weight of the sorrow which is the consequence of sin, this man calls on the LORD to remove evil from his pathway. His prayer is answered. Let us consider the four requests he made and imitate him in claiming them fearlessly:
– 1st. For the enjoyment of abundant spiritual blessing
– 2nd. enlarged coasts for our intelligence and our heart to be occupied with
– 3rd. for the "hand of God" to be over us in all that we undertake
– 4th. to be sheltered from sin and kept from temptation (Matt. 6:13).

Still among the sons of Judah, after the kings and the rich and honourable persons such as Jabez, we see the simple craftsmen (vv. 14, 21-23). They were workers in fine linen and fabrics, potters and gardeners. Their condition was a humble one, but their privileges very great, for they "dwelt with the king for his work". Let us refrain from seeking a high position for ourselves in the world, if the Lord has not expressly called us to it. The people of God does not include "many wise men after the flesh . . . , many mighty . . . , many noble . . ." (1 Cor. 1:26; read also Jer. 45:5). Every important position inevitably brings with it time-absorbing responsibilities, which generally leave little room to be occupied with the Word and the work of the Lord. Let us not therefore chose jobs which hinder us from dwelling with the King, or from being able to do His work.

The tribe of Simeon was the object of severe judgment because of the violence of its head (Gen. 49:5-7) and the idolatry at Baal-Peor (Lev. 25:14). But here, in accordance with the design of the book, it is only a matter of the good results that grace has achieved. This tribe has extended its borders, and has secured brilliant victories.

This ch. 5 concerns the sons of Reuben, of Gad, and the half tribe of Manasseh. Being more anxious about their well-being than possession of the land of promise, these tribes were settled on this side of the Jordan. Their lack of faith and perseverance, and their materialistic outlook, are elsewhere clearly demonstrated. But here (except in v. 25 the inclusion of which is necessary to understand the story), it is touching to see again how the Word only recounts all the good things which it was possible to say of them. Their courage and their confidence are especially emphasized.

The heart of God is always the same. Speaking to His Father about His feeble disciples, who were going to forsake Him a few moments later, the Lord Jesus could say "They have kept thy word . . . they have believed that thou didst send me" (John 17:6-8). Such is the love of our dear Saviour! There, in the place where we see only ruin and misery, He discovers something which is pleasing to Him! Before pronouncing judgment, before uttering our criticism, let us remember the way in which the Lord speaks of His own in their absence. And let us imitate the perfect Example!

This chapter is devoted to the sons of Levi and the priests, the sons of Aaron. It is the counterpart of ch. 3 where we have had the kings. It is concerned with the privileged families in Israel! But, when it comes to the people of God today, these functions are the lot of every believer. The apostle Peter reminds us of that: "Ye are a chosen generation, a royal priesthood . . . that ye should show forth the praises of him who hath called you . . ." (1 Peter 2:9; see also Rev. 1:6). To bring our praises to the Lord, to tell forth His virtues to others, such is the double service of the Christian. The Levites remind us of this. Some were appointed for the singing (vv. 31-33). Others served in the house of God under the direction of Aaron and his sons (vv. 48, 49).

Then in ch. 7 and 8 come the genealogies of Issachar, of Benjamin, of Naphtali, and of the other half-tribe of Manasseh, and finally of Ephraim and Asher. Notice the negligence of Naphtali, a tribe so little concerned and mindful of its privileges that their whole history requires only one short verse to record it in God's book (1 Chron. 7:13). And let us take this opportunity to emphasize the interest which we should take in the history of the Church, and the remembrance of those who were faithful leaders, because, for the most part, we are spiritually their heirs and highly responsible on that account.

Other Levites are mentioned in this ch. 9. These are the porters. Their function is very important. It can be summed up in a short command of which the Lord reminds us in a little parable: "And he (the master) commanded the porter to watch" (Mark 13:34).

To watch over the vessels and the utensils, over the sacrifices, over the food, over the access into the House! In the New Testament this service corresponds to that of the overseers, pastors or elders. These are they who, in particular, had – and still have – to take care of souls, and maintain sound doctrine in the assemblies. This is a position of trust and honour, concerning which they will have to render account on the Lord's return!

These porters were the descendants of Korah, the rebel (Lev. 16). But they would rather be doorkeepers at the threshold of the house of their God, than dwell in the "tents of wickedness" as their father had done. We recall the beautiful Psalm 84 composed by these sons of Korah: "How amiable are thy tabernacles, O LORD of hosts . . . a day in thy courts is better than a thousand" (Ps. 84:1, 10). To whom has God entrusted the care of His House, of His Assembly? To those who are attached to it, and love Him (John 21:15-17).

From now on, the Chronicles are going to take up again the history of David and his successors, from the death of Saul. But the account will present many points of difference from what we have in the books of Samuel and Kings. Certain facts are added; others are passed over in silence. Each of these variations corresponds appropriately with the purpose which God had in mind in writing this new account from another angle: that of His sovereign grace. For the same reason, He has given us four times, in the four gospels, the history of His Son, in order that we may consider Him in His different glories.

Thus we should not be tired of reading again the accounts with which we are familiar, but we should seek rather to notice what the Spirit adds, and what He purposely omits. Let us not be in the least discouraged, but rather let us rejoice to hear repeatedly that God has finished with man in the flesh. Saul with his family is the type of this. He falls by the hand of the Philistines, and he is stripped of everything on the mount of Gilboa. His downfall is accomplished and his death is recorded before David appears on the scene, and David is the man who answers to the divine counsels, the true picture of the Lord Jesus.

The long years of suffering and exile are over for David. His rights to the throne are recognised by all Israel. He takes possession of this fortress of Zion, which is extolled in so many of the Psalms (for example Ps. 87:1-3), and which speaks to us of royal grace. But he is not to dwell there alone. The men of faith who had wandered with him in the deserts and in mountains, living in the dens and caves of the earth (but of whom the world was not worthy) will now be able to dwell with him for ever in this city (Neh. 3: end of v. 16; Heb. 11:16, 38). Dear children of God, do we not see, dawning on the horizon, the marvellous city of gold to which Jesus is leading us? May this prospect strengthen us in our Christian walk and warfare!

The valiant Eleazer fought against the Philistines to preserve a field of barley. He reminds us of those servants of the Lord who have had to struggle to provide spiritual food for the people of God. Some have had to engage in hard controversies against the enemies of the truth. We ought to be very grateful to them and be ready, in our turn, to defend the sound doctrine which they have maintained for us (Jude 3).

From the day of his assumption of power, David did not forget his companions of the cave of Adullam. Will the Lord forget those who seek to follow and serve Him down here? We know that is absolutely impossible. At the moment when He was about to give His life for His disciples, and while they were disputing among themselves which of them would be the greatest, what does the Master say to them? "Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me" (Luke 22:28-29).

There is a sort of hierarchy among these mighty men. It does not depend on their physical powers, for all of them are strong men; but on their devotion, whether it is matter of service, as it was for the three brave men who went to draw water, or whether for combat, as with Benaiah. It is the same today among believers. In all Christian circles, some stand out from others because of their zeal and attachment to the Lord. We shall learn about their deeds of valour some day in heaven. Do you not wish to be found among them? "For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Peter 1:11).

The defeat of Saul had been brought about by the Philistine archers, against whom he had no counter measures (1 Chron. 10:3). Yet we learn here that he would have been able to find competent men of war, handling the bow and the sling skilfully, among his own brethren in the tribe of Benjamin. Unfortunately for him, these latter had deserted the ill-fated king to rejoin David at Ziklag. They had put their skills at the disposal of the one they recognised by faith as their true Lord. What do we do with the talents God has entrusted to us? In which master's service are they being used? Is it for Christ, or for the Prince of this world?

Similarly from among the Gadites, there rallied to him eleven warriors of no ordinary calibre. David entrusts them with great responsibilities.

Now here come the men of Judah and Benjamin. The king probes their feelings towards him. Is it not truly magnificent, this response given through the Spirit by Amasai, chief of the captains? "Thine are we, David, and on thy side, thou son of Jesse. . .!" May each one of us own, by the same Spirit: "I am thine, Lord Jesus . . . For Thee, and also with Thee!" Alas, many of the redeemed, while certainly belonging to the Lord, do not seem to want to be in His company.

David, the centre of gathering, sees coming to him from all the tribes faithful men who acknowledge him. From here and there, bands of them arrive, some more eager than others, until a huge camp was gathered unto him. Zadok, a young man both strong and valiant, is specially mentioned among them. Of whom would the Lord be able to make special mention among His people today?

Each soldier who takes part in the rally has his own particular character. Some have greater courage and strength, others more discernment and wisdom, whilst others more order or uprightness. Thus it is amongst the children of God. Different the one from the other, each one will more particularly stand out through one special virtue in their character: energy, wisdom, patience, faith, love, perseverance . . . And each of these virtues is known to the Lord who takes special note of it, He who is the only One who manifested them all.

The scene with which this chapter closes makes us think of Luke 12:37. But the incomparable Master will not leave to any one else the care of ministering to His faithful bond-servants, His weary warriors. He will "gird Himself and make them to sit down to meat, and will come forth and serve them".

A happy desire is born in the heart of the new king: to restore the ark to its place of honour in Israel, and to involve all the people in this event. Everything seems to be going in the best possible way. Joy is universal. Unfortunately one single detail (but it was all-important) had been overlooked, and this is sufficient to bring about the death of Uzza, and with it the greatest consternation. As a result of this blow, the joy in the king's heart gives way to a feeling of dread, and anger takes the place of thanksgiving.

The Word laid down that the Levites should carry the ark on their shoulders, and this had not been done. Probably this was simply a result of ignorance! They had acted for the best because they knew no better. But just the same, the king, who had to copy out the book of the law, and also the Levites who were responsible to teach it, ought to have known the commandment on this subject (Deut. 17:18; Deut. 31:12). They were therefore without excuse. We, who have the Bible in our hands, are responsible to walk and to serve the Lord according to the teaching which it contains.

The ark is turned aside to Obed-Edom's house, and remains there "with the family" of this man.

The glory and prosperity of David have reached the ears of his neighbours. Some, such as Hiram and his people, seek the favour and friendship of the king of Israel; others, such as the Philistines, do not lay down their weapons. Let us notice that, in accordance with the special character of the Chronicles, there is no mention here of the guilty association of David with Achish (1 Sam. 27-29), except for the guarded reference in 1 Chronicles 12:19.

The victor over Goliath then launches an attack against the Philistines in two stages, not without having first inquired of God on each occasion. Let us emphasize again this attitude of humility. David has no confidence in his own capacity as captain; he does not rely on his own military experience in order to decide on the best tactics to adopt. When the Enemy "comes up to seek us" (v. 8), is our first reaction to ask God as to how we can overcome him? Let us not trust in our own wisdom. Before facing the Enemy, as indeed before making any decision whatever, let us ask the Lord Jesus for His direction and His help. Most of our defeats at the hands of our great Enemy have their explanation simply in this: we have forgotten to seek the mind of the Lord.

May we have the courage to recognize our shortcomings before the Lord and before men. "We have not sought God 'after the due order'" (v. 13), declares David to the Levites who were charged with the duty of carrying the ark. And this time every precaution is taken to go up "according to the word of the LORD". What a scene of joy and praise! Notice the place that Obed-Edom has in all this. He could have complained selfishly when he saw the ark leaving his house. With its departure was he not losing a source of blessing? (1 Chron. 13:14). But that is far from his thought. The blessing is to be shared with all Israel, and he himself, a Levite from among the sons of Korah, will combine the offices of porter (v. 18), singer (v. 19), and doorkeeper for the ark (v. 24). So then he does not leave the ark after all! Faithful in that which was least, he receives that which is much (Luke 16:10). Because he has ruled his own house well, God entrusts him with a responsible position in His house (1 Tim. 3:4-5). Chenaniah, the chief of the Levites, is a music instructor for he was skilful in this field (v. 22). It reminds us of that word of the apostle Paul: "I will sing with the spirit, and I will sing with the understanding also" (1 Cor. 14:15).

Psalm 68:24-25 allude to the feast which is taking place before our eyes here: "They have seen thy goings, O God! (the goings of the Son of God whom the ark represents) . . . The singers went before, the players on stringed instruments followed after . . ." But it is more particularly in Psalm 132 that we are allowed to enter into David's mind on this solemn occasion. The entry of the ark into its rest was entirely in accordance with his dearest desire (Ps. 132:3-5, 8).

May our hearts also be thrilled with the thought of the heavenly rest into which the Lord Jesus has gone before. Notice how far the divine promises of this beautiful Psalm 132 go beyond the scene of our chapter: "I will also clothe her priests with salvation: and her saints shall shout aloud for joy" (cf. 1 Chron. 15:17, 28 and Ps. 132:16). "I will abundantly bless her provision: I will satisfy her poor with bread" (cf. 1 Chron. 16:3 and Ps. 132:15).

The redeemed of the Lord are called upon to express their joy and praise now without waiting for the time of heavenly rest. On this earth now they possess a centre of gathering: Christ. They are left here to minister, to record, to thank and to praise (v. 4) both the Father and the Son.

The singers and the musicians have been appointed. In our days singing is no longer only for the few. We all surely love to sing a song of grateful praise and in particular during the Lord's Supper to join our voices in songs of adoration (Eph. 5:19; Col. 3:16). Here in our chapter David delivers into the hand of Asaph "first this psalm to thank the LORD". His Name, His works, His glory, His relationship with His people, . . . what good reasons the Israelite had to bless Him! For us who know the Lord Jesus and His work on the cross, how many more subjects there are for our worship! Yes, let us sing with understanding; let us think about the words we utter. Our hymns, composed according to the Bible, develop many varied aspects of the glories of the Father and the Son. It is important and helpful to distinguish these different aspects.

What are the children of God in relation to the world which surrounds them? – "but few, even a few, and strangers in it" (v. 19). Are they unhappy? Very much to the contrary! "Glory ye in his holy name" is the answer in v. 10. The name of Jesus, our relationship through Him with the Father, that is our glory, our riches, our joy and also our safety.

In the same way that the first stanza of this song (vv. 7-22) corresponds to a part of Psalm 105 (vv. 1-15), that which follows (vv. 23-33) connects with Psalm 96:2-12 and finally, vv. 34-36 connect with Psalm 106:1, 47-48. But one feature is very noticeable: everything in those three psalms which does not answer to the character of grace has been put on one side. There is no mention here of wrongs committed, or of judgments deserved.

When the redeemed stand around the throne of the Lamb, and the new song resounds, will there be a heart-rending recollection of their sins (as in Psalm 106:6-7, 13-43 for Israel)? That is impossible, for God has promised "their sins and their iniquities will I remember no more" (Heb. 8:12). Sins will only be mentioned when they say, "Unto Him that loved us, and washed us from our sins in His own blood . . . to Him be the glory and dominion for ever and ever! Amen!" (Rev. 1:5-6).

This scene comes to its end with the setting up of the arrangements for the permanent service before the ark. Each in his own place from now on fulfils his holy service, a picture of those who already belong to the true worshippers.

This chapter reproduces 2 Samuel 7 almost to the letter. But it is a good thing to read afresh this marvellous conversation between God and a man who was the object of His grace. God speaks through Nathan to the well beloved king; then the latter replies directly to Him. Do we know the experience of having these conversations with God (and with the Lord Jesus)? It is essentially through His Word that He communicates with us. And we have full liberty to respond to Him in prayer.

Still in keeping with the character of this book, some words have been omitted concerning the son of David. The expression "If he commit iniquity I will chasten him" (2 Sam. 7:14) is not found in our chapter, a proof that the theme is One who is greater than Solomon. – "I will be his father, and he shall be my son" the LORD declares (v. 13). The quotation of this verse in Hebrews 1:5 confirms also that this Son truly is Jesus, in whom grace has been revealed to us. So the precious subject of the conversations we have with God is Jesus, His well-beloved Son. "Our fellowship is with the Father . . .", in other words we can think the same thoughts with Him, and these thoughts concern His Son, Jesus Christ (1 John 1:3).

David feels he has deserved nothing. Quite overcome, he recalls the goodness of God towards him, and renders Him praise and thanksgiving. Do we say "thank you" to God? When anyone fails to act in this way towards us, we call it want of politeness or ingratitude. Let us not imagine that God does not feel it when His children forget to thank Him. And yet, if we think about it, how many blessings do we receive from Him each day without remembering to thank Him for them or without even having noticed them! How many of His kind acts do we not just take for granted, at least as long as we still enjoy them: the care of our families, our health, our food . . .? When we sit down for a meal, we in Christian families have a custom (and indeed a duty) to give thanks. But it is necessary that our hearts really enter into the words spoken by the head of the family. Even more than the material benefits we receive from Him, let us bless God for Christian privileges: the Word, the gatherings of believers, our up-bringing in the fear of the Lord (Eph. 5:20). And above all this, let us never weary of giving Him thanks for His great salvation, for the great Saviour whom He has given us. Let us repeat with the apostle: "Thanks be unto God for his unspeakable gift!" (2 Cor. 9:15).

Chapters 18, 19 and 20 are concerned with the wars of David. They group together the deeds which, in the 2nd. book of Samuel, are separated by various events in the history of the king. We have already considered them there, and there is no appreciable difference between the two accounts. There is only one exception: the total silence which is observed from the beginning of ch. 20 about the terrible sin of David, and of its tragic consequences. Neither the scandalous affair of Uriah, nor the sin of Amnon, followed by his assassination, nor the conspiracy of Absalom, nor the criminal part played by Joab find any place in this book of the Chronicles. This is how grace acts. "Blessed is he whose transgression is forgiven, whose sin is covered" David says in Psalm 32. Does each of our readers form part of that happy company of people?

David triumphs in turn over the Philistines, the Moabites, the Syrians, the Edomites; then again over the sons of Ammon (1 Chron. 19, 20). All the traditional enemies of Israel are subjugated, a picture of the moment when God will subject all things to Christ and will put His enemies as a footstool under His feet (Heb. 1:13; Heb. 2: 8).

We might wonder why God, who passed over the earlier sins of David, now recalls the sin of his numbering the people. This sin shows us first of all the distance which separates the king from the One of whom he was only a feeble reflection. It was necessary that Israel should not confound their Messiah even with the greatest of their kings. The Son of David was at the same time his Lord (Matt. 22:41-45). Then again, it was necessary to explain the need for divine chastisement and the grace which would afterwards put an end to it. Apart from this, this story could not be understood. David appears here no more or no less than a guilty sinner, the same as you and I. But he knows the heart of God. His reply to Gad is proof of this: "Let me fall now into the hand of the LORD; for very great are his mercies" (v. 13). Do you personally know these divine compassions? To make atonement for our sins, it could not be a question of choosing between three years of famine, three months of war, or three days of pestilence. But Christ, in taking our place, knew the full measure of the wrath of God during the three hours in darkness on the cross; He has borne our eternal punishment.

On this same mountain of Moriah, Abraham had once offered up his son Isaac (Gen. 22:2; 2 Chronicles 3:1). But God had restrained Abraham's hand, in the same way as He now holds back the angel's hand. Divine judgment, thus diverted, now takes the form of fire consuming the sacrifice which David offers (v. 26). After having presented a substitutionary sacrifice in Isaac's place, Abraham had called this place "Jehovah-jireh", that is to say "In the mount of the LORD it shall be seen (or provided)" (Gen. 22:14).

As far as we are concerned, we know the solemnity of that provision, and we know too who it was who had to receive the strokes of God's judgment in our place. The voice which here says to the angel "It is enough" then orders him to put back the sword into its sheath; but this voice is the same as that which would one day say, "Awake, O sword, against my shepherd, and against the man that is my fellow. . . smite the shepherd" (Zech. 13:7). Unfathomable and wonderful mystery! The judgment we deserved has been for ever turned away from us because it fell on Him, who was smitten in our place: Jesus, the Shepherd, appointed by God, our good Shepherd, "the man that is my fellow, saith the LORD of hosts".

The house which David had in mind, and which Solomon built, is a picture of the future dwelling-place of God in the midst of Israel. However, many of the details as to its preparation and construction will help us better to understand by comparison the great truths of the New Testament as to the Church. In the same way that the threshing-floor of Oman, where the sacrifice was offered, is to be the base of the House, the work of Christ on the cross will be the foundation of the Church. The same truth will be evident in another form if we consider David and Solomon together as a single type of the Lord Jesus. David's character speaks to us of a suffering and rejected Christ, who has prepared – in His affliction (v. 14) – all that is necessary for the building of the house of God. Solomon represents Christ glorified, building up His church, and ready to appear with her to reign over the whole universe. The materials, in particular the "living stones", which are the believers, could not be brought together without the sufferings and death of the Lord Jesus. But His exaltation was needed in order that the Church might be built up. This building is still not finished at the present time. Perhaps there is just one stone lacking. Would you be this missing stone?

David makes Solomon sit with him on his throne. No mention is made here of the conspiracy of Adonijah, nor of the circumstances surrounding the coronation of the new king. As a result of this, we can here rise to loftier heights than we have in the 1st book of Kings, and consider in type the Son seated with the Father on His throne (see Rev. 3:21). Now one of the activities of Jesus in the glory is revealed to us in Ephesians 4:8-12: "when he ascended up on high, he . . . gave gifts unto men . . . some, apostles; and some, prophets: and some, evangelists: and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ".

Here, and in the following chapters, we witness the appointment of each worker: overseers, stewards, judges, porters, musicians, divided according to the three families of the Levites. Their functions are specific, and especially those concerned with the essential service of praise and thanksgiving. To worship and praise God every morning and every evening is a highly privileged service . . . and it is within our own reach! (v. 30).

In the following chapter we have the priests, the sons of Aaron, who are divided into twenty-four courses.

The gifts, the responsibilities and the different activities are given by the Head of the Church, as we recalled yesterday. But the believer is invited to desire these gifts, and to ask the Lord for them. "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy . . . He that prophesieth speaketh unto men to edification, and exhortation, and comfort" (1 Cor. 14:1, 3). Is it truly the desire of each one of us so to be used in the service of the Lord? Then let us ask Him to give us one of these spiritual gifts – not to make ourselves important, but for the good of the Assembly and for the glory of the Lord Jesus. After those who prophesied (ch. 25), we have named afresh the porters or overseers (ch. 26). This is a service equally to be desired! "If a man desire the office of a bishop, he desireth a good work" (1 Tim. 3:1).

Here we again find Obed-Edom with his eight sons and his sixty-two descendants. He had reverenced the ark. At the present time it is God who honours and blesses him (1 Chron. 26:4-8, 15). He entrusts to this family the house of Asuppim (or storehouse). On them will depend the food of the priests, a picture of teaching in the Assembly. An important responsibility indeed! (see Matt. 24:45-46).

Among the Levites some were assistants in charge of the treasures of the house of the LORD and of the holy things. One of them, Shebuel, "ruler of the treasures" was a descendant of Moses. Are we aware that many treasures have also been entrusted to us? The greatest is none other than the divine Word. Its riches are inexhaustible. What importance do we attach to our Bible? Do we truly consider it as a treasure? "Keep that good thing" is how Paul commends it to the young man Timothy (2 Tim. 1:14). And in his first epistle, after having contrasted the empty riches of this world with the treasure which is the good foundation for the life to come, the apostle entreats his young disciple, "O Timothy, keep that which is committed to thy trust . . ." (1 Tim. 6:19-20). Let us each one read this v. 20 again, putting his or her name in the place of Timothy.

Other Levites are mentioned by name in vv. 29-32. They were stewards, judges and administrators. They were appointed for "all the business of the LORD" (vv. 30, 32) and remind us of the One who from His childhood put first and foremost His "Father's business" (Luke 2:49).

Ch. 27 teaches us that side by side with stewards, soldiers are also needed. To preserve our treasures, it will perhaps be necessary for us to fight and we should be fit and ready for this.

Vv. 25-31 tell us that there were also other treasures, less noble than those of the holy place, but which had none the less to be carefully guarded. Let us take good account of all that the Lord has entrusted to us. Just as that lord who, when going away, entrusted talents to his servants, the Lord Jesus has given to each one of us certain goods or abilities to be used in profit for Himself (Matt. 25:14 . . .).

The particular subject here is labour in the fields. May those of our readers who live in the countryside not under-estimate the part that the Lord has given them. That which is entrusted to them is equally termed treasures, or "talents". It is not a matter of comparing them with those that others have received, but to use them faithfully. In the place where we have been sent, let us act in such a way that one day the Master may address us in these gracious words: "Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord" (Matt. 25:21).

Earlier, in 1 Chronicles 22:17, David had brought together the princes of the people. Now he gathers together with them all those who have a position or responsibility in Israel. Without doubt, all the men whose names fill chapters 23-27 are found there to listen to their lord. Not one would want to miss this great rally.

The Lord invites us also to meetings in which He wants to give us instructions. Are we not guilty if we absent ourselves for some trivial reason (Heb. 10:25)?

The king communicates his most intimate and precious thoughts to all these men gathered around him. He urges them to seek out and keep all the commandments of the LORD. He converses with them about the glorious house which has to be built. And in particular he speaks to them of his son, in whom and by whom the whole project will be accomplished. These are matters which correspond to those things with which the Holy Spirit occupies us in ministry meetings.

Then David turns and addresses Solomon. Listen well to these words of a father to his son. They are addressed to us also: "My son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind . . . if thou seek him, he will be found of thee" (v. 9).

Now David solemnly hands over to his son Solomon all that he has prepared for the house of God. We think of that sublime declaration in the gospel: "The Father loveth the Son, and hath given all things into his hand" (John 3:35).

From the entrance porch down to the smallest goblet, everything is the subject of precise and detailed instructions. The wisdom as to this had been given to David in writing by the LORD's hand upon him (v. 19). To communicate the totality of His revelation God has made use of other inspired writers also. The sixty-six books of the Bible have been written by some forty very different authors, over a period of about 1,600 years. But one and the selfsame Spirit has dictated all the pages of the Holy Scriptures. Moreover, let us never forget when we read it that it is God who is speaking to us in it.

The chapter finishes with a further word from the father to his son. Solomon had received all that was necessary. Now it is time for him to act, counting on the LORD's help. We too have received much; the time comes when it is necessary to act in accordance with that which the Lord expects from each of us! We shall have to give account one day of everything which, through timidity or laziness, we have neglected to do.

David devoted all his strength (v. 2) to the preparation of a palace for the LORD. Let us ask ourselves, by the way, if the palace of our heart "is not for man" (generally that man is myself), but for the Lord Jesus? (v. 1).

"The affection" of the king towards this house led him to give for it great riches which belonged to him personally (v. 3). How much greater is the love of Jesus! The gospel speaks of the merchant-man who sold all that he had, in order to buy a pearl of great price (Matt. 13: 45-46). This is a parable, the interpretation of which is furnished by Ephesians 5:25: "Christ also loved the church and gave himself for it." (See also 2 Cor. 8:9). That is something that only the Lord Jesus could do. But as to the service of love, He says to us, as He said to His disciples: "I have given you an example, that ye should do as I have done to you" (John 13:15).

David's example bore fruit. All those men who heard him, now freely offer in their turn gold, silver and precious stones for the building of the House of God (see 1 Cor. 3:12). A great joy for David . . . and for the Lord Jesus too, when our hearts are in accord with His!

After having addressed the people, David turns to the LORD. Is he going to boast of all that he and the chief of the fathers have given? On the contrary! He gives glory to God to whom everything belongs, and bows down before Him. These two feelings always go together. "Of thine own have we given thee" the king declares (v. 14). The Lord bestows good things on us in order to give us the joy of offering something to Him. He Himself has need of nothing (Ps. 50:10-12). But what is brought to Him willingly, with joy, has special value to His heart. To give under constraint, or in a legal spirit requires neither love nor faith. It is the way in which the Pharisees used to pay their tithes (Matt. 23:23). By contrast, the Macedonians, of whom Paul speaks, had acted "willingly", and abounded "with the riches of their liberality" (2 Cor. 8:1-3).

Are not David's words of praise truly magnificent (vv. 10-13)? They are worth the trouble of reading aloud while thinking of the One whom we are addressing. "Thine . . . is the greatness, and the power, and the glory, and the victory and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all . . ." Above all – these are the hearts of those who belong to Him.

It is a great day of feasting, and a milestone in the history of the people of Israel! Sacrifices are offered, the people eat and drink and rejoice in the presence of God. Then, for the second time, Solomon is proclaimed king, and anointed unto the LORD. He sits "on the throne of the LORD". The majesty and dominion conferred on the son of David foreshadows that period of a thousand years when Christ will reign for God over the whole earth.

The death of David "in a good old age, full of days, riches and honour" (v. 28), now closes this 1st book of Chronicles, to which we should like to give as a title the words found in Isaiah 55:3 – "the sure mercies of David". The way in which Paul quotes it (Acts 13:34) shows that it refers especially to the resurrection which David, that man of faith, awaits together with the multitude of sleeping saints. But was he not all his life an object of grace, upheld by God Himself? Dear readers, we also rejoice in the grace assured to us in Christ, both for the present time and for the future. "And of his fulness have all we (not only David) received, and grace for grace" (John 1:16).

Straight away we are introduced to the reign of the great Solomon. His name which means "the peaceful one" draws our attention to Christ, the "Prince of peace" (Isa. 9:6), whose forthcoming reign is beautifully portrayed in the passages and accounts which we are going to read. Let us note well that these chapters are mainly about the kingdom and worship on earth of Israel's Messiah. However, on more than one occasion our thoughts will be directed, by means of analogy or contrast, to the Church and its Head.

The request which the LORD discerns in the heart of the young king is similar to the request made by Paul on behalf of the Ephesians. He made mention of them in his prayers so that the God of our Lord Jesus Christ, the Father of glory, might give them the spirit of wisdom and revelation in the knowledge of Him, the eyes of their understanding being enlightened (Eph. 1:16-18).

"For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding", wrote Solomon in Proverbs 2:6. May we desire to possess that wisdom from above and ask for it from the One "that giveth to all men liberally, and upbraideth not". (James 1:5).

The relationship between Hiram, king of Tyre, and Solomon is representative of the relationship which Israel will have with all the nations of the earth during the thousand year reign. That is when "the earth shall be full of the knowledge of the LORD, as the waters cover the sea. And in that day there shall be a root of Jesse, which shall stand for an ensign to the people; to it shall the Gentiles seek: and his rest shall be glorious". (Isa. 11:9-10).

In addition to all that, in his affection for the house of God, David had gathered together, he had also prepared workers to carry out the work (end of v. 7; see also 1 Chron. 22:15-16). So it is with the work of the Lord today. He requires that the servants are carefully prepared for every task for Him. Starting a task too soon can subsequently lead to a job badly done. God who has prepared the works, has also called, then trained the workers to do them. Ephesians 2:10 reminds us that "we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them".

We learnt whilst considering the Book of Kings that Huram (or Hiram), the most skilful worker amongst them, was a type of the Holy Spirit. It is under the enlightened guidance of this man that the craftsmen prepared by David are to carry out their task. Similarly it is only by allowing himself to be led by the Spirit of God that the believer will be fit to serve. See how in the Acts the Spirit passes on the orders of the Lord to the apostles: Acts 1:2; Acts 8:29; Acts 13:2, 4; and let us heed His voice. He will often tell us, as He did Paul and his companions: "Don't do this; don't go there!" (Acts 16:6-7).

153,600 men were counted to do the work. Some were carriers, others stone cutters; finally there were foremen. Three forms of Christian activity are suggested here:
(1) To bear burdens by prayer. This comes first.
(2) To remove the living stones from the worldly quarry and work on them there: this is the work of the evangelist and other ministers.
(3) To keep watch over the work and the workforce.

A remarkable point: the workforce is made up of those Canaanites, foreigners, who at one time were enemies and in bondage to Israel. During the reign of the king of peace, they became useful servants.

The Chronicles present the building of the temple from a different angle to the book of Kings. The latter saw it above all as the dwelling place of the LORD in the midst of His people. Our book goes on to portray it rather as the place of access where the worshipper is admitted to meet his God. The foundation of the house is established on Mount Moriah where the grace of God had suspended judgment and consumed the burnt offering.

As far as the Church is concerned, we know upon which rock it is built, from Peter's declaration and from the reply of the Lord Jesus: "Thou art the Christ, the Son of the living God" (Matt. 16:16, 18).

Solomon builds in turn the porch, the greater house and the most holy place. Then he makes the two large sculptured cherubim, the veil, then the two pillars, Jachin and Boaz. The extraordinary height of the porch is only mentioned here: one hundred and twenty cubits high, that is four times the height of the house. Is that not a picture of Psalm 24:7, 9 which twice repeats: "Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in"? For such a great Person, what gate would do?

Completely overlaid in gold, the temple speaks of perfect and pure righteousness. Moreover the worshipper would not be able to approach it without having first passed the altar of brass for sacrifice. This altar is square, and its dimensions, twenty cubits wide, are identical to those of the most holy place. In other words the glories of this most holy place correspond with the greatness and perfection of the sacrifice represented by the altar.

There is then the matter of "the sea". The twelve oxen bring to mind the patient and persevering work of Christ according to Ephesians 5:26, as well as the steadfastness to be displayed in all directions in order to resist external influences and maintain purity. Only after this are the other items enumerated: the lavers, the candlesticks, the tables, the golden altar and the various accessories of the priests, so as to remind us that we cannot enjoy the truths represented in those objects until we have been morally purified in the "sea of brass" (Ps. 26:6; 2 Cor. 7:1).

With the exception of the cup and the bread at the Breaking of Bread, the New Testament worshipper no longer has any visible objects, "sacraments" or ceremonies in front of him. Quite simply he is requested to take part in the Lord's supper. He worships in spirit and in truth (John 4:24).

The magnificent house is completed. However the main object is still missing: the holy ark. Its introduction into "his place, to the oracle of the house, into the most holy place, even under the wings of the cherubims" (v. 7), draws our eyes to Jesus in the heavenly places, exalted by God himself, the centre of universal praise, filling the heavens and the earth with His glory. He is the object of the angels' admiration (the cherubim: 1 Tim. 3:16) and His blessed people's adoration: "one sound", but various instruments (v. 13). There is only one song: the new song, sung by the multitude of the redeemed, each having his own individual note, but all in perfect harmony.

Of the three objects which the ark had contained: the manna in its golden pot, the rod of Aaron the priest, and the tables of the covenant, only the latter remain (v. 10). During the journeyings of the Israelites, now completed, God had given the manna and led the people to Himself through the priest. Now the ark is in Zion, in the resting place of God, who has fulfilled His promise. And He Himself, on the basis of a new covenant guaranteed by the tables, rests in His love in the midst of His redeemed people (Zeph. 3:17).

Solomon, before the gathering of all the people, praises the God of Israel and recalls His acts of grace, as well as explaining the reasons why the temple had been built.

The king's desire was to turn the hearts of the people towards the LORD. Let us think of the One who could say, from the other side of death: "I will declare thy name unto my brethren: in the midst of the congregation will I praise thee" (Ps. 22:22). Sometimes we are afraid to address God in our prayers. We believe that we will find greater understanding and love in the Lord Jesus. Is this not a lack of confidence in the God of love? "For the Father himself loveth you" the Lord confirms to His disciples (John 16:27). Christ desires that we know His Father as He knows Him. However, the cross was necessary in order to establish that relationship. Moreover His very first words to His own after His resurrection were: "I ascend unto my Father, and your Father; and to my God, and your God" (John 20:17). Now that the work of redemption has been accomplished we are no longer dealing with a formidable God, a Judge who has to be appeased or moved to pity. To us, God is now our Father whom we can approach without fear in the name of the Lord Jesus.

It has been noticed that the brazen platform, from which the king speaks to the LORD, has exactly the same dimensions as the brazen altar in the wilderness (v. 13; Exodus 27:1). This is a beautiful and significant point: it is on the basis of the sacrifice which He accomplished and which was accepted by God, that Christ takes up His position as priest and advocate for His own with the Father, with the result that "if we confess our sins," God is "faithful and just" to forgive them. Faithful and just, because with Jesus having atoned for them on the cross (of which the altar speaks to us), God cannot ask us to account for them a second time.

Notice that it does not say: if we ask for forgiveness, because the child of God is already forgiven, but "if we confess". The same passage goes on to assure us: "If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins" (1 John 1:9; 1 John 2:1-2).

After vv. 22-39, which hardly differ from 1 Kings 8:31-53, Solomon ends his prayer by using the words of Psalm 132:8-10. "Hear thou from the heavens . . . listen in heaven!" Christians, who know the loving will of the Lord, can say from experience: "We know that he hears us" (1 John 5:15).

In reply to the king's prayer, fire descends on the burnt offering. And, for the second time (see 2 Chron. 5:14), the glory of the LORD fills the house of God. From then until the time of Ezekiel (Ezek. 10:18; Ezek. 11:23) it is to dwell there.

The fear which that glory inspires prevents the priests from entering into the house (2 Chron. 5:14; 2 Chron. 7:2). In contrast let us think of our eternal position. The Lord wants to have His own around Him in glory. Already, on the holy mountain, He has been manifested to the disciples, Moses and Elias being with Him in the bright cloud, which is called "the excellent glory" (Matt. 17:5; 2 Peter 1:17).

All the people bow down and strike up the song which will be that of the thousand year reign: "Praise the LORD, for he is good; for his mercy endureth forever" (v. 3; Ps. 136). After this, the sacrifices are offered in vast quantities: 22,000 oxen and 120,000 sheep. What a contrast there is here too with the "one offering" by which we have been sanctified and made perfect: that of "the body of Jesus Christ once for all" (Heb. 10:10, 14).

Then for the people of the great king there is the untainted joy of the feast of Tabernacles.

The house has been finished and inaugurated. In his reply to Solomon, the LORD declares that He has sanctified it so that His name might be there for ever (vv. 16, 20). Blessed assurance! Nowadays the gathering together of believers, amongst whom the Lord Jesus has promised to be present, is characterised by the fact that they meet in the name of the Lord (Matt. 18:20). Hence the serious responsibility of not tolerating there anything which is dishonouring to that Name and that presence. That is what the LORD is warning Solomon against from v. 19 onwards.

However, at the same time the Lord's presence in the midst of His own guarantees them everything that their souls require. How is it then that certain assemblies are languishing and stuck in a rut? Something must be missing, and it is obvious that this is not the fulfilment of the Lord's promise. Sadly, what is missing is faith, my faith in His presence which is sufficient to bless me abundantly and to bless me there!

Let us note how the divine response matches exactly the king's prayer from the previous chapter. Compare for example, 2 Chron. 7:15 with 2 Chron. 6:40. Yes, let us expect definite blessings from God. He is pleased to grant them to us.

Solomon is strengthening his kingdom. He builds store cities and fortifications. Amongst these upper Beth-horon and lower Beth-horon (v. 5) remind us of Joshua's (or rather the LORD's) extraordinary victory on the road leading down between these two cities (Joshua 10:11). Now all the Canaanites, having survived after the conquest because of the disobedience of the people, are subjected to taxes. In contrast, in obedience to the Word (Lev. 25:42), the children of Israel are not subjected to doing the work reserved for slaves. The king thus makes a clear distinction between those who belong to the people of God and those who don't, even in the case of his own wife (v. 11). Let us never forget that this distinction still exists today.

It is true that we were, at one time, servants to sin (Rom. 6:20). But now the Son has set us free; we are free (John 8:36) – free "to praise and minister. . . as the duty of every day required" (v. 14). But not free to do what we want! " And they departed not from the commandment of the king" (v. 15). V. 13 mentions the commandment of Moses and v. 14 that of David. True freedom for the Christian consists in doing the will of the Lord in love.

As well as its prophetic meaning, the visit of the queen of Sheba shows the way of the sinner who comes to the Saviour. We take the opportunity to offer a word to any of our readers who have not yet taken that step of faith towards the Lord Jesus. Do you know that nothing which you hear about Him can compare with when you actually come to know Him personally. Therefore, we can only say to you, like Philip said to Nathanael: "Come and see" (John 1:46; cf. v. 6).

And you who already know the Lord Jesus, be it recently or a long time ago, do you know what is the most powerful testimony that you can give for Him? Show that you are happy! All around us many are longing for true happiness though they don't admit it. Can they see that we have it? And that the secret of this happiness is our personal relationship with the Lord? Does our position make them envious, as was the case with the queen when she saw Solomon's servants? If we look sad and discontented, we will lead people to think that Jesus cannot satisfy our hearts. And we will be preventing others from coming, seeing . . . and believing.

The reign of the Son of David ends on a magnificent note of glory, riches, wisdom and power. Not only the queen of Sheba, but all the kings of the earth come to hear the wisdom of the great Solomon, to bring him their gifts, and above all to seek his presence (v. 23).

How much greater it will be with the Lord Jesus when He comes! "Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee" (Isa. 49:7). It is also written: "Thine eyes shall see the king in his beauty" (Isa. 33:17). The fulfilment of this promise will be the supreme blessing for Israel and for the nations. But His blessed redeemed will be the first to see Him.

Yes, to see the Lord! Does this thought fill our hearts with joy . . . or fear? . . . or does it just leave us indifferent?

The story of Solomon is over. But where indeed are the serious sins which were presented in the First Book of Kings? Is it really possible that our book does not mention them at all? In truth, the marvellous grace of God has blotted them all out so as to show us, through this king, One far greater than Solomon.

Israel is gathered at Shechem around the new king and asks him: "Ease our grievous servitude . . . What advice do the old men give to Rehoboam? "If thou be kind to this people, and please them . . ." (v. 7). And in I Kings 12:7: "If thou wilt be a servant unto this people this day, and wilt serve them . . ." Even for a king, that is the only way to win or to keep the affections of those round about. Our thoughts turn to the Lord Jesus. He came, "not to be ministered unto but to minister." (read Matt. 20:26-28). His glorious titles did not hold him back during His lowly walk of love and devotion, with the result that He now has every right to the obedience of every man (Phil. 2:6-11). Following this great Example, those who are in authority should be the first to serve. For how can you demand obedience and devotion when you do not set a good example yourself? Rehoboam refused to serve his people. Is it surprising then that the ten tribes refuse to serve him in return. His own pride turned them away from the path of humble submission. And that's how the division came about! Never again, until the Lord's appearing, will the people be truly united.

The division of Israel into two kingdoms was a judgment of God. So it was a waste of time preparing 180,000 warriors to try to reverse the situation. Rehoboam, being warned by the man of God, gave up his idea. He uses his forces to build cities of defence to ensure the protection of, and supplies of food for, his small kingdom.

For his part, Jeroboam was no less active, but sadly in another way! Fearing to lose his influence by allowing his subjects to go to the feasts at Jerusalem, he establishes an idolatrous form of national worship, which was abominable in the eyes of God. So the priests and the Levites of the ten tribes show their affection for the LORD and His commands. Leaving the tarnished land, they go and settle in Judah, preferring to leave behind all that they possess rather than to remain associated with sin. How many Christians have had to, and still should, do the same out of faithfulness to the Lord.

Encouraged by the example of these Levites, other faithful subjects belonging to these ten tribes, probably without leaving their cities permanently, now go up to Jerusalem to sacrifice there in obedience to the Word.

Three short years! That was how long the faithfulness of Rehoboam and the people lasted. Now, as in previous times under the judges, God speaks to them by raising up enemies against them. The offensive by Pharaoh Shishak allows the king and the people to compare serving the LORD with serving the king of Egypt (v. 8). Note well: Whereas the LORD enriches his servants, the Enemy despoils those whom he reduces to slavery.

The word of Shemaiah the prophet humbled the hearts of the princes of Israel and of the king. It leads them to say: "The LORD is righteous." Recognizing this righteousness . . . even when it has to be carried out against us, is always a happy sign (see Luke 23:41). That then allows God to reveal Himself, not only as a righteous God, but also as a merciful God, a Saviour God. See how He emphasizes in grace the "good things" that He can still see in the kingdom of Judah. In spite of everything, on the whole, Rehoboam "did evil" (v. 14). This was an evil with distant roots, for his mother, an Ammonitess, had been married to Solomon before the death of David (cf. 2 Chron. 9:30 and 2 Chron. 12:13).

Contrary to the instructions of the Word (Deut. 21:15-17) Rehoboam installed Abijah as his heir and successor, the son of his favourite wife, Michaiah (or Maachah, see 2 Chron. 11:20-21), who was also a worshipper of idols (2 Chron. 15:16). Only a bad reign could come of such unfaithfulness. And yet the brief story of this king contains one good passage. It is omitted from the book of Kings but our book of grace could not let it go unnoticed. It concerns the war which breaks out between Abijah and Jeroboam. According to Luke 14:31, it was madness on the part of the king of Judah to go to war with fewer than half the soldiers of his enemy. However Abijah had some trump cards which in his eyes made up for his lack of numbers. He discloses them in his speech to the army of Israel. Judah was still in the royal line of David; Judah still had the true form of worship with sacrifices, as well as the presence of the LORD. Abijah pretends that he has not forsaken Him (v. 10), proof that he does not know himself. Finally there was a totally effective secret weapon – and we will see tomorrow the decisive role which it is going to play: the loud-sounding trumpet (v. 12).

Abijah's speech to the troops of Israel was given with a false air of superiority. It only needed Jeroboam to circle behind Judah to put the king of Judah and his army to the test. In a moment the latter finds itself attacked from behind and on the verge of being crushed. However one direction remains open: heavenwards. The cries of distress rise up to the LORD; now all pretence has gone. Faith appears. The army uses a strange instrument of war . . . but one that is well known in Israel's history: the trumpet (see Joshua 6:4; Judges 7:18). This is a powerful weapon because the faith which uses it rests on the divine Word and on its ever-valid promises (read Num. 10:9). The call of faith could not fail to be heard! The piercing sound spoke to the heart of God of the danger facing His own people. And it no doubt also spoke solemnly to the hearts of Jeroboam's men who were about to make war with their brothers . . . and with the LORD.

The army of Israel is cut to shreds and humiliated (v. 18) thus providing proof that neither force (v. 3) nor guile (v. 13) could overcome faith in God.

Asa, a faithful king, the son and successor to Abijah, rids Judah of its idolatry. Our book stresses the rest and peace which the country enjoyed during the first part of his reign (vv. 1, 5, 6, 7). Asa puts this time of rest to good use by building walled cities and strengthening the defence of his territory. He thus provides us with an important lesson. Certain times in our lives are like rest periods: holidays, odd moments for leisure or relaxing. Let us use these periods to strengthen our souls by reading the Bible and becoming stronger in the truth. "The whole armour of God" has to be put on in advance, "that ye may be able to withstand in the evil day . . ." (Eph. 6:12 . . .).

The evil day when Zerah attacked finds Asa prepared. "Above all" he had "the shield of faith", in other words simple trust in his God. This shines out in his beautiful prayer in v. 11. It is the strong-point on his side, regardless of his 580,000 soldiers. A million enemies stand before him. In human terms, this is a highly unfair contest! However it always holds true that "when I am weak, then am I strong" (2 Cor. 12:10). God responds to Asa's faith by giving him a brilliant victory with considerable spoils.

Asa has been faithful. God is going to encourage him further through Azariah. His Word is just as necessary after the battle as before it. For the natural tendency is to relax. "Let not your hands be weak", the prophet commands, adding this promise, "For your work shall be rewarded" (v. 7). These words are effective. Asa, full of energy, does away with the abominable idols from the land and brings back the service of the altar. This amazing zeal led not only the people of Judah and Benjamin to follow him but also there came "out of Israel in abundance;; from the other tribes (v. 9)! The same thing applies to the devotion which we show for the Lord. It will encourage other believers, who are perhaps more shy, to show their faith. This is an experience that many have had, in particular during military service. It has been said: A heart sincerely bound to the Lord is what really speaks to the conscience of others (W. Kelly). Asa understands that he cannot demand absolute purification from the people if he himself does not set a precedent in his own house. He has no hesitation in dealing with Maachah, the queen mother, by removing her crown and reducing her idol to dust and ashes.

V. 11 distinguishes between the acts of Asa, "the first" which were pleasing to God, and "the last" which sadly were totally different.

Baasha, the king of Israel, is jealous at seeing many of his subjects going over to the land of Judah (2 Chron. 15:9), so he builds a town in order to stop them from doing so. Then Asa, instead of looking to the LORD to stop Baasha's work, forms an alliance with heathen Syria. This was a clever policy on the face of it as it began by producing the desired effect! However, God does not see things in the same way and reprimands the king via the prophet. His lack of faith – and short memory (v. 8) – are going to deprive him of victory against the Syrians. Annoyed at having let a good chance slip and his pride being hurt, Asa imprisons the man of God and oppresses some of the people. God disciplines him with a painful illness, but to no avail. He continues to rely on men rather than God and dies sadly without having learnt this last lesson. For thirty-five years out of forty Asa had walked with God. He was only a few years short of finishing his life well. Let us ask the Lord to keep us right up to the last day of our lives (2 Tim. 1:12; 2 Tim. 4:18).

We now return to Jehoshaphat, the godly king much spoken of already in the book of Kings. Remember that from the death of Solomon the Chronicles retrace the history of the kings of Judah, whilst the book of Kings deals mainly with the kings of Israel. Why then was the life of Jehoshaphat given so much coverage? Sadly, because it was directly connected with the lives of Ahab and Jehoram, kings of Israel! However our ch. 17 only has good things to say about this king. He strengthens himself (v. 1); he walks "in the first ways of his father David" . . .; he seeks the God of his fathers; he walks in His commandments; his heart is lifted up . . .; he removes the idols (vv. 1-6). Not only does he separate himself from evil things as did his father, Asa, but he establishes good things (vv. 7-11). Two inseparable aspects of the Christian life! (Rom. 12:9; 1 Peter 3:11). Amongst the senior captains Amasiah had volunteered to serve the LORD, as a true Nazarite (Lev. 6:2; see also 2 Cor. 8:5). It is possible – and it is an appeal addressed to every believer – to be devoted to the Lord whilst at the same time faithfully doing your job or daily chores.

The story of Jehoshaphat continues. His associations caused this faithful man to fall. Worldly connections, friendly exchanges between people of the same social circle, have been a trap to many believers (1 Cor. 15:33). Look at the consequences for Jehoshaphat!
(1) He was led to arrange a noble marriage for his son by getting for him, as his wife, a daughter of the royal house of Israel who was none other than Athaliah! No doubt a splendid marriage in the eyes of men! In reality, it was the start of the inevitable ruin of all his family.
(2) He falls down in his testimony by putting himself on the same level as the evil king of Israel: "I am as thou art . . ." (v. 3).
(3) Finally, fearing to displease his royal friend, he allows himself to get involved in the perilous recovery of Ramoth-gilead.
We really must meditate on and remember Galatians 1:10. The alliance which Jehoshaphat makes with Israel, against the Syrians, was no better than the one made by his father Asa with the Syrians, against Israel. It ends up placing the unfortunate king in a dramatic position, the same as that of Saul on Mount Gilboa. This is a situation from which God alone can miraculously save him in response to his cry! (see Ps. 120:1).

Jehoshaphat's fatal alliance with Israel warrants a severe reprimand from the LORD. Jehu asks the king a question which examines him at the same time as it teaches him what God thinks of Ahab: "Shouldest thou help the ungodly, and love them that hate the LORD?" (v. 2).

Christians, let us not forget that terrible name which the Word gives to those who love the world: "Whosoever therefore will be a friend of the world is the enemy of God" (James 4:4).

Jehu was brave, for in the reign of Asa, Hanani, his father, had been imprisoned for doing a similar thing (2 Chron. 16:7-10). However Jehoshaphat heeds the reproof. This is the way to be "prudent" and to "get understanding" (Prov. 15:5, 32). Let us also accept the reprimands and remarks that may be made about us, as they can have a similarly beneficial result.

Whereas his father, Asa, had not been restored, Jehoshaphat, following this black period, is able to start up where he left off with the good work of ch. 17. Not being content this time with sending princes, he goes out himself amongst the people. And, as a true shepherd of Israel, he goes about bringing them back to the LORD (v. 4). After that he appoints judges, giving them urgent instructions.

Three enemies at once are advancing against the small kingdom of Judah. They are her constant enemies: Moab, Ammon and those from Mount Seir in Edom (v. 22). In the face of this threat of invasion, Jehoshaphat seeks the LORD and proclaims a fast. The people gather together. Referring to Solomon's prayer (2 Chron. 6:34-35), the king stands before the holy house and calls upon the One who promised to hear and help (vv. 8, 9).

Adding together the military personnel which Jehoshaphat had at his disposal (2 Chron. 17:14-18), it comes to the impressive figure of one million one hundred and sixty thousand soldiers. Even so, they are to play practically no part in the whole of this long chapter! Jehoshaphat understood that sentence in Psalm 33 "There is no king saved by the multitude of an host: a mighty man is not delivered by much strength . . . Our soul waiteth for the LORD: he is our help and our shield" (Ps. 33:16, 20). So the king recognizes both his lack of strength and lack of wisdom (v. 12). However, he adds, "our eyes are upon thee". And conversely, "the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him" (2 Chron. 16:9).

Jehoshaphat's faithful prayer receives an immediate and public reply. In the name of the LORD Jahaziel reassures the people and their king. How many believers in danger have since benefited from reading of such divine encouragements! Let us compare v. 17 with the words which Moses gave to Israel when they were crossing the Red Sea. "Fear ye not, stand still, and see the salvation of the LORD . ." (Ex. 14:13).

Without waiting for God to act, Jehoshaphat and all the people gave praise and worship. Faith which, even before an event, can not only set worry to one side but can also thank God for the reply which He has guaranteed to give us, is really glorifying to God! That is doing like the divine Example. As Jesus was about to raise Lazarus, by virtue of the power from God his Father, He begins by saying to God: "Father, I thank thee that thou hast heard me" (John 11:41).

How beautiful is this worship, celebrated in the very presence of the enemies! (Ps. 23:5). Those who are praising go out before the equipped troops. And the song of triumph which was struck up suddenly can be taken as being the signal for an amazing victory achieved without a single blow being struck.

Whilst the song of salvation was echoing all around, the enemies were destroying themselves! It only remains for the people to witness their annihilation and to gather up the abundant spoils. How many times has God similarly removed from our path difficulties which seemed insurmountable to us.

Then the people gather together again to praise the LORD in the valley of Berachah – or valley of blessing.

Let us consider Jesus' triumph on the cross, achieved without the slightest help from believers. What is left for them to do? Nothing, except to enjoy the fruits of that victory and to celebrate it with grateful hearts in the valley on earth, before doing so eternally in the holy City (cf. v. 28).

The last paragraph takes a step back in the reign of Jehoshaphat. It recalls that after his disastrous military alliance with Ahab, the king of Judah made another equally foolish deal, this time a commercial venture with Ahab's son, Ahaziah. God allows it to fail and teaches us, through Eliezer, what He thinks of this type of association with a man of the world with the aim of getting rich.

Here it appears that the book of Chronicles has all of a sudden abandoned its character as a book of grace! Apart from exceptions which were justified by events, the book had systematically covered up the mistakes of the people and of their king, in order to underline, by contrast, all the good there could be. Let us say in passing that this is something which we should always do! (Read 1 Peter 4:8).

The pages which we are now touching upon form a very sad contrast with the "good things" which God had been pleased to show us up to this point (2 Chron. 12:12; 2 Chron. 19:3). However, from now on, it is no longer possible to cover up the evil of Jehoram and his successors. This king, a son-in-law of Ahab and Jezebel, a murderer and worshipper of idols, forces Judah to worship the false gods. A terrible situation . . . which however serves to emphasize God's incomparable patience towards His poor people! The result is that grace continues to shine in this book, even more magnificently as the darkness gathers over the kingdom of Judah. Grace will abound far more than sin (Rom. 5:20).

Jehoram receives a letter from Elijah which sums up his crimes and warns him of the divine punishment. That punishment does not fail to be carried out.

What a sad chapter this is! Ahaziah, on advice from his mother and from his relatives on Ahab's side, joins up with Jehoram, king of Israel, and they go to war again against the Syrians. This fatal partnership leads to his "destruction" (v. 7). He dies a violent death.

Let us now go back in our story: Jehoram killed his six brothers (2 Chron. 21:4). Then all his sons were slain by the Arabs, apart from the youngest one, Ahaziah (v. 1). Finally, in the third generation, once again only one descendant survives another massacre of the royal household: Joash, a little baby. How can these successive killings be explained? By the relentlessness of Satan trying to break the line of David which was to lead to Christ.

On the other hand how is it that every time, in spite of everything, one member survives – just one, and the weakest at that – but all the same, one descendant of the royal family? By the faithful grace of God! He keeps His promise which He made to David to give him always a light (2 Kings 8:19). This light is now nothing but a smouldering wick (see Matt. 12:20)!

In the centre of the moral darkness which reigns in Judah, it is as if a lighthouse now focuses its beam on Joash, the precious, small prince. All of God's counsels rest henceforth on this feeble child, the last "son of David".

This has so many similarities with another even darker time, when Herod unjustly occupies the throne of Jerusalem! The true king of the Jews born in Bethlehem was saved, like Joash here, from the massacre ordered by the usurper. Throughout His life Jesus remained hidden, first in Nazareth, then under the humble "form of a servant" which He chose to assume. And, even now, He is hidden from the eyes of the world, in Heaven, where only faith can see and know Him. In this chapter we have an example of the day of His glorious appearing. Like these Levites and heads of the people, those who serve Him and wait for Him today will be with Him in that day. They will appear with Him in glory (see Col. 3:4; 1 Thess. 3:13). What a privilege! To be part of that blessed company! To be "with the king when he cometh in, and when he goeth out" (v. 7)! As that is to be our portion, Christians, let us keep ourselves close to Him even now by faith, while He is still, for a short time, out of sight in Heaven.