The book of Job is different from those which precede it. It is a poetic book, it is very old and the people in it are chosen from outside the children of Israel. For the lesson it contains concerns not only Abraham's family but every creature. Let us ask God to teach us in the same way as He taught Job.

"There is no point in giving us a long account of Job's prosperity; on the contrary the Holy Spirit recounts to us in detail what took place during his afflictions. It is very worthwhile and this account will profit the children of God even to the end of time." (JND).

The first few verses (1-5) then tell us briefly who this man is, what he possesses and what he does for his family. The following verses tell us what happens in heaven concerning him. The formidable Accuser comes on the scene (Rev. 12:10). But we should take note of two reassuring points:–
The LORD enters the battle first.
The licence which He gives Satan is strictly limited.

Finally let us never forget the question in Romans 8:33 . . . nor v. 28 of that same chapter. We shall see "all things" (afflictions as well as prosperity) working together for the good of one who fears God.

Until this moment, the LORD had surrounded His servant, Job, with a protective hedge (v. 10). In the same way, an invisible barrier protects believers at one and the same time against attacks from outside and against their own tendency to leave the place of blessing. Christian children, for example, are guarded by the watchful authority of their parents and restrained by the teaching they hear in the meetings. May they never deliberately break down this hedge (Ecc. 10:8)!

Satan has obtained permission to act (cf. Luke 22:31). He chooses a favourable day and, with an eagerness which emphasizes his hatred, he strikes poor Job four times in quick succession. In one moment, our patriarch, without so much as being able to draw breath (Job 9:18), finds himself stripped of all his prosperity and deprived of his ten children. Standing in the midst of this ruin, he is not shaken by it, showing that his confidence did not rest in the good things he had received but in Him who had given them. "Doth Job fear God for nought?", the devil had insinuated (v. 9). Through grace, Job proves him wrong; even when he has nothing left, he continues to fear God. Satan had declared, "He will curse thee to thy face" (v. 11).

"Blessed be the name of the LORD!" cries Job when everything has been taken away from him (v. 21).

With the LORD's permission, Satan launched a new attack against Job. This time he attacks his body. This is too much for Job's wife. "Curse God, and die," she cries — another ordeal for our patriarch. His own wife is the instrument of the Enemy to get him to curse God to His face (as Satan had vowed he would: Job 1:11; Job 2:5). But Job remains firm, receiving the evil as well as the good "at the hand of God" (v. 10; Lam. 3:38). We, who are so often irritated by such small things, would do well to admire and imitate the example of this man of God. Our tendency is always to seize on the visible causes of our difficulties. But for Job it is not the Sabeans, nor the Chaldeans, nor even Satan, who are responsible for his misfortunes. He recognizes the hand of God behind these human agents (only he does not yet know that it is a loving hand). And we have an incomparably greater Example — the One who received everything from His Father's hand, including the cup of God's wrath against sin (John 18:11).

The chapter ends with a moving scene: Job and his three friends, sitting in silence for seven days in the face of unprecedented grief and in the presence of profound mystery.

Like waves one after the other, seven trials have broken over Job. The Enemy (whose hatred is always stirred up by God's love for His own) has struck the patriarch on five occasions: through his possessions (in three stages), through his children and then through his health. The sixth blow, particularly treacherous, has been delivered by his own wife, yet the man of God has remained steadfast. Now comes the last of these "seven troubles" (Job 5:19), from an altogether unexpected direction. Three friends have arranged to visit Job to show their sympathy. But what the furious assaults of Satan did not succeed in producing, the visit of these comforters now accomplishes. In this connection we should notice how difficult it is to make a helpful visit to someone who is passing through trials and how important it is to prepare for it with prayer. These men sit there, silent, gazing at the desolation of the one whom they had known and respected in his prosperous days. It is more than Job can bear for them to see him as such a spectacle of misery and so much to be pitied. The bitterness which he has held back for so long finally overflows. In heartrending words Job "cursed his day". He would rather he had not been born. He even wants to die. But in His wisdom and love, God had not permitted Satan to go as far as that.

Now in their turn, Job's friends begin to speak. What can these comforters say which will be of comfort? What wisdom can these wise men bring to instruct their unhappy friend and dispel his despair? Will they have, like the divine Teacher later, the tongue of the learned who can "speak a word in season to him that is weary"? (Isa. 50:4). On the contrary, little by little, their speech only exasperates poor Job. It is not that their arguments are always false; we find here great truths which form part of the inspired Word. Some verses are even quoted in the New Testament (for example, Job 5:13 in 1 Cor. 3:19). But Eliphaz, Bildad and Zophar wrongly apply these truths in Job's case. Like these three men, we can know many such truths — and use them at the wrong time. "A word spoken in due season, how good is it" (Prov. 15:23).

In vv. 3 and 4, Eliphaz bears a good testimony to Job, who, before he was himself under testing, had lifted up the hands which hang down and the feeble knees (Heb. 12:12). "Well," his friend says sharply to him, "now that it is your turn to be hit by misfortune, put into practice what you taught others." (see Rom. 2:21).

The main theme which the three friends are about to develop in their discourses is the following:— God is righteous. He would not have struck Job so severely if Job himself had not deserved it. All his afflictions are a punishment and a judgment. If he will confess his sins, he will be restored. But we know from the beginning of the story that Job could not be blamed for any particular fault. The LORD Himself said to Satan: "Thou movedst me against him, to destroy him without cause" (Job 2:3). It was therefore wrong to consider his afflictions as punishment. This was no punishment, and vv. 17 and 18 are a wonderful summary of his whole story. We should compare them with Proverbs 3:11-12, quoted in Hebrews 12:5-6: "My son, despise not the chastening of the LORD; neither be weary of his correction; for whom the LORD loveth he correcteth". The LORD certainly had something to admonish, something to set right with His servant: Job's sense of his own righteousness. He had afflicted him, but He was also going to heal him for his good.

Whom the Lord loveth! What wonderful words of comfort! The storm which is unleashed by Satan is in the end a proof of divine love for the believer.

Each discourse from one of his friends gives rise to a reply from Job. He realises that his excessive distress makes him say "vehement words" (v. 3 – JND New Translation). Let us beware of allowing such words to escape our lips when we are excited or angry (Prov. 29:20). "What is mine end that I should have patience?" asks Job in v. 11 (JND – New Translation). "The patience of Job", to which the epistle of James bears witness, only held good until the sixth affliction. And before he can know "his end", or rather the marvellous "end (purpose) of the Lord", for him, it was necessary that this patience should have had "her perfect work" in him. It is this trial of faith which is going to produce it (James 1:3-4; James 5:11). Like Job we are always anxious to know the end of what is happening to us. But God, in His wisdom, does not usually reveal it to us in advance, so that we may learn true patience, which does not need to understand in order to submit and count on Him.

Job has learned the first lesson: to know that there is no help in himself, that all wisdom is driven from him (v. 13). It is a good thing to have understood that. There is no need for us to have to go through so many afflictions in order to be convinced of that. Let us simply believe what the word of God tells us.

It is no longer to Eliphaz but to the LORD that Job addresses the end of his discourse. He paints a brief picture of the pitiable condition of man on earth. Labour, earnest desire, darkness, wearisome nights, tossings, bitterness, complaints, loathing, vanity — these are the expressions he uses and which sum up human experience only too well. But the keyword has not yet been spoken, the word which, whether we recognize it or not, is the primary cause of man's distress. Finally Job cries out, "I have sinned", (v. 20). It is in fact sin – not only Adam's nor other people's, but also mine – which is responsible for the evils of the human race. But Job adds, "What have I done unto thee?" as if sin were only that, a source of misery for man, when it is first and foremost an offence against God.

Generally speaking, in testing someone, God seeks to bring him to an acknowledgment of his wretched state, a conviction of sin and confession of it to God.

Psalm 8 brings a glorious answer to the despairing questions of vv. 17 and 18 by presenting Christ, the Son of man, the last Adam (1 Cor. 15:22, 45).

Let us now listen to what Bildad has to say. Not daring to declare again openly that Job's misfortunes are the result of his own sins, he begins by speaking of Job's sons. For him, the answer is obvious: the death of Job's children is the consequence of their own sins (v. 4). They have sinned and God has struck them down. These are cruel words for this believing man to hear, for we know that his was the happy custom of getting up early in the morning to offer burnt offerings on behalf of his sons (Job 1:5). It is as if his friend were saying to him: "Your prayers were useless; God has not listened to you and did not want to save your children".

The three friends knew God only as a righteous Judge. Certainly the righteousness of the Almighty (v. 3) is one side of the truth. This righteousness is so perfect that when our sins were laid on His own Son, God's anger had to fall on Him. But the cross, where this supreme proof of His righteousness was given, at the same time brings us the most wonderful proof of His love. If we speak to men of His righteousness without love, we drive them into being discouraged or into trying to justify themselves. Both these results will be seen in Job, brought about by his friends' reasonings.

Bildad has emphasized God's inflexible righteousness. Job can only agree with him. But then he raises the great question: "How should man be just with God?" (v. 2). This question has tormented many wise men and thinkers from the beginning of time. The answer is not in the arguments of philosophers or moralists. It is not even in the mighty works of the Creator, of which Job here gives several examples. We find it in the Word of God! After having established that "there is none righteous, no, not one", the Word gives us the good news: we are "justified freely by his grace, through the redemption that is in Christ Jesus" . . . and at the same time: "a man is justified by faith . . ." (Rom. 3:10, 24, 28 – see also Titus 3: 7; 1 Cor. 6:11; Gal. 3:24).

From v. 15 onwards, Job expresses his complete helplessness. The struggle between himself and God is quite unequal. He considers himself crushed by a merciless Judge, who is multiplying his wounds without cause (vv. 15, 17). What sad thoughts these are for a believer!

Through the Lord Jesus, we know God as a loving Father. No circumstances, however painful, should make us forget this.

In Job 7:6, Job had compared the passing of his days to a weaver's shuttle. Here he uses the picture of a runner (v. 25 – JND translation), then of light boats (skiffs of reed – JND translation) carried down by a river, finally of an eagle which swoops down on its prey (see also James 4:14 and Ps. 39:5). When we are young, we hardly realise this, but all older readers will bear this out: life really passes very quickly.

No, it is not possible to hold back these days which escape for ever. On the other hand, the way we fill our days can have eternal value. Used for the world, our time disappears in empty vanity. But if they are used for the Lord, the short moments in which we are on the earth can bear fruit which remains (John 15:16).

We address a very special exhortation to those among our readers who do not yet belong to the Lord: this rapid passing of days encourages people just to enjoy their earthly life. "Time is speeding by, hurry and enjoy yourself; man has no haven, time has no shore", a poet has said. This is a lie! There is another side (Mark 4:35), a haven does exist (Ps. 107:30). But do not delay in taking shelter there!

"Is it good unto thee that thou shouldest oppress?" Such is the question that Job, in his bitterness, would put to God (v. 3). Scripture answers him with a verse which we must never forget in our times of testing: "He doth not afflict willingly nor grieve the children of men" (Lam. 3:33). This is all the more true when it concerns His own children.

Like Job in vv. 8 to 12, David in Psalm 139:14-16 marvels at the way in which he has been created. And Job concludes in the same way: The One who has made me thus, "knit . . . together with bones and sinews", (JND translation) knows me to the depths of my soul. How could it ever be possible to hide anything at all from Him? The light of God, His eyes which search out sin, these are what disturb Job (v. 6; Job 13:9). He feels he is before the LORD like prey hunted by a lion (v. 16). In the same way, the author of Psalm 139 at first seeks to hide away from God's sight. But in the end he comes round to wanting to be searched and known by Him (Ps. 139:23). We have made real progress when we have reached that point!

"Thy visitation hath preserved my spirit", Job acknowledges in v. 12. Without this care, who knows to what depths he would have sunk? Perhaps even as far as cursing God or committing suicide (Job 2:9). May we similarly recognise that our spirits, which can be so quickly excited or, on the contrary, as quickly depressed, need to be preserved by the Lord!

It is now Zophar's turn to speak. He really is a strange comforter! He is even harsher than his two companions and begins by accusing Job of being a man full of talk (v. 2), a liar and a mocker (v. 3). He then goes on to speak of Job's iniquity (v. 6). And from v. 13 onwards, he paints a picture of what in his opinion a man must do to be blessed by God: if you do this, if you do that. This kind of spirit is called legalism. Eliphaz has already urged Job to put his trust, not in God, but in his own fear of God, in the uprightness of his ways (Job 4:6). And Job was indeed only too ready to depend on himself . . . rather than on the LORD. This shows us just how much the human heart is imbued with self-righteousness. Even a believer may suffer from this legal spirit which leads him to think well of himself and, in consequence, to underestimate the greatness of the grace of God. Vv. 7 to 9 pose some very precise questions on the subject of the infinitude of God in every direction: height, depth, length and breadth. What human being is able to appreciate this? Ephesians 3:18-19 gives us the answer:- through the Spirit, all the saints are "able to comprehend what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge".

The platitudes which Zophar has just been setting forth as if Job were inferior to him in knowledge, have only humiliated and annoyed Job. Not only has Job failed to receive the pity which he had the right to expect from his friends (Job 6:14), but he declares that he has become a laughingstock before them (v. 4; see also Job 17:2; Job 21:3; Job 30:1; Ps. 35:15). This reminds us of those who, wagging their heads, passed by the "just upright Man" (v. 4), the crucified One, mocking Him, and saying, "He trusted in God; let him deliver him now, if he will have him" (Matt. 27:43). In other words — if God does not deliver Him, this is proof that He deserved His anger. (In short this is the reasoning of Job's friends). "We did esteem him stricken, smitten of God, and afflicted", the repentant Jewish people will say when they return to Jesus their Saviour (Isa. 53:4). Yes, Christ, precisely because He was the just upright man, knew and experienced more than anyone the bitterness of the unjust accusations. But His trust in His God and His total submission were not shaken (Ps. 56:5-6, 11).

What a contrast with Job who could stand neither the taunting nor the false accusations and who in the next three chapters (12-14) is to set himself up as the advocate of his just cause (Job 13:18).

Many people have the same idea as Job about God: an all-powerful Being who acts arbitrarily, without taking account of anyone, and whose ways are quite beyond our understanding. Man is entirely at His mercy, like a leaf driven to and fro by the wind (Job 13:25), and the only thing he can do is to try to shelter in the best way he can from God's attacks. This "fatalism" is found in most Eastern religions. It is certainly true that God is all-powerful and acts according to His sovereign will. It is equally true that man is weak and dependent; that he "cometh forth like a flower and is cut down" (v. 2; 1 Peter 1:24). But it is not true that God makes a plaything of man, controlling him for His own pleasure (v. 20). On the contrary, He cares for His creature and will not break the "bruised reed" (Isa. 42:3; Matt. 12:20).

"Who can bring a clean thing out of an unclean?" asks Job (v. 4). Later he cries, "My transgression is sealed up in a bag" (v. 17). He has no understanding of the fulness of grace, as is always the case when someone is occupied with self-justification. Does each one of us know Him as the One who completely cleanses the defiled sinner and who has thrown the "bag" containing all our sins into the depths of the sea? (Micah 7:19).

A new debate has now begun. Each speaker takes his turn in the same order as before. Blow by blow, the three companions drive home their accusations into Job's conscience, as one hammers in a nail. "You are a hypocrite and a cunning man. If you were not guilty, you would not defend yourself with so many words" (vv. 5, 6).

Job's three friends are moralists, each one having his own theory and method of argument. Eliphaz rests on human experience: what he knows (v. 9), and what he has seen (v. 17). Bildad, on the other hand, likes to refer to the old traditions (for example – Job 8:8). As for Zophar, we have already noticed that his arguments are inspired by sheer legalism. But not one of the three friends bases his charges on what God has said. Seeing they have such an uncertain foundation, we should not be surprised if they err "not knowing the scriptures" (Matt. 22:29). The Word of God is the only authority in which we can put our trust and with which we can help those whom God allows to cross our path. A young person, even a child, who knows the Word, has more understanding than an old person with grey hair (v. 10), whose wisdom is based only on his own experience (Ps. 119:99-100).

"Miserable comforters are ye all", Job replies to his visitors (v. 2). "Look how I would act if you were in my place and I in yours" (v. 4). In order to show real sympathy with someone, we must enter into his troubles as if we were experiencing them ourselves (Heb. 13:3). Jesus never healed a sick person without first feeling the weight of his suffering. "Himself took our infirmities, and bare our sicknesses" (Matt. 8:17). This is why He merits His name of Friend (Matt. 11:19) which Job's three visitors certainly do not.

In v. 9 Job sees himself struck down by God's anger. In v. 10 he describes what he is enduring from men. Job's afflictions were many. But they were nothing in comparison with what Christ suffered, He who "had done no violence" (Isa. 53: 9; cf. v. 17 – JND translation). He submitted to men who were moved by Satan; then in those three hours of darkness on the Cross, He endured indescribable sufferings at God's hand. Now His shed blood saves believers and condemns the world. He Himself is in heaven for us, the Witness of our justification (v. 19). Before God, He is also the Arbitrator or Mediator for whom Job felt the need (v. 21 – JND translation).

Job, in his suffering, sees no way out other than death, and he calls death to his aid. This should have proved to his friends that he did not have a bad conscience. If he had been guilty of what they were accusing him, would he not have been afraid to appear before God?

His words become ever more heart-rending: "I am become one to be spit on in the face", (v. 6 – JND translation). This hateful and ignominious outrage was inflicted on our Saviour (Isa. 50: 6; Mark 14:65; Mark 15:19). Man showed all the baseness of which he is capable by insulting, in such a cowardly manner, Him who was without defence and who of His own free will had already gone to the lowest depths.

"Upright men shall be astonied at this", continues Job in v. 8. What a truly incomprehensible thing to see "the righteous forsaken" (Ps. 37:25). Such a sight risked upsetting the faith of many who believed in the righteousness of God (cf. Ps. 69:6).

"My purposes are broken off," cries job, "even the thoughts of my heart" (v. 11). Indeed God comes into our lives to bring us to examine our hearts and there disclose plans which may be dear to us but which do not meet with His approval (Prov. 16:9; Prov. 19:21).

Job 18:1-21

19 JANUARY

In seeking to crush their friend, Eliphaz, Bildad and Zophar work away without realising that they may shake his faith in God.

To accuse someone like this is the way Satan usually works. Not only does he attack the believer before the LORD, as we have seen him do in ch. 1 and 2, but he also accuses him from within himself by instigating doubts – "You do not have the true kind of faith! You are not saved! You can see that God is forsaking you. If you were a child of God, you would not behave like this."

And as these first doubts are sown, they lead to others, for the Enemy uses them to whisper again, "Since you have doubts, that is proof that you do not have faith; a believer cannot doubt."

Let us vigorously turn away these "fiery darts of the wicked". How can we do this? By using the "shield of faith", in other words, by simple trust in God and in the promises of His Word (Eph. 6:16).

Bildad refers to the king of terrors (v. 14). This is death, an ever-present threat, towards which every man must direct his steps without knowing when he will meet it. But for the believer it is no longer a dreaded thing. In meeting death of His own free will, Jesus rendered Satan, who had the power of death, powerless (Heb. 2:14).

In seeking to crush their friend, Eliphaz, Bildad and Zophar work away without realising that they may shake his faith in God.

To accuse someone like this is the way Satan usually works. Not only does he attack the believer before the LORD, as we have seen him do in ch. 1 and 2, but he also accuses him from within himself by instigating doubts – "You do not have the true kind of faith! You are not saved! You can see that God is forsaking you. If you were a child of God, you would not behave like this."

And as these first doubts are sown, they lead to others, for the Enemy uses them to whisper again, "Since you have doubts, that is proof that you do not have faith; a believer cannot doubt."

Let us vigorously turn away these "fiery darts of the wicked". How can we do this? By using the "shield of faith", in other words, by simple trust in God and in the promises of His Word (Eph. 6:16).

Bildad refers to the king of terrors (v. 14). This is death, an ever-present threat, towards which every man must direct his steps without knowing when he will meet it. But for the believer it is no longer a dreaded thing. In meeting death of His own free will, Jesus rendered Satan, who had the power of death, powerless (Heb. 2:14).

"How long?" Bildad had asked (Job 18:2). "How long" . . . replies Job in a heated tone. Indeed this "dialogue between deaf people" where each is pursuing his own idea could go on for ever. "Job thinks that God is against him without reason; his friends think that God is against him with reason. In fact they are all wrong; God is for Job" (AG) (cf. Lam. 3:1).

We who are, for the most part, surrounded by the love and understanding of our families – and how much more from the supreme Friend – let us think how alone Job must have felt in such suffering without being able to open his heart to anyone. Vv. 13-19 are a poignant echo of this feeling of solitude, especially great since he thinks God is against him. "He hath also kindled his wrath against me", he cries (v. 11). No, Job! The divine anger deserved by you and me fell on Someone else who took our place. Those who belong to Jesus will never know this anger.

With the abandonment by God before Him, Christ was not able to share His suffering with anyone. He was misunderstood by everyone and deserted by His own (Mark 14:37, 50). In suffering which never had an equal, no one was ever as alone as He.

Job's vehemence contrasts with the cold words of his three companions. They could not offer him any help in his sufferings, but we shall soon discover that Job possessed a foundation which could not be shaken: his faith in a living Redeemer. Vv. 25-27 of ch. 19 tell us this; Job, like the other patriarchs, had received a divine revelation about the resurrection. "In my flesh shall I see God" (cf. Ps. 17:15).

How much more do we know than they did, we who can see the future in the full light of the New Testament! Nevertheless many children of God never get past the cross where they see a Saviour who has died for their sins. This is certainly priceless truth. But do we know that our Redeemer is now living (Rev. 1:18)? "It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us" (Rom. 8:34).

To these remarkable words of faith put into Job's mouth by the Holy Spirit, Zophar replies with his own intelligence (v. 2). He takes up the theme of Eliphaz and Bildad (Job 15:20-25; Job 18:5-21), and enlarges on the destiny which awaits evil men, thus, indirectly and without pity, attacking his poor friend (see Prov. 12: 18).

Job finds himself with a mystery beyond his understanding: why does God, who is righteous, strike the very one who was trying to please Him? (And this is the question of questions – the very one that Jesus asked on the cross – Psalm 22:1). Why, on the other hand, contrary to what Eliphaz, Bildad and Zophar have declared, do the wicked prosper to their hearts' content on the earth? They insult God by saying to Him, "Depart from us; for we desire not the knowledge of thy ways" (v. 14), and in spite of saying that, they remain, for the present, unpunished (vv. 7-15; Malachi 3:18). God's silence and His apparent indifference to men's provocations are a puzzle to many believers (Ps. 50:21). This difficult problem, for example, worries the believing Asaph in Psalm 73. What use is it to cleanse my heart – he meditates with bitterness – if I am chastened every morning just the same? The wicked have a better life than I. But let us read v. 17 of this psalm. "Then understood I their end." Let us never be envious of the people of the world! God has the last word but on the other side of the grave. There is complete contrast between this terrible end which awaits the unconverted and the glorious future which the Lord has prepared for His dear redeemed people (John 14:3; John 17:24; Romans 8:17-18).

A third series of discourses begins here. Until now the three friends had spoken of the wicked person in a general way: he does this, he deserves that (Job 15:20). Now Eliphaz lays bare the real substance of his thoughts by using direct accusations: your wickedness, your iniquities (v. 5). How far this man and his two companions are from the teachings of the Lord who commands us to judge ourselves first before trying to remove the mote from our brother's eye (Matt. 7:1-5). And also how far away from His example – He who humbled Himself to wash His disciples' feet (John 13:14-15).

In comparing v. 3 with what the LORD said to Satan (Job 1:8; Job 2:3), we can see how little Eliphaz knows God. On the contrary, nothing is more pleasing to Him than a man who practises righteousness (Acts 10:35).

As we read these words, we should always listen to what the Spirit of God wishes to tell us. If, for example, one of our young readers does not yet have peace with God, he should obey the injunction in v. 21:– "Acquaint now thyself with him, and be at peace; thereby good shall come unto thee" (cf. 2 Cor. 5:20). As for the following verse, it should speak to us all – "Receive . . . the law from his mouth, and lay up his words in thine heart".

Job is already in the middle of his eighth discourse and the gulf is growing ever wider between him and his companions. Like many people today, they see in God a sovereign Creator, too great to condescend to attend to their particular circumstances or to take account of their feelings (see Job 22:2-3, 12). Job has more understanding. He knows that God is interested in him, even more than he would wish Him to be (Job 7:19), but he believes Him to be inaccessible. "Oh that I knew where I might find him", he cries. Does each of us know where he can find God? He has come near to us in the person of the Lord Jesus, so that we can in our turn freely come near to Him by prayer and have access to the place where Christ is seated at God's right hand (v. 3; Hebrews 4:16).

V. 10 reminds us of the purpose of the testing – "I shall come forth as gold", declares Job. Even though he lacks the understanding of the grace which is operating for his good, our patriarch is in agreement with the apostle Peter. He writes: "Though now for a season, if need be, ye are in heaviness through manifold temptations: that the trial of your faith, being much more precious than of gold which perisheth . . . might be found unto praise and honour and glory at the appearing of Jesus Christ" (1 Peter 1:6-7).

Bildad means "son of strife", certainly a name which he deserves! But what does the Word tell us about this? "And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves . . ." (2 Tim. 2:24-25). None of the three friends showed any of these characteristics. They knew how to ask questions but were not able to provide the answers; they could wound without being able to heal, throw down but not build up. After a brief discourse from Bildad, they are finally silent. The cruellest words have not succeeded in producing a real conviction of sin in Job. The more he has been accused, the more he has felt the need to justify himself. Only the Holy Spirit can produce this conviction of sin in a person's conscience. Has He done this in yours?

Moreover Job's heart has not been touched by any real word of comfort. We think of that exclamation by the most Afflicted of all: "I looked for some to take pity, but there was none; and for comforters, but I found none" (Ps. 69:20).

Far from consoling poor Job, or helping him with wise counsel (Job 26:2-3), his friends' remarks have worked him up into a frenzy. And now he launches into a long and heart-rending monologue.

It will take no fewer than six chapters for Job to try to establish his own righteousness. This is too much, yet at the same time, too little! If there were a hundred chapters, that would not be sufficient, since nothing which comes from man can have any weight in the scales of divine justice. Moreover this justification has already been accomplished totally outside of man's own efforts.

We should note that this act of justifying himself leads Job implicitly to accuse God of injustice in wrongly striking him down (cf. Job 40:8). Also he is permitted openly to reproach the All-powerful who has taken away his rights and who is tormenting him without cause (v. 2).

This attitude shows pride. "My righteousness I hold fast," says Job, "my heart shall not reproach me so long as I live" (v. 6). But what answer does the Word of God have to this? "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). Besides, even if our own heart does not reproach us, that does not prove we are without sin. God is infinitely more perceptive of evil than are our consciences (1 Cor. 4:4). In the darkness, our clothes can seem clean to us, whilst in full sunshine (the light of God) the least stain will show up (Prov. 4:18).

Job has already understood one important thing: his faith will emerge as gold from the refiner's crucible after this testing which God is making him undergo (Job 23:10). But he does not realise how much dross will first have to be cleared away. "Surely there is . . . a place for gold where they fine it" (v. 1; see also Zech. 13:9 and Mal. 3:3). This place is the crucible of testing. The Lord, like a wise goldsmith, knows the heat and length of time necessary for this fire to purify His silver and His gold, in other words, His precious redeemed ones. The perfect "Diamond merchant" knows how many heavy chisel blows He must make before His onyx, sapphires, rubies and topaz will shine in all their brightness.

Man achieves considerable feats of engineering: dams, tunnels, motorways, etc. He extracts all kinds of precious materials from the ground (vv. 9-11). But there is one thing he hardly bothers at all to search for — wisdom. However it is more precious than pearls (v. 18) or rubies, declares the book of Proverbs which speaks to us so much of this divine wisdom (Prov. 3:15; Prov. 8:11). Compare too the important statement of v. 28 with Proverbs 9:10 and Psalm 111:10.

At the beginning of the book, God spoke to us briefly of Job's condition at that time. These verses complete the picture. But this time it is Job who paints his own portrait. All that he says about his works is certainly true. Thus the accusations of Zophar (Job 20:19) and of Eliphaz (Job 22:6-8) were utter slander (compare vv. 12, 13).

Who, even today, could put together so many claims for God's approval and men's esteem too? However, the self-satisfaction with which Job describes his previous condition shows that this was what he was depending on. He had not yet learned, like the apostle, "to be content" with the circumstances in which he found himself. He knew much less how to be "abased" or to "suffer need" than "to abound" (Phil. 4:11-12). Moreover we can see the words "I", "me" and "my" which appear over and over again in these verses (about 100 times). These little words reveal the high opinion which Job has of himself. Until now he has kept these sentiments hidden in his heart, beneath an apparent modesty, but now they are made very obvious. This will allow God to deliver him but only when he has confessed his need.

What a contrast there is between this chapter and the preceding one! One day heaped with honour, enjoying flattering popularity, the next day Job found himself despised and trodden underfoot. The world is hypocritical and treacherous. Believers who have thought they could put their trust in it for a while, have sooner or later made this painful discovery. The human heart finds pleasure in the misfortune of others. Did it not rejoice maliciously in the humiliation of Jesus? (compare v. 9 with Psalm 69:12).

Job's earthly blessings had faded away. The Christian's blessings, on the other hand, are "spiritual blessings in heavenly places in Christ" (Eph. 1:3). Neither Satan, nor the world, nor death itself will ever be able to take them away. Job who thought his piety entitled him to prosperity is now to complain to God. Are we sure that we never do this? And with apparently much less reason!

"I cry unto thee, and thou dost not hear me" (v. 20). These are the words of Psalm 22:2. But what a contrast between Job's bitterness which attributes feelings of hatred and cruelty to God (v. 21) and the perfect submission of the Lord Jesus who never for a moment lost His confidence in His God.

In Job 29 Job went on at great length about the good he had done; here he concentrates on the evil which he had not done: immorality (vv. 1-12), unrighteousness (vv. 13-15), selfishness (vv. 15-23) and idolatry (vv. 24-28). We can boast in one way or another, forgetting that it is God alone who prompts us to do good in the same way that He preserves us from doing evil.

It goes without saying that if anyone had the right to depend on his works, it was certainly the patriarch Job. Paul writes the same thing about himself in the epistle to the Philippians (Phil. 3:4). "But," he adds, "what things were gain to me, those I counted loss for Christ." His natural advantages as a good Israelite, his past righteousness as a dedicated Pharisee from then onwards were counted by him as rubbish. For this reason God has no need to take things away from him as with Job; Paul, by grace, has already put to one side all that was not of Christ.

We should notice the many unanswered challenges in the text . . . If I . . .; they seem to imply all the good things that Job thinks about himself and his past works.

Finally, ending this demonstration of all his good points, Job solemnly adds, as it were, his signature and challenges God to reply to him (v. 35).

Eliphaz, Bildad and Zophar have exhausted their arguments. In his turn Job is silenced. Now there comes on the scene a new person – Elihu – whose name means "God Himself". The Spirit of God is to speak through his mouth (1 Peter 4:11).

Man's inadequacy has been amply demonstrated. His inability to stand testing has been demonstrated in Job; the emptiness of human comfort has been shown by his friends. Now that "earthly wisdom" has been shown to be lacking, "the wisdom that is from above" is to speak through Elihu (James 3:14-17). The four old men are to be found speechless before this man who is younger than they are.

Elihu has a sense of propriety. He has waited patiently for the end of the preceding discourse. Young people especially must know how to listen. Firstly it is a sign of wisdom (James 1:19). The knowledge and experience of their elders are usually greater than their own! Secondly it is simply good manners to do so.

However these considerations do not prevent Elihu from being filled by righteous anger. God's glory has been brought into question by Job and his companions; the faithful man of God cannot deal gently with them. He has the right neither to flatter nor to "accept any man's person," two dangers from which we do not always escape (v. 21).

On two previous occasions Job had demanded the intervention of an arbiter (or mediator: Job 9:33; Job 16:21) – a wish which is granted. Elihu is to be the interpreter of God's thoughts towards him. Job had understood that this role could only be fulfilled by a man like himself (Job 9:32). "Behold, I am according to thy wish in God's stead", replies Elihu (v. 6). Scripture teaches us that there is "one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5). This is the deep mystery of the Lord's humanity: if He had not become a man, He would not have been able to be the spokesman for man before God.

"God speaketh once, yea twice" (v. 14). After He had spoken through the prophets, God spoke in the Son. What attention the world should have paid to this message (Heb. 1:1-2; Heb. 2:1)! Yet v. 14 of this chapter goes on thus, "Yet man perceiveth it not". How great is the indifference and hardness of the human heart! This is why the epistle to the Hebrews solemnly warns, "See that ye refuse not him . . . that speaketh from heaven" (Heb. 12:25). In one brief sentence Elihu silences all these arguments – "God is greater than man" (v. 12). And He does not have to give account of Himself to men (v. 13).

Vv. 23 and 24 of ch. 33 direct our thoughts to the Lord Jesus, the most wonderful Interpreter, the Messenger of divine love. He came to show sinful man the way of righteousness, in other words, to bring him to recognize his condition and to judge himself in the divine light. Christ's life on earth has, amongst other things, this effect – it shows, by contrast, the true state of man. But in order for God to show mercy, a propitiation was necessary. This was found in the death of Christ. Through this we are delivered from the pit of destruction. That is not all: vv. 25 and 26 suggest the new life, the communion, joy and righteousness which are ours. All these are a consequence of the resurrection of Christ, our Mediator, and His present position in glory. Finally vv. 27 and 28 recall the witness we are called to render "before men" about what God has done for us – may we never forget this.

In ch. 34, Elihu is obliged to speak severely. In justifying himself, Job had accused God of injustice (Job 32:2). This was more serious than he realised. In doing that he was associating himself with unbelievers and evil men and had to be sharply rebuked (Rom. 9:14).

It is impossible for man to form a judgment on God by his own reasoning. He only has other men as objects of comparison. So that His creature could know Him, God had to reveal Himself. And yet it is not our own intelligence which grasps this divine revelation. Faith alone is capable of it. God now manifests Himself by His Spirit. "The things of God knoweth no man, but the Spirit of God" (1 Cor. 2:11). He leads the believer into all truth (John 16:13). Elihu teaching Job is a picture to us of this. He shows Job that in deriving his knowledge of God from his own experience and thoughts (v. 33) he has gone completely astray. By doing this he is led to condemn Him who is the most Just (v. 17).

Rather than harbouring and expressing these false thoughts about God what should Job have done? He should have asked Him humbly, "That which I see not teach thou me" (v. 32). Each one of us should address this short prayer to the Lord every moment of the day!

Job had drawn this sad conclusion from his misfortunes: there was really no point in trying to be righteous; in the end he was no better off than if he had sinned (Job 9:22; Job 34:9; Job 35:3). Alas, he is finding out the depths of his own heart. He seems to be justifying Satan's insinuation: "Doth Job fear God for nought?" (Job 1:9). This is almost the same as the reasoning of those "men corrupt in mind" of whom the apostle speaks, "who hold gain to be the end of piety" (1 Tim. 6:5 – JND translation; see also Mal. 3:14).

Our patriarch did not yet know that there were the same feelings in his heart. He knew about his good works, but not their secret motives. And these were far from being always good. Let us allow the Spirit to search us out through the Word, to discern and lay bare the intentions of our hearts (Heb. 4:12). Elihu renders this service to Job in speaking the truth to him. Some things are not pleasant to hear; but "faithful are the wounds of a friend" (Prov. 27:6; see also Col. 4:6). And when these vital lessons have been learned, our tears, cries of distress and calls for help (Job 19:21), will give way to "songs in the night" (vv. 9, 10).

Elihu continues his discourse; he ascribes righteousness to God (v. 3) while refuting two false ideas about Him. In spite of His power, the Creator is interested in His creature and does not despise him at all (v. 5). The righteous man, in other words the believer, is the object of His special care. His eyes are always upon the man whom He exalts (v. 7), or on the other hand, the man upon whom He sends trials (v. 8). And secondly, God never acts in a capricious manner, like Job told Him He did. In allowing testing, He has a precise aim – to show His own what they have done, to open their ears to His discipline, if need be to make them aware of their sinfulness. Discipline makes disciples. Hebrews 12:7 reminds us that it is kept for the "sons of God", in the same way that parents correct their own children but not other people's. It is therefore proof of our relationship with our Father. But, according to the same passage (Heb. 12:5-6), the soul which is exposed to it can well scorn it, not listen to it, nor attach any importance to it (v. 12; compare 5:17). On the other hand, the soul may give up, that is to say, forget that it is the Lord's faithful love which has prepared the testing for us (read Ps. 119:75).

"Who teacheth like him?" asks Elihu (v. 22). God has His school. It is not like men's schools – it lasts for life. If we enrol in its classes, it will make us wiser and better educated than all the universities in the world (Ps. 94:10, 12; Isa. 48:17).

When they had heard the sermon on the mount, the crowds had to admit that the Lord Jesus taught them "as one that had authority, and not as the scribes" (Mark 1:22). The characteristics of the Teacher who came from God to teach men are authority, and wisdom, tireless patience and meekness even in the face of censure (John 3:2). He is no longer on earth but He has left us His Word, the source of all the teaching our souls need.

Elihu glorifies the power of God (v. 22), His work (v. 24), His greatness (v. 26), His justice and kindness (v. 31). We should rejoice to be able to declare with him – "Behold God is mighty . . . Behold God exalteth by his power . . . Behold God is great". When the Lord Jesus was on earth, the objective of His ministry and teaching was to make known the Father and to glorify His Name (John 17:4, 6, 26).

To show Job the state of his soul and the ways of God with him, Elihu takes his examples from the sky on a stormy day (see previously Job 36:27-29, 32, 33; Job 37:2 . . .). The dark clouds portray the sadness and affliction which, for a moment, had hidden the light of God's face from Job. It is difficult for the natural heart to understand the mysterious balancing of the clouds (v. 16). But Job has to learn one thing: these clouds are laden by God with waters of blessing for him (v. 11 – JND translation; Job 26:8). For the rain can fall in many different ways: in kindness on the earth (Ps. 65:10), or on the other hand, in chastisement like a rod (v. 13; cf. Psalm 148:7-8). It comes down in plenteous and beneficial drops (Job 36:27-28) like fertilising showers (v. 6), or on the contrary in torrential floods – the rain of His power – which ravages the soil without soaking into it. In this latter case it is like judgment without any effect on the soul. But this is not in God's mind in the case of His servant Job. He wants to bless him, He is correcting him in moderation (Jer. 10:24) and will make him say with the hymn writer:
"Still sweet 'tis to discover
If clouds have dimmed my sight,
When passed, eternal Lover,
Toward me, as e'er, Thou'rt bright."
(cf v. 21).

"That the Almighty would answer me", Job had cried (Job 31:35; compare what Eliphaz said to him in Job 5:1). Well, this God whom he believed to be deaf and inaccessible, grants his wish, but not in the way Job thought He would. For instead of answering his questions, the LORD in His turn is to ask him a whole series of questions. We often see the Lord Jesus doing the same with the people who spoke to Him (e.g. Luke 10:25-26; Luke 20:2-4, 21-24).

Because of the high opinion which he had of himself (Job 31:37), Job needed to be humbled and this is what God is going to bring about by His questions — to make him realise his smallness and his complete ignorance. The scientist, in making objective observations may be brought to the same result; this is why the greatest scientists are often the most modest.

"When man listens, God speaks," someone has said. And God is patient. He has allowed Job and his friends all the time they needed to express their false ideas; then He instructed Elihu to refute them. Finally silence reigns; now God can speak and certainly He will have the last word. We must learn to be quiet sometimes, to silence our restless spirits, so that God can make us hear His voice.

Creation is the first evidence which God gives of Himself and every man, without exception, is responsible for discerning, by means of his intelligence, "the invisible things of him, . . . even his eternal power and Godhead". To contemplate the "things that are made" without recognizing and honouring the One who made them renders man without excuse (Rom. 1:19-20).

God invites us, along with Job, to admire His beautiful universe. And who can speak of all these wonders of creation with more competence than its Author Himself? Yet the One who created light, who bound "the sweet influences of the Pleiades" and established "the ordinances of heaven" is also the One who condescends to be interested in one single soul — in this case, Job's soul, but equally mine and yours.

Since the beginning of time, men have been drawn to examine the skies. Some even devote their whole lives to it. Is it not more important for us to devote ours to searching the Scriptures? (John 5:39). For if "the heavens declare the glory of God", (Ps. 19:1) it is the Word which bears witness to His grace.

Rendered speechless by the consideration of the great wonders of nature, then by the laws which govern the balance of the universe, Job, an uninformed pupil, is now questioned on zoology by the Master of all knowledge. His mark in this subject will not be good! Although our patriarch lived a long time ago and in spite of all the efforts of man since then to get to the bottom of them, how many mysteries exist in Creation, mysteries which human science comes up against, often blinded by its own theories! Think, for example, of the question of the origin of life!

God speaks of many things in these four chapters. He speaks of small things as well as large ones, but they are all things which He has made. In contrast, we shall not find here a single word about Job's works. The LORD can accept none of all the worthy things which the patriarch took the trouble to list in such detail. Without the cross, which God was already looking forward to (Rom. 3:25), yes, without the cross, such a man was lost.

My friend, if you perhaps still put your trust in your own efforts and abilities, look to the Lord. He has Himself accomplished great things which exalt His wisdom . . . but, above all, He has completed the work of your salvation, which shows how great His love is.

Job had thought that his well-being was of no interest to the LORD. But was there ever any creature of any kind from a baby raven to a horse or an eagle, for which God was not concerned? If He took care of all living things, there was every reason that He would watch over the man Job, the highest of creatures, who had life even beyond the grave.

The Lord Jesus, in the gospels, gives His own exactly the same teaching (cf. Job 38:41 with Luke 12:24). And He invites us not to be anxious about our everyday needs; God knows all about them. One thing only can we lack – and we often do lack this – faith in this faithful God.

The LORD has just been speaking to Job about His creation; Job rightly concludes, "Behold, I am nought" (v. 5, JND translation). But he cannot say more than that. He who had intended to argue with God as equal to equal (Job 10:2; Job 13:3; Job 23:3-4), now that the occasion is provided for him, understands that before the majesty of His Creator this is just not possible. This is his first lesson, but he still has a second lesson to learn. The LORD is to speak a second time so that He can lead Job to a full and sincere conviction of sin.

The picture of creation would not be complete without the description of two mysterious and terrible animals. The first is behemoth, possibly the hippopotamus [Perhaps a type of dinosaur, certainly not a hippopotamus. Ed.], in any event, an impressive beast whose power speaks of the power of death. It is a solemn fact that death had to be the first of God's dealings with guilty man. As a consequence of the Fall, an invincible sword arms death as the penalty of sin (v. 19; see Gen. 3:24). Not only is every man death's prey, but all the beasts of the earth are given to it for food (v. 20). Jordan, the river of death (v. 23), speaks to us of this too.

But then we see an even more terrible monster. Death only has power in this present life, whilst Satan, of whom leviathan is a picture, drags his victims away with him into the second death (Isa. 27:1). In the face of such an enemy, we are naturally just as unarmed as a child who tries to catch a crocodile [Perhaps a type of large marine reptile, certainly not a modern crocodile. Ed.] with a hopelessly small hook (Job 41:1). Certainly we can not play with the power of evil without suffering punishment. Are we then at Satan's mercy? By the grace of God – no! On the cross Christ triumphed over this terrible Adversary. We should remember this final battle and continually cling to the One who won it (Job 41:8; Col. 2:15).

With this terrifying image of leviathan, God discloses to Job his accuser of ch. 1 and his enemy of ch. 2. A combatant must know his adversary in order not to underestimate him. The believer must know Satan's power (v. 12), defeated at the Cross but still active, of whose devices we should not be ignorant (2 Cor. 2:11). Let us look at what characterises him: his double jaws (v. 13 – JND translation; cf. 1 Peter 5:8); his heart, which is as hard as stone (v. 24) because he is a complete stranger to God's love. He is impervious to every human show of strength (vv. 26-29) and he sows terror with his weapon – death – which defeats even the strongest men (v. 25).

But Satan is also "the liar" and the seducer; we must keep well clear of his delusions (v. 18; John 8:44; 2 Cor. 11:14). He draws souls into the world, that boiling sea of human passion, by presenting his attractions as good food (the pot) or as a remedy for evil (the pot of ointment). Under a guise of wisdom and experience (the hoary – or white hair) he leads to the deep those foolish people who follow his shining path and engulfs them (vv. 31, 32).

Finally, let us remember the dreadful title which has been given to him: "He is king over all the children of pride" (see also 1 Tim. 3:6).

We are now at the end of the book; we have come to the great lesson, which Job has at last understood. We call this deliverance — this deliverance from our contemptible self. While the LORD was speaking to him, all the high opinions which Job had of himself had progressively disappeared. Bit by bit, he was discovering with horror the wickedness of his heart. He who had promised not to say any more (Job 40:5) cries out, "I abhor myself and repent . . . ". This is what a man who "was perfect and upright, and one that feared God, and eschewed evil" has to say when he stands in God's presence.

Job has been sifted like wheat. It has been a painful procedure but one which, as with Peter later, has taken away all his dependence in himself. He can now strengthen his brothers and pray for his friends (v. 10; cf. Luke 22:32).

The LORD calls him "my servant Job" four times over and blames the three miserable comforters. He sends others to Job who bring him true comfort. Not only does He restore Job to his old position but He gives him double what he had before. However Job has now acquired something more precious than all this: he has learned to know God, at the same time as he was learning to know himself.

The Psalms, or "praises", have sometimes been called "the heart of the Scriptures", because in their poetic style they express, above all, sentiments or feelings. These sentiments may be those of faithful Israelites during and after the reign of the Antichrist: suffering, anguish, fear . . . but also confidence, joy and thankfulness. We find the sentiments and affections of the Lord Jesus entering beforehand in sympathy into the afflictions of the Jewish "remnant". Finally there are sentiments that believers of every age can know in the circumstances of their own lives.

The first verses reveal the characteristics of those blessed people who can sing these psalms. Above all other attributes, God requires that of holiness, of separation from evil. How applicable v. 1 is in our everyday life! It is the indispensable condition for enjoying the Word (v. 2) and for bearing fruit (v. 3; cf. Jer. 17:7-8; John 15:5). The tree planted by the rivers of water represents the believer rooted in Christ, deriving his vital strength from Him. The Lord Jesus, as man, perfectly realised this state of holiness, this delight in the Law of the LORD, and also this abundant fruit borne for the glory of God.

Psalms 1 and 2 are complementary to each other, serving as an introduction to the entire book. They set forth Israel's two great sins in rejecting God's twofold witness to the nation: disobedience to His Law (Ps. 1) and rejection of His Son (Ps. 2).

We find in this second psalm God's thoughts concerning the One who is His Anointed (v. 2), His King (v. 6), His Son (vv. 7 and 12, quoted in Acts 13:33). He will ensure that Jesus is honoured on this earth where He has been scorned. Previously Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against Him (see Acts 4: 25-28). His cross bore this insulting inscription: "Jesus of Nazareth, the King of the Jews", as if to say to God, "That's what we are doing with your King". But in a coming day, at the time of open rebellion of the nations, the righteous King whom God has reserved for this earth will appear (Ps. 89:27-28). In this way, right from the beginning of the Book of Psalms, for the encouragement of the faithful in their distress, God introduces Himself (v. 6) as ruling over the events of history and directing them to this glorious ultimate goal.

Let us hold on to the exhortation of v. 11, "Serve the LORD with fear"; and "with gladness", says Psalm 100:2; "with all your heart", concludes 1 Samuel 12:20.

Many psalms were written in special circumstances which, in part, inspired their content. David's flight before Absalom was the event which God used to give us this psalm (2 Sam. 15-18). Whilst the infamous son is hatching up plots against his father, "the sweet psalmist of Israel" (2 Sam. 23:1), instead of preparing his defence, is expressing in a song his trust in his God. What matter how many his enemies may be, when the LORD has placed Himself as a protective "shield" between these "ten thousands of people" and His beloved one (cf. Gen. 15:1; Deut. 33:29)! So this favoured one can enjoy sweet sleep in the midst of the greatest dangers, knowing that the LORD is watching over him (v. 5).

An incident in the life of the Lord Jesus illustrates this perfect tranquility: during the storm on the lake, when the angry waves were already filling the boat, "he was in the hinder part of the ship, asleep on a pillow" (Mark 4:37-38; see also the example of Peter in Acts 12:6). Happy trust! May God give us to experience it.

V. 8 shows that David counts blessing for the people of greater value than his own safety. Israel is always the people of God, even when in revolt against His Anointed.

In Psalm 3, the LORD was the protection of the man of faith; in Psalm 4 He is his portion. The godly man possesses the assurance that God has chosen him (v. 3: lit. brought him into favour with Him). But he is still found in the midst of a world where vanity and falsehood hold sway (v. 2), and here he can but suffer. "Who will show us any good?", that is the question often asked in such a world. We shall not find this "good" around us, nor even within us! The only real good is that which God produces. He shows us the perfect expression of it in the life of His Son, the "godly Man" par excellence, the only One of whom it could be said, "He hath done all things well" (Mark 7:37).

God is the source of all good, but also of all true gladness. "Thou hast put gladness in my heart", declares the psalmist (v. 7). Such gladness does not depend on the abundance of material goods, as the end of the verse shows (cf. Hab. 3:17-18). The same chapter of Philippians which tells us to rejoice in the Lord always reminds us that a believer can be happy in privations as well as in abundance (Phil. 4: 4, 12). Divine joy can fill the soul even in the midst of distress. Circumstances do not affect it, for the very reason that it has its source in the One who never changes (Heb. 13:8).

At the end of Psalm 4, we saw the believer laying himself down to sleep in peace. Here we consider him as he awakes. Godliness should mark every moment of our lives, including those we spend alone in our own room. Right from dawn, as the very first activity of his day, the prayer of the psalmist rises up towards his King, towards his God (Ps. 63:1). Let us follow his example, dear fellow-believers, with so much more zeal and liberty, in that the God on whom we call is, in the Lord Jesus, our Father.

In Psalm 4 the prayer struck an urgent note and was reduced to a simple cry (vv. 1, 3). That is enough to make God listen. But in this case the request is defined, stated in a precise way, following which the man of faith can wait peacefully for an answer . . . which he must not try to obtain by any other means.

The subject of confidence in the face of the schemes of wicked men is developed. It is remarkable that v. 9, which applies to the enemies, should be quoted in Romans 3: 13 to describe all men. This is explained in Romans 5: 10: we were all enemies of God so far as our minds are concerned, by wicked works (see also Col. 1:21).

The trials through which a believer passes are sometimes the direct result of his own mistakes. Then he comes under the governmental dealing of God, who corrects and chastises him (v. 1; cf. Jer. 31:18). This was the case with David after the terrible affair of Uriah the Hittite and also after the numbering of the people. There can then be no question of gladness and peace, as in Psalm 4:7-8. Instead of communing with his heart upon his bed (Ps. 4:4), the guilty man soaks his bed with bitter tears (v. 6). Knowing that he deserves what is meted out to him, he is pursued by regrets and by the realisation of having offended God. The fear of death can even take hold of his soul (v. 5). He no longer enjoys the happy liberty which flows from a good conscience. Nevertheless, even in such cases God may be found, for He loves His redeemed one too much to leave him in despair; He hears his supplication and receives his prayer (v. 9). In the same way He speaks to Hezekiah, tormented on his bed by the anticipation of death, with this comforting word, "I have heard thy prayer, I have seen thy tears . . . I will deliver thee . . . Isaiah 38:5-6; cf. v. 5 with Isaiah 38:18. Yes, suddenly David receives the assurance that his prayer is granted. Circumstances have not changed, but now his faith triumphs in hope.

For us to understand the Psalms, and in particular not to be taken aback by some of the harsh statements about the wicked, there is one fact of which we must never lose sight: such statements are made by those believers who do not form part of the Church. The Psalms deal prophetically with the period which is to follow the rapture of the Church.

Certainly we can apply many of the verses to ourselves: for example, all the verses which express confidence (see v. 1), a sense of injustice (v. 9), praise (v. 17) and also many other sentiments. The present is not however the time to call upon God's judgment, as happens in the Psalms (see v. 6). Our prayer as Christians is not "Destroy thou them, O God!" (Ps. 5:10), but in the school of our divine Example we learn to say, "Father, forgive them . . ." (Luke 23:34). On the other hand, when the day of grace has run its course, and when the Antichrist oppresses the feeble but faithful remnant, it will be in accordance with God's mind to pray for the destruction of the wicked (Luke 18:7). For it is only in this way, and after the judgment of the ungodly, that the earthly kingdom of the Son of Man, of which we read in Psalm 8, must be established.

This psalm begins by establishing the smallness of man in contrast to creation, an impression that every one of us can experience in contemplating, for example, the prodigious immensity of a starry sky! "What is man?" Then, brought back to our puny dimension, we learn that nevertheless God had wonderful and glorious things in view for man and through man. But how was He to realise them, with a being who was both sinner and mortal? It was impossible to crown with glory and honour a creature in misery and corruption. So what God was unable to do either for or through the first Adam He has accomplished in Christ, the Second Man. Yes, the Creator has taken upon Himself the body He had created. He was made "a little lower than the angels." Hebrews 2:6-9, which quotes and completes our vv. 4-6, gives the unfathomable motive for it: because of the death which He must taste. And it is in this human nature that the Son has received universal dominion. In Him man recovers more than Adam ever lost (vv. 5-8; 1 Cor. 15:27 . . .). Crowned with glory and honour, Christ, the Second Man, will introduce other men with Himself into heaven and will make them sharers of His glory.

Psalm 9 and Psalm 10 are closely linked in their prophetic aspects. Psalm 9 sets forth the enemy from without – the nations in coalition against Israel. Psalm 10 introduces the enemy within – the ungodly oppressors persecuting the faithful remnant. The schemes of the wicked are only for a limited time. Their name will be obliterated for ever (v. 5); their ravages will be brought to an end for ever (v. 6) and the expectation of the poor shall not perish for ever (v. 18). Indeed it is also for ever that the LORD has taken His seat: "he hath prepared his throne for judgment" (v. 7; Ps. 58:11). Then He will call men to account for the blood and tears of the faithful, shed in every age. He will avenge the oppressed (v. 9), the afflicted whose cry He has not forgotten (v. 12). But the principal charge levelled against humanity, indicated by the title of the psalm, is the death of the Son of God (Muth-labben): the outrage committed against God by the world in crucifying His Beloved. A terrible judgment is in store for the race of His murderers.

In the parable of the sheep and the goats (Matt. 25:31 . . .) the Lord Jesus describes the judgment of the nations at the dawn of His reign and announces that each will be judged according to how they have treated Him.

The "times of trouble" described in Psalms 9:9 and 10:1 will be frightening. Lust, pride, unbelief, treachery, violence . . . these features which exist in the world today will reach full development when "he who now letteth" (the Holy Spirit) has been taken away, in the days of the Antichrist, whose sinister portrait is drawn for us by these verses (see 2 Thess. 2:7-8). Contrary, however, to the thoughts of the wicked person who reckons that God "will not require it" (vv. 4, 13), whatever he does, secretly, cunningly and maliciously, is uncovered. And whatever he says "in his heart" (vv. 6, 11, 13) is proclaimed by the One who "searcheth the hearts" (Luke 12:3). "I shall not be moved" is here the language of folly (v. 6), but it can also be that of faith (Ps. 62:6). The thought that God sees all things encourages the man of faith when he is tested; the poor can commit himself to Him (v. 14). And v. 2 contains another reassuring truth: the wicked will always be caught in his own net (cf. Ps. 7:15; Ps. 9:16).

Psalm 9 closed with the thought that the nations are "but men"; Psalm 10 ends by calling the persecutor "the man of the earth". Believers, let us never forget that we belong to heaven, and because of this we are beyond the reach of this world and its prince.

God has placed authorities in the world today: governments, magistrates, police . . . charged with maintaining order, justice and peace. In the time of the great tribulation, however, all that goes to secure the safety of man ("the foundations") will be overthrown. The question in v. 3 will therefore put the righteous to the test. Will they yield to the temptation to run away, as a bird flies off to escape danger? No; their trust is not in an earthly refuge (the mountain) but in Him who is unmovable, because His throne is in heaven (v. 4). Friends, how is it with our faith? If the Lord were to take away our main props down here – family, friends, health, material goods – would it be evident in whom we have trusted? And if we think about the foundations of truth, we must confess that they are being shaken throughout Christendom. What can the righteous do? He can separate himself from everything which attacks and seeks to destroy the pillars of divine truth.

God's eye tries the sons of men (v. 5; Ps. 7:9; see e.g. Luke 7:39-40; Luke 11:17; Luke 22:61). Distressing and intolerable thought for "the wicked"! Comforting knowledge for "the righteous"! It is for his own good that he is being so searched (Ps. 139:23-24).

This psalm expresses the suffering of a soul stricken with a sense of the unrighteousness which surrounds him. David, who wrote it, had to experience this personally on many, many occasions. The duplicity and jealous hatred of Saul (1 Sam. 18:17 . . .), the idle intentions of the inhabitants of Keilah (1 Sam. 23:12), the double treason of the Ziphites (1 Sam. 23:19 and 1 Sam. 26:1) and the even greater treachery of Doeg the Edomite (1 Sam. 22:9-10), then Nabal's contemptuous ingratitude (1 Sam. 25:10-11) — all of these could not fail to have their effect upon David. Certainly in every circumstance he was able to prove God's comforting reply, "I will set him in safety from him that puffeth at him" (v. 5; cf. Ps. 10:5). But his own standard of truth was by no means perfect (see 1 Sam. 20:6; 1 Sam. 21:2 . . .).

On the other hand, the holiness of the Lord Jesus rendered Him fully sensitive to the duplicity and cunning of His adversaries (of which Luke 20:20 gives us an example). The more a Christian walks in the light, the more he will suffer from the world's corrupt atmosphere. How greatly then will his painful experience of the lying tongues of men, with their hypocrisy and pride (vv. 2, 3) make him appreciate by contrast the purity and practical value of the words of the LORD (v. 6). "Thy word is truth" (John 17:17; Ps. 119:140).

Of this tribulation through which the Jewish remnant will pass in the last days before the millennial reign, the Lord Jesus declares that there will not have been any to compare with it since the beginning of creation . . . and that there never will be. We can therefore understand the cry of anguish, "How long?" repeated four times at the beginning of this psalm and also in several others. It is in reply to that question that the Lord will make a short work upon the earth (Mark 13:20; Rom. 9:28). The Lord has promised that the Christian will never experience a comparable distress (Rev. 3:10). The Christian can however find himself in a state of discouragement, perhaps for a long period, and think that God has forgotten him and has deliberately hidden His face from him (v. 1). Perhaps this has happened to us. How do we emerge from such a gloomy tunnel? Let us cease first of all to fret and to take counsel in our own soul (v. 2); it will bring us no reply, but rather weariness and anguish (1 Sam. 27:1). Let us rather keep in mind this triumphant outburst: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution . . .?" (Rom. 8:35 . . .). The remembrance of His goodness and of His salvation — there is the secret which will restore our confidence and our joy (v. 5).

Truly a fool is he who, faced with so many evidences that God has given of His power and His love, closes his eyes, hardens his heart and says: "There is no God" (v. 1; Ps. 10:4; Jer. 5:12). But if all men are not atheists, all without exception are lacking in true understanding. For no one seeks after this God whose existence he recognises – unless God operates in his heart.

Is it not appalling, this picture of the human race as God views it from heaven? But let us never forget that this is the race, rebellious and corrupted by nature, to which you and I belong.

After the sad declaration of Psalm 14, "There is none that doeth good . . .", Psalm 15 can fairly pose the question, "Who shall abide in thy tabernacle?" Ch. 3 of Romans which quotes Psalm 14:1-3 next reveals the glorious truth which concerns us: that amongst men, who are all shown to be sinners, God freely justifies those who believe (Rom. 3:10-12; 22-26).

The characteristics of the faithful Israelite are the same as those that grace should produce in the Christian: righteousness and truth in his walk, deeds and words; goodwill towards his neighbour; recognition of good and evil in accordance with divine standards (read Isa. 33:15-16).

This psalm is directly applicable to the Man Christ Jesus, as the quotations which are made from it in the Acts clearly show (Acts 2:25; Acts 13:35). Besides, who but He would dare to declare, "I have set the LORD always before me" (v. 8)? We see Him here, not as Saviour (that is in Ps. 22), but as our Example; not as Son of God, but as the Man of faith. As the Son, He has no need of being preserved (v. 1), and His goodness extends even to that of God Himself (v. 2; see Mark 10:18). But confidence, dependence, patience, faith, indeed all the sentiments we see shining out in this psalm in respect of a God known and honoured are human sentiments. To manifest them to perfection, Christ came to live the life of a man on the earth (and in what conditions!) —but the life of a man without sin! He is presented to us as submitted to God, the Lord (v. 2); finding His joy in the saints (v. 3), in the lot which His Father has reserved for Him (v. 5; Hebrews 12:2) and finally in the LORD Himself (vv. 8, 9, 11). He is confident even in the face of death (v.10). Marvellous pathway, which is the delight of His God! This is a pathway which He has marked out so that we can follow His steps (1 Peter 2:21).

In Psalm 16 we admired the confidence of the perfect Man. In Psalm 17 it is His righteousness that is before us. His righteousness is also and primarily before God, who finds complete satisfaction in it. Men can only see another person's behaviour, but God goes further and considers the motives that govern it. Psalm 11:5 taught us that "The LORD trieth the righteous . . .". But here we have the result of this close scrutiny of the heart of the Lord Jesus: "Thou hast tried me and shalt find nothing; I am purposed that my mouth shall not transgress." (v. 3; cf. John 8:25). Matchless Example! Let us make sure that our thoughts are always in step with our words, and vice-versa.

Besides this, let us learn to know and to use the Word of God as He did. He used it to keep Himself from the paths of the destroyer, from Satan himself (v. 4; Matt. 4: 4, 7, 10).

Vv. 14 and 15 emphasise the contrast between "men of the world, who have their portion in this life", and the righteous person (Christ, but also the believer), whose portion is heavenly (Ps. 16:5). In His sufferings now for righteousness's sake, He thinks of resurrection and of the Object of His affections: "I shall be satisfied . . . with thy likeness" (v. 15; cf. Ps. 16:11).

This psalm constitutes a great prophecy comprising the death, resurrection, exaltation, final victory and kingship of the Messiah. The first three verses provide the theme which will afterwards be developed at length: namely the manner of the deliverance of "the servant of the LORD" (see title). The Lord Jesus teaches us, by His own experience, what God is for the one who puts his trust in Him. "The exceeding greatness of his power to us-ward who believe" has been demonstrated in Christ's resurrection, ascension, and the place which has been given Him above all His enemies (read Eph. 1:19-21). What God was to the Lord Jesus in the hour of His distress (v. 6), of His calamity (v. 18), He is also for us; and the trials through which we pass are so many opportunities to get to know Him in a new way. Am I weary, downcast? He is my strength. Is my faith tottering? He is my Rock. Is danger in sight? He is my stronghold, the fortress where I find a sure refuge (Ps. 9:9). Am I grappling with the Enemy? He is the shield which protects me from his blows. For the Lord Jesus, such deliverance was the result of His righteousness (vv. 19, 24), whilst for us it is assured on account of our relationship with Him.

The Lord Jesus is pleased to bring us to a knowledge of His God, whose way is perfect and whose Word is tried (v. 30; Prov. 30:5). In the first part of the psalm, He has taught us by His example to call upon Him in our afflictions. Here He teaches us to lean upon Him for our walk (vv. 33, 36) and for our conflict (vv. 34, 35 and 39).

Do we know from experience what it is to be set upon our high places? (cf. Hab. 3:19). From a high vantage point we can enjoy a prospect far and wide (see Isa. 33:17). Think of the one offered to us at the end of this psalm. Our vision is extended into the future, to the time when God will destroy all the enemies of His Son. On the horizon we see the dawning of the day of His reign. He will be established Prince over His people Israel, but also Ruler over the nations. How aptly the hymn expresses His praise, "Hail to the Lord's Anointed . . . He comes to break oppression, to set the captive free, to take away transgression and rule in equity".

It was necessary, for God's glory, that the nations should praise Him, and so they will during His reign. But it is our privilege even today, drawn as we have been from among the nations, to sing hymns to the glory of His Name (v. 49, quoted in Rom. 15:9). Let us not deprive Him of our praise.

God has revealed Himself successively by a twofold witness: firstly, in His creation (vv. 1-6), whose silent but so eloquent language makes known to the ends of the earth His power and His wisdom (Acts 14:17). The sun's regular and health-giving course, beaming its light and warmth on all the world is a constant proof of the goodness of God towards all His creatures (Ps. 136:8; Matt. 5:45).

The second witness is by His Word (vv. 7, 11). Holy, just and good, spiritual, even when it is only concerned with the Law given to Israel (Rom. 7:12, 14), of still how much greater value is it now that it is complete! This excellent Word warns the servant (v. 11) and reaches his conscience (which constitutes within every man a third witness). It brings to light as many hidden faults (committed inadvertently: v. 12) as wilful sins, committed in self-will, the result of self-esteem or pride (see this distinction in Num. 15:27-30).

We also find that a three-fold witness at the beginning of the Epistle to the Romans: creation (Rom. 1:20), conscience (Rom. 2:15) and the Law (Rom. 2:17 . . .) is set before man to light his condition and lead him to salvation.

God has given the world more than the witnesses mentioned in Psalm 19: a living Witness, Jesus Christ. Psalm 16:3 showed us the perfect Man finding all His delight in believers, the "saints" and the "excellent" in the earth. Conversely, we see Christ in Psalm 20 to be the centre of the interest and affections of His own. To the One who was to proclaim on the cross, "I cry in the daytime, but thou hearest not" (Ps. 22:2) they say, "The LORD hear thee! . . . the LORD fulfil all thy petitions" (vv. 1, 5). Then the certainty of faith, "He will hear him . . ." (v. 6), to which the cry of deliverance from Psalm 22:21 corresponds, "Thou hast heard me . . .". Only then do the faithful intercede for themselves, "Let the king hear us" (v. 9). Oh that we too might better realise what abandonment and then deliverance meant to the Lord Jesus, and what their glorious results are for us!

"Some trust in chariots and, some in horses: but we will remember the name of the LORD our God." (v. 7). Modern man counts more than ever on his powerful and rapid means of travel, as on many other things. But the Christian's glory is to belong to Christ and to bear His beautiful Name (James 2:7).

In Psalm 20, the faithful addressed their King. Now they speak to the LORD about this King (vv. 1-7) – a subject pleasing to the heart of God! Let us not forget that the principal object of Christian worship is the presentation to the Father of the One who is altogether acceptable to Himself — His Son, Jesus Christ.

The "blessings of goodness" (v. 3) which He now enjoys are in marked contrast to the sufferings and insults which were His portion. Thus the crown of thorns is replaced by a crown of pure gold; the parting of His raiment is recompensed by the honour and majesty which God has laid upon Him (v. 6; Ps. 45:6-8); the shame of the cross is succeeded by the glory of His resurrection (v. 4). Yes, the One who was made a curse for us is blessed for ever, and the One from whom God turned His face for a moment is now made exceeding glad with His countenance (v. 6).

We may well ask why the Holy Spirit has not reversed the order of Psalms 21 and 22. Is it not precisely because God had "prevented"* His Son with the blessings (v. 3) already prepared for Him? He has made Him a gift of them in advance (cf. John 17:4-5). It is also because He does not wish to let us approach the solemn matter of the abandonment of His Beloved (Ps. 22) without having previously made us aware of His glories.

*to prevent: to go before (old meaning).

This portion of Scripture, more than any other, should be approached with "unshod feet", for it contains the most profound of all subjects: the feelings and prayers of Christ during the hours of the cross. First subjected to the wickedness of men, suffering for righteousness's sake, He afterwards knows, during three hours of impenetrable darkness, the forsaking of His mighty God. Completely alone, the perfect Man endures this unequalled experience with the unique inward sustaining power of His matchless love. And He does not cease for an instant to trust in the One who, for the time being, cannot answer His prayer. He publicly declares His shame and His weakness (vv. 1, 2 and 6), but without any sign of impatience, or of despair, or any tendency to defend Himself.

At the cross, man gave his full measure; he showed just how far he was capable of going in his hatred, his violence, his cynicism, his moral baseness (vv. 6-8, 12, 13, 16 and 18). At the same time, however, God Himself also gave in full measure according to His own nature: in perfect righteousness against sin; in perfect love for the sinner. The cross has magnified it all. Oh! that this contemplation of the Lord Jesus dying for us might produce in each of our souls humility and gratitude, reverence and worship!

The cry reaches the One who is among the "horns of the unicorns" (cf. vv. 2 and 21). This is resurrection and at the same time the joy of communion restored. But, in His love, Christ makes haste to share His joy. Thus His first thought is to make known to "His brethren" the new relationship in which His work has placed them, in telling them of His Father who becomes their Father, of His God who becomes their God (v. 22; John 20:17). Unlike the other psalms which speak of the sufferings of Christ, there is no question of recrimination in this one. The Lord Jesus here is the bearer of sins and in consequence all is simply grace and blessing. Blessing for the Assembly (composed in its beginning of Jewish disciples: v. 22 quoted in Heb. 2:12); for the restored Israel, called in v. 25 "the great congregation"; for "all the kindreds of the nations" during the 1000 years reign (vv. 27, 28); finally for all those that shall be born during the course of that glorious reign (v. 31). As ripples spread outwards from the centre where they have been produced, so the marvels and manifold consequences of the work of the cross are extended to the whole creation. And so we begin to understand why the Lord Jesus was forsaken (cf. v. 1).

The good Shepherd has given His life for His sheep (Ps. 22; John 10:11). Now He goes before them. He feeds them tenderly; they lack nothing since He is there, responsible for them. The sheep, those weak, dependent creatures which are a picture of us, have the daily experience of the Shepherd's care (Isa. 40:11; Isa. 49:10). Plain gratitude declares: I have lacked nothing (Luke 22:35), but faith affirms: I shall lack nothing (at least nothing that is necessary for my soul; thus it is my soul is restored — v. 3).

The Lord Jesus leads me beside the still waters, but also in the paths of righteousness; He owes it to His own Name.

From v. 4 onwards, the sheep speaks directly to Him, "Thou art with me . .". In this company, even the valley of the shadow of death is no longer frightening. The good Shepherd's rod and staff comfort me. He will protect me from all dangers, even from my own straying. I can, without being afraid of the presence of mighty enemies, sit down at the royal table; here my place has been prepared, not for an occasional invitation, but for all the days of my life (cf. 2 Sam. 9:13). That place is in the house of the God of goodness and mercy — my Father — in which I now dwell by faith, whilst waiting to live there in reality for ever.

In Psalm 22 we find a Saviour. That is the past, the cross, where it all began. Psalm 23 corresponds with the present: we experience the care of a Shepherd. Psalm 24 next opens the future to us: here we admire the King of Glory.

All these psalms are written by David, a man who knew rejection and suffering, but who was also the shepherd of Israel (2 Sam. 5:2) and glorious king of Zion. Psalm 24 begins with the affirmation of the LORD's rights over the earth. There the cross was erected (Ps. 22). It is at present a dark valley (Ps. 23). But soon the LORD will establish His throne there. "The world, and they that dwell therein" will then have to recognise the One to whom they belong and to submit to His rule. Some will only decide to do so as a result of constraint, yielding "feigned obedience", as it says in Psalm 18:44 (margin). For our part, may we be able from this day forward to yield obedience and love to the Lord Jesus. To have a part in the Kingdom the citizens must possess its characteristics (vv. 3-6); the Lord Jesus made them known from the outset of His ministry (cf. v. 4 with Matt. 5:8). He was the King, the Messiah of Israel. But His people rejected Him, so that He went forth, bearing His cross (John 19:5, 17). Let us contemplate Him now, entering in as the LORD Himself, the King of Glory, to His reign of blessing.

Psalms 16-24 have in particular occupied us with Christ, the Messiah. Psalm 25 commences a new series (Psalms 25-39), concerned with "the remnant" and the faithful in general. We must bear in mind when reading the psalms that they are divided into groups and, characteristically, each group deals separately with a principal thought.

It helps us in Psalm 25 to notice two prayers: vv. 4-7 and 16-22. Let us especially take for ourselves the requests of vv. 4 and 5, ". . . Lead me in thy truth" (cf. Ps. 43:3). It was a matter of great joy for the Apostle John to find, in the family of "the elect lady", children walking in the truth (2 John 4).

But how are we to walk unless we know the way and the paths? God makes them known, and see how the soul progresses in them (vv. 8-10, 12). Nevertheless, one condition is laid down: "The secret of the LORD (His intimate communications) is with them that fear him" (vv. 12-14). In other words, God reveals His thoughts and gives understanding of His Word only to those who are ready to submit to them. That, no doubt, is why there is so much ignorance in Christendom . . . and often also in our own minds.

In Psalm 25 the faithful man had sins to confess (vv. 7, 11, 18). His prayer was, "Lead me in thy truth". Here the tone changes. The believer stands before God with a good conscience (vv. 1, 2) and can declare, "I have walked in thy truth" (v. 3). He is one of those blessed people who, according to Psalm 1:1, is not associated with those who do wrong (vv. 4, 5). A holy occupation absorbs all his thoughts: that of vv. 6, 7. Having washed his hands at the brazen laver, in other words having judged himself, he compasses the altar, considering the work of the cross in all its aspects and the One who was the perfect sacrifice. Then his mouth is opened in praise and relates "all the wondrous works" accomplished by grace (v. 7).

The Christian life does not only consist of holding back from iniquity. Having purified himself from the vessels of dishonour, the child of God finds those who, like himself, call upon the Lord out of a pure heart (2 Tim. 2:21-22). Here the faithful man who has "hated the congregation of evil doers" (v. 5) enjoys the dwelling of the glory of his God and blesses the LORD "in the congregations" (v. 12). Is the presence of the Lord Jesus, in the gathering together of the two or three unto His Name, a real joy to our hearts (Matt. 18:20)?

All the believer's confidence in the One who is his light, his salvation, the strength of his life, shines in this psalm (v. 1; cf. Ps. 18:27-29). The Epistle to the Ephesians confirms it: the Lord is at the same time the Christian's light and his strength (Eph. 5: 14; Eph. 6:10). Who realised this confidence towards God like the Lord Jesus? In the same way that Psalm 22 is the psalm of the cross, this psalm might be called "the psalm of Gethsemane". V. 2 brings to mind in a striking manner that crowd, armed with swords and staves, which came forward under Judas's direction to seize the Lord of glory. At His word, "I am he", they go backward and fall to the ground (John 18:6).

It is in the house of the Lord that the psalmist seeks refuge (vv. 3-5; cf. 2 Kings 19:1, 14), beautiful picture of communion, "one thing" that we have to ask for and to seek after above all else. This communion, however, is not only for the hour of trial, but for "all the days of my life". Such communion is necessary for discerning the beauty of the Lord, and for making progress in our knowledge of Him.

The last verse comes, like an answer from above, to quieten all the believer's alarms: "Wait, I say, on the LORD".

The supplications which we hear in this psalm are in no way comparable to the confident prayers that a Christian can address to his God and Father today. Fear of not obtaining an answer, terror in the face of death, fear of being drawn away with the wicked, and then calling for judgment upon those men, such are the feelings expressed here by the faithful Israelite at the time of the end. But this intense distress only serves to highlight the answer he receives and the joy he derives from it (vv. 6-9). "The LORD is my strength", he declares in v. 7. And in v. 8, "The LORD is their strength". The experience is individual before being collective. We may recall an incident in the story of David, the author of our psalm. Returning to Ziklag, he finds the town burnt to the ground and all its inhabitants taken captive; his companions speak of stoning him; he is in great distress. Then it is that he "encourages himself in the LORD his God" (1 Sam. 30:6). It is sometimes necessary for us to experience, as he did, our total weakness, so as to realise that all our strength is in the Lord (2 Cor. 12:10). Notice also that God's answer produces praise in the heart of the believer. And let us never forget to praise Him (Isa. 25:1)!

This psalm, in its prophetic aspect, speaks of the moment when the mighty ones of the earth will have to submit to the LORD. The glory and strength that man so willingly ascribes to himself belongs to God alone. And these will be effectively rendered to Him when He deems it well to lift up His voice to insist on His rights (the voice of the LORD is mentioned seven times in this psalm). The dominion exercised by the nations (those "sons of the mighty" – v. 1, margin) over Israel will come to an end, for it is to His people that the LORD will give strength, when He sits as king for ever (vv. 10, 11).

How powerful and magnificent is this voice of the Creator, which all men have the opportunity to hear! God speaks to them by means of natural phenomena: wind, thunder, avalanches or earthquakes . . . which strike men's hearts with a sense of grandeur and awe . . . usually of short duration! But above all it is through Jesus Christ, the Word made flesh, that God has spoken to the world (John 1:14; John 18:37). It was the voice of divine power "upon many waters" (v. 3), when with one word He stilled the tempest (Mark 4:39). But it is also the "still, small voice" of love, the voice of the good Shepherd, which can yet be heard today in His Word. May we not fail to listen to it!

True for the remnant of Israel, vv. 1-5 are also apt for the encouragement of all the redeemed, reminding them that if they have to pass through "light affliction . . . for a moment", it will work for them an "eternal weight of glory" (2 Cor. 4:17). The tears which are the lot of many in the dark night of this world will soon give place to songs of gladness in the morning of the eternal day. But even during the night, in the midst of trials, the one who knows the Lord possesses an inward joy which enables him to sing (Ps. 42:8; Job 35:10). He thus sheds around him a most powerful testimony (Acts 16:24-25).

It is dangerous to get discouraged in a time of trial! On the other hand, a believer who enjoys prosperity runs the risk of relying on that (my mountain – says the psalmist, v. 7), making it necessary for God to shake its foundations to bring the faithful to seek Him (vv. 6-8). Prosperity in the world easily becomes an obstacle to communion with the Lord; it is therefore to our advantage to be stripped of it. How can we escape these dangers? By looking beyond the present night, and up higher than "our mountain"; by viewing everything in the perspective of the eternity of bliss.

"In thee, O LORD, do I put my trust" – such is now the firm declaration of the faithful (v. 1). Then in v. 6, "But I trust in the LORD". And again at the end of our reading, "I trusted in thee". In the midst of the storm unleashed by men, he anchors himself to this certainty. His refuge he has no longer found in his own mountain (Ps. 30:7), but in the LORD, his unshakeable Rock (v. 3). "Be thou my strong rock", he says in v. 2, but in v. 3, "Thou art my rock". Nothing will ever be able to overturn a faith established on such a foundation (Matt. 7:25). Dear friend, have you built on this Rock?

But there is one moment in life more than any other when this trust is necessary. It is the last moment, when everything must be left behind so as to pass through death. In this journey there is nothing on which the soul can lean except the God in whom, now and for ever, we have put our trust (Prov. 14:32). Think of our matchless Example: at the moment of His death, Christ expresses this absolute confidence by His last word on the cross, of which v. 5 reminds us: "Father, into thy hands I commend my spirit" (Luke 23:46; see also Ps. 31:15).

"To everything there is a season . . . a time to be born, and a time to die . . . a time to mourn, and a time to dance . . ." (Ecc. 3:1-8). But all our times are in our God's hand. He has determined in advance their succession and their duration, particularly when the time of trial is in view. So let us not forget v.15 every time we make plans.

Besides protection and deliverance, the soul finds in the LORD something still more precious: a goodness both great (v. 19) and marvellous (v. 21), "laid up" for those who fear God and who trust in Him (Ps. 34:9). Let us not be afraid of exhausting this divine supply. But how are we to respond to such goodness? V. 23 teaches us, "Love the LORD, all ye his saints". This is "the first and great commandment" of the Law (Matt. 22:37-38). It is not grievous (see 1 John 5:2-3). For to understand the Lord's goodness is to love Him already! Yes, in order that love to Him may be produced and maintained in our hearts, let us be much occupied with His own love for us (1 John 4:19). "I love Thee because Thou hast first loved me" – one of our hymns reminds us.

The more the soul has first groaned under the weight of its sins, so the more will it value the blessing to which reference is made in vv. 1 and 2. Are you one of those blessed people? If not, v. 5 shows how you may become one (cf. Luke 15:18). "Mine iniquity have I not hid", in other words to confess all, such is the essential requirement so that God can cover my sin (v. 1). If, on the other hand, I try to hide it, God will have to bring it to light sooner or later (Matt. 10:26). It is by awakening the conscience that God begins His work. He lays His hand heavily on the sinner, until he is brought to repentance, soon to be followed by pardon. This last is presented to us in our verses under three aspects: the lifting of a burden, the covering of defilement, the cancelling of a debt.

Then comes the matter of walk. Let us not be like beasts of burden, without intelligence, and for this reason needing to be led by external constraints. The bit and bridle represent the painful measures God is obliged to use when we are unwilling to draw near to Him (v. 9; cf. Prov. 26:3). How much better it is for us to allow ourselves to be instructed (see title of psalm), taught, counselled directly by the Word and in communion with the Lord.

The first verse takes up the final thought of Psalm 32. The one who has become righteous through the pardoning of his sins is called upon to rejoice and to praise the LORD. This is the privilege and the duty of every believer. Moreover this psalm applies directly to the future Israel, when their rejection of their Messiah will have been forgiven them. Their praise will have three great themes: God's faithfulness (vv. 4-9): He is the Creator of all things. God's wisdom (vv. 10-17): He takes everything into account and rules over the nations. God's goodness (vv. 18-22): this goodness operates towards all those who trust in Him. The new song (v. 3) is here in association with a new earth, from which God will have swept away injustice and which He will have filled with His goodness. The counsel of the heathen, the devices of the people, will have been brought to nothing so that the eternal counsels of God and the thoughts of His heart may be achieved (vv. 10, 11). His Word has created the heavens (cf. v. 6 and Heb. 11:3). That same Word now gives us new life and works in us whilst it waits to be fully operative in a restored earth. God looks from heaven and beholds all the inhabitants of the earth (vv. 13, 14). But, according to His promise in Psalm 32:8, He particularly follows with His watchful eye those who fear Him and that hope in His mercy (v. 18; see also Ps. 34:15).

The Spirit uses a sorrowful incident in David's history so as to move him to the words of this psalm, and so as to show us that all the circumstances of life, including the most humiliating, can lead us in the end to give thanks to God. Let us imitate "this poor man"; let us learn like him to magnify the name of our God always and everywhere.

In v. 11, it is as if the Lord would gather us tenderly about Himself: "Come, ye children, hearken unto me . . .". There is a word of encouragement for each one. He reassures the one who is in danger by vv. 7, 15, 17 (see Isa. 63:9). Is another concerned by material needs? He answers his care by vv. 9, 10. Is someone else passing through mourning or a time of trial? He shows him where to find consolation (v. 18). His desire is to give us confidence in His Father, so that we may be able to praise Him with Himself (v. 3). "Taste", He invites us, "and see that the LORD is good" (cf. 1 Peter 2:3). But the Lord also knows that we need His exhortation: "Keep thy tongue from evil . . . Depart from evil, and do good; seek peace and pursue it" (vv. 13, 14; see 1 Peter 3:10-12). Peter does not complete the quotation of v. 16, for today is the day of grace. The judgment pronounced at the end of the psalm is yet to come.

The Angel of the LORD who "encampeth round about them that fear him, and delivereth them" (Ps. 34:7) is here called upon to chase and to pursue the enemies of the righteous (vv. 5, 6). "After a time of patience and of tireless grace, grace maintained without result, instead of avenging themselves, the remnant will rely upon God to obtain deliverance" (JND). This deliverance of Jewish believers will be accompanied without fail by the judgment of the wicked. So far as Christians are concerned, we know that their deliverance will not be accomplished by the destruction of the unjust, but by they themselves being taken up to meet the Lord! Christians and unconverted people will not always remain together. When the Lord comes on the cloud, the former will be taken from the earth, and the others will be left there for the terrible "hour of temptation" (Rev. 3:10). On the other hand, when the Lord appears in glory, the believers of that time will be left on the earth for the glorious reign, whilst the wicked will be taken away (Luke 17:34-36).

What ingratitude is shown by the natural man! David speaks of it from experience, having so often suffered from it (vv. 12-15). But Christ knew and felt this ingratitude so much more deeply. "They have rewarded me evil for good, and hatred for my love" (v. 12; Ps. 109:5).

Although we may not have to contend with man's wickedness, as do the faithful in this psalm, let us not forget that persecution has been and still is the lot of many Christians. How grateful we should be that in our country we continue to enjoy freedom of conscience and of worship! To praise the Lord in the midst of His redeemed people is the believer's proper desire (v. 18). Do we who still possess this privilege value it rightly?

In John 15:25, the Lord Jesus refers to this hatred without a cause of which He was the object (v. 19). Surely without a cause! . . . and yet the world's hatred of Christ and of His own ought not to surprise us (1 John 3:13). Satan puts into men's minds this hatred against the One who has defeated him. Can we imagine more awful sentiments than those expressed in vv. 21, 25, 26? Few expressions are so strong to lay bare in all their horror the depths of the wickedness of the human heart – evil joy to see the sufferings of an innocent man . . . and He the Son of God come to save men. "Aha, aha, our eye hath seen it", cry the mockers (v. 21). "Every eye shall see him, and they also which pierced him", declares Revelation 1:7 . . . no longer on the cross, but in all His judicial glory.

We may compare the end of v. 4 with the exhortation of Romans 12:9, "Abhor that which is evil". The man of the world is not only indifferent to sin (for to judge it would be to condemn himself), but he enjoys it and makes of it the favourite themes for his literature and drama. At the same time this insensitivity to evil leads him to boast and to "flatter himself in his own eyes", even in the face of the most flagrant wickedness (v. 2; Deut. 29:19). Since we are obliged to live in such an atmosphere, our conscience as Christians runs the risk of being blunted. But we shall always regard sin with horror if we remember the cross and the terrible price that had to be paid there for its abolition. God's goodness is in heaven, out of reach of the schemes of wicked men (vv. 5, 7). And it is at the same time spread out like protective wings to shelter the sons of men (see Ps. 17:8). Alas! like the inhabitants of Jerusalem in the time of our Lord, many do not want the refuge it affords (Matt. 23:37).

The source of divine life and light, brought together in v. 9, bring us back to Christ, the Word, of whom it is written, "In him was life, and the life was the light of men" (John 1:4).

Psalm 37 is not, as are most of those which precede it, a prayer of the faithful concerning the wicked men who surround him. On the contrary, it is the answer that reaches him from above. It does not yet bring him the awaited deliverance, but rather the resources and instruction necessary to enable him to face up to the evil that surrounds him! And how many times we share this experience! In answer to our prayer, instead of taking away our trial, the Lord gives us what is necessary to endure it. According to the promise of Psalm 32:8, "I will instruct thee and teach thee . . . I will guide thee . . .", we recognise the voice of the tender Master. He has Himself put into practice the instructions He gives here. And, being thoroughly acquainted with our poor hearts, He knows full well that the sight of the evil around us can produce in us two distressing reactions: fretfulness and jealousy (vv. 1, 7, 8; Prov. 24:1, 19). Hence there are these exhortations that we ought often to read: fret not thyself (thrice repeated); trust . . .; do good; commit thy way unto the LORD; wait patiently . . . . Rich promises are also added! "He shall give thee the desires of thine heart . . .; He shall bring it to pass". Let us allow Him to act! Soon the God of peace shall bruise Satan under our feet (cf. vv. 10, 17, 20 with Rom. 16:20).

"The steps of a good man are ordered by the LORD" (v. 23). By nature we are characterised by independence. Our need of God for each step of our daily life is a reality that we do not willingly accept. Let us not wait until we have fallen down many times before we are convinced of that need and accept the Lord's help.

This psalm is concerned with the righteous. This is the name given to the faithful Jewish remnant, those that will possess the land (vv. 9, 11, 22, 29, 34) after the overthrow of the wicked, affirmed to them also five times over (vv. 9, 22, 28, 34, 38). The child of God today has the right to bear the same title (Rom. 5:19). How can a righteous man be recognised? He "sheweth mercy and giveth" (v. 21). His mouth "speaketh wisdom and his tongue talketh of judgment. The law of his God is in his heart" (vv. 30, 31). Love, wisdom, truth, attachment to the Word, can all these features be found in our everyday walk? Let us count on God's power, His help and His deliverance that they may be so (vv. 39, 40). That the righteous should be forsaken is certainly inconceivable (v. 25; 2 Cor. 4:9). And yet we know that it had to be so for Him "that is most just" (Job 34:17; Ps. 22:1).

The lesson of Psalm 37 seems to have been understood. The faithful man no longer cries out for the overthrow of the wicked, which has been expressly promised to him. Instead of fretting about those who do wrong, he is profoundly conscious of his own sin (vv. 3-5). At the same time he realises that he is in the hand of God who reproves and chastises him. And it is in Him that he hopes (v. 15). It is not his place to reply personally to those who persecute him, still less to avenge himself. "Thou wilt answer, O Lord my God" (v. 15 — margin). Here we recognise the teaching of the New Testament, "Recompense to no man evil for evil . . .; dearly beloved, avenge not yourselves . . .; I will repay, saith the Lord" (Rom. 12:17, 19). There is only one answer we are entitled to give to the wrong done to us, . . . Good; that is the opposite answer of these "enemies" (v. 19), of these "adversaries" who "render evil for good" (v. 20). And their astonishing motive is unveiled for us, "because I follow the thing that is good". Jealousy and a perverse wish to suppress that which by contrast underlines their own wickedness, such are the frightful sentiments that led men to put to death the Holy One and the Just (John 10:32; read also 1 John 3:12).

To curb a believer's self-will God sometimes has to make use of bit and bridle (Ps. 32:9). And to control his tongue, this untamable little member, a muzzle would be necessary (v. 1 — margin; see James 3:2).

We who find it so hard to keep silent, particularly when we suffer wrong, ought to think of the perfect example of the Lamb who opened not His mouth (v. 9; Ps. 38:13; Isa. 53:7; 1 Peter 2:23).

"Thou hast made my days as an handbreadth" (v. 5). Brief existence . . . and yet so foolishly wasted by so many people in a vain rush to pile up earthly riches! (v. 6; Ecc. 2:21, 23). Let us pay attention to the four certainties of vv. 5, 6 and 11. Not only is man but vanity (vv. 5, 11), but further he "walketh in a vain show". In this world's stage, where the drama of humanity is drawing to a close, the cast and the set will soon be put aside. "The fashion of this world passeth away" (1 Cor. 7:31). That which is true, firm, imperishable, is that which belongs to the invisible, heavenly sphere (1 Peter 1:4). Understanding that he can expect nothing in such a world as this, the man of faith poses the question, "Lord, what wait I for?" and he himself gives the answer, "My hope is in thee" (v. 7).

Glorious psalm! Christ, the risen Man, stands forth to unfold "the wonderful works" and the "thoughts" of God to us-ward (v. 5) in four successive pictures.
The first takes us into past eternity (vv. 6, 7, quoted in Heb. 10:5-9). As the only One capable of settling the question of sin, the Son offers Himself to be the obedient Servant: "Lo, I come . . ." – "And came . . ." confirms Ephesians 2:17.
The next picture shows us the Lord Jesus on the earth, announcing and fulfilling "all righteousness" (Matt. 3:15), bearing witness to the God of loving-kindness and truth, speaking of His faithfulness and of His salvation. The whole of Christ's life is summed up in vv. 8-10.
Thirdly the Saviour is before us in the solemn hour when He had to cry, "Mine iniquities have taken hold upon me . . ." (v. 12). Mine iniquities . . .? But they were mine and yours! They are innumerable. Psalm 38:4 describes them as "an heavy burden".
And finally, the last picture, for which we come back to vv. 1-3: the "horrible pit" and the "miry clay" have given place to the rock of resurrection. Christ, delivered from death by the power of God for whom He has patiently waited, sings His praise and invites men to join with Him in the "new song" (v. 3).

By the prophetic Spirit, Christ declared at the end of Psalm 40, "But I am poor and needy". Voluntary poverty, intended to enrich us! (2 Cor. 8:9). Blessed then is the one who considers this poor Man! But blessed also is the one who knows how to identify with all the poor, the humble and with those who suffer. And blessed is he who, in spirit if not in fact, takes like his Master this position of being poor! (Matt. 5:3).

What encouragement v. 3 brings to the sick believer! In the first place the promise of divine help! Even if the outward man perish, the inward man is renewed day by day under the care of the great Physician of souls (2 Cor. 4:16). Furthermore, the "bed of languishing" of the sick believer is to find itself miraculously transformed. For the presence of the Lord at the believer's bedside has the power to change his suffering into joy. Sweet companionship, fit to make him forget the lack of understanding or the indifference of which he may have been the object (v. 8)!

We know just when it was that v. 9 took place. With what sadness the Lord must have quoted it, before giving the traitor Judas the morsel, which caused him to be recognised (John 13:18, 26).

The first book of Psalms concludes with everlasting praise to which, fellow believers, we can all add our Amen!

Psalms 42-89 (Books II and III) appear in Year 4 and Psalms 90-150 (Books IV and V) in Year 5 of "Day by Day".

God used Solomon, the wisest of all men (1 Kings 4:29 . . .), to give us "The Proverbs", this book of wisdom. Although it is addressed to all, it is expressly dedicated to the young man (v. 4). Yes, this book has been specially written for you, young believing friend, who have reached the age of discretion and personal judgment. It is time for you to decide as to the way you are going, and to make specific choices. In the school of God, where your Christian education is carried on under the authority and example of your parents (vv. 7-9), Proverbs is one of your main "text-books". It contains definitions, rules and how they are to be applied, exercises, examples, some to be followed, and others not to be followed. But Wisdom (as the Word with which it is identified) is at the same time presented as a living person who teaches and guides in their walk those whom it calls its sons.

The Psalms began with the setting apart of the faithful man (Ps. 1:1). Here, in the same way, the first instruction given to the son warns him to avoid "the way of sinners" who will try to seduce him and will invite him: "Come with us" (v. 11). Wisdom shows him the end to which this path leads, and puts him on his guard: "My son, walk not thou in the way with them" (v. 15; read Eph. 5:11).

Wisdom has set itself the task of educating its sons, in other words its followers. But it is at the same time no less directed to those outside, inviting them to become disciples too. God has not given His Word only for the instruction of believers; it is also the gospel of His grace which shows the unconverted the way of salvation. Look for wisdom — and thereby see the Lord Jesus — search diligently for souls, wherever they have gone astray. We know, perhaps because we have been there ourselves before our conversion, "the chief place of concourse", those noisy places where the world intoxicates the soul. Wisdom cries aloud to make its voice heard above all this hubbub (cf. John 7:37; John 12:44). And this Word, which God causes to be proclaimed everywhere, has a double effect: salvation for some, condemnation for others (cf. Acts 17:32-34). For those, many alas!, who refuse to listen, the same voice which today loudly proclaims the urgent appeals of grace, will one day become scornful and terrible (v. 26). Then it will be too late (cf. v. 28 with Amos 8:12). Those who listen, however, will live in safety, without fear of evil (v. 33). They will be in the good of the promise in v. 23: "I will pour out my spirit unto you, I will make known my words unto you".

Before taking up the education of her son, wisdom sounds out his inclinations. Has he decided to let himself be instructed so as to find the knowledge of God? (v. 5). Does he willingly apply himself to the discipline of this "school"? In practice, no teaching is at all profitable if it is not accompanied by the desire to obtain this knowledge, and with a sense of its importance. It often happens that a bad scholar becomes a good pupil as soon as he understands that his future depends on how he works.

Here then is the wisdom and understanding offered to us. God puts no limit on the measure of the gifts of His Spirit (John 3:34). But at the same time we have to desire them and earnestly seek them by prayer (v. 3; cf. 1 Cor. 14:1). Vv. 1 to 4 invite the believer to a seven-fold effort. In truth, if our heart is not firmly and personally committed to the Lord, the best of educations will not be able to keep us for long (cf. vv. 10, 11; see Dan. 1:8). We shall have a tendency to conform to the company in which we find ourselves; we shall then be at the mercy of bad influences (vv. 12-22). And we shall run the risk of making the day we leave the family home a fatal turning point (read 1 Cor. 15:33).

They are for you, young believing friend, these words full of love from your heavenly Father: "My son, do not forget . . ." This expression "my son" is repeated fourteen times in chapters 1 to 7. The apostle, quoting from vv. 11 and 12 to the Hebrews, says to them: "Ye have forgotten the exhortation which speaketh unto you as unto children". Let us then weigh up carefully the warnings in these chapters, remembering who it is that speaks to us (Heb. 12:5, 25).

Mercy and truth are inseparable. They reflect the nature of the God of love and light, whose children we are. May they be engraved on our hearts (v. 3).

As we have seen in ch. 2, there is understanding to be sought by prayer, this understanding by which the Holy Spirit causes us to enter into God's thoughts. Happy are those who find this (v. 13). By contrast, there is another way which I should absolutely mistrust: my own understanding (v. 5). I cannot at the same time lean on that and trust in the Lord with all my heart. I cannot follow at one and the same time my own reasonings . . . and the instructions from above. "Be not wise in your own conceits" we are exhorted in Romans 12:16, in accordance with v. 7 of our chapter.

To obey the instructions of Wisdom is necessary in the first place for the welfare of my soul. "Man shall not live by bread alone, but by every word of God" (Luke 4:4). It will be at the same time an ornament of grace in the sight of others (v. 22; Prov. 1:9; Prov. 4:9). My walk will be strengthened by it during the day, and in the night I shall lie down in safety. My sleep will be sweet (v. 24). What is the reason for those moments of hesitation and errors of judgment which often cause me to stumble during the course of the day? Is it the fears and inward torments which sometimes assail me even during the night? They stem from the fact that I have lost sight of the instructions of the Lord, and of my simple trust in Him (v. 26), to reason things out in my own thoughts.

God, who knows my selfish heart, then reminds me of what I owe my neighbour (v. 27; Luke 6:30). And because I am His child, He expects from me absolute honesty, without the slightest compromise, in my deeds, my words and my purposes. He also expects Christian gentleness, which does not insist on its rights (vv. 30, 31). Besides, is it not in this way that we obtain "more grace", as James has promised in quoting verse 34? (James 4:6).

It is in the family circle that the child of Christian parents begins to acquire the elements of the wisdom which is according to God. To dispute, or despise, or forsake (v. 2) "good doctrine" heard in the home, these are attitudes which cannot bring blessing, and often mark the point of departure of lives from the path of true witness (cf. v. 10 with Ex. 20:12).

"The father to the children shall make known thy truth" (Isa. 38:19). Christian teaching is the responsibility of the head of the family, who passes on to his children that which he himself has often received from his own parents (Ps. 78:4-6). Solomon, the inspired writer of the Proverbs, no doubt often remembered the words of his father David (v. 3; 1 Kings 2:1-3).

Vv. 11-13 instruct us as to our walk, vv. 14-19 as to the way. The path of the wicked is described for us so that we may know how to avoid it, and be established firmly in the path of the just which is "as the shining light, that shineth more and more unto the perfect day" (v. 18). Wisdom is a realm in which we progress little by little (cf. Luke 2:52). What is not normal is when this growth stops because of a bad conscience. May this v. 18 sum up the life of each one of us.

All the senses, all the vital functions of the believer must remain under the control of wisdom. This wisdom, dear Christian friend, God has put at your disposal (James 1:5). Through it, you are responsible to watch over your ears (v. 20), your eyes (vv. 21, 25), your feet (vv. 26, 27; see Ps. 119:101), your thoughts, your lips (Prov. 5:2) and, above all, your heart, the operational centre which governs the whole being (v. 23). If the heart is lost, it is all up with you. How many have missed out in their lives and have shed bitter tears, because in the time of their youth they allowed an affection to develop which was not according to the Lord!

If the lips are the outlet of the heart, the eyes are the main entrance to the heart. Be careful to ensure then that your eyes look straight on before you. May they be fixed on the Lord Jesus, the Object of the race of faith (Heb. 12:2). In this way, no lust of the flesh will be able to find ready access there.

Vv. 8-14 describe the misery of the one who has allowed himself to be turned aside by "the strange woman": he gives his "years unto the cruel" (v. 9). We have given far too many of our years to Satan before our conversion. Would you want to return to his domination?

To act as a surety is to commend someone by guaranteeing the commitments he has entered into. On the face of it, this springs from kindly feeling. But God hates this suretyship, firstly because it indicates confidence in man, and then because it unwisely commits an unknown future, which belongs to Him alone (Jer. 17:5; James 4:13-14).

Vv. 6-8 advise those who are lazy to visit an ants' colony. How many profitable lessons we can learn from these industrious little creatures — diligence, perseverance, prudence, order, help for one another, self-discipline. Not one of them remains idle, and if the load is too heavy, a companion runs to his help. May we learn to observe the striking illustrations which God has given us here and there in His creation.

We have already seen that all the members of a believer should be kept and sanctified for the use of God (Prov. 4:21-27; Prov. 5:1-2). Vv. 12-19 show us how, in the natural man, these same members are used in the service of evil. Such was also our own condition when we were slaves to sin. But Romans 6:18-19 reminds us that we have been set free and exhorts us firmly to yield our members "servants to righteousness unto holiness."

From the beginning of this book, immediately following upon "the fear of the LORD", the young Christian has been reminded of his very first duty: to listen to his parents and to obey them (Prov. 1:8-9). Vv. 20-22 return to this important subject to give the teaching of father and mother the same place as that accorded in Deuteronomy 11:18-19 to the words of God Himself (see also Prov. 23:22). To obey one's parents is then to obey God. It is a thing which is not only "right" (Eph. 6:1), but also "well pleasing unto the Lord" (Col. 3:20). May this obedience be seen in Christian homes, and particularly the more so as it is rapidly disappearing in the world today! (2 Tim. 3:2). In direct opposition to the influence of the family altar, once again we have that of the strange woman who personifies sin (Prov. 2:16; Prov. 5:3, 20; then Prov. 7:5). Do not be surprised by these repeated warnings to be on our guard. We know by experience that temptations repeat themselves. But they will be all the more seductive when they encounter unjudged impurity in our thoughts or our habits.

Idleness, too, opens great opportunities for carnal lust, as we learn from the history of David and his terrible sin (2 Sam. 11).

This chapter illustrates in the most solemn way the danger to which the young son of wisdom is exposed by the strange woman. It truly involves "hunting for his life" (cf. Prov. 6:26), with this impure woman, noisy and unrestrained, lying in wait. She masquerades her perverse intentions under a religious cloak (v. 14). She comes and goes; she watches her prey under cover of the night. Her weapons are honeyed words and seducing eyelids (Prov. 2:16; Prov. 5:3; Prov. 6:25). Her victim is the light-hearted young man, at a loose end, already beaten because he has no will-power and is carried away by his feelings.

The scene is graphically portrayed: reckless and stupid as "he goes after her straightway". "The snare of the fowler" – that is to say, Satan – immediately closes in on him (v. 23; Ps. 91:3). It is too late: pleasures for the moment, but what a price to pay! For "it is for his life" . . . and he did not know it (v. 23). With the warnings you receive, young Christian, you are even more responsible. But you also know where to find your help. "Wherewithal shall a young man cleanse his way? By taking heed thereto, according to thy word". (Ps. 119:9). Meditate on the example of Joseph and his firm stand in Genesis 39:9; in the hour of danger, cry to Him who is always "able to succour them that are tempted" (Heb. 2:18).

As in Proverbs 1, Wisdom turns to those who are lost and re-echoes her calls of grace. She positions herself this time on the high places, on the roads, at the gates of the city, everywhere where the people and the world pass by. The cross-roads (the places of the paths) (v. 2) is where it is possible to change direction. It is there, in the parable, that the servants of the king are sent, to seek out and bring in as many people as they find (Matt. 22:9). Ch. 9 will show us that Wisdom also has prepared her table and that she sends out her servants to confirm her invitation. You who are perhaps still walking on the broad road, it is for you now to reply to the insistent voice which calls you at the cross-roads. This voice is the voice of the Lord Jesus who desires your happiness. To those who listen to Him, He speaks excellent things, these words so right and clear and true (vv. 6, 9). He has treasures in store which are beyond comparison with the silver and gold of this world. He gives an inheritance of durable riches (v. 18), substance (v. 21), future blessings – "better" and "enduring" as they are also called in Hebrews 10:1, 34. In truth, how glorious is that "which God has prepared for them that love him" (1 Cor. 2:9; cf. vv. 17-21).

"That which God hath prepared for them that love him" has its source in Christ. He Himself is "the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory" (1 Cor. 2:7, 9; see also 1 Cor. 1:30). Vv. 22 to 31 take us back in the course of time beyond the beginning of created things, as far as our thoughts can reach. Wisdom was already there, a Person by the side of God: the Son with the Father, in a reciprocal fulness of love and joy, to plan and then to realise together the work of creation. But in addition we learn something quite extraordinary here: before a single man existed, before there was a world for him to inhabit, even before the dust of the world was formed, we, that is you and I, were known and loved. "My delights were with the sons of men" – such is the marvellous declaration of the Well-Beloved of God, even before the beginning of time. He did not want to enjoy the Father's love alone, and all the work which He was going to undertake had this grand ultimate design: to introduce man, saved and perfected, into His own joy, to the glory of God His Father.

The Word which was "in the beginning with God", which "was God", came down to speak to men, and to bring them the revelation of the Father (the subject of John's gospel). Thus He is the Wisdom of God. The Word did not remain "with" or at the side of God. He was made flesh, and He dwelt (set up His home) among men (John 1:14), and invites them "Come, eat . . . drink" (cf. John 6:51; John 21:12). He first offers refreshment, and then instructs. The Lord first fills the heart, before occupying the spirit and the mind. For if love for Him does not precede the knowledge of the "commandments", we shall not be able to keep those commandments. Furthermore, the instruction of wisdom must start at the beginning, which is the fear of the LORD (v. 10): that is to have the sense of the authority of the One who is giving the teaching. We must behave ourselves before God with the greatest respect, recognising the importance of every one of His words. We should not read the Bible in any other way.

In the world, another voice is seeking to distract men: the voice of folly (and of sin)! It assumes the appearance of wisdom (cf. vv. 4, 16) and offers us the opportunity "to enjoy the pleasures of sin for a season" (Heb. 11:25). But let us look more closely at the faces of the guests. At its grim feast are seated . . . the dead (v. 18; Prov. 2:18,19).

From this point onward, the Proverbs are presented as a series of sentences inspired by Wisdom. It is not always easy to grasp the significance of their order, or to unravel the main thoughts expressed. For want of space we can only linger here each day on a small selection of verses.

The first verse will serve as a general introduction: "A wise son maketh a glad father". It is completed by Proverbs 23: 24 "The father of the righteous shall greatly rejoice . . ." (see also Prov. 15:20; Prov. 17:21, 25; Prov. 29:3). Think of the satisfaction it is to our parents when we show these characteristics of righteousness and wisdom according to God. But let us look higher at the same time to admire the Son whose excellent wisdom was ever the delight of His Father – not only in eternity past, but during His pathway here on this earth (Prov. 4:3; Matt. 3:17; Matt. 17:5).

The verses which follow show us in detail in what manner a wise son honours and gladdens his father: practical righteousness in works (vv. 4, 5); in his walk (v. 9); in his words (vv. 11, 13, 14). This is what the Lord Jesus manifested, and that which infinitely rejoiced the heart of the Father (see John 8:29).

It is particularly by his speech that a righteous man is recognised (cf. Matt. 26:73). Do we pay enough attention to this by avoiding words which are rude, and dishonest or foolish talking (Eph. 4:29; Eph. 5:4). If we are in the habit of saying all that comes into our mind, then vv. 19 and 20 are particularly addressed to us. But "the tongue of the just is as choice silver". It filters out the impurities and only lets pass that which is of true worth. The heart of the believer contains two springs which flow out through the same channel of our lips (James 3:9-11): the well of life (v. 11; cf. John 4:14), which is able to refresh many (v. 21) and the corrupt well of the flesh, which allows every evil thought to spring up (Matt. 15:18-19; see also Prov. 12:18). The instruction of Wisdom will teach us when we should speak and when we should keep silent (read the prayer of Ps. 141:3).

The final end of the righteous and that of the ungodly are compared in vv. 24-30. The wicked have a great fear (v. 24); this is not the fear of the LORD, but a vague and superstitious terror, because lurking in the background is death, for which he is unprepared (Job 15:20-21). How different is the outlook of the Christian! For his present earthly life, God grants him his righteous desires. And as to the future, his heart is gladdened by that "blessed hope" (v. 28).

We have noticed how in almost every verse of these chapters the outlook and the character of the righteous and of the wicked are contrasted. So it is in the daily life of the child of God: set, as he is, side by side with the unbelievers of this world, his faith makes their iniquity stand out, and the reverse is also true. Vv. 9 to 14 are concerned more particularly with social life. The righteous man is not called upon to live alone. His presence in the midst of the world which observes him is a witness. The epistle to Titus warns us that we should live righteously . . . in this present world, to adorn (like the illustrations in a book) "the doctrine of God our Saviour" (Titus 2: 10-12).

"With the lowly is wisdom" (v. 2). The believer who stands before God never has a high opinion of himself. The best remedy for pride is to think of the greatness of the Lord Jesus. Such pride, accompanied by scorn for one's neighbour, is the very opposite of understanding (v. 12). For understanding will always lead me to find reasons to esteem others better than myself (Phil. 2:3).

The tendency of our selfish hearts is to monopolize everything and to keep more than we should for ourselves (vv. 24, 26). But let us read in Luke 6:38 what the Lord Jesus commands. The true path of blessing for ourselves is to be occupied with the good of others. That sometimes appears to defy human caution and wisdom, but God's arithmetic is not the same as man's! He upsets man's calculations and precautions. Riches are always a snare for those who put their trust in them (v. 28; cf. Mark 10:24; 1 Tim. 6:17-18). "Rich in good works", such ought to be our ambition, in accordance with this last reference.

Yet there exists in this world something of the greatest value, which we are invited to seek out and gain. What is there more precious than a soul? To redeem our souls, the Lord "sold all that he had" (Matt. 13:44-46). Yes, "he that winneth souls is wise" (v. 30). This is a happy service, but what do we know of it? It was the service of the disciple Andrew (John 1:41-42); it can be ours too, whatever our age and our level of knowledge. What are the special requirements for the one who wants to be a soul-winner for the Lord? Just this same wisdom ready to seize the occasion (Eph. 5:15-16). Love is also needed, so able to find the way into the heart (1 Cor. 9:19, 22).

The righteous man is now considered in his family life: his wife (v. 4), his house (v. 7), his servant (v. 9), his beast (v. 10), and his work (v. 11 . . .). Where is the faithfulness of the believer to be shown, if not at first in his family relationships and in his everyday work?

We must not confound the teaching of Wisdom with what the world calls morality. This is the sum total of rules of good behaviour which men have made for their own benefit; they are often expressed, moreover, in the form of maxims. Some of them have been borrowed from Christianity; others are inspired by common sense or experience of everyday life. But human morality does not bring God into it. Here, however, we have divine principles, given to us by God. James 3:15 distinguishes the wisdom from above from that of the world, this latter being earthly, sensual and devilish. This worldly wisdom, for example, made Peter speak as he did in Matthew 16:22, obliging the Lord to call him "Satan".

V. 15 shows us that man is incapable of forming his own judgment as to whether his way is right or wrong. The world is full of these foolish people who live by human morality, rather than listening to the counsel of God.

"He that keepeth his mouth keepeth his life . . ." (Prov. 13:3). We should not be astonished to find in the Proverbs so much advice about the use of the tongue. In v. 17 it is a question of the truth. A child of God should be known for telling the truth at all times, whatever it may cost him (Eph. 4:25)! Truthful lips are the opposite of lying lips, which are "abomination to the LORD" (v. 22).

V. 25 suggests to us another use for our tongue: to gladden those whose hearts are heavy by a good word. The good word in its best sense is surely the good news of the gospel. By it, I will be able to show my friend the way to life (v. 28).

To show the way means to show the Lord Jesus (John 14:6) by my words and especially by my actions! He Himself was the wise Son, who hears His Father's instruction (Prov. 13:1; John 8:49).

We find the sluggard here again contrasted with the diligent man (vv. 24, 27; Prov. 13:4). By neglecting to roast "that which he took in hunting" (v. 27), the slothful man deprives himself of his food. Let us remember that personal effort is absolutely necessary if we are to keep and digest the Bible truths which we have been able to read or listen to (notes taken and re-read, verses learnt by heart, etc.) Do not let us be "dull of hearing" (Heb. 5:11).

"The light of the righteous rejoiceth . . ." (v. 9; cf. Ps. 97:11). The joy of the Lord is part of the witness of the children of light. A sad Christian is often a sorry looking Christian. A sullen humour is like a screen which hides all the brightness that a believer should have. By contrast, "the lamp of the wicked shall be put out" (v. 9; Prov. 24:20). They lack oil, just as the foolish virgins in the parable (Matt. 25:8), for the life of the Spirit is not there to maintain the light.

"Only by pride cometh contention" (v. 10). We generally explain away our quarrels as caused by other motives but we are quick to recognize pride in our opponent. This verse is an eye-opener! A quarrel betrays my own pride: I want to be in the right; it humbles me to give in. It will be enough then for me to show the spirit of Christ in order to cause the conflict to cease at once and . . . in reality, gain the victory (Matt. 5:39-40; Gen. 13:8-9).

The law of the wise is a fountain of life (v. 14). Listen then to those from whom we can recognise this wisdom from above — better still, walk with them (v. 20). Who are our companions?

"The wise woman" is linked with her home (v. 1). In our own day when the married woman often seeks to play a role in every sphere of activity except that of her own home, it is timely to emphasize this Biblical teaching (Titus 2:5). Does it not need all the divine wisdom for the Christian education of children? Even the daily household tasks, which seem to some people too humble and monotonous, have a great value for the Lord.

Several verses define that which God calls folly. He does not look at it from the same point of view as the world (1 Cor. 1:19-20). One of the characteristics of the fool is that he makes a mock at sin (v. 9). This really is the same as despising the cross which was necessary for the taking away of sin; there is no greater insult to God than this.

V. 13 contrasts the joy of the unbeliever with that of the believer (Prov. 13:9). The Christian's hope maintains joy in his heart, even when he is going through sorrow. He can be at the same time both sorrowful yet always rejoicing (2 Cor. 6:10). However, the opposite is true for the world: "even in laughter the heart is sorrowful" (v. 13). It is a poor and sinister joy which serves for a brief moment to blind mankind to the prospect of the terrible judgment to come.

"He that is soon angry dealeth foolishly" (v. 17; cf. Ecc. 7:9). By contrast, "he that is slow to wrath is of great understanding . . ." (v. 29; see also James 1:19). This latter characteristic is often attributed to God Himself (Ex. 34:6; Num. 14:18, etc.) How many things are done or words uttered in a moment of irritation, which are afterwards bitterly regretted! Rather than showing a "hasty spirit", let us then have this great wisdom of allowing a moment of reflection (better still of prayer) to precede any explosion of anger on our part. We shall notice more than once from what follows that there is really no point in becoming irritated. The one who has God's approval is able to wait patiently for Him (cf. 1 Kings 22:24-25).

"He that hath mercy on the poor, happy is he" (v. 21). Under the excuse that good works are useless to accomplish our salvation, we could be inclined to neglect them. However the children of God are rightly invited to be the first in good works (Titus 3:14), nevertheless without losing sight of the fact that the needy condition of souls comes before material needs. V. 25 reminds us of the Witness above all others . . . but at the same time of that which should characterise all true witness: to show to souls the way of salvation.

The way to soothe our own feelings of anger, so we learnt yesterday, is by patience and prayer. Here now is a remedy for the anger of others: this sovereign balm is called "a soft answer". The humble and peaceable reply given by Gideon to the men of Ephraim in Judges 8:1-3 was the right one to meet their feelings of irritation. And it was not the least of the victories of this man of faith. On the other hand, "a grievous word", as its name indicates, opens up a wound which it is then difficult to heal.

Let us now come to vv. 5, 10 and 12 (as well as vv. 31, 32). To have regard to reproof and to correction helps us to learn prudence. It is by weighing things up that we can avoid recurrence of trouble. Prov. 13:24 (and Hebrews 12:6 in relation to God) has made it clear to us that our parents show their love to us by disciplining us! The secret of accepting reproof is the recognition that such discipline is inspired by true love and that it has "our profit" in view. Do not let us be like the scorner, who does not love the one who reproves him (v. 12).

"The prayer of the upright is his delight" v. 8 assures us. Uprightness is in fact the absence of our own will and complete submission to God's thoughts, which will thus secure an answer to such a prayer (1 John 5:14-15).

Vv. 16, 17 teach us the true values of things down here: the fear of the LORD with the love which comes from Him. "Godliness with contentment is great gain" – the apostle assures us – "having food and raiment, let us be therewith content" (1 Tim. 6:6-8).

Let us emphasize v. 23: "A word spoken in due season, how good is it!" How many times we keep silent when there should be a word spoken! And it is usually through lack of courage, or of dependence upon the Holy Spirit (Matt. 10:19-20). But when, with the Lord's help, we have been able to seize the opportunity to speak of Him, we experience what we have in the first part of this verse: joy comes to fill our heart.

Our chapter finishes with the proverb so often referred to by the Lord Jesus: "Before honour is humility" (See Matt. 18:4; Matt. 19:30; Matt. 20:27-28; Matt. 23: 11, 12 . . .). But He was not satisfied to teach that truth only by His words. Who ever humbled himself as He did? Yet no one will ever be so exalted as He!

Chapters 16-31 as well as Ecclesiastes and the Song of Solomon will be considered in the last volume (Year 5).

As the very words of the Lord Jesus show, the Old Testament consists of three main sections: the law of Moses (the Pentateuch), the Prophets (also including the historical books) and the Psalms with the poetic books (Luke 24:44, 27). With prophecy we come to an important section of the Bible, although it is too often neglected because of its difficulties. Let us ask the Lord to help us to find in it also "the things concerning Himself". A prophet is the LORD'S spokesman to His people for the purpose of reproving them, warning them, bringing them back, or comforting them. In the first chapter, as an introduction to the subject, the first mission of Isaiah is that of a doctor with the responsibility of giving his opinion about a patient whose condition is desperate. What a horrifying diagnosis is found in vv. 5, 6! It is as true for modern man as it was for the ancient Israelite. "The whole head is sick, and the whole heart faint." The mind has been corrupted by turning away from God (Rom. 1:21); devotion to Him has been totally lacking. In such a state, taking part in outward religious ceremonies is nothing but futile hypocrisy and even an abomination (v. 13; cf. Prov. 21:27).

Now we see all God's grace shining upon the wretched people (but also upon every sinner who confesses himself lost). We left them yesterday covered with bruises and open sores like that man in the parable, who fell into the hands of thieves (Luke 10:30). Now the LORD invites them to reason with Him. Reason? What's the use? What can they say in their defence? The mouth of the guilty party is closed. But then instead of his condemnation, he can hear the wonderful promise of v. 18 pronounced by his own Judge. It has brought peace to many people: "Though your sins be as scarlet, they shall be as white as snow . . .". We know that it is by the blood of Jesus Christ that this cleansing can be achieved (1 John 1:7). If not, punishment will be executed on those who reject the pardon held out. V. 21 and the following verses describe for us what has become of Jerusalem, "the faithful city": a den of murderers. The LORD must purify it. Unfortunately, it will not be by the redeeming blood – because the city wanted nothing to do with it – but by judgment falling on the lawbreakers after all the longsuffering which God showed toward a rebellious people.

In spite of their glaring ruin and misery, Jerusalem and Judah were puffed up with pride and conceit. But when the day comes of which vv. 12-21 speak, "the lofty looks of man shall be humbled . . . and the LORD alone shall be exalted" (vv. 11, 17). God will show publicly what He thinks about man's glory and creative power (with all his attractive works of art – v. 16). Yet v. 22 goes much farther. "Cease ye from man": that is not only the conclusion of our two chapters but also of the whole of the Old Testament, God's irrevocable judgment upon the human race of which Israel is only a sample. Soon the cross will put an end to this test of Adam's race. Henceforth God will no longer take account of him, and in agreement with God, we have the privilege of reckoning ourselves "to be dead unto sin but alive unto God through Jesus Christ our Lord" (Rom. 6:11).

This book of Isaiah begins like the epistle to the Romans whose first three chapters establish absolutely the guilt of man and as a result his need of justification. The salvation of the Lord (the meaning of Isaiah's name) can then be revealed in the person of Christ the Saviour (from ch. 40 onwards).

Up to the end of ch. 12 the main subject will be the judgment of Israel and Judah; then from ch. 13 to ch. 27 that of the nations. It is always with His household – the most responsible realm – that God begins this judgment, and it will be so for professing Christendom (Rom. 2:9; 1 Peter 4:17). The total failure of man is more striking in those who have responsibilities and hold a position in the public eye. Amongst them are found, despite the strict teaching of God, the fortune teller and those "versed in enchantments" (v. 3 JND translation; Deut. 18:10). How deep is the corruption into which Israel has fallen! Nevertheless God can distinguish the righteous from the wicked (vv. 10, 11) and repays everyone according to his deeds. "Whatsoever a man soweth, that shall he also reap" we find stated in Galatians 6:7 (cf. Job 4:8; Hosea 8:7; Hosea 10:12-13).

One of the unfortunate fruits harvested by the nation is social disorder, the reverse of established order. Discipline no longer exists, children challenge the authority of their parents and teachers; "the child shall behave himself proudly against the ancient" (v. 5), moral values and restraints are laid aside. How many similarities there are between this deep decay of Israel and that which we see today in our own country with its profession of Christianity.

Vv. 18-23 teach the girls amongst us that the refinements of fashion did not begin in our time. Is there not something extremely unbearable – and also extremely ridiculous (see the end of v. 16) – about this excessive obsession with one's person, this seeking after the attention and admiration of other people? God appears in 4:4 to bring together all these trinkets and toiletries bluntly giving them the same label: "the filth of the daughters of Zion" (Isa. 4:4). Does that mean that a Christian woman should not be concerned about the way she "adorns" herself? On the contrary! And the Word even instructs her as to the way to do that. The moral adornment which pleases God is that of good works (1 Tim. 2:9-10) and a meek and quiet spirit (1 Peter 3:2-6), without losing sight of the fact that our dress is not unimportant to Him.

The intervention of the LORD on behalf of His people at the close of their history recalls His care at the beginning (cf. v. 5 with Ex. 13: 21, 22). It is as if He declares to them: "I have never ceased to have My eyes on you!"

Here the preface of the book ends. It has shown us the moral decay of Judah and Jerusalem and the judgments which will overtake them but it concludes with their restoration and the glory of Christ (the Branch of the LORD, the source and power of life – v. 2).

A moving parable illustrates the care of the LORD for His people. Israel is the vine of the Well-beloved of God. Planted, then prepared and cared for with the most loving attention, it has finally produced nothing but wild, inedible, worthless grapes. In His parable of the wicked husbandmen, the Lord expresses the complete disappointment in His vine, Israel, felt by the Well-beloved who had every right over them (Luke 20:9-16).

But these verses also make us aware of our own ingratitude. It is as if the Lord, after having made us reckon up all the favours received since our childhood, was sadly asking each one among us: "What is still to be done for you that I have not done? Am I not entitled to expect some good fruit from you? And yet you have produced nothing for Me!" We know how to bear fruit. It is by abiding in the "true Vine". Now that Israel, the unfruitful vine, has been cast aside, Christ has become this true Vine and His Father is the husbandman (John 15:1).

In v. 8, Isaiah begins a series of "woes"; they reveal to us the sad results, for Israel as well as for mankind as a whole, of refusing to obey God.

The passions of people and the aims which they pursue vary according to their social status or temperament. Some make it their business to add field to field, house to house (without being able to live in more than one at a time – v. 8). Woe to them, for those things of the earth they will have to leave on the earth . . . in order to appear before God empty-handed. Others seek their satisfaction in worldly entertainment and the deceptive excitement of alcohol vv.11, 12, 22). Woe to them when they wake up, too late, to eternal realities. Comrades in debauchery, these people glory in sin and openly provoke the LORD (vv. 18, 19); their hardened consciences have lost all sensitivity to good and evil (v. 20), and they find delight in their own wisdom (v. 21; in contrast to Proverbs 3:7). All men are included, from the wretched drunkard to the most eminent thinker, in a common hopeless search for happiness (Ecc. 8:13). But the word of God and the end of the thoughts and desires of mankind, whether they be lofty or base, is – woe, woe, woe!

We shall see in the next chapters how God uses a nation (Assyria) as a rod to punish His people.

In a glorious vision, young Isaiah suddenly finds himself placed in the presence of the most holy God. The solemn effect of this Presence is a conviction of sin which causes the prophet to give expression to a further woe, this time against himself (cf. Luke 5:8). But the grace of God will provide for the demands of His own holiness. The altar is next to the throne. The cleansing of the sinner is achieved by that which speaks of Christ's sacrifice. And notice with what eagerness Isaiah at once offers himself for the service of the One who has just removed his sin. Are we ready to respond in the same way to the Lord's call: "Here am I, send me"?

It is a strange mission which the young prophet first receives. It involves his making a declaration to "this people" that God will make His message incomprehensible to them. This hardness of heart is often referred to (Matt. 13:14 . . .) and was only sent after these people had themselves "despised the word of the Holy One of Israel" (Isa. 5:24). And God allows it so that "the nations" can share in salvation (Rom. 11:25).

That year when King Uzziah died was decisive for young Isaiah. Has there also been an outstanding date in your life: the date of your conversion?

Having answered God's call, Isaiah appears to have been forced to wait a long time (at least sixteen years: the length of Jotham's reign) before beginning his public ministry. If it is our lot to pass through a similar school of patience, let us not be discouraged. Let us leave it to the Lord to choose the time and way which suit Him, in order to use us. Our only responsibility is to be available and obedient (cf. Matt. 8:9).

It is to the king of Judah, wicked Ahaz, that Isaiah is first of all sent. The hour is an ominous one for the tiny kingdom. It is threatened by Rezin, the king of Syria and, sad to say, by Pekah the king of Israel. Through them, Satan tries to overthrow the throne of David and thus oppose the reign of the promised Messiah. But the prophet is entrusted with good news: the two attackers will not be able to carry out their evil purposes. Then Ahaz, in spite of his lack of dignity and false humility, is invited to hear an infinitely greater, more glorious revelation: the birth of Immanuel. He will bring salvation to the house of David, to Israel and to the world. What a beautiful name, Immanuel: God with us (Matt. 1:23)! We find it here like a first beam of light projected by the prophetic lamp in the midst of deep moral darkness (2 Peter 1:19).

Two characters, two great subjects dominate the whole prophecy of Isaiah:
the first, infinitely precious and comforting, is the Messiah Himself.
The other on the contrary arouses terror: it is the Assyrian, the powerful enemy of Israel in the last days.
Because the people have rejected the first, they will have to do with the second. Because they have refused the waters of grace of the One who was sent to them (Siloam means "sent": John 9:7), they are going to be submerged in judgment by the "strong and many" waters of the formidable king of Assyria. Nevertheless, remembering that the land of Immanuel is involved, God will finally crush those who form a coalition to invade it. This v. 9 also reminds us what fate soon awaits the groups of nations who are very much in the news today (Isa. 54:15).

In order to hold on to the main thread in these prophetic words, do not forget that they sometimes concern the rebellious, apostate nation as a whole (vv. 11, 14, 15, 19 . . .) and sometimes the faithful remnant whom the Spirit also addresses here.

The quotation of v. 18 in Hebrews 2:13 allows us to see in the prophet and his sons (Isa. 7:3; Isa. 8:1) Christ appearing before God with His "disciples" (v. 16). He is not ashamed to acknowledge them and call them His brethren (see John 17:6; John 20:17).

Ch. 8 finished with "trouble and darkness". Israel walked blindly, groping about in that darkness (v. 2). But suddenly in their pathway "a great light" shines out. The quotation of this passage in Matthew 4:15-16 carries us forward to the time of the Gospel, so that we see shining then the One who is the light of the world (John 9:5). It was in fact in that despised (but how privileged) Galilee that the Lord Jesus accomplished the greater part of His ministry. However, the true light is not only for one area or people. It "lighteth every man". But "men loved darkness rather than light, because their deeds were evil" (John 1:9; John 3:19). Our verses go beyond the time of the Lord's rejection and beyond the whole present age of the Church which is never dealt with in the prophets. They reveal to us in a direct way Israel's joy (v. 3) at the time when, after centuries of darkness, the glorious Sun of righteousness shall arise (cf. Isa. 60: 1, 19, 20). V. 6 beautifully reveals to us a number of the names and titles given to the Son. Each of these names provides a blessed subject of contemplation for our souls!

The last three paragraphs of ch. 9 and the first of ch. 10 show us all the reasons why God's anger "is not turned away" from Israel and his hand is stretched out still" (Isa. 9:12, 17, 21; Isa. 10:4). This hand now holds a formidable rod to punish the guilty nation: it is Assyria as already mentioned. There was an Assyrian in history (Sennacherib and his armies: see Isa. 36:1), but he was only a pale image of the terrible prophetic Assyrian who will invade the land of Israel shortly before the reign of Christ. In His indignation, God will order this attack against His people. But the attacker will take advantage of the situation to attribute his success to himself and even to magnify himself against God (vv. 13, 15; cf. 2 Kings 19:23). What madness! The tool is nothing apart from the hand which uses it. As a result, having finished using this rod, God will set fire to it in the same way that a person burns an ordinary stick (v. 16; Isa. 30:31-33).

Let us learn from this extreme example in order to remind ourselves of what we are, even as Christians: just ordinary tools, without any power or special wisdom, (cf. v. 13) which the Lord can lay aside or replace as He wishes.

The final thought of God is not judgment but grace: . . . a remnant will return (vv. 21, 22 quoted in Rom. 9:27).

Vv. 18, 19, 33 and 34 in ch. 10 compare Israel with a proud forest in which the axe and the saw (Assyria in the LORD's hand, 10:15) will cut vast clearings. And the royal tree of Judah will also be cut down because there will soon be no descendant of David on the throne. But it happens in the natural world that young shoots full of sap grow on a freshly cut stump. On the "stem of Jesse", which appears to be dead, a completely new shoot has appeared! It has grown up in the presence of God and borne the fruit of the Spirit abundantly (Isa. 11:2).

The branch, the root and the offspring of David (vv. 1, 10; Rev. 22:16) are names given to the Lord Jesus in connection with the blessing of Israel and the world. At that time, righteousness and peace will reign on the earth, even among the animals. What a contrast between this delightful picture of the one thousand years reign and the present state of creation which "groaneth and travaileth", awaiting the coming rest and glory (Rom. 8:19-22)! All the exiles of Israel will share in that reign. They will return from their places of exile, just as previously the people returned from their bondage in Egypt. And ch. 12 puts into their mouths the final note of praise which recalls the first hymn sung by Israel (cf. Isa. 12:2 and Ex. 15:2).

Until we reach Isaiah 27 God speaks to us about His judgments on the nations. They are called "burdens". This word is significant. If the man of God, now as in earlier times, is compelled to declare the judgment to come, it is impossible that his heart should not be deeply burdened by that fact.

Historically nations contemporary with Isaiah are first of all involved here. And in this connection the different prophecies which we shall read successively have already been fulfilled to the letter. Accounts given by travellers confirm that up to the present time the site of Babylon is a desolate, dreaded place, where only wild beasts of the desert lie down (vv. 17-22). Nevertheless "no prophecy of the Scripture is of any private interpretation", in other words, is not explained in isolation or after the event by history (2 Peter 1:20). What we must always search for with the understanding given by the Holy Spirit is a link with the central, final thought of God, namely Christ and His future reign. There will be a prophetic Babylon: the false, apostate Church (see Rev. 17:5; Rev. 18). It will fall before the kingdom is established, for the joy of the saints, those who rejoice in the greatness of God (v. 3; Rev. 18:20; cf. Ps. 35:15, 26).

Because of His compassion for the small remnant of His people, God will overthrow the mightiest empires (Isa. 43:3-5). Nothing is too difficult for Him when the deliverance of those He loves is at stake. So let us not be afraid! All the help His children need is available from Him, not because of our faithfulness, but His.

After Babylon, it is a question of its king. And we are present at a particularly gripping scene. In thought Isaiah transports us into the abode of the dead and imagines the consternation aroused by the arrival of this noble person. "Well! well! You too!" declare with astonishment those who knew him at the height of his power! In this king of Babylon we recognise the head of the fourth Empire (Roman) also called "the Beast". However, from v. 12 the thought of the Spirit goes beyond this agent of Satan to focus attention on Satan himself. "How art thou fallen from heaven . . .!" What a deep mystery that pride should be seen in Lucifer, the angel of light! Having become the prince of darkness, he still knows how to disguise himself as an angel of light in order to deceive (2 Cor. 11:14). Today he still causes the earth to tremble by the power of darkness and still does not set free his prisoners (vv. 16, 17; Isa. 49:24-25). But God will soon bruise him under our feet (Rom. 16:20; Ezek. 28:16-19).

After the judgment against Babylon and Assyria comes that of the nations surrounding Israel. Like defendants who follow one another at the bar of a court, these historic enemies of the Jewish people are going to hear in turn a solemn "burden". Philistia after her defeat by Uzziah, the father of Ahaz (2 Chron. 26:6), had no cause to rejoice at the death of the latter (vv. 28, 29 JND translation). For Hezekiah his son was going to strike the Philistines also (2 Kings 18:8).

Moab is called "very proud" (Isa. 16:6). The characteristic of this people was pride about which the LORD declares: "Pride and arrogancy do I hate", and announces: "Pride goeth before destruction, and an haughty spirit before a fall" (Prov. 8:13; Prov. 16:18). We are present at the ruin of Moab. Its desolation is indescribable. Its cries of horror and despair fill Isaiah 15 and 16.

Vv. 3, 4 of ch. 16 teach us that the faithful ones, fleeing from the persecution of the Antichrist in Judah, will find refuge in the territory of Moab. Finally, after the judgments have been carried out, there will be One who will reign with mercy, truth, uprightness and justice (Isa. 16:5). Psalm 72:1-4 announces that favoured time when Christ, the true Solomon, will judge the people with justice and uprightness.

In Isaiah 7:1, we saw Rezin, the king of Syria, attacking Judah in league with Pekah, the son of Remaliah. 2 Kings 16:5-9 rounds off this incident with its ending: the capture of Damascus by Tiglath-pileser and the death of Rezin. However "the burden of Damascus" relates to the future just like the preceding judgments. Modern Syria will evidently form part of that "multitude of many people" (v. 12; Rev. 17:15) which like a raging sea will attempt to overwhelm Israel . . . but "before the morning" (v. 14) they will be no more (Ps. 37:36).

By way of contrast, ch. 18 presents a maritime country to us, spreading out its protective might (the shadow of its wings) to provide help for the chosen people. In this way God separates the nations of the world according to whether they are favour able to Israel or not. And note His opinion of His poor, earthly people while the world despises them and tramples them under their feet. In His eyes Israel is wonderful (Isa. 18:7 JND trans. note) from that time and afterwards . . . Are they not the people of the One who is called "Wonderful . ."? (Isa. 9:6).

A nation which waits and waits (Isa. 18:7 JND translation) . . . What about us, believing friends? Are we waiting for that One who is not only our King but the heavenly Bridegroom of the Church?

It is Egypt's turn to hear a threatening burden: civil war, tyranny by a cruel despot like Pharaoh in a previous age, the drying up of the Nile — that most important waterway, the wealth and pride of the country (Ezek. 29:3); such are the main events which lie in store for Israel's traditional enemy.

These princes of Zoan and Noph provide us with a true reflection of the men of this world. They consider themselves wise but are only fools (v. 11; cf. Rom. 1:22), because they refuse to listen to the God who has revealed Himself. At the same time they put their faith in every possible form of superstition (cf. v. 3). Moreover it is amazing that, in a paradoxical way, the worst unbelievers are often the most gullible! That is perfectly easy to explain: they are, without realising it, blinded and misled by Satan, the cruel lord and fierce king who rules over them by deceiving them (v. 4; 2 Tim. 3:13). But the grace of God will still express itself even towards Egypt. Alongside Israel, the special inheritance of the LORD, there will be room in the millennial blessing for Egypt and Assyria, at one time the enemies of the people of God but types of the world which in its entirety will at that time be subject to the Son of Man (Gen. 22: 18).

Ch. 20 completes "the burden of Egypt". By walking naked and barefoot, the prophet announces the mournful journey of the Egyptian and Ethiopian prisoners deported by the king of Assyria who specialised in these population movements. Then Israel (the inhabitant of that coast) will see, with fear and dismay, how futile it was to rely upon Pharaoh's nation for deliverance from the formidable Assyrian (Ps. 60:11).

Ch. 21 begins with "the burden of the desert of the sea . . ." (21:1). Once more it involves Babylon. During what she calls "the night of my pleasure", the Medes and Persians (Elam) have brutally ended her empire and abundant wealth (v. 4; see Dan. 5:28-31). But this prophecy has a future application like the one in Isaiah 13 (Luke 21:35).

In 21:6 the prophet is called to set a watchman. His instructions: to listen carefully and shout! The watchman in an army occupies a position of trust. His responsibility is immense. Two duties rest upon him: watch and warn (see Ezek. 3:17-18 and as a contrast Isa. 56:10). Every believer has these responsibilities! Are we faithful in carrying them out as regards the men of this world and our brethren?

In the list of Israel's enemies we would also expect to find Edom, here named Dumah (Idumea). The burden concerning it is short as well as solemn. The faithful watchman who was put in position according to the LORD's command (Isa. 21:6) is challenged by the mockers of Seir: "What of the night?" (Isa. 21:11; cf. 2 Peter 3:3-4). But the reply is both serious and urgent: "The morning cometh . . ." It is coming for those who are waiting for it (see Rom. 13:12). "And also the night", the eternal night of those who are lost! Christians, let us be vigilant watchmen, aware of our service to sinners, so that we exhort them: "Return, come". Let us go to meet the thirsty person, to take him some water (v. 14).

After the burden against Arabia, the land whose splendour must also come to an end, ch. 22 is addressed to the "valley of vision". This time we recognise Jerusalem itself in its unbelieving state. The description is tragic and startling! The whole city is in ferment, with its people packed on the flat roofs to witness its downfall. Had not every conceivable precaution been taken (vv. 8-11)? Yes, indeed, apart from the only one which was necessary: looking to the LORD their God who "fashioned it long ago" (v. 11).

One reaction of people of the world when a calamity threatens them consists of taking every human precaution (vv. 8-11). But another attitude is worse: total carelessness. On this occasion, by means of a trial, the LORD has just called upon Israel to weep and humble themselves; in a way He has "mourned" to them (Matt. 11:17). Now, the nation has not only failed to lament but here they are giving way to gladness and joy! This belief in materialism has many followers in our troubled century! As life is so short —these senseless people say — and we are threatened by disaster, let us rightly benefit from the present moment in the happiest possible way. That is summed up by the short sentence: "Let us eat and drink, for tomorrow we die". The apostle quotes it to the Corinthians as if to tell them: "If there was no resurrection, then we might just as well live like animals, simply enjoying each passing moment" (1 Cor. 15:32; Luke 17:27).

Vv. 15-25 show the setting aside of the unfaithful steward, a picture of the Antichrist, in order to present the son of David, Eliakim (the one whom God establishes), a beautiful figure of the Lord Jesus (vv. 22-24; cf. Rev. 3:7).

Tyre, the flourishing business centre of the ancient world, was the object (in Isaiah 23) of the last of the "burdens". Each of these has pronounced judgment upon mankind from a different moral viewpoint.

In Isaiah 24, the apocalyptic judgments which must put an end to the power of evil are unveiled on the earth. They have shaken it from top to bottom. But in ch. 25, from the very midst of these ruins (v. 2), rises a moving melody. The "wretched" remnant of Israel, miraculously preserved from destruction, celebrates what the LORD has been for them throughout the storm. Now "the time of singing" has come (Cant. 2:12; cf. Isa. 24:13). V. 4 has been a comfort, and the experience of countless believers in times of trial. But v. 8 gives us a glimpse of a greater power revealed: "He will swallow up death in victory". It is remarkable that this statement is in the future, whereas its quotation in 1 Corinthians 15:54 presents us with its fulfilment on behalf of believers: "Death is swallowed up . . ." Between these two verses the cross and the triumphant resurrection of the Conqueror of Golgotha have intervened. Finally, when the wicked are raised from the dead, death will be abolished (1 Cor. 15:26).

Ch. 1-12 had as their subject the judgment of Israel and ended with a magnificent vision of the thousand years reign. This second section (Isa. 13-27) dealing with the punishment of the nations concludes in the same way. A hymn is sung, several verses of which are particularly worthy of being underlined in our Bible: vv. 3, 4 of ch. 26, which have sustained many generations of God's children (cf. Ps. 16:1); vv. 8, 9 which give expression to the deeply felt sighs of the faithful follower; v. 13, which recalls the fetters of slavery endured in the past. Yes, we know these other "lords" only too well: Satan, the world, our covetous desires. They have ruled over us until we were set free by the Lord to whom we henceforth belong (2 Chron. 12:8)!

In ch. 27, the leviathan, a type of the devil (the old serpent) is made totally incapable of doing harm (Ps. 74:14; Rev. 20:1-3). Then Israel is compared to a new vine (cf. Isa. 5). This time it produces not wild grapes but the pure wine of unmixed joy and fills the earth with fruit for the glory of God, because wicked husbandmen are no longer in charge of it. The LORD Himself cares for it night and day.

A third sub-division of the book begins with this ch. 28. It takes us back to give details about the invasion of Ephraim (the ten tribes), then of Judah by the formidable, prophetic Assyrian. Pride will have the same effect as drunkenness so as to lead astray the miserable Jewish people. They will believe that they can protect themselves effectively by making an alliance with death (that is, with the head of the Roman Empire). But that very act will be their ruin. Like a cyclone, the Assyrian will ravage Jerusalem. The LORD will use this "overflowing scourge" to carry out "his strange work . . . his strange act" — judgment, for His normal work is to save and bless (John 3:17).

But the collapse of all values and all man-made support is God's opportunity to reveal the sure foundation which He placed in Zion. With what affection He contemplates it, pausing with pleasure over each expression: "a stone, a tried stone, a precious corner stone, a sure foundation". Yes, this stone, representing Christ, was "disallowed of men" but is "precious to God" and it is also precious to those who believe (read 1 Peter 2:4, 6-7). For each one, the Lord Jesus becomes literally the touch stone. Is He, or is He not precious to our hearts?

After the invasion in ch. 28, Jerusalem is still not free (see Isa. 40:2). It will suffer a new attack from a powerful alliance of nations. But this time all these enemies will vanish like a dream, because they have attacked "Ariel" (God's lion), the city of the true David. At the same time as He delivers His people, God will perform another work, worthy of Himself, which will be in the actual consciences of His people (vv. 18-24). The blocked ears and dimmed eyes as prophesied in Isaiah 6:10 will be opened. Understanding will be given to them, and the words of the book previously sealed (v. 11) will be understood and received. Let us remember at this moment that the Bible is a closed book to the natural mind. The Holy Spirit is essential in order to be able to understand it.

V. 13 was later quoted by the Lord to the scribes and Pharisees, because it expresses their state (Matt. 15:7-8). Honouring the Lord with our lips, while our hearts are far from Him, is certainly a state in which we can find ourselves, if we do not judge ourselves. This type of hypocrisy may impress other people and may pass us off as being more devout than we are, but it can never deceive the One who reads our hearts (Ezek. 33:31-32).

Ch. 30 and 31 call for a double misfortune on the rebellious people, because they have gone in search of help from Egypt. We can never repeat too much this warning of the Word of God: putting one's trust in men is first of all an act of folly, because it could not be more badly placed! It is also unbelief, for from the beginning of this book God has established that no value can be placed upon man (Isa. 2:22). It is lastly an insult to God, showing contempt for His power and love, as though He were incapable of protecting us and as if it were not His delight to do so. The pathway of deliverance and strength is traced beautifully in 30:15: returning to the Lord instead of going to the world (Egypt); resting instead of being agitated. Moreover "quietness and . . . confidence" are necessary conditions in order to discern the Lord's directions: "And thine ears (it is personal) shall hear a word behind thee, saying: This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left." (v. 21). How many times have we lost our way as a result of neglecting to pay attention with our hearts to His faithful, familiar voice! (Prov. 5:13-14).

It is not necessary to look for a connected history of future events in these chapters. On the contrary the events are presented like a number of distinct views projected one after the other on the prophetic screen. Whether isolated or grouped together, the same facts may appear several times from different viewpoints. In this way, for the third time, the radiant dawn of the millennial reign presents itself for our admiration (ch. 32, 33).

After the terrifying destruction of the Assyrian and that of the false "king" or Anti-Christ (Isa. 30:31-33), room is made for the true King, Christ, who will reign in righteousness. In a clear way, emphasis is now put on this righteousness (Isa. 32:16-17; Isa. 33:5, 15).

Then, with eyes which see (Isa. 32:3), the remnant of the people will contemplate "the king in his beauty". In addition, they will find in Him "a man" who will be protection, rest and spiritual life for them (Isa. 32:2). These promises, although addressed to Israel, are precious to our hearts as well, dear children of God, for we live in the same unjust world! And we are waiting for the same Lord. He is "fairer than the children of men" (Ps. 45:2).

Ch. 34 relates the punishment of Edom, that cursed people, the descendants of Esau. They will be completely destroyed and their country, Mount Seir, reduced to a permanent desolation. Some modern preachers have the audacity to state that God can condemn no one because of His love. A passage such as this solemnly contradicts them.

By way of contrast ch. 35 gives an outline of what the inheritance of Israel (the brother of Esau) will be. Even the desert will become a wonderful garden in which "the glory of the LORD, and the excellency of our God" will shine without a cloud (v. 2). Also notice the gladness and joy which overflow in this short ch. 35. This is a vision suitable to revive their discouraged hearts (v. 3). But how much better is the hope of the Christian: the coming of the Lord to take away His Church. Let us never forget it ourselves and let us speak to other believers about it. There is no more effective way of strengthening weak hands and feeble knees, in other words encouraging ourselves in service, prayer and an unflagging walk (v. 3; cf. Heb. 12:12). "Wherefore comfort one another with these words" advises the apostle Paul (1 Thess. 4:18).

Ch. 36-39 form a historical interlude between the two main prophetic divisions of the book of Isaiah. It involves an account which we know already from 2 Kings 18:13 to 20:21 and 2 Chronicles 32. God gives it to us a third time as a living illustration on the one hand of confidence in Him, and on the other hand of His gracious answers to that confidence. Although it comes unexpectedly at this point in the book, this great story involving Hezekiah is intended to strengthen "weak hands" and make "feeble knees" firm (Isa. 35:3). It is also a picture of the situation in which the remnant of Israel will be found at the time of the Assyrian invasion.

The enemy who was victorious until then presents himself "by the conduit of the upper pool in the highway of the fuller's field", at the very place to which, at the invasion of Rezin, the prophet and his son Shear-jashub had been sent to meet Ahaz with a message of grace (Isa. 7:3-4). Faced with the provocative words of this new invader, Hezekiah can also remember the promise made to his father at the same spot: "Take heed, and be quiet; fear not, neither be faint-hearted . . ."

The servants of Hezekiah obeyed their king and were silent before the enemy. They then faithfully reported to him the words of the latter (Isa. 36: 21, 22). Now they carry out in the presence of Isaiah the mission with which they have been entrusted, putting into practice the proverb which they themselves have written out (see Prov. 25:1, 13). Let us notice that they are led by Eliakim, the son of Hilkiah, the faithful steward established by God, who is a type of the Lord Jesus (Isa. 22:20).

Having been reassured by the prophet's reply, Hezekiah now receives a letter from the king of Assyria which is filled with threats against himself as well as scorn for the LORD. Aware both of his own powerlessness and of the insult done to the God of Israel, the king enters once more into the temple where he unfolds the arrogant letter. This time he is not satisfied simply with the prayer made by Isaiah (v. 4). He addresses the LORD himself. Notice his arguments. He makes no reference to himself, or his people. The only matter of importance is the glory of the One who "dwellest between the cherubims". The "gods of the nations" which have been conquered by Assyria must not be confused with "the God of all the kingdoms of the earth" (vv. 12, 16 – cf. also v. 17 with Ps. 74: 10, 18).

Hezekiah has put into practice Isaiah 30:14 "In quietness and in confidence shall be your strength". As a result he has not been ashamed. His faith honours the LORD and in reply the LORD honours his faith. Just so, today God is "the Same" (Isa. 37:16, JND translation). He cannot fail to answer the weakest faith for His own glory is at stake.

Once Hezekiah has handed over the matter, the LORD takes the responsibility for answering the king of Assyria's letter in a way that the latter was very far from expecting. He considered the LORD incapable of saving Jerusalem (Isa. 36:20). In fact, a single angel of this God he has scorned is sufficient to strike down one hundred and eighty-five thousand troops in his army. Forced to abandon his campaign, Sennacherib returns to Nineveh frustrated and covered with shame. Then in his turn he dies at the hands of his own sons. What a contrast between the proud, haughty conqueror meeting disaster in the very temple of his idol, and the humble king of Judah, clothed in sackcloth, remaining in the House of his God to obtain his deliverance (see Ps. 118:5)!

Let us marvel at the grace of God which even adds to this deliverance a sign. He knows the needs of His people and promises to provide for their well-being (v. 30; Matt. 6:31-33).

Here Hezekiah's faith obtains an even greater answer from the LORD than that of the previous chapter. Death presents itself as an unwelcome visitor. The despair which the king feels when faced with it seems to show one thing: he does not know the promise which God made through Isaiah's mouth: "He will swallow up death in victory; and the Lord God will wipe away tears from off all faces" (Isa. 25:8). Hezekiah, who lived at the time of promises for the earth (Ps. 116:9), cannot see beyond the extension of his days. He does not have before him the certainty of resurrection which believers possess today. He does not know that "to die is gain", for to depart is "to be with Christ, which is far better" (Phil. 1:21-23). However, God hears his prayer, sees his tears . . . and relents (Ps. 34:6). On this occasion as well, He adds a sign of grace to His answer: the shadow moves backwards on the sun dial as a picture of judgment being postponed.

V. 3 brings to mind Hebrews 5:7 and the tears of Gethsemane. Who other than the Lord Jesus could fully enter into these words?

This beautiful account has already been related in 2 Kings 20:1-11, but it is only here that we find the moving "writing of Hezekiah" which accompanies his healing.

"The writing of Hezekiah" concludes with thanksgiving. He prayed in order to be saved from death; now he prays in order to thank the One who has answered him.

The lot of the unconverted on this earth is summed up by one expression: "bitterness upon bitterness" (v. 17, JND translation; cf. Ecclesiastes 2:23). Even when everything is successful for them, they cannot shake off a secret anxiety. The redeemed, however, can say to his Saviour, "But thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back". "The LORD was ready to save me". If that is our story, let us not fail to enter into the meaning of v. 19: "the living, he shall praise thee, as I do this day".

In a more general way this is the story of Israel who will come to life again as the people of God at the last day, after all their sins have been forgiven.

Ch. 39 relates the subtle temptation to which Hezekiah is subjected by the king of Babylon's ambassadors. He succumbs . . . as we do every time we use for our own glory what God has entrusted to us for His. "What hast thou that thou didst not receive?" — asks 1 Corinthians 4:7 — "now if thou didst receive it, why dost thou glory?" The claim of Laodicea, "I am rich, and increased with goods" is quite intolerable. (Rev. 3:17).

Ch. 40-66 compose a quite separate section, so much so that it has sometimes been called "the second book of Isaiah". The first part has as its main subject the past and future history of Israel, as well as that of the nations with which it has had (or will have) dealings. In the section which we are beginning, it is particularly a question of the work of God in their hearts to turn them toward Him. Our prayer as we begin this reading is that such a work will take place in each of our hearts. Only God's grace can achieve this and for that reason God begins by speaking of comfort and pardon.

Amongst the "cries" which resound at the beginning of this chapter (vv. 2, 3, 6, 9) there is a message which we recognise: it is that of John the Baptist (John 1:23). The Gospels teach us how he prepared the way of the Lord Jesus. The call which follows (quoted in 1 Peter 1:24-25) compares the weak fleeting quality of the flesh, and the finest things it is capable of producing (its flower), with the living permanent Word of God (cf. Matt. 24:35). At last Jerusalem is invited to proclaim to all: "Behold your God . . ." Are we too messengers of good tidings? (cf. 2 Kings 7:9).

A great question is going to be discussed in ch. 40-48 which we are beginning: that of the idolatry of the people. This subject begins, of course, by stating the point: Who is the God of creation? (v. 12 . . .). Before speaking about false gods, the prophet establishes the existence and greatness of the incomparable God (vv. 18, 25; cf. Ps. 147:5). This is also the best way of proclaiming the Gospel. Let us begin by presenting the Lord Jesus. Few words will then be sufficient to show the vanity of worldly idols. When a little child has got hold of a dangerous object, do you have to pull it out of his hands? No, it is much better to offer him a more attractive toy which will make him let it go without difficulty.

Not only does God possess power in Himself, but He is the source of all true power. For you also, young people who perhaps think that you possess some strength and personal qualities! Remember vv. 29-31; they have proved themselves by giving fresh hope to many discouraged believers. You too should lay hold of them in your hearts in the same way that a runner or wise traveller keeps something special in reserve for the moment when tiredness makes itself felt.

God has not only made Himself known in His creation. He has also shown His concern for mankind. To the nations, He has revealed Himself in righteousness and judgment (vv. 1-4). To Israel, He has displayed His character in grace. Are they not the descendants of Jacob His servant and of Abraham His friend? "They are beloved for the fathers' sakes. For the gifts and calling of God are without repentance" (Rom. 11:28-29; Ps. 105:6-10).

The weakness of this poor people – worms (v. 14) – is no obstacle to His blessing. On the contrary, it is the very condition necessary for their enjoyment of His glorious promises (from v. 10 especially), promises which are equally appropriate for our encouragement as well: "Fear thou not: for . . . I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee . . .".

The end of the chapter continues to establish what God is in contrast to idols. These are challenged. Have they the slightest knowledge of things that are past or of those "that are to come" (vv. 22, 23)? Then let them prove it! The Creator, the God who is concerned about mankind, is also the God of all knowledge.

The gradual revelation which God has been making of Himself is now to be completed in a wonderful way. Ch. 42 begins with the introduction of a Person: "Behold my Servant . . ." The Lord Jesus plays such an important part in Isaiah that this book has sometimes been called "the gospel of the Old Testament". Already we have read verses announcing His birth, then His manifestation in Galilee (Isa. 7:14; Isa. 9:1-2, 6). We are now transported to the banks of the Jordan. The powerful voice of John the Baptist has been heard in the wilderness (40:3). Then the perfect Servant appears. Immediately, according to the promise which we have here, God puts His Spirit upon Him. In the form of a dove, the Holy Spirit comes to abide upon the Well-beloved in whom the Father was "well-pleased" (v. 1; Matthew 3:17). Anointed with the Holy Spirit and with power, He then begins His untiring ministry of grace and truth (vv. 1-4 quoted in Matthew 12:18-21).

"My glory will I not give to another" states the LORD. This v. 8 provides an explanation for many punishments and humblings, not only for Israel (v. 12 . . .) but also for Christians today (see also Isa. 48:11).

It is important to understand to whom the Holy Spirit is speaking in each part of the Holy Scriptures. Many people have gone astray, especially in interpreting the prophets, by applying to the Church what relates to the Jewish nation. In all these chapters, only Israel and their Messiah are involved. But on the other hand, let us not neglect these passages on the pretext that they do not directly concern the Christian. How many moving words they contain, words which the child of God recognises and lays hold of, because he has heard them many times in the quietness of his heart: "Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine . . . I will be with thee. . . when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee." (43:1, 2). Such was the experience of the three friends of Daniel (Dan. 3). If we ourselves have to pass through the fire of testing, we shall never be there alone; the Lord has plainly promised us His company. The "furnace" is a privileged place of appointment with Christ for His own people (2 Tim. 4:17).

"Fear not". It is this short, familiar sentence (Isa. 41:10, 13-14; Isa. 44:2 . . .) with which the One who understands our troubles and anxieties comes tenderly to reassure us.

Let us reflect upon the glorious names which God gives Himself in vv. 11-15: The LORD, your Redeemer, your Holy One, the creator of Israel, your King. Beside Him there is no Saviour. "Neither is there salvation in any other" continues the apostle Peter in Acts 4:12.

The Christian life, however, is not only a matter of being saved. God has claims on us as He does on His earthly people: "This people have I formed for myself; they shall shew forth my praise" (v. 21). It is clear that Israel has not recognised these claims (v. 22 . . .), but in Christendom today the importance of true worship is also very much disregarded!

"For myself"! It is also for His own sake (v. 25) that God blots out sins. His glory requires our holiness. He makes provision for this personally, although He is the offended God: "I, even I, am he that blotteth out thy transgressions". He does not limit Himself to removing them; He promises "I will not remember thy sins". What mercy! Nevertheless He adds: "Put me in remembrance . . . declare thou". God leaves to us the task of confessing our state, our own sins in order to bring out fully the work accomplished to pay the penalty for them. That forms part of His praise which we are called to proclaim.

These chapters take us back to the beginning of Israel's history. The LORD had formed and set apart this people for Himself (Isa. 43:21; Isa. 44:2). They belonged to Him and He to them (v. 5). Then He had given them the law which began thus: "I am the LORD thy God . . . thou shalt have no other gods before me . . . Thou shalt not make unto thee any graven image . . . (Ex. 20:1-4). The history of the nation teaches us to what extent these commandments have been broken. But idolatry is not the sin of Israel nor of pagan nations exclusively (1 Cor. 10:14). By taking stock of the things we possess – and those we keep in our secret thoughts – we shall perhaps discover more than one idol firmly settled in our heart. That is the reason why the Holy Spirit is so often grieved and the blessing held back (cf. v. 3).

Let us continue to meditate upon the last two expressions of our reading on the subject of the idol. It is made "according to the beauty of a man" (contrast 1:6). Man takes pleasure in himself, worshipping and serving the creature more than the Creator (Rom. 1:25). Secondly, it is made "that it may remain in the house" (v. 13). We each need to watch over our heart, that "secret place" in Deuteronomy 27:15, and also over our houses.

In order to clear its conscience the world is willing to associate religion with the pursuit of ease and satisfaction (cf. Ex. 32:6), just like this man who, with the same wood lights a fire, bakes his bread, warms himself . . . and carves an idol. This description is sufficient to prove the folly of such a form of worship. Instead of worshipping the One who created him, the fool falls down before a lifeless object produced by his own hands! Vv. 9-20 are full of the activity of man. He does this, he does that. He spends himself unceasingly and all for a tragic illusion, for "he feedeth on ashes . . . he cannot deliver his soul" (v. 20). But from v. 21 we find what God does . . . "I have blotted out as a thick cloud, thy transgressions, and, as a cloud, thy sins . . . I have redeemed thee". Just as the wind clears in a moment the cloudiest sky, so God with His powerful breath dispels all that has piled up between Himself – who is light – and our souls which need that light as the earth needs the light of the sun. He who "stretcheth forth the heavens . . . spreadeth abroad the earth", and who formed man, will also do what is required for the restoration of His people . . . and the salvation of whosoever believes.

The LORD has declared that He will use Cyrus to carry out all His good pleasure (read again Isa. 44:28). This king, who was to bring an end to the captivity of the people at Babylon, is called by his name long before the beginning of that captivity and consequently long before his birth! God's mercy, then, kept this "saviour" in reserve, so to speak, during the whole time of Israel's punishment. In the form of a personal revelation to Cyrus, the LORD seizes the opportunity to confirm that there is no God beside Himself (v. 5; cf. 1 Cor. 8:4-6; Eph. 4:6). So it is not only to the Jews that God has made Himself known but also to the Gentiles of whom we are part. Long before we were born, before the creation of the world, in eternity, your name and mine were in His mind. He also determined to carry out all His good pleasure through us at the appropriate time . . . which is the present moment (Eph. 3:8-10). Does each one of us, each in our situation and according to our ability, match up to what God expects of us? (cf. Acts 13:36 in connection with David).

Vv. 9, 10, about which the apostle was certainly thinking while writing Romans 9:20, confirm the folly of those people who strive with this Creator and sovereign God.

What the LORD will carry out in order to restore His people will make Him known to all as the "God of Israel, the Saviour" (v. 15). In contrast to the gods which cannot save (end of v. 20), He declares Himself in the strongest terms: "A just God and a Saviour; there is none beside me. Look unto me, and be ye saved, all the ends of the earth . . ." (vv. 21, 22). This appeal reverberates in the world today. Has each one of us responded to it? We who believe recognise the voice of "God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth . . ." (1 Tim. 2:3-4). But we know what was necessary so that God might show Himself both "just and a Saviour." The punishment which was required to satisfy His righteousness with regard to sin fell on the One whom the continuation of the same passage in 1 Timothy calls the "mediator between God and men, the man Christ Jesus, who gave himself a ransom for all". How right it is that every knee shall bow before the Lord and every tongue shall confess God (v. 23 quoted in Rom. 14:11)!

The prophet continues his comparison with a striking new picture. On the one hand, vain idols which weigh heavily upon those who carry them! On the other, a mighty and faithful God who by contrast has Himself carried His people from the beginning to the end of their history (v. 3; Deut. 1:31; Deut. 32:11-12). Instead of this privileged position, Israel preferred the thankless service of impotent and ridiculous false gods (vv. 6, 7). These caused Israel to stumble badly, crushing the people beneath their weight, and finally they were the cause of Israel's captivity. In a moral sense it is always so. The noblest idols, as the world sees them (those of silver and gold rather than those made only of wood as in Isa. 44), inexorably lead those who serve them to their final ruin. How great is the power which gold wields over the human heart!

But, by contrast, what does the Lord Jesus ask of us? To trust in Him from our youth upwards, to continue to rest upon Him from year to year for as long as we live; finally if we have to reach the age where strength wanes, to be even then in the enjoyment of this precious promise: "even to your old age I am he; and even to hoar hairs will I carry you" (v. 4).

Babylon is now the theme under consideration. Even before its entrance into history, its downfall is recorded. Used by the LORD to discipline His people, Babylon showed no pity towards them at all, taking no warning to heart and not keeping in mind "the latter end of it" (v. 7; Deut. 32:29). By the mouth of Daniel, God had already made known to her what her end would be (Dan. 2:45). In spite of this, the arrogant city proclaimed: "I shall be a lady for ever" (v. 7). And we know to what end she came, solemnly and suddenly in the tragic night of Belshazzar's feast (Dan. 5:30).

In the New Testament, Babylon is a picture of nominal Christianity. The Church has wearied of being a stranger down here, and is tired of suffering. She has preferred the throne to the cross. She has forgotten how to show pity, rules over the souls in her charge, has neglected the claims of the Lord and has lost sight of His return. She has settled down with a multitude of idols and superstitions (vv. 12, 13). But the time of her ruin will come (Rev. 18). Then Christ will present His true Bride to all in heaven and on earth: the Church made up of all His dear redeemed ones, taken away even before these events to be at His side. Will you be part of that Church?

The monthly prognosticators, the stargazers and other astrologers (Isa. 47:13) have always abounded at the expense of a credulous public. In spite of their claims, predicting the future is in no-one's power. God alone knows what is to come and He reveals to us in His Word what we need to know of it (Isa. 46:10; Acts 1:7). The accomplishing in the past of events which had been foretold by the prophets is one further proof of the existence and omnipotence of God (v. 5; cf. John 13:19). The former things, long predicted, have come to pass (v. 3). This proves that the new things are, and will be, the work of God too (v. 6; Matt. 13:52). Today it is possible for all, and Jews especially, to search out the Scriptures, in order to be convinced of these things. Many centuries in advance, the rejection of their Messiah was clearly announced by the greatest of the prophets in the very chapters we are reading. Sadly, not only Israel, but man in general has become "obstinate"; his neck is an iron sinew; his brow is of brass (v. 4); his ear is shut (v. 8). Above all, his heart is hard (Isa. 46:12).

"For my name's sake . . . for mine own sake!" All too often we forget this great motive for God's interventions. In adopting Israel as His people – and us Christians as His sons and daughters – God has, so to speak, committed Himself personally, just as a father commits himself before strangers for the deeds of his children! As the case demands, we are delivered, purified or chastised for the sake of the glory of the Father whose children we are (see Joshua 7:9 end). But God has a further motive for instructing and disciplining us: our profit (v. 17).

Peace of heart "like a river", calm and powerful, flows from the obedience of the believer (v. 18). We may understand by this that in the current of God's will, neither the turbulence nor the bubbling foam of the mountain torrent is to be found. It is then that we experience 26:3: "Thou wilt keep him in perfect peace whose mind is stayed on thee: because he trusteth in thee". We note that it was after having enjoined upon His disciples to keep His commandments and His Word that the Lord gave them His peace (John 14:15, 21, 23, 27). Oh, the inestimable peace of the Lord's redeemed ones! The wicked have no experience of it at all (v. 22).

At this point in the book, marking the start of an important new section, proof is given that Israel has been an unfaithful servant and the LORD sets forth as Israel's substitute, Christ, the obedient servant, in whom He will be glorified. Now, at first sight, the Lord's work might seem to Him to have been in vain (v. 4). Not only was Israel not brought together again as a nation, but they rejected the Messiah. Yet vv. 5, 6 as also Isa. 53:11 assure us that in spite of this apparent setback, Christ "shall see of the travail of his soul". The children of God scattered abroad are today gathered together to form the heavenly family (John 11:51-52). The rejection of the Lord by His people allowed God to extend His salvation "unto the end of the earth".

Is not this discourse between the LORD and His "holy servant Jesus" (Acts 4:17 JND trans.) a marvellous thing? God speaks "to him whom man despiseth (cf. Isa. 53:3), to him whom the nation abhorreth, to a servant of rulers" (and yet the One who is of infinite value to God's own heart), and promises Him that these things will soon be reversed. When He will appear in His glory, it will be the turn of "rulers" to honour Him and to bow down before Him. Kings will rise . . . princes . . . and they will prostrate themselves (cf. Phil. 2:6-11).

At the time of the Lord's first coming, Israel was not brought together as a nation (v. 5). But the hour of their return will come. Not only Judah and Benjamin, but the ten tribes now dispersed will make their way back to the land. They will converge from all sides, including the farthest parts of China, God having miraculously succeeded in preserving their racial unity for more than twenty centuries. What a glorious vision: Jerusalem gathers at last her children under her wing as the Lord Jesus had so desired to do while He was down here (Luke 13:34)! Just like a big family reunion, the sons and daughters of Jacob, separated for so long, will recognise one another and rejoice together. This will be the accomplishment of the prophecy in Psalm 133.

From this earthly scene our thoughts are raised to the great reunion in heaven. Of all the Lord's redeemed ones, of all that He has been given by His Father, none will be missing. From the present time onwards every ewe lamb is in the shelter of His hand, and its name is graven on the palms of those hands which were pierced (v. 16; John 10: 28; John 17:12). The captives of the strong man have been snatched irretrievably from him by the victory of the cross (v. 15; Luke 11:21-22).

In vain the LORD's appeals had rung out. "Hearken unto me" He had ceaselessly repeated (Isa. 44:1; Isa. 46:3, 12; Isa. 48:1, 12; Isa. 49:1). Whether it were the voice of John the Baptist (Isa. 40:3) or that of the Messiah Himself . . . "There was none to answer" (v. 2). How much this indifference — no less a characteristic of mankind today — brought pain to the Lord Jesus! He came with "the tongue of the learned": that of love (John 7:46). But nobody wanted to understand or even to listen. "Thou heardest not . . . from that time thine ear was not opened" (Isa. 48:8). Yet what an example He gave them: every new morning found this obedient Man giving ear to the words of His Father, attentive to know His will for the day. If He felt this need, how much more should we?

Then indifference towards the Lord Jesus changed to hatred. V. 6 reminds us of the outrages to which He was subjected. But knowing all that lay before Him, He did not turn back; He set His face like a flint (vv. 5, 7; Luke 9:51).

For our part, let us listen attentively to the call of v. 10. We who are children of light should not let ourselves be dazzled by the fleeting sparks whereby the world seeks to light its path (v. 11).

In Isaiah 46:12, the LORD had addressed Himself to those who were far from righteousness. In His grace He now speaks to those who follow after righteousness (v. 1), and who know it (v. 7). In an unjust world, they are exposed to suffering for this righteousness and they need encouragement: "fear ye not the reproach of men, neither be ye afraid of their revilings" (v. 7). Christ supremely endured this shame and reproach of men (Isa. 50:6). For us too He is given as our example that we might follow His steps (1 Peter 2:20-24; 1 Peter 3:14).

In the picture presented by the Lord Jesus (cf. Ps. 40:8) God can here speak of a people in whose heart His law dwells! Could He equally say that of us today? Does the Word of Christ dwell in us richly? (Col. 3:16; John 15:7).

The prayer of v. 9 calls upon the mighty arm of the LORD (Isa. 53:1). This arm had once brought down the might of Egypt and dried up the waters of the Red Sea. Once more He will snatch Israel out of their captivity. As on the banks of the Red Sea, the Spirit will again put songs of triumph into the mouths of the "redeemed" and put "everlasting joy" upon their heads (v. 11; cf. Isa. 35:10).

"I, even I, am he that comforteth you" (v. 12). How many believers have experienced that there is no true comfort outside of God! He is indeed "the God of all comfort" (2 Cor. 1:3). But sometimes our experience is like that of the Psalmist who said "My soul refused to be comforted" (Ps. 77:2). The touching appeals of the LORD to His people have met with no response. There was "none to answer" with the exception of a weak remnant who pursued righteousness (Isa. 50:2; Isa. 66:4). But now a redoubled and urgent cry is heard, "Awake, awake, stand up; put on thy beautiful garments" (v. 17; Isa. 52:1). Jerusalem must be snatched from her slumber for the Messiah is about to appear. Isaiah 53 will show us the reception which was to await Him at His first coming. Rejected, Christ ascended back to glory. But today we are on the eve of His return. The Lord Jesus reminds us of His promise, "Behold, I come quickly". He presents Himself as "the bright and morning star" (Rev. 22:12, 16-17). Awoken and filled with hope, the Bride cries with the Spirit, "Come!" Let each one of us echo this in his own heart and reply "Amen. Even so, come, Lord Jesus!"

The Holy Spirit has one primary task on this earth: to direct the believer's gaze to Christ and His suffering. All the exhortations to listen, awake, be separate lead also to the presentation of a person – Christ, the Messiah of Israel. He is the Messenger who brings good news of peace, good and salvation (v. 7). He is equally the Servant who deals prudently (v. 13). Thus, in summary, we have before us His words and His works.

Truly there is ground for amazement and astonishment in meditating upon the inexplicable down-stooping of the Son of God (v. 14 completed by Isa. 53:3). His "marred" visage witnessed against an ungodly world what it cost that perfect Man to go through it. So it is right that God has now exalted Him, extolled . . . and very high", until He appear in glory. Then kings will shut their mouths when they see Him. But the redeemed will never be silent. Like the watchmen of v. 8, in spite of the tiredness of the long vigil, they will lift their voice in a song of triumph, for they will see Him face to face.

This is the puzzling Scripture which the chancellor of Queen Candace of Ethiopia was reading in his chariot. "Then Philip . . . began at the same scripture, and preached unto him Jesus." (Acts 8:27 . . .). For us too, this is the beginning of all knowledge: Jesus the Saviour. We had turned every one to his own way of disobedience (v. 6), but in order to save us, the Lamb of God followed the path of perfect obedience and entire submission. On this path He was despised, rejected, oppressed, afflicted and finally cut off by men (vv. 3, 7, 8), but He was wounded, bruised, beaten, put to grief by God Himself (vv. 5, 10). Who will ever fathom the depth of that expression, "it pleased the LORD to bruise Him"? Our griefs and our sorrows (v. 4), our transgressions and our iniquities (v. 5), our sin in all its forms – from the most subtle to the grossest – with all their terrible consequences, such was the unspeakably heavy burden borne by this "man of sorrows".

This was the travail of Thy soul, beloved Saviour! But beyond death, to which Thou freely gavest Thyself, Thou art enjoying now and for evermore, in the very fruit of thy suffering, the inexpressible joy of satisfied love (Heb. 12:2).

The work in Isaiah 53 having been completed, the believer is now invited to rejoice and sing. Isaiah 53:10 stated, "when thou shalt make his soul an offering for sin, he shall see his seed". The Lord Jesus would confirm this: "Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit" (John 12:24). Ch. 54 gives us a glimpse of this rich harvest. Here it refers to Israel the earthly seed, but the New Testament also speaks of the children of the heavenly family: "Jerusalem which is above" (cf. Gal. 4:26-27).

To welcome her sons and daughters, Jerusalem, long widowed and barren, is invited to enlarge the place of her tent, to stretch forth the curtains of her habitations. Because of the work of the cross, God is able to have compassion on her and to gather her up. His anger has been for a small moment, but His kindness will be everlasting (vv. 7, 8; Ps. 30:5).

"All thy children shall be taught of the LORD" promises v. 13, which is quoted in John 6:45. The Lord's work for us consists of two great parts: He has borne our iniquities and He instructs many in righteousness (Isa. 53:11 JND trans.). Let us not forget this second aspect and, if He has borne our sins for us, let us now allow Him to instruct us in righteousness. Thus we will be enabled to bear fruits of righteousness to His glory (2 Cor. 9:10).

As with the rock struck by Moses in the desert (Isa. 48:21), a river of life and blessing flows from the work of Christ's cross — an inexhaustible spring offered to everyone that thirsteth! Here it is the call of the prophet, but the Lord Jesus speaks in the same way when He says, "If any man thirst, let him come unto me, and drink" (John 7:37; see also this gracious "whosoever" in John 3:15-16; John 11:26; John 12:46). Two things characterise God's great salvation.
Firstly, it is free. Men take considerable pains and spend large amounts to obtain "that which satisfieth not", when the most excellent of all we can possess is obtainable "without money and without price". God has paid the full price (cf. Isa. 52:3).
Secondly, salvation must be had now. "Seek ye the LORD while he may be found" (v. 6). God is near, He pardons abundantly . . . but hurry! The time is coming when man will no longer be able to come to Him (John 7:34; John 8:21).

Let us consider in this lovely chapter what is said of thoughts of love and of the ways of God, past finding out (vv. 8, 9; cf. also Rom. 11: 33-36), and of His Word: "it shall not return unto me void" promises v. 11. Has this Word had this effect in your heart?

These two chapters evoke a dark moment in the future history of Israel. The bulk of the people led astray by blind watchmen (v. 10 . . .) will follow after the Anti-Christ (the king, Isa. 57:9). Throughout this time God's eyes are upon His faithful, who keep His sabbaths, and He encourages them by His promises. Having been profaned, the temple is presently in ruins. But it will resume its name and character — a "house of prayer" for the joy of this remnant. Moreover it will be open "for all people" (Isa. 56:7). Christian friends, we have access at all times to God for prayer and praise. Let us make use of this privilege!

Isa. 57:1-2 shows us the true meaning of the death of righteous and of "merciful men". God is taking them away from the judgments prepared for other men (1 Kings 14:12-13).

"I create the fruit of the lips" declares the LORD (Isa. 57:19). Hebrews 13:15 explains this as the "sacrifice of praise". Addressed to God, such sacrifices are produced by Him, through His Spirit in the hearts of His own.

Finally v. 20 draws a quick sketch of the mad restlessness of the wicked and its consequences. Jude completes the picture by comparing them with "raging waves of the sea, foaming out their own shame" (Jude 13).

This great new section of the book begins by showing us the people fasting and afflicting their souls. Since the LORD has regard for precisely those who are "of a contrite and humble spirit" (Isa. 57:15; Isa. 66:2), we may ask: what can He find to say against this? Vv. 3-7 tell us: God is not content with mere outward religious ceremonies, nor with pious statements. By the mouth of another prophet He asks everyone a direct question: "when ye fasted . . . did ye at all fast unto me, even to me?" (Zech. 7:5). How many things can lurk behind a façade of apparent godliness — the pursuit of our own pleasure, even on the sacred Lord's day; harshness and selfishness, debates and strife (vv. 3, 4), judgment and criticism (pointing the finger) besides a whole mass of empty words (vv. 9, 13 JND trans.). God's real demands are these — first and foremost that we relinquish our ties with habitual sins, the chains which hold us to the power of the Enemy (v. 6; Dan. 4:27). Secondly that we put love into practice on every possible occasion (vv. 7, 10). Notice what beautiful promises attend such behaviour!

The iniquities of the people form an impenetrable barrier between the LORD and themselves. They prevent God from accepting any religious service. Conversely He cannot intervene on the behalf of His own while this wall exists. Is this perhaps the reason why our prayers sometimes remain unanswered? (Prov. 15:8, 29).

The overwhelming list of all the accumulated sins of the people is brought before them in vv. 3-8 to make them aware of their sinfulness. Romans 3:10-18 recalls some of these in order to establish beyond argument the wickedness of the whole human race.

In v. 9 it is the faithful remnant who are speaking. They humbly recognise the accuracy of the picture just painted for them. "Our iniquities, we know them" they declare (v. 12), even adding a new list of sins to those already enumerated by the prophet (vv. 13-15). In short, this remnant is showing just how much it is "of a contrite and humble spirit" (Isa. 57:15). So the LORD, according to His promise, will now be able to comfort them, revive them by His Spirit and deal justly with them through the Messiah, their Redeemer and Deliverer, as He will be also for the nations (v. 20; Rom. 11:26).

It is remarkable that in its quotation of v. 1, Ephesians 5:14 turns the expression "the glory of the LORD is risen upon thee" into "Christ shall give thee light". The glory of God is thereby identified with the person of His Son (see also 2 Cor. 4:6). It is linked with the place where He dwells. "I will make the place of my feet glorious" (v. 13). "The Zion of the Holy One of Israel" (v. 14) has its counterpart in the heavenly Jerusalem of Revelation 21. This may be seen by comparing vv. 19, 3, 11 of our chapter with Revelation 21:23-26.

Once again, as in ch. 49, the great regathering of Israel is evoked in a splendid and moving description. This vision and this promise will uphold the faithful remnant in the midst of their tribulations. We Christians, who are sometimes discouraged, should lift up our eyes and consider by faith the people of God, as Abraham was once bidden to do (Gen. 15:5). We are not alone; an innumerable crowd of pilgrims is making its way with us to the heavenly city. Weariness and suffering have often slowed down their pace; but look at them — their faces are radiant. Their heart throbs and swells with the joy of everlasting love (v. 5).

The beginning of this chapter is of very special interest. It is the passage chosen by the Lord Jesus when He stood up to read and speak in the synagogue at Nazareth (Luke 4:16-21). We must notice, however, a detail of the utmost importance: the Lord Jesus interrupted His reading in the middle of a sentence and did not mention "the day of vengeance". Only the first part of His ministry (that of grace) was being fulfilled in their ears. What follows, i.e. the judgment, was being held in abeyance and still is to this day. Where our text does not even place a comma, God has already inserted nearly two thousand years of His longsuffering.

In any event vengeance is not the last word in the sentence. It is followed by consolation and joy for the faithful remnant. As Job at his latter end, they will receive double (v. 7) – this double fruitfulness already told out in the name of Ephraim (Gen. 41:52) – "everlasting joy shall be upon them" (v. 7).

In response to these promises, the remnant lift their voices: "I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness . . ." (v. 10). Surely Christians today have the same grounds for praising the Saviour and rejoicing in Him!

Jerusalem the forsaken, the barren and desolate woman, the widow of Isaiah 54, will yet be Beulah – "married" – v. 4, "sought out, a city not forsaken" (v. 12). The LORD her Husband will be able afresh to take pleasure in her. Meanwhile, vigilant watchmen are placed on the walls with the injunction, "ye that make mention of the LORD, keep not silence". Faithful to this command, believing Jews at the end of the age will cry to God, "Remember thy congregation, which thou hast purchased of old . . . thine inheritance, which thou hast redeemed . . ." (Ps. 74:2).

Christian friends, each of us has likewise been put by the Lord into this or that place and has been given a comparable mission, which may be summarised in two words: "Watch and pray" (Matt. 26:41; 1 Peter 4:7). Our prayers are expected above, and rich answers are prepared for them. We too have important matters to lay upon the heart of our heavenly Father – for example, His world-wide Assembly and those in our towns or villages who form part of it. Let us not keep silent since we have the privilege today of being those who put the LORD in remembrance. It is a very touching thing that God speaks as if our prayers were necessary for Him to remember His promises. What grace on His part!

Who is He, and from where does He come, this magnificent and formidable figure who here appears on the scene? Why is there blood on His clothing? The Executor of the terrible "day of vengeance" (Luke 21:22) is returning, His task accomplished (v. 4; Isa. 61:2). In their final revolt the peoples will amass themselves on the territory of Edom with the aim of making a last assault against God and His people (Isa. 34:6). But it will be a crushing defeat described in picture form as being like the old time harvesters who gathered the grapes into vats and trampled them.

It may be that we find difficulty in recognising in this Avenger One whom we know as the merciful Saviour. The fact is that His work for the glory of God has both characters. He who was alone on the cross is alone here for judgment (v. 3). Glorious (v. 1), He acts with His glorious arm (v. 12), makes Himself a glorious name (v. 14), dwells in glory (v. 15) — "In thy majesty ride prosperously" as it is said in Psalm 45:4 concerning this same judgment.

A new and last section of the book begins in v. 7 by recalling the loving kindness and the praises of the LORD. Let us not fail to do this, each according as God has dealt in mercy with him.

The faithful remnant have recalled "the great goodness" which the LORD had formerly bestowed on His people (Isa. 63:7). Having given such proof of His love, could He now abandon them? They therefore appeal to the heart of this God of all help who is their Father. "Look down from heaven . . ." Yet this is not enough for them. "Oh that thou wouldest rend the heavens, that thou wouldest come down . . ." they cry. That is what Christ once did in order to save us, but He will come down again to deliver His own who are under trial, consuming their enemies (Ps. 18:19; Ps. 144:5).

V. 6 compares "all our righteousnesses" to "filthy rags". We can understand that our sins are like that, but our righteousnesses? Yet in truth it is so! What ever good or righteous deeds we performed before our conversion are as rags, which only confirm our wretchedness instead of hiding it. But the Lord replaces these filthy rags with the garments of salvation and a robe of righteousness (Isa. 61:10; Zech. 3:1-5).

Formed like the clay on the potter's wheel (v. 8), we can make nothing of value out of the dust from which we were made (Ps. 100:3). The work of the divine Craftsman who applies Himself to the task of making of us "a vessel unto honour" (2 Tim. 2:21) is alone of value.

"I am found of them that sought me not . . ." writes Isaiah with devastating boldness. This is the expression which Paul uses in quoting v. 1 to the Romans (Rom. 10:20). Under the dictates of the Spirit, the prophet is here in fact clearly opening the door to the nations, who did not seek God and were not called by His name (Isa. 49:6): a bold, not to say revolutionary, declaration to the ears of the Israelites who were so jealous of their privileges. This forms part of the things "not heard" mentioned in the preceding chapter.

The confession and supplications of the poor remnant were drawing to a conclusion with the anguished question, "Wilt thou hold thy peace, and afflict us very sore?" (Isa. 64:12). No, it is never in vain that a repentant heart turns to the Lord (Ps. 51:17). Each one of us knows this by experience.

So God will not keep silent. He speaks and continues until practically the end of the book. Yet, before revealing "what he hath prepared for him that waiteth for him" (His elect and His servants; vv. 9, 10; Isa. 64:4), He must pronounce the final condemnation, not only of Israel's enemies but also of the bulk of the apostate and "rebellious people" (v. 2).

The faithful Israelites will have been mixed for a long time with the mass of the people following the Anti-Christ, but at the appropriate moment God will be able to distinguish them and will reward His servants. Then they will forget their sufferings and will "sing for joy of heart" (v. 14).

We too, children of God, whom the world does not know at present as it did not know Him, will be shown forth by the Lord and with Him at His glorious appearing (1 John 3:1-2). Will our joy be less?

God will create new heavens and a new earth. We are not yet speaking of the replacement of the present universe by new elements as spoken of in 2 Peter 3:13 and Revelation 21:1, but during the reign of a thousand years, both the heavens, relieved of Satan's presence, and the earth, in submission to the Lord, will be in a new state. Creation will know deliverance (Rom. 8:22). Human life will be lengthened: a hundred years will be the age of a child and death will only be an exceptional punishment (Prov. 2:22; Ps. 37:9). Even the cruel instincts of the animals will have disappeared (v. 25).

Jerusalem will be an object of joy for the faithful of the nation: "be glad with her, all ye that love her" (v. 10). It is to the latter that Psalm 122 is addressed: "Pray for the peace of Jerusalem: they shall prosper that love thee . . ." (Ps. 122:6). As a reply to this prayer, peace is spread over the city, which becomes the starting point for the knowledge of God's glory to all the nations of the earth.

The Lord is no less attentive today to the prayers of those who love His Church (2 Cor. 11:28). Let us ask that it be kept in peace and that it might manifest the glory of Christ here below.

Even in the midst of millennial happiness, there must be a visible witness to the punishment on earth of those who commit iniquity. A solemn spectacle will be there as a reminder, as was the pile of stones over the tomb of Absalom (2 Sam. 18:17). So finishes this lovely book of Isaiah. Of all the prophecies this one is the biggest, the most often quoted in the New Testament (about 60 times), and the one which speaks most about the Lord Jesus in His sufferings and His glory.

The book of Jeremiah has been placed after the Gospel of Matthew, from September 3 onwards.

Η φωνή των προφητών είχε σιωπήσει για τετρακόσια χρόνια. Ετσι ο Θεός “οτανήλθε το πλήρωμα του χρόνου” (Γαλ. 4:4) “εξαπέστειλε τον Υιό Του” για ν’ αποκαλύψειστο λαό Του, στον κόσμο, αλλά και στον καθένα απο εμάς προσωπικά, τα καλά νέα του Ευαγγελίου (Εβραίους 1:1, 2). Αυτό συνοψίζεται σε λίγες λέξεις: το δώρο του Υιού Του.

Πώς όμως μπορούμε με την πεπερασμένη νοϋμοσύνη μας να γνωρίσουμε ενα τέτοιοΠρόσωπο; Ο Θεός πρόβλεψε γι’ αυτό δίνοντάς μας τέσσερα ευαγγέλια ετσι ώστενα θεωρούμε τη δόξα του Υιού Του κάτω απο διαφορετικές απόψεις, όπως ακριβώςχρησιμοποιούμε διαφορετικές φωτεινές πηγές για να παρουσιάσουμε ενα πολύτιμοαντικείμενο. Το Ευαγγέλιο του Ματθαίου είναι το ευαγγέλιο που μας παρουσιάζει τον Κύριο ως Βασιλιά. Εδώ είναι απαραίτητη μια γενεαλογία για να τοποθετήσει τον Μεσσία απο την αρχήμέσα στις υποσχέσεις που έγιναν στον Αβραάμ και ν’ αποδείξει αδιάσειστα τον τίτλο Του ως Κληρονόμο στον θρόνο του Δαυίδ (Γαλ. 3:16, Ιωαν. 7:42). Σ’ αυτό τον μακρύ κατάλογο δεν απαλήφθηκαν κάποια διαβόηταονόματα (Αχάζ, Μανασσή, Αμών . ). Προτού ο Θεός αποκαλύψει τον Σωτήρα, κάνειξεκάθαρο οτι σε κάθε γενιά, είτε πρόκειται για εναν πατριάρχη, είτε για ενανβασιλιά, ή για μια γυναίκα αμφίβολης υπόληψης, ο καθένας χρειάζεται την ίδια σωτηρία και το ίδιο ευαγγέλιο. Αγαπητέ αναγνώστη το εχειςκαι σύ ο ίδιος ανάγκη όπως ο κάθε άνθρωπος.

Ο Κύριος Ιησούς επέλεξε να ερθει σ’ αυτό τον κόσμο όπως όλοι οι άνθρωποι,δηλαδή με μια γέννηση. Ο Ιωσήφ και η Μαρία, αντικείμενα εξαιρετικής θείας εύνοιας,επιλέχθηκαν για να υποδεχτούν και να μεγαλώσουν το θείο Βρέφος. Οι βουλές του Θεού εκπληρώνονται σύμφωνα με τις προφητείες, η γέννηση του κληρονόμουγια το θρόνο του Δαυίδ λαμβάνει χώρα στη βασιλική πόλη της Βηθλεέμ. Και μπορείς να παρατηρήσεις οτι σ’ αυτό το ευαγγέλιο δεν γίνεται αναφορά γιατη φάτνη που χρησιμοποιήθηκε σαν την κούνια Του, αλλά και οτιδήποτε που μαςθυμίζει την πτωχεία Του εδώ κάτω. Αντιθέτως, ο Θεός μας παρουσιάζει να τιμάταιο Υιός Του απο διάφορους ευγενείς επισκέπτες: αυτούς τους σοφούς άνδρες απ’ την ανατολή. Οσο για τους άρχοντες των Ιουδαίων, κανένας δεν ηταν ηθικάκατάλληλος να ερθει και να γονατίσει ενώπιον του Μεσσία του Ισραήλ. Αυτοί δενεπιθυμούν την έλευσή Του. Εξ’ άλλου βρισκόμαστε σε μια απο τις πιο σκοτεινέςπεριόδους της ιστορίας αυτού του λαού. Ο απάνθρωπος Ηρώδης βασιλεύει στην Ιερουσαλήμ παραβιάζοντας το λόγο του Δευτερονομίου 17:15, γιατίήταν ένας Εδομίτης!

Με την εξαίρεση λίγων ευσεβών ψυχών τις οποίες θα μας αναφέρει ο Λουκάς,κανένας στο Ισραήλ δεν περίμενε τον Χριστό. Και σήμερα, πόσοι απο αυτούς πουονομάζονται Χριστιανοί περιμένουν πραγματικά την επιστροφή Του;

Μετά απο ενα μακρύ ταξίδι, που εχει προαναφερθεί στον Ψαλμό 72:10, οισοφοί άνδρες οδηγήθηκαν απο το αστέρι στο μέρος που ηταν το νεογένητο. Εναθέμα μεγάλης χαράς γι’ αυτούς! Τον συναντούν, εκδηλώνουν το σεβασμό τους, προσφέρουντα δώρα τους και επιστρέφουν “απο άλλη οδό”. Δεν είναι αυτή η ιστορία του καθέναπου έρχεται προς το Σωτήρα, να μην ακολουθεί την παληά του ζωή;

Οι εγκληματικές προθέσεις του Ηρώδη ανατρέπονται, όπως την ίδια ώρα αυτέςτου Σατανά που περίμενε την στιγμή που θα ερχόταν ο Χριστός στο κόσμο, γιανα εξολοθρεύσει Εκείνον που θα γίνει στο τέλος ο νικητής του. Το ταξίδι στηνΑίγυπτο, διατάχθηκε απο το Θεό για να σώσει το Βρέφος απο αυτά τα εγκληματικάσχέδια˙ αποτυπώνει επίσης την χάρη Εκείνου που θέλησε ν’ ακολουθήσει τον ίδιοδρόμο που ακολούθησε ο λαός Του τους προηγούμενους καιρούς.

Δύο ονόματα δόθηκαν στο Παιδί στο προηγούμενο κεφάλαιο: αυτό του Ιησού (ΘεόςΣωτήρας: 1:21), τόσο πολύτιμος στην καρδιά του κάθε πιστού, και του Εμμανουήλ (ο Θεός μεθ’ ημών: 1:23). Σ’ αυτά τώρα προστέθηκε αυτό του “Ναζωραίου” (εδ. 23),μ’ ενα τριπλό νόημα: ο Κύριος Ιησούς ηταν ηθικά χωρισμένος και αγιασμένος προς το Θεό σύμφωνα με το Αριθμοί 6. Υπήρξε επίσης ο νέος Κλάδος, το γένος του Ιεσσαί (πατέραςτου Δαυίδ) που φέρνει καρπό (δες Ησαίας 11:1 και σχόλια ). Τέλος Αυτός θα είναιγια τριάντα χρόνια ενας άγνωστος πολίτης στην περιφρονημένη πόλη της Ναζαρέτ(Ιωαν. 1:46).

Οπως ακριβώς ενας πρεσβευτής που έρχεται πριν απο κάποιο σημαντικό πρόσωπο,ο Ιωάννης ο Βαπτιστής ήρθε για να κηρύξει την θαυμαστή έλευση του Βασιλιά.Ομως αυτός ο Βασιλιάς δεν θα έπερνε τη θέση Του ανάμεσα σ’ ενα λαό που ηταναδιάφορος για την αμαρτωλή του κατάσταση. Ετσι λοιπόν το κήρυγμα του Ιωάννηείναι ενα κάλεσμα σε μετάνοια. Απο την άλλη πλευρά, για τους Φαρισαίους και τους Σαδουκαίους που ήρθαν να βαπτιστούνμ’ ενα πνεύμα αυτοδικαίωσης, τους αναγγέλει την κρίση.

Μπορούμε να καταλάβουμε την αμηχανία του Ιωάννη που δεν ηταν άξιος ναΤου λύσει το υπόδημα, τώρα να του ζητάει να Τον βαπτίσει. Ομως στο εδ. 15 ακούμετα πρώτα λόγια του Κυρίου Ιησού σ’ αυτό το ευαγγέλιο: “Αφες τώρα˙ διότι ούτωςείναι πρέπον ”. Ο άνθρωπος είχε μάθει να κάνει μονάχα το κακό, τώρα ηταν η ώρα του Θεού που θα ενεργούσε εν τω Χριστώ για να“εκπληρώσει πάσαν δικαιοσύνην” (Ρωμ. 10:3). “Τότε αφίνει αυτόν”, μας λέει γιατον Ιωάννη. Δεν είναι πάντα για το δικό μας συμφέρον ν’ αφήνουμε τον Κύριο να κάνει το θέλημά Του;

Ο Κύριος Ιησούς βγαίνει ευθύς αποτο νερό γιατί ο Ιδιος δεν εχει τίποτα να ομολογήσει. Και ιδού! Οι ουρανοί ανοίγουνγια να Του αποδώσουν μια διπλή μαρτυρία: το Αγιο Πνεύμα κατέρχεται επάνω Τουσαν το λάδι του χρίσματος με το οποίο παλαιότερα έχριζαν τους βασιλείς (πρβλ.1 Σαμουήλ 16:13). Την ίδια ώρα δέχεται απο τον Πατέρα Του ενα θαυμαστό μήνυμααγάπης και επιδοκιμασίας.

Προικισμένος με τη δύναμη του Πνεύματος, ο Κύριος Ιησούς είναι έτοιμοςνα εκπληρώσει την υπηρεσία Του. Αλλά όπως συμβαίνει με κάθε υπηρέτη του Θεού,είναι απαραίτητο αρχικά να περάσει απο δοκιμασία. Ετσι πρέπει ν’ αντιμετωπίσει τον μεγάλο Εχθρό. Προκειμένου να οδηγήσει ο Σατανάςεναν άνθρωπο του Θεού μακριά απο το μονοπάτι της υπακοής χρησιμοποιεί δύο τακτικές:παρουσιάζει στην οδό του φοβερά εμπόδια (για τον Χριστό αυτό ηταν ιδιαιτέρος η αγωνία στη Γεθσημανή), ή αντιθέτως, προσφέρει πράγματα πολύ επιθυμητά στη διάρκεια της πορείας του. Και αυτό είναι που κάνει εδώ ο Διάβολος.

Ας σημειώσουμε όμως οτι αναφέροντας τον Ψαλμό 91:11, 12, φροντίζει προσεχτικάώστε να μην προσθέσει τα επόμενα εδάφια που αναφέρονται στη συντριβή του: “θέλειςπατήσει επί λέοντα και επί ασπίδα˙ θέλεις καταπατήσει σκύμνον και δράκοντα”:ο σκύμνος είναι ο Οφις, για τον οποίο εχει προφητευθεί στην Γένεση 3:15 οτιθα του συντριφθεί η κεφαλή απο τον Χριστό, “το σπέρμα της γυναικός”. Οταν ητανστην Εδέμ, χωρίς να στερείται τίποτα ο πρώτος Αδάμ υπέστη μια τριπλή ήττα εξ’αιτίας της επιθυμίας της σαρκός, των οφθαλμών και της αλλαζονείας του βίου.Ο τέλειος Ανθρωπος θριαμβεύει μέσα στην έρημο επι του αρχαίου όφι χάρη στον κυρίαρχο Λόγο του Θεού Του (1 Ιωαν. 2:16, Ψαλμ.17:4). Και “επειδή καθ’ ό,τι αυτός έπαθε πειρασθείς, δύναται να βοηθήση τουςπειραζομένους”. (Εβραίους 2:18).

Στην περικοπή απο τον Ησαία 9:1, 2 υπάρχει μια μικρή παραλλαγή (εδ. 16).Στους καιρούς των προφητών οι άνθρωποι εξακολουθούσαν να “περπατούν” στο σκοτάδι.Τώρα “κάθισαν”, έχοντας πάρει θέση μακριά απο το φώς του Θεού, έχοντας χάσειτο θάρρος και την ελπίδα τους. Αυτή είναι ακριβώς η στιγμή που μπορεί να επέμβειο Θεός. Αυτός που είναι το Φώς εμφανίζεται, φέρνοντας ελευθερία. Περνάει, και στο κάλεσμά Του, λίγοι μαθητέςπου τους έχει ελκύσει η αγάπη Του, προσκολλώνται σ’ Αυτόν και Τον ακολουθούν– δυό εδώ και δυό εκεί: Σίμων και Ανδρέας, Ιάκωβος και Ιωάννης. Ηταν η αποφασιστικήστιγμή γι’ αυτούς τους άνδρες, η στιγμή που ξαφνικά άλλαξε τα πάντα στη ζωήτους, και που δεν μπορούσαν να ξεχάσουν ποτέ (19:27). Ναί, ευθύς άφησαν τον πατέρα τους, τα πλοία τους, τα δίχτυα τους. Αλλ’ αυτό συνέβη επειδήβρήκαν εναν τέτοιο Διδάσκαλο που όμοιό Του δεν είχαν συναντήσει ποτέ, και τηνυπόσχεση για ενα καινούργιο χρέος πλέον – να γίνουν αλιείς ανθρώπων. Την κατάλληλη στιγμή ο Κύριος θα τους κάνει ευαγγελιστές και αποστόλους.

Δεν εχουν κληθεί όλοι οι Χριστιανοί ν’ αφήσουν τις δουλειές τους που κερδίζουντο ψωμί τους ή τις χαρές των οικογενειακών τους δεσμών. Ομως όλοι εχουν ακούσεικάποια στιγμή στην καρδιά τους την πολύ γνώριμη φωνή να τους λέει, “Ακολούθησέ με”. Εχεις απαντήσει σ’ αυτή την κλήση;

Τα εδ. 23, 24 συνοψίζουν θαυμάσια όλο το έργο της αγάπης του Κυρίου Ιησού.

Για ν’ ακολουθούμε τον Κύριο Ιησού πρώτα απ’ όλα πρέπει να Τον υπακούμε(Ιωαν. 12:26). Ετσι θα μπορούμε να φανερώνουμε τα ίδια χαρακτηριστικά με τον Ιδιο τον Κύριο. Αυτά είναι που τώρα επιθυμεί να διδάξει τους μαθητές Του. Μακάριοι είναι αυτοί που εχουν απλή πίστη και δεν δίνουν αξία στην εξυπνάδα τους. Μακάριοι είναι αυτοί που θλίβονται απο το κακό στον κόσμο, και που δεν παύουν να κάνουντο καλό και να δείχνουν έλεος μέσα σ’ αυτόν. Μακάριοι είναι αυτοί που για τη δόξα του Κυρίου Ιησού ανέχονται κάθε αδικία και διωγμό. . . Αυτά δεν είναι η ευτυχία που η πλειοψηφία των ανθρώπων επιδιώκει – μακρυάαπ’ αυτό. Ομως για τους πιστούς, είναι αρκετό να έχουν την επιδοκιμασία του Κυρίου για να είναι ευτυχισμένοι κι ευλογημένοι. Και οι χαρές της βασιλείας έχουν φυλαχθείγι’ αυτούς. Τα εδάφια 13, 14, αναφέρονται στην παρούσα θέση τους. Φυλάγονταςτον εαυτό του απ’ το κακό ο Χριστιανός ενεργεί σ’ αυτό τον κόσμο σαν το “αλάτι”,που διατηρεί τα πάντα απ’ τη διαφθορά. Υπάρχει σ’ αυτόν γεύση, και αυτή πρέπεινα φανερώνεται (δες Ιώβ 6:6). Είναι επίσης το “φώς”, έχοντας την ευθύνη ν’αφήνει τα ηθικά γνωρίσματα του Θεού να λάμπουν ενώπιον των ανθρώπων, και πρώτα“σ’ όλους μέσα στην οικία”: - δηλαδή στην οικογένειά του, έπειτα στην εκκλησίαπου είναι ο οίκος του Θεού. Το μόδιον είναι το σύμβολο του εμπορίου και των επιχειρήσεων, το κρεββάτι είναι το σύμβολοτης οκνηρίας. Και τα δύο αυτά ακραία σύμβολα είναι ικανά να σβήσουν ό,τι θά’πρεπε να χαρακτηρίζει ενα παιδί του Θεού.

We cannot read these verses from 17 onwards without a feeling of apprehension. It is not only that the Lord asserts here that He has not come to destroy the formidable law of God which condemned us all, but that here He is giving a far more exacting interpretation of the divine will. Up till then a scrupulous Israelite could hope to earn eternal life if he had (more or less) kept all these things from his youth (See Mark 10:20). The words of the Lord Jesus now leave him under no such illusion. If such are the requirements to meet the holiness of God, who then can be saved? Yes, the full measure of divine justice was there in that incomparable Man. But the same Person who had come to declare it had also come to fulfil it in our place (v. 17; Ps. 40:8-10).

Judaism of old was not concerned with what God thought of anger or impure thoughts. It only condemned their extreme expression: murder and adultery. By contrast, the Lord's commandments go back to the source of these guilty deeds and make us aware of what is in our hearts, which are capable of the same things (Matt. 15:19). For before we can begin to speak of grace we have to understand how much we need it.

Αυτός που μιλάει εδώ – ας μην το ξεχνάμε – είναι ο Μεσσίας, ο Βασιλιάςτου Ισραήλ. Η διδασκαλία Του ονομάστηκε: ο θεμελιώδης νόμος της βασιλείας, γιατί παρουσιάζει τους όρους που πρέπει να εκπληρώνουν αυτοί που θα γίνουνοι υπήκοοί της. Αλλά πόση διαφορά υπάρχει μεταξύ των συνταγματικών νόμων καικωδίκων των εθνών εδώ κάτω, που βασίζονται στην υπεράσπιση των δικαιωμάτωντων ανθρώπων και πάνω στο εγωϊστικό “ο καθένας για τον εαυτό του“! Αντιθέτωςη διδασκαλία του Κυρίου Ιησού καθιερώνει όχι μόνο τις αρχές της μή βίας, αλλάτην αγάπη, την ταπείνωση και την αυταπάρνηση, όλα εντελώς ξένα στο πνεύμα αυτού του κόσμου. Κάποιοι άνθρωποι σκέφτονται οτιτέτοιες διδασκαλίες είναι ανε- φάρμοστες στο κόσμο που ζούμε. Δεν θά’ πρεπετότε οι Χριστιανοί που τις ακολουθούν να είναι κυριολεκτικά ανυπεράσπιστα θύματαστο έλεος κάθε κατάχρησης εξουσίας; Μπορούμε να είμαστε βέβαιοι οτι ο Θεόςγνωρίζει πώς να τους προστατεύει σε τέτοιες περιστάσεις. Επιπλέον μια τέτοιασυμπεριφορά θα συνιστούσε μια δυναμική μαρτυρία, ικανή ν’ αναστατώσει αυτούςπου επιθυμούν να βλάψουν τον πιστό, και μπορεί να τους οδηγήσει ακόμα και στηναναγέννησή τους. Τα εδάφια 38–40 μας ταπεινώνουν και μας επιπλήττουν. Πόσοπολύ απέχουμε απο Εκείνον για Τον οποίο μας μιλάει η 1 Πέτρου 2:22-23, Ιακώβου5:6, και τόσα πολλά άλλα εδάφια!

Ελεημοσύνη (εδ. 1-4), προσευχή (εδ.5-15) και νηστεία (εδ. 16-18) είναι οι τρείς θεμελιώδεις αρχές με τις οποίες οι άνθρωποι σκέφτονταιοτι εκπληρώνουν τα “θρησκευτικά τους καθήκοντα”. Οταν αυτές οι πράξεις γίνονταιμε τρόπο που να τον βλέπουν οι άλλοι, ακόμα και η υπόληψη που αποκομίζουν έχειήδη θέση ανταμοιβής (Ιωαν. 5:44). Αλοίμονο! Η ανθρώπινη καρδιά είναι τόσο πανούργαπου χρησιμοποιεί ακόμα και τα πιο καλά πράγματα προκειμένου ν’ αυξήσει τη σπουδαιότητάτης. Τα πιο πλούσια δώρα αρκεί να τα βλέπουμε απο την πλευρά του ανθρώπου,μπορούν να ομοιωθούν με το χειρότερο σχήμα φιλαυτίας. Συντριβή μπορεί να φανείστο πρόσωπο – και αυτοϊκανοποίηση στα βάθη της καρδιάς.

Ο Κύριος μας διδάσκει πώς να προσευχόμαστε.Σε καμία περίπτωση η προσευχή δεν είναι ζήτημα κάποιας αξιέπαινης πράξης, αλλάη ταπεινή παρουσίαση των αναγκών μας στον ουράνιο Πατέρα, ιδιαιτέρως στο δωμάτιό μας. Δεν γίνονται συχνά οι προσευχέςμας τετριμένες φράσεις, κοινές επαναλήψεις; (δες Εκκλησ. 5:2). Ναί, ακόμα καιη πιο ωραία προσευχή που δίδαξε ο Κύριος στους μαθητές Του (εδ. 9-13), τέλειαπροσαρμοσμένη στις ανάγκες εκείνης της εποχής, έγινε η μάταια επανάληψη για πολλούς. Το παιδί του Θεού εχει προνόμια που οι Ισραηλίτες δεν είχαν. Διατου Πνεύματος μπορεί να προσεγγίζει το θρόνο της χάριτος κάθε στιγμή στο όνομα του Κυρίου Ιησού. Επωφελούμεθα απ’ αυτό;

Το απλό μάτι μπορεί να βλέπει μονάχα ενααντικείμενο. Αυτό το αντικείμενο, αυτός ο “θησαυρός” για τον πιστό, είναι ο Χριστός. Στη Γραφή λέει οτι εμείς βλέπουμε τη δόξα Του “με ανακεκαλυμμένο πρόσωπο”,και αυτή η θέα λάμπει σε ολόκληρη την καρδιά μας (διαβ. 2 Κορ. 3:18, 4:6-7).Η καρδιά μας δεν μπορεί να είναι συγχρόνως στον ουρανό και στη γή. Να αγαπάμεεναν ουράνιο θησαυρό και την ίδια ώρα να συσσωρεύουμε θησαυρούς γι’ αυτότον κόσμο είναι δύο πράγματα εντελώς ασυμβίβαστα. Είναι αδύνατον να υπηρετούμεπερισσότερους απο εναν κυρίους (εδ. 24). Διαφορετικά οι εντολές που θα μαςδίδονται θα μας φέρνουν συχνά σε αντιφάσεις. Καταγγέλοντας βέβαια τον μαμμωνά(δηλαδή τα πλούτη, δες Λουκά 16:13), δεν θα εκθέσουμε τους εαυτούς μας στηστέρηση, και θα διατρέχουμε τον κίνδυνο της ανεπάρκειας για τις παρούσεςανάγκες μας; Ο Κύριος προβλέπει αυτή τη στέρηση πίστης. “Δια τούτο σας λέγω, μην μεριμνήσετε για τη ζωή σας . . .” (εδ. 25). Ας ανοίξουμε πλατιάτα μάτια μας, αφού μας προστάζει ο Κύριος. Παρατηρείστε στη δημιουργία τααναρίθμητα μικρά σημάδια της τρυφερής φροντίδας και καλωσύνης του ουράνιουΠατέρα: τα λουλούδια, τα πουλιά (πρβλ. Ψαλμ. 147:9).

Οχι, ο Θεός δεν θα γίνει ποτέ χρεώστης σ’ αυτούς που θα θέσουν τα ενδιαφέροντάΤου πρίν απ’ τα δικά τους, αυτών που θα Τον εκλέξουν (Λουκά 10:42). Αυτό είναιτο σημείο απ’ το οποίο θα πρέπει να ξεκινήσουμε.

Τα εδ. 1-6 και το εδ. 12 φέρνουν ενώπιόν μας τα αίτια που θά’ πρεπε νακυβερνούν τις σχέσεις μας με τους ανθρώπους, και με τους αδελφούς μας. Προσπαθώντας να βρούν λύσεις σ’ αυτό το πρόβλημαμεγάλοι διανοούμενοι κάθε πολιτισμού γέμισαν ολόκληρες βιβλιοθήκες απο βιβλίαμε τις διδασκαλίες τους, είτε κοινωνικές, πολιτικές, ηθικές ή θρησκευτικές.Οταν ερχόμαστε στον Κύριο, μια μικρή φράση είναι αρκετή να εκφράσει και ναενσαρκώσει τη δική Του λύση: θεία σοφία, τέλεια και βέβαιη. “Λοιπόν πάντα όσα αν θέλητε να κάμνωσιν εις εσάς οι άνθρωποι, ούτω και σείς κάμνετεεις αυτούς” (πρβλ. Ρωμ. 13:10). Αυτός είναι ο χρυσός κανόνας τον οποίο έχουμεπολλές ευκαιρίες να πραγματοποιούμε καθημερινά! Ας μάθουμε να τοποθετούμε τουςεαυτούς μας πάντα στη θέση εκείνων με τους οποίους έχουμε να κάνουμε.

Τα εδ. 13 και 14 μας θυμίζουν οτι αν υπάρχουν δύο κύριοι, υπάρχουν επίσηςδύο δρόμοι, δύο θύρες. Η πλατειά οδός είναι αυτή της πλειοψηφίας. Παρά την ξεκάθαρη πινακίδα της που είναι ικανή να κάνει τον καθένα να τρομάξει:οδηγείστην “απώλεια” (εδ. 13)! Απο την άλλη πλευρά, υπάρχουν οι λίγοι που βρίσκουν (επειδή λίγοι είναι αυτοί που ζητούν – δες εδ. 7) το δρόμο που οδηγεί στη Ζωή. “Στενή είναι η θύρα”. Μπορείς να περάσεις μέσα απ’ αυτή μονάχα αν αφήσεις τις αποσκευές της αυτοδικαίωσής σου. Αναγνώστη σε ποιά οδό βρίσκεσαι;

Εφ’ όσον απο τους καλούς καρπούς αναγνωρίζονται τα καλά δένδρα, δεν έχουμετότε τους εξαίρετους ανθρώπους που αναφέρθηκαν στο εδ. 22; Αυτοί μας παρουσιάζονταιφαινομενικά με χέρια γεμάτα απο καλά έργα – προφητείες, θαύματα, εκβάλουν δαιμόνια– που έγιναν επικαλούμενοι το όνομα του Κυρίου Ιησού. “Ποτέ δεν σας εγνώρισα”αποκρίνεται αυστηρά ο Κύριος σ’ αυτούς. “Οι καρποί σας δεν είναι αυτοί της υπακοής στο θέλημα του Θεού” (εδ. 21).

Ολες αυτές οι διδασκαλίες δεν είναι δύσκολες να τις συλλάβουμε. Ωστόσοαυτό που μας λείπει δεν είναι η ικανότητα να τις καταλάβουμε αλλά να τις βάλουμε σε πρακτική. Γι’ αυτό στο τέλος της ομιλίας Του, ο Κύριος αποτυπώνει με μια μικρή παραβολήτη διαφορά μεταξύ του να βάζεις στην πράξη και απλά ν’ ακούς. Βλέπουμε δύο οικίες, όμοιες στην εξωτερική εμφάνιση. Αλλά ας πάμε κάτω να κοιτάξουμε στο υπόγειο.Η μια θεμελιώθηκε στην πέτρα της πίστης, στον Ιησού Χριστό (1 Κορ. 3:11), ο οικοδόμος έσκαψε βαθειά (Λουκά6:48). Η άλλη οικία στέκεται μονάχα στην κινούμενη και αβέβαιη άμμο των ανθρώπινων αισθημάτων. Μέχρι τη στιγμή που θα έρθει η δοκιμασία – η αναπόφευκτη δοκιμασία – είναι αδύνατοννα διαφέρουν μεταξύ τους. Τότε . . . λοιπόν! Κοιτάξτε τί έγινε η δεύτερη οικία! Σοφία και αφροσύνη, τέτοια είναι τα αντίστοιχα ονόματα που δίνονται στις δύο οικοδομές. Ποιό αποτα δύο είναι το δικό σας όνομα;

Η υπηρεσία αγάπης και δικαιοσύνης του Κυρίου ακολουθεί την διδασκαλία Του.Αρχικά βλέπουμε τρία θαύματα θεραπείας. Ο λεπρός στο εδ. 2 γνωρίζει την εξουσία του Κυρίου Ιησού. Ομως αμφιβάλει για την αγάπηΤου: “Εάν θέλης δύνασαι . . . ” Ο Κύριος Ιησούς πραγματικά θέλει, και τον θεραπεύει (Ωσηέ 11:3).

Ο εκατόνταρχος στην Καπερναούμ πλησιάζειμ’ ενα διπλό συναίσθημα: την γεμάτη δύναμη εξουσία του Κυρίου, και τη δικήτου αναξιότητα. “Μόνον ειπέ λόγον”. Αυτή η μοναδική πίστη εκπλήσσει τον Κύριο Ιησού και Τον κάνει να χαίρεται.Ο Ιδιος την παρουσιάζει σ’ αυτούς που Τον ακολουθούν, και φυσικά μας ταπεινώνει.

Στο τέλος είναι απαραίτητο για τον Διδάσκαλο να ενεργήσει ακόμα και μέσαστον οικογενειακό κύκλο των μαθητών Του. Θεραπεύει την πεθερά του μαθητή Του Πέτρου.

Ο Κύριος Ιησούς δεν αντιμετώπισε τους ασθενείς με τον ίδιο τρόπο όπωςοι γιατροί, που εξετάζουν τον ασθενή, κάνουν τη διάγνωση, γράφουν μια συνταγήκαι μετά φεύγουν. Δεν ηταν ικανοποιημένος μονάχα με τη θεραπεία τους. Αυτόςο Ιδιος “έλαβε τις ασθένειές μας, και εβάστασε τας νόσους μας”, φτάνοντας μέχρι την πηγή τους, που είναι η αμαρτία. Αισθάνθηκεόλο το βάρος αυτών, και όλη την πικρία τους (Ιωαν. 11:35). Τέτοια συμπάθειαδεν είναι ακόμα πιο πολύτιμη απ’ οτι η ιδια η ελευθερία; Είναι η εμπειρία πολλώνΧριστιανών σε καιρούς ασθενείας.

Στον γραμματέα που προσφέρθηκε ν’ ακολουθήσει τον Κύριο όπου αν υπάγει,ο Κύριος δεν έκρυψε το γεγονός οτι ο δρόμος Του είναι ενας δρόμος πλήρους αυταπάρνησης.Ακόμα και τα πουλιά του ουρανού, για τα οποία ο ουράνιος Πατέρας μας φροντίζει(6:26) εχουν καλίτερη θέση απ’ οτι ο Ιδιος ο Δημιουργός οταν ηταν εδώ κάτω.Τί ταπείνωση ηταν αυτή του Κυρίου! Δεν είχε μέρος στη γή να κλίνει την κεφαλήΤου. Μονάχα στο σταυρό, οταν το έργο ετελείωσε, μπόρεσε ν’ αναπαύσει – ή νακλίνει – την κεφαλή Του (Ιωαν. 19:30).

Στο εδάφιο 21 ενας άλλος άνδρας απαντάει στην πρόσκλησή Του με μια δικαιολογίαπου είναι φαινομενικά δικαιολογημένη. Τί πιο εύλογο απ’ το να παρευρεθεί στηκηδεία του πατέρα του; Οσο και πιεστικό μπορεί να είναι κάποιο χρέος κανένα“πρώτον” δεν μπορεί να πάρει τη θέση της εντολής του Κυρίου (6:33). Δεν μας ειπώθηκετί αυτοί οι δύο άνδρες αποφάσισαν να κάνουν. Αυτό που είναι σημαντικό να γνωρίζουμεεμείς είναι κατά πόσον έχουμε απαντήσει στο κάλεσμα του Κυρίου Ιησού.

Η πολύ γνωστή και θαυμάσια εικόνα: το πέρασμα της κυμματισμένης θάλασσας,αποτυπώνει το επίγειο ταξίδι του πιστού. Σ’ αυτό συναντά πολλές θύελλες. Ομωςο Σωτήρας του είναι επίσης και ο Κύριος των στοιχείων και Αυτός είναι μαζί του (Ψαλμ. 23:4). Διατάσσει τον άνεμο και τα κύμματα, την ασθένεια και το θάνατο, και τις Σατανικές δυνάμεις, όπως μας παρουσιάζεται απο την απελευθέρωση των δύο δαιμονιζόμενων στη γή τωνΓεργεσηνών.

Οι διάφορες ασθένειες που συναντάει ο Κύριος και θεραπεύει είναι οι διάφορεςαπόψεις της θλιβερής κατάστασης στην οποία βρήκε τα δημιουργήματά Του. Ο λεπρός τονίζει την μόλυνση απο την αμαρτία, ο πυρετός τονίζει τον διαρκή πυρετώδη αναβρασμό του κοσμικού ανθρώπου. Ο δαιμονιζόμενος είναι κάτω απο την απ’ ευθείας εξουσία του Σατανά, ενώ ο άλαλος, ο τυφλός και ο κουφός (εδ. 27, 32, 11:5) έχουν όλες τις αισθήσεις τους κλειστές στο κάλεσμα του Κυρίουκαι δεν γνωρίζουν πώς να προσευχηθούν. Τέλος ο παραλυτικός τον οποίο φέρνουν στον Κύριο Ιησού φανερώνει την ολική ανικανότητα του ανθρώπου να κάνει εστω και την παραμικρή κίνηση προς το Θεό (πρβλ. Ιωαν.5:7). Δεν λέει τίποτα, περιμένει... ελπίζει. Ομως ο θείος Ιατρός (εδ. 12) γνωρίζειοτι μια πολύ χειρότερη ασθένεια κατακυριεύει την ψυχή αυτού του παραλυτικού, και ξεκινάει θεραπεύοντάς τον απ’ αυτήν: “Οι αμαρτίεςσου είναι συγχωρεμένες”. Τί θα μπορούσε να προβληματίσει περισσότερο τους εαυτούςμας αλλά και άλλους; Οι ασθένειες ή η αμαρτία;

Ακολουθεί το κάλεσμα του Ματθαίου, αυτός που αφηγείται το ευαγγέλιο. Ητανκι αυτός στην παρέα των αμαρτωλών για τους οποίους είχε έρθει ο Χριστός.

Τέλος το ερώτημα που τίθεται απο τους μαθητές του Ιωάννη γίνεται η ευκαιρίαγια μια νέα διδασκαλία: για να συγκρατήσουν τον νέο οίνο του Ευαγγελίου, οιπαλιοί ασκοί του Ιουδαϊσμού δεν ηταν πλέον κατάλληλοι.

Τα Ευαγγέλια δεν μας αφηγούνται όλα τα θαύματα που έκανε ο Κύριος Ιησούς(δες Ιωαν. 21:25). Ο Θεός συμπεριέλαβε στον Λόγο Του μόνο αυτά που εχουν κάποιασχέση με τη διδασκαλία που θέλει να μας δώσει. Ετσι η ανάσταση εκ των νεκρώντης κόρης του άρχοντα της συναγωγής, εχει μεταξύ άλλων μια προφητική εφαρμογή. Ο Κύριοςπαρουσιάζεται σαν να βρίσκεται στο δρόμο ν’ αποκαταστήσει τη ζωή στο λαό Του,Ισραήλ. Αυτή την περίοδο (η παρούσα περίοδος), είναι στη διάθεση όλων όσωνέρχονται σ’ Αυτόν με πίστη, όπως κάνει αυτή η γυναίκα στο εδ. 20.

Υπήρχε μεγάλη χρηστότητα (δύναμηJND μεταφρ.) απ’ την πλευρά του Ιησού για να θεραπεύει “πάσαν νόσον και πάσανασθένειαν” (εδ. 35). Υπήρχε και αρκετή αγάπη στην καρδιά Του για να συνάξει όλο το λαό Του, σαν τον αληθινό Ποιμένα του Ισραήλ(εδ. 36). Αλοίμονο! Αν συνάντησε την πίστη εδώ κι εκεί, εξωτερικεύτηκε με τους δύο τυφλούς άνδρες (εδ. 28, 29), βρέθηκεεπίσης και εναντίον της πιο τρομερής απιστίας (εδ. 34).

Εμείς, που προχωρούμε μέσα στον ίδιο κόσμο και συναντάμε πολλούς με τιςίδιες ανάγκες (όμως με καρδιές που βρίσκονται τόσο συχνά απληροφόρητες, πρβλ.Ιακ. 2:15, 16), θά’ πρεπε να ζητάμε απ’ τον Κύριο να μας δίνει μια πλατύτερηκαι καθαρότερη όραση αυτού του μεγάλου Του αγρού (Ιωαν. 4:35). Ας προσευχόμαστεγια να ωθήσει νέους εργάτες στον αγρό Του.

Οι δώδεκα μαθητές έγιναν απόστολοι (εδ.2). Ακούγοντας τα ονόματά τους, ο Ματθαίος ο τελώνης υπενθυμίζει την προέλευσή του (δες 21:31). Αυτοί καθοδηγήθηκαν απο τα λόγιακαι το παράδειγμα του θείου Ιατρού και ήρθε η στιγμή που αποστέλλονται (το νόημα της λέξης “απόστολος”) σαν εργάτες στον αγρό. Ενα παιδί δεν θα πηγαίνειστο σχολείο για όλη του τη ζωή. Είναι φανερό, αν και απο μια αίσθηση ο πιστόςείναι πάντοτε στο σχολείο του Θεού. Σύντομα όμως ή αργότερα θά’ πρεπε να έχουμε μάθει στα μαθήματά μας τα βασικάστοιχεία, ιδιαίτερα την αλήθεια σχετικά με την απόλυτη ανεπάρκεια της φυσικής μας κατάστασης. Μόνο τότε ο Κύριος θα μπορεί να μας χρησιμοποιήσει. Ας σημειώσουμε κάποια σημείαμεγάλης σπουδαιότητας: είναι ο Κύριος που καλεί, προετοιμάζει, αποστέλλει, κατευθύνει, διατηρεί, ενθαρύνει και ανταμοίβειτους υπηρέτες Του. Δεν προχωρούν με τη δική τους θέληση, και δεν αποστέλλονταιμε εντολή ανθρώπων. Δεν αναμένουν κάποιο μισθό απο αυτούς, αλλά προσφέρουναπλόχερα αυτό που τους εχει δοθεί απλόχερα. Πόσο απλές είναι αυτές οι αλήθειες,που όμως χάθηκαν απο την θέα της Χριστιανωσύνης! Υπο το σχήμα των επιτροπών,ιεραρχιών και διαφόρων οργανισμών, ανθρώπινοι παράγοντες, συχνά με τις καλίτερεςπροθέσεις, παρεμβάλλονται συχνά μεταξύ του Κυρίου και των εργατών Του, προκαλώντας μεγάλη ζημιά στουςτελευταίους, και πάνω απ’ όλα στο έργο που Αυτός τους εχει εμπιστευθεί.

Ο μαθητής δεν είναι ανώτερος του Κυρίου Του (εδ. 24), δεν θά’ πρεπε νααξιώνει μια καλίτερη μεταχείρηση απο αυτή του Κυρίου Του. Είτε είναι ενας Χριστιανός,είτε ενας Ιουδαίος, στην μέλλουσα περίοδο της μεγάλης θλίψης, ο αληθινός μαθητήςπρέπει να περιμένει απο εναν άδικο και κακό κόσμο την ίδια εναντίωση που έδειξεκαι στον Κύριο Ιησού (δες εδ. 17, 18). Ομως αυτό θα είναι η ευκαιρία για τονίδιο ν’ απολαύσει όλους τους πόρους της χάρης, αυτής της άφθονης χάρης που γνωρίζει και διατηρεί στον εξαγορασμένο ακόμα καιμια τρίχα απο την κεφαλή του (εδ. 30, δες 2 Κορινθ. 12:9).

Δεν είναι μόνο το μίσος του κόσμου πουσυναντάει ο πιστός μαθητής, αλλά συχνά πρέπει ν’ αντιμετωπίσει και την εχθρότητα της δικής του οικογένειας (εδ. 36). Είθε να μην αποθαρρύνεται! Ο Κύριος ρητώς εχει αναγγείλει οτι θα είναιέτσι, και εχει προμηθεύσει ο Ιδιος τους πόρους για τις ανάγκες του.

Να λάβει το σταυρό του σημαίνεινα φέρει το χαρακτηριστικό σημάδι αυτών που καταδικάστηκαν σε θάνατο. Με άλλαλόγια, είναι να φανερώνει οτι εχει τελειώσει με τις απολαύσεις αυτού του κόσμου,και οτι εχει παραιτηθεί απ’ το δικό του θέλημα. Απο ανθρώπινη άποψη, αυτό ισοδυναμείμε το να χάνει τη ζωή του. “Οχι”, λέει ο Διδάσκαλος, “αντιθέτως, είναι ο μόνος τρόπος για να την κερδίσεις”. Ομως αυτό θα πρέπει να γίνεται για ενα κύριο λόγο: “απο αγάπη για μένα”, προσδιορίζειο Κύριος (2 Κορινθ. 5:14, 15).

Ο Κύριος δεν είναι ικανοποιημένος αποστέλλοντας τους μαθητές Του. Συνεχίζειτην υπηρεσία Του. Ο Ιωάννης ο Βαπτιστής, αντιθέτως (4:12), τελείωσε την υπηρεσία του στη φυλακή του Ηρώδη. Η ερώτησηπου θέτουν οι μαθητές του Ιωάννη εκ μέρους του στον Κύριο Ιησού μας φανερώνειτην αποθάρρυνσή του και την αμηχανία του: Εκείνος ο Οποίος έγινε ο μεγάλοςτου προάγγελος, δεν εγκατέστησε τη βασιλεία Του, και δεν έκανε τίποτα για νατον ελευθερώσει. Μήπως δεν ηταν λοιπόν ο υποσχεθείς Μεσσίας; Ο Κύριος του απαντάμ’ ενα μήνυμα που αγγίζει με καλωσύνη την αδυναμία του (εδ. 6). Μιλώντας όμωςστα πλήθη ο Ιησούς, κάνει μια σπουδαία μαρτυρία για τον μεγαλύτερο όλων τωνπροφητών (εδ. 7-15).

Οταν υπάρχει ζήτημα εισόδου στη βασιλεία, τότε η βιασύνη (εδ. 12) γίνεταιαρετή, ενα απαραίτητο προσόν. Ο Θεός μας ανοίγει ολόκληρο τον θησαυρό του οίκου Του, εν τούτοις πρέπεινα υπάρχει και απ’ την πλευρά μας ενας διακαής πόθος ν’ αποκτήσουμε αυτά που μας προσφέρει, να υπάρχει ενας άγιος ζήλος πίστης, πουάφοβα στηρίζεται σε όλες τις θείες υποσχέσεις. Αλοίμονο! Πόσοι πολλοί νέοιάνδρες, πόσες πολλές νέες γυναίκες, απο έλλειψη απόφασης κι’ ενέργειας, απο φόβο, συγκρούσεων και απαρνήσεων απο αγαπητά πράγματα,παραμένουν έξω απο τη θύρα! Ας μην ξεχνάμε οτι οι δειλοί θα βρεθούν στη συντροφιά των απίστων, των φονέων και όλων των άλλων αμαρτωλώνπου δεν μετανόησαν (Αποκάλυψη 21:8).

Τα περισσότερα απο τα θαύματά Του ο Κύριος Ιησούς τα εκπλήρωσε στα χωριάτης Γαλιλαίας. Οι καρδιές τους όμως παρέμειναν κλειστές, όπως είχε προφητεύσειο Ησαίας: “Ποιός επίστευσε εις το κήρυγμα ημών;” (Ησαίας 53:1). Ωστόσο σ’ αυτότο ερώτημα ο Κύριος Ιησούς μπορεί “εν εκείνω τω καιρώ” (εδ. 25) να δώσει μια απόκριση ευχαριστώντας τον Πατέρα Του. “Απέκρυψας ταύτα απο σοφών και συνετών και απεκάλυψαςαυτά εις νήπια”. Στη συνέχεια στρέφεται προς το λαό και καλεί τους ανθρώπους, “έλθετε προς με”. Ελάτε με μια παιδική πίστη. “Κανένας άλλος εκτός απο Εμένα δεν μπορεί να σαςαποκαλύψει τον Πατέρα. Μάθετε όχι μονάχα απο τα δικά Μου λόγια, αλλά και αποτο Παράδειγμά Μου, γιατί είμαι πράος και ταπεινός στην καρδιά” (Εφεσ. 4:20,21).

Στον Κύριο Ιησού βρίσκουμε δύο πράγματα σε φαινομενική αντίθεση: ανάπαυση και ζυγός.Ο τελευταίος είναι το βαρύ κομμάτι ξύλου, που χρησιμοποιείται για να τραβάειτο βόδι, σύμβολο της υπακοής και της υπηρεσίας. Ομως του Κυρίου ο ζυγός είναιενας ελαφρύς ζυγός: ο δικός Του ζυγός ηταν να κάνει το θέλημα του Πατρός Του,να εκπληρώνει αυτό που ευαρεστούσε τον Πατέρα Του. Κατά τον ίδιο τρόπο ο εξαγορασμένοςαλλάζει την κούραση και το φορτίο της αμαρτίας (εδ. 28) για την χαρούμενη αφοσίωσηαγάπης (2 Κορινθ. 8:3-5). “Μακάριοι είναι οι πραείς” είπε ο Κύριος Ιησούς στο5:5. Δεν θα έχουν και το προνόμιο να Του μοιάσουν;

Αφού τους προσέφερε την αληθινή ανάπαυσητης ψυχής (11:28), τώρα ο Κύριος Ιησούς τους οδηγείνα καταλάβουν οτι η ανάπαυση του Σαββάτου κατα το νόμο δεν εχει κανέναν λόγο να συνεχίζεται. Σχετικά μ’ αυτό το ζήτημα της μέρας τουΣαββάτου, οι Φαρισαίοι ζητούν να βρούν λάθος για να κατηγορήσουν διαδοχικάτους μαθητές (εδ. 2) και τον Ιδιο τον Κύριο (εδ. 10). Ομως Αυτός χρησιμοποιείτην ευκαιρία για να τους εξηγήσει υπενθυμίζοντας για δεύτερη φορά τον Ωσηέ6:6 (εδ. 7, δες 9:13, Μιχαίας 6:6-8) οτι το σύστημα που βασίστηκε στο νόμοκαι στις θυσίες παραμερίστηκε με την έλευσή Του δια της χάριτος. Ποιός θαηταν ο σκοπός να φυλάνε την τέταρτη εντολή του νόμου οταν όλες τις άλλεςεντολές τις είχαν παραβεί; Ελεος, κι αυτό επίσης απαίτησε τα δικαιώματά του. Και τί αναίδεια να επιβάλουν τοσεβασμό του Σαββάτου σ’ Αυτόν που τον εθέσπισε! Στην πραγματικότητα όσο βασίλευεη αμαρτία κανένας δεν μπορούσε ν’ αναπαυθεί. Ούτε ο άνθρωπος φορτωμένος μ’ αυτό το φορτίο, ούτε ο Θεός: ο Πατέρας και ο Υιός, εργάζονται μαζί για να μετακινήσουν τη ρίζα του κακούόσο και τις συνέπειές του (Ιωαν. 5:16, 17). Ετσι χωρίς να σταματά εξ’ αιτίαςτων βουλών των κακών ανθρώπων, ο τέλειος Υπηρέτης προχωράει στο έργο Του. Το εκπληρώνει με πνεύμα ταπείνωσης, χάρης, καλωσύνης, που σύμφωνα με τον Ησαία 42:1-4 θά’ πρεπε να τους κάνει να Τον αναγνωρίσουν,και που πάντοτε έχει τόσο μεγάλη αξία για την καρδιά του Θεού (πρβλ. 1 Πέτρου3:4).

Οι Φαρισαίοι μισούσαν τον Κύριο Ιησού γιατί ζήλευαν τη δύναμή Τουόσο και την εξουσία που είχε πάνω στα πλήθη. Αμφισβητούν την προέλευση τηςδύναμής Του επειδή οι ίδιοι δεν μπορούν ν’ αμφισβητήσουν τα θαύματα. Οπως εχουνήδη κάνει νωρίτερα (9:34, 10:25) αποδί-δουν στον άρχοντα των δαιμονίων τη δύναμη του Αγίου Πνεύματος την οποία χορήγησε ο Θεός στον Αγαπητό Του (εδ. 18, πρβλ. Μαρκ. 3:29, 30). Αυτόηταν βλασφημία ενάντια στο Αγιο Πνεύμα, μια αμαρτία που δεν θα μπορούσε νασυγχωρεθεί. Οχι, το έργο του Κυρίου ηταν, αντιθέτως, η απόδειξη της νίκης Του επι του Σατανά, του “δυνατού άνδρα”. Τον είχε “δέσει” στην έρημοδια του Λόγου, και τώρα του έπαιρνε τους αιχμαλώτους του (δες Ησαίας 49:24,25). Επειτα ο Κύριος Ιησούς δείχνει σ’ αυτούς τους Φαρισαίους οτι βρισκόντουσαν οι ίδιοι υπο την διακυβέρνηση του Σατανά: κακά δέντρα που φέρνουν κακό καρπό.

“Διότι εκ του περισεύματος της καρδίας λαλεί το στόμα”(εδ. 34). Αν ο Χριστός γεμίζει τις καρδιές μας, θα είναι αδύνατον για εμάςνα μην μιλάμε γι’ Αυτόν. “Η καρδία μου αναβρύει λόγον αγαθόν . . .”: ψάλλουνοι υιοί του Κορέ στον Ψαλμό 45. “Εγώ λέγω τα έργα μου προς τον Βασιλέα”. Αντιθέτως, οικακές σκέψεις που είναι θαμένες βαθειά μέσα μας,θα εμφανιστούν στα χείλη μας σύντομα ή αργότερα. Και για κάθε λόγο, ακόμα καιγια εναν αργό, μια μέρα θα δώσουμε λογαριασμό.

Με το κεφάλαιο 12 ερχόμαστε στο τέλος του πρώτου μέρους αυτού του ευαγγελίου.Ο Μεσσίας, ο Κύριος Ιησούς αφού απορρίφθηκε απο αυτούς που θά’ πρεπε να Τονδεχτούν πρώτοι, ξεκινάει να μιλάει για το θάνατο και την ανάστασή Του. Ηταν το μεγάλο θαύμα που έμενε να εκπληρωθεί, και για το οποίο οι Ιουδαίοι ήδη εγνώριζαν εναν τύποτου – την ιστορία του Ιωνά που τον κατάπιε το μεγάλο κήτος. Την ίδια ώρα οΚύριος δείχνει σ’ αυτούς τους γραμματείς και Φαρισαίους τη συντριπτική τουςευθύνη. Είχαν πολύ περισσότερο διδαχτεί απ’ οτι οι ειδωλολάτρες της Νινευήή η βασίλισσα της Σεβά τους παλαιούς καιρούς! Καί πόσο περισσότερο υπερείχεο Ιδιος απο τον Ιωνά ή τον Σολομώντα! Είχε έρθει να κατοικήσει στον οίκο τουΙσραήλ, εκβάλοντας τα δαιμόνια και σαρώνοντας την ειδωλολατρεία (πρβλ. 8:31,21:12, 13). Ομως δεν είχε γίνει αποδεκτός εκεί και ο οίκος παρέμεινε άδειος . . . έτοιμος να στεγάσει μια δύναμη κακού πολύ πιο τρομερή απο την πρώτη. Αυτόθα συμβεί στον Ισραήλ κάτω απο τη βασιλεία του Αντίχριστου.

Τα εδ. 46-50 δείχνουν οτι ο Κύριος Ιησούς δεν μπορεί πλέον ν’ αναγνωρίσειούτε τους συγγενείς Του ως τέτοιους. Εις το εξής διασπάει επίγειους και φυσικούς δεσμούς με το λαό Του, και θα εξηγήσει με τις παραβολές του κεφ.13 τί είναι η βασιλεία των ουρανών και ποιός μπορεί να εισέλθει σ’ αυτήν.

Η καρδιά του λαού είχε “παχυνθεί”. Εκουσίως είχε κλείσει τους οφθαλμούςτου και βουλώσει τα αυτιά του (εδ. 15). Ετσι λοιπόν εις το εξής ο Κύριος μιλάεισ’ αυτούς μ’ εναν κρυμμένο τρόπο, μέσω παραβολών. Η διδασκαλία Του θα φυλαχθεί μόνο για τους μαθητές Του. Ναί, τα εδ. 18, 36 και37 μας αποδεικνύουν οτι ο Κύριος είναι πάντοτε έτοιμος να εξηγήσει στους δικούς Του όλα όσα θέλουν να καταλάβουν. Η Γραφή περιέχει πολλά πράγματα που είναι δύσκολακαι δυσνόητα στην φυσική και περιορισμένη μας νοημοσύνη (Δευτερον. 29:29).Ομως η εξήγηση θα μας δοθεί την κατάλληλη στιγμή, αν το επιθυμούμε πραγματικά(δες Παροιμ. 28:5). Ας μην αποθαρρυνόμαστε λοιπόν απο εδάφια ή εκφράσεις πουδεν καταλαβαίνουμε αμέσως. Ας ζητούμε απο τον Κύριο να μας εξηγεί το Λόγο Του.

Η απόρριψη του Μεσσία απο τον Ισραήλ εχει άλλη μια συνέπεια: Μή βρίσκονταςκαρπό προς θερισμό στο μέσον του λαού Του, ο Κύριος προχωρεί τώρα να σπείρει στον κόσμο το Λόγο του Ευαγγελίου. Κάπου αλλού αυτός ονομάστηκε “ο εμφυτευθείς λόγος ο δυνάμενος να σώσει ταςψυχάς σας” (Ιακ. 1:21). Ομως αν υπάρχει μονάχα ενα είδος σπόρου, σε καμία περίπτωση δεν σημαίνει οτι θα δεχτούν όλοι τον Λόγο μετον ίδιο τρόπο. Εσύ πώς τον έχεις δεχτεί;

Μεταξύ αυτών που ακούν το Λόγο, ο Κύριος στην τέλεια γνώση που εχει γιατην ανθρώπινη καρδιά διακρίνει τέσσερις κατηγορίες ανθρώπων. Η πρώτη συγκρίθηκεμε μια σπορά που έγινε “παρά την οδόν”, και ποδοπατήθηκε απο τους περαστικούς.Δεν μοιάζει η καρδιά μας μ’ αυτή την οδό οπου περνάει ο κόσμος πάνω κάτω, ωστεο Λόγος να μην μπορεί να την διαπεράσει;

Αλλοι, σαν αυτά τα “πετρώδη μέρη” είναι επιφανειακοί χαρακτήρες. Η συνείδησήτους δεν εχει ανακινηθεί βαθειά απο κατάκριση για την αμαρτία. Ετσι στην ακοή του Λόγου αισθάνθηκαν μια πρόσκαιρη συγκίνηση κι’ αυτό δεν ήτανπαρά μια φαινομενική πίστη.

Η γνήσια πίστη έχει υποχρεωτικά αόρατες ρίζες καιγίνεται γνωστή απο τους ορατούς καρπούς της. Χωρίς έργα, η πίστη είναι νεκρή, πνιγμένη σαν το σπόρο που έπεσε στο μέσοντων αγκαθιών (Ιακ. 2:17).

Ομως ο σπόρος έπεσε επίσης και στην καλήγή, εκεί που το στάχυ μπορεί να ωριμάσει τον κατάλληλο καιρό.

Η παραβολή των ζιζανίων μας διδάσκειοτι ο εχθρός δεν άρπαξε μονάχα τον καλό σπόρο εκεί που μπορούσε (εδ. 19) αλλά έσπειρε και κακό σπόρο την ώρα που οι άνθρωποι κοιμόντουσαν. Ο πνευματικός ύπνος μας τοποθετείστο έλεος κάθε κακής επιρροής, και γι’ αυτό προτρεπόμαστε διαρκώς να είμαστεάγρυπνοι (Μαρκ. 13:37, 1 Πέτρου 5:8, κ.α.).

Στις έξι “παραβολές της βασιλείας” που ακολουθούν αυτή του Σπορέα, ο Κύριοςδιατυπώνει ποιά θα είναι η συνέπεια της σποράς Του σ’ αυτό τον κόσμο. Η παραβολήτου κόκκου σινάπεως που γίνεται ενα μεγάλο δέντρο περιγράφει το εξωτερικό σχήμα της ανάπτυξης πουεχει πάρει η βασιλεία των ουρανών μετά την απόρριψη του Βασιλιά, ενώ αυτή του προζύμου που κρύφτηκε στα τρία μέτρα αλεύρου τονίζει τη μυστική εργασία που υπονομεύει το χαρακτήρα της. Είναι η περίοδοςτης υπεύθυνης Εκκλησίας. Μετά απο ενα πολύ μικρό ξεκίνημα (λίγων μαθητών),ο Χριστιανισμός έχει την μεγαλύτερη ανάπτυξη που όλοι γνωρίζουμε τόσο καλά. Ομως η επιτυχία τουκαι η εξάπλωσή του μέσα στο κόσμο σε καμία περίπτωση δεν είναι η απόδειξη τηςευλογίας και της επιδοκιμασίας του Θεού, ούτε και η διασφάλισή του – εντελώςτο αντίθετο – απο τις επιθέσεις του Σατανά. Απο την αρχή είχε διεισδύσει τοκακό (τα πουλιά – πρβλ. 4, 19 – και η ζύμη).

Το ανακάτεμα που χαρακτηρίζει την κατ’όνομα Χριστιανοσύνη αποτυπώνεται μ’ εναν άλλο τρόπο στη παραβολή των ζιζανίων του αγρού που μας εξηγεί εδώ ο Κύριος. Γνωρίζουμε οτι το όνομα του Χριστιανού διασφαλίζεται σήμερα απ’ όλους αυτούς που έχουν βαπτισθεί, είτε είναι είτε δενείναι αληθινά παιδιά του Θεού. Ο Κύριος επιτρέπει αυτή τη κατάσταση των πραγμάτωνμέχρι την ημέρα του θερισμού (Αποκάλυψη 14:15, 16). Τότε, με τον τελικό προορισμότου σίτου και των ζιζανίων θα δείξει τί σκέφτεται για το καθένα απ’ αυτά.

Η μικρή παραβολή του θησαυρού και του μαργαριταριού υπογραμμίζειδύο θαυμάσιες αλήθειες: την πολύ μεγάλη αξία που έχει για το Χριστό η Εκκλησία Του, και την μεγάλη τιμή που πλήρωσε για νατην αποκτήσει – πούλησε όλα όσα είχε, δίνοντας ακόμα και την ίδια Του τη ζωή.Επειτα βλέπουμε την χαρά που Εκείνος βρίσκει σ’ αυτήν . Στο εδ. 47 το δίχτυ του Ευαγγελίου ρίχνεται στη θάλασσα των εθνών. Ο Κύριος είχε δηλώσει στους μαθητές Του οτιθα τους έκανε αλιείς ανθρώπων. Ετσι λοιπόν εδώ γίνονται οι υπηρέτες γι’ αυτό το έργο. Δεν είναι όμως όλα ταψάρια καλά, . . . ούτε είναι όλοι οι κατ’ όνομα Χριστιανοί αληθινοί πιστοί! Είναι ο Λόγος ο οποίος επιτρέπει να τους διακρίνουμε. Το καλό ψάρι αναγνωρί-ζεταιαπο τα λέπια του και τα πτερύγιά του (Λευιτικό 11:9-11) και ο αληθινός Χριστιανόςαπο την ηθική του πανωπλία, απο την ικανότητά του ν’ αντιστέκεται στην επιρροήκαι τις έλξεις του ρεύματος αυτού του κόσμου.

Παράλληλα με τον θησαυρό που βρήκε ο Κύριος στους δικούς Του (εδ. 44),το εδ. 52 μας δείχνει το θησαυρό που οι μαθητές κατέχουν μέσ’ απο το Λόγο Του. Τον εκτιμούμε όλοι σαν το θησαυρό απο τον οποίο μπορούμε να βγάλουμε τα πράγματαπου είναι “νέα και παλαιά”;

Αλοίμονο! Αυτό το κεφάλαιο τελειώνει σαν το προηγούμενο με την απιστίατου πλήθους. Το μόνο που βλέπουν στον Κύριο Ιησού είναι ο “υιός του τέκτονος”,του ξυλουργού, με αποτέλεσμα να μην μπορεί να φανερωθεί η χάρις Του σ’ αυτούς.

Το κεφ. 11 μας έδειξε τον Ιωάννη το βαπτιστή στη φυλακή. Εδώ μαθαίνουμεοτι ρίχτηκε εκεί απο τον Ηρώδη (υιό του Ηρώδη του κεφ. 2). Και για ποιό λόγο;Ο Ιωάννης τον είχε κατηγορήσει άφοβα γιατί είχε παντρευτεί τη γυναίκα του αδελφούτου που τον είχε αποκηρύξει. Τώρα ο πιστός μάρτυρας πληρώνει με τη ζωή τουτην αλήθεια που είχε το θάρρος να καταγγείλει ενώπιον του βασιλιά. Ο θάνατόςτου σημειώνεται στο μέσον μιας σκηνής γιορτής και απόλαυσης στο βασιλικό παλάτι.Είναι η τρομακτική έκβαση που πρόσφερε στον εαυτό του ο κακός (πρβλ. Ιακ. 5:5,6). Ο Ηρώδης μάταια λυπάται αυτή την ώρα, αλλά εδώ και πολύ καιρό ήθελε ναθανατώσει τον Ιωάννη (εδ. 5), γιατί το μίσος για την αλήθεια και γι’ αυτούς που ομολογούν την αλήθεια πάνε μαζί (Γαλ. 4:16). Μιλώντας ανθρωπίνως, το τέλος του Ιωάννη είναι τραγικόκαι φρικτό, στα μάτια του Θεού είναι το θριαμβευτικό τέλος του “δρόμου του”(Πραξ. 13:25).

Μεταξύ των γραμμών διαβάζουμε πώς θα πρέπει να αισθάνθηκε ο Κύριος Ιησούςακούγοντας τα νέα του θανάτου του προδρόμου Του. Μήπως δεν ηταν αυτό μια αναγγελίαγια τη δική Του απόρριψη και το σταυρικό Του θάνατο; Φαίνεται οτι η λύπη Τουτον ανάγκασε να μείνει μόνος (εδ. 13). Ομως τα πλήθη ήδη συνοστίζονται ξανά,και η καρδιά Του, που σκέφτεται μόνο τους άλλους, συγκινείται απο συμπάθειαγι’ αυτούς. Πραγματοποιεί για το δικό τους ώφελος αυτό το μεγάλο θαύμα τουπρώτου πολλαπλασιασμού των άρτων.

Αυτή η σκηνή του πλοίου στο μέσον της θύελλας είναι μια εικόνα της παρούσαςθέσης των εξαγορασμένων του Κυρίου. Ενώ Εκείνος βρίσκεται εκεί στον ουρανό,απών αλλά προσευχόμενος και μεσολαβώντας γι’ αυτούς, αυτοί πρέπει να διασχίσουντην επώδυνη άγρια θάλασσα αυτού του κόσμου. Απο ηθικής πλευράς είναι σκοτάδι: ο Εχθρός εγείροντας την εναντίωση των ανθρώπων, ενεργείμε τον ίδιο τρόπο όπως ο άνεμος και τα κύμματα που σχεδόν νικούν τις προσπάθειεςτων κωπηλατών. Δεν έρχεται όμως ο Κύριος Ιησούς να συναντήσει τους δικούς Του;Η πολύ γνώριμη φωνή Του ενθαρρύνει τους φτωχούς μαθητές. Ετσι η πίστη που αναπαύεται στο Λόγο Του “Ελθέ” φέρνει τον Πέτρο εμπρός σ’ Εκείνον ο Οποίοςτον αγαπά. Ξαφνικά όμως η πίστη του εξασθένησε, και βουλιάζει. Τί συνέβη; ΟΠέτρος τράβηξε τα μάτια του απο τον Κύριό του για να κοιτάξει το ύψος των κυμμάτωνκαι τη βία του ανέμου – σαν να ηταν ευκολότερο να περπατήσει σε μια ήσυχη θάλασσααπ’ οτι στην φουρτουνιασμένη! Ομως κράζει στον Κύριο που έρχεται αμέσως σεβοήθειά του.

Επειτα ο Κύριος Ιησούς βρίσκεται στη περιοχή της Γενησαρέτ απο την οποίαείχε οδηγηθεί έξω στη περίπτωση της θεραπείας των δαιμονιζόμενων (κεφ. 8:34).Αυτή είναι μια εικόνα της στιγμής που ο λαός Του, που Τον έχει απορρίψει, θαΤον αναγνωρίσει, θα Του αποδώσει την τιμή, και θα ελευθερωθεί απ’ Αυτόν.

Ο θρησκευτικός ζήλος των Φαρισαίων περιοριζόταν αυστηρά στην πιστή τήρησηκάποιου αριθμού εξωτερικών σχημάτων και παραδόσεων. Και, υπο το κάλυμμα αυτήςτης θρησκευτικής προσποίησης (που μπορεί να εξαπατήσει τους ανθρώπους αλλάόχι το Θεό) ακολούθησαν τις τάσεις της φυσικής τους καρδιάς. Είχαν φθάσει αποφιλαργυρία στο σημείο να μην εκπληρώνουν στοιχειώδη καθήκοντα: όπως το να φροντίζουνγια τις ανάγκες των γονέων τους (εδ. 5, πρβλ. Παροιμ. 28:24). Η ερώτηση τουΚυρίου (εδ. 3) απάντησε σημείο προς σημείο αυτή των Φαρισαίων (εδ. 2). Οι τελευταίοιμε τις παραδόσεις τους έκαναν τις εντολές του Θεού αναποτελεσματικές. Επειταο Κύριος Ιησούς για Τον οποίο αυτές οι εντολές ηταν όλη Του η ευχαρίστηση,αναστατώνει αυτούς τους υποκριτές μέσ’ απ’ τις Γαφές τους. Στη συνέχεια μετάαπο επιθυμία των μαθητών Του που είχαν κάπως αναστατωθεί με τις παρατηρήσειςΤου, απογυμνώνει την κακή ανθρώπινη καρδιά και δείχνει την πλήρη κατάπτωσήτης. Ναί, τα χέρια μπορεί να πλένονται σχολαστικά . . . και την ίδια ώρα η καρδιά να είναι γεμάτημόλυνση. Πρέπει ν’ αποδεχτούμε τις αλήθειες αυτής της φοβερής εκτίμησης τηςανθρώπινης καρδιάς, της δικής μας καρδιάς (εδ. 19 και 20), ακόμα κι αν μπορούμενα κρύψουμε το περιεχόμενό της κάτω απο μια κολακευτική και αξιοσέβαστη εμφάνιση!

Ο Κύριος Ιησούς κάνει μια επίσκεψη στις περιοχές της Τύρου και Σιδώνας.Αυτά τα ειδωλολατρικά χωριά, είχε δηλώσει, οτι ηταν λιγότερο ένοχα απο αυτάτης Γαλιλαίας οπου είχε πραγματοποιήσει τα περισσότερα απο τα θαύματά Του (11:21,22). Ομως δεν είχαν μέρος στις ευλογίες του “Υιού του Δαυίδ” (εδ. 22), ητανξένοι προς τις διαθήκες της επαγγελίας (Εφεσ. 2:12). Ο Κύριος με πρωτοφανείςαυστηρούς λόγους, ξεκινάει τονίζοντας αυτό το γεγονός στην φτωχή Χαναναία γυναίκαπου Τον ικετεύει για τη κόρη της. Και αυτή η γυναίκα ομολογεί την απόλυτη αναξιότητάτης. Οταν παίρνουμε την κατάλληλη θέση ενώπιον του Θεού, μόνο η χάρις μπορεί να λάμψει σε όλη της την λαμπρότητα. Στην πραγματικότητα αν στη πλευράτου ανθρώπου υπήρχε το παραμικρό δίκαιο, ή η παραμικρότερη αξία, δεν θα υπήρχεπλέον ζήτημα χάριτος αλλά κάτι που οφείλεται δικαιωματικά (Ρωμ. 4:4). Για ναμετρήσουμε ακόμα καλίτερα το τεράστιο μέτρο αυτής της χάριτος προς εμάς, αςμην ξεχνάμε ποτέ την θλιβερή και ανάξια κατάστασή μας ενώπιον του Θεού.

Επειτα ο Κύριος στρέφεται πάλι στο λαό Του. Σύμφωνα με τον Ψαλμό 132:15,Αυτός ευλογεί αφθόνως αυτά που έχουν να φάνε και χορταίνει με άρτο τους φτωχούς.Και αυτό που Τον ωθεί να ενεργήσει έτσι, σ’ αυτό το δεύτερο θαύμα όπως καιστο πρώτο, είναι η συμπάθεια που έχει στη καρδιά Του γι’ αυτό το πλήθος (εδ. 32, 14:14).

Αλλη μια φορά οι Φαρισαίοι ζητούν κάποιο σημάδι (12:38 . . .), άλλη μιαφορά ο Κύριος τους αναφέρει το σημείο του Ιωνά: το θάνατό Του που πρόκειταινα επέλθει. Στις δικές μας ημέρες, οι Χριστιανοί κατά την προσμονή της επιστροφήςτου Κυρίου Ιησού δεν έχουν πλέον σημεία να περιμένουν πριν την έλευσή Του.Η πίστη τους αναπαύεται στην υπόσχεσή Του, και όχι σε ορατές αποδείξεις, και χωρίς αυτήν δεν θα υπήρχε πλέον πίστις.Εν τούτοις, πόσες πολλές ενδείξεις υπάρχουν που μας πείθουν οτι φθάνουμε στοτέλος της ιστορίας της Εκκλησίας εδώ κάτω! Η αλαζωνεία του ανθρώπου εχει αυξηθείόσο ποτέ άλλοτε. Ο Χριστιανικός κόσμος εκδηλώνει τους χαρακτήρες που αναφέρονταιστην 2 Τιμόθεον 3:1-5. Υπάρχουν επίσης και εξωτερικά σημεία: οι Ιουδαίοι επιστρέφουν στη γή τους. Τα έθνη κάνουν τα πάντα για να ενωθούνσχηματίζοντας τη δομή της παλαιάς Ρωμαϊκής Αυτοκρατορίας. Ας ανοίξουμε τα μάτιαμας και ας τα κατευθύνουμε στους ουρανούς: ο Κύριος Ιησούς επιστρέφει.

Ο Κύριος αφήνει αυτούς τους απίστουςκαι φεύγει (εδ. 4). Ομως τώρα είναι οι μαθητές Του που Τον λυπούν απο στέρηση εμπιστοσύνης προς Εκείνον, αφού είχαν ήδη ξεχάσει πόσο Τον είχαν πικράνει στο 15:16, 17 οτανδεν Τον κατάλαβαν. Αλοίμονο! Δεν τους μοιάζουμε κάποιες φορές; Ας προσέξουμε την προτροπή πουμας δίνει ο Θεός απο το στόμα του ίδιου του Πέτρου: να ρίξουμε όλη μας τηνμέριμνα σ’ Εκείνον γιατί Αυτός φροντίζει για εμάς (1 Πέτρου 5:7).

Η ερώτηση που κάνει ο Κύριος στους μαθητές Του μας δείχνει οτι οι σκέψειςπου αφορούν το Πρόσωπό Του είναι διχασμένες, και το ίδιο ισχύει και σήμερα.Ομως εσύ, αναγνώστη, μπορείς να πείς Ποιός είναι και τί είναι για σένα; Είναι η αποκάλυψη του Πατέρα προς τον Πέτρο που τον παρακινεί να κάνει αυτήτη μεγαλοπρεπή ομολογία, “Σύ είσαι ο Χριστός, ο Υιός του Θεού του ζώντος”. Είναι το ακλόνητο θεμέλιο στο οποίο ο Κύριος θα οικοδομήσει την Εκκλησία Του, της οποίας ο κάθε πιστός, σαν τον Σίμωνα, θα γίνει ενας ζωντανός λίθος.Πώς θα μπορούσαν οι δυνάμεις του κακού να υπερισχύσουν απέναντι σ’ αυτό που ανήκει στο Χριστό, και που ο Ιδιος το οικοδομεί; Ετσι ο Κύριος τιμάει το μαθητή Του με μια ιδιαίτερη αποστολή: με το κήρυγμά του ν’ ανοίξει τις θύρες της βασιλείας σε Ιουδαίους και Εθνικούς(Πραξ. 2:36, 10:43).

“Από τότε” ο Κύριος Ιησούς αναφερόμενος στην Εκκλησία, μιλάει για τηντιμή που θά’ πρεπε να πληρώσει για να την εξαγοράσει: τα παθήματά Του και το θάνατό Του. Επειτα ο φτωχός Πέτρος, που λίγο νωρίτερα μιλούσε σαν “προφήτης του Θεού”,γίνεται εδώ ενα όργανο του Σατανά. Ζητάει να στρέψει το Χριστό μακριά απ’ το μονοπάτι της υπακοής, όμως αναγνωρίζεταιαμέσως και αποκρούεται.

Ο Κύριος Ιησούς, που ηταν ο πρώτος που περπάτησε το μονοπάτι της πλήρουςαυταπάρνησης, δεν κρύβει τί συνεπάγεται το να Τον ακολουθήσουν κάποιοι (πρβλ.10:37-40). Είμαστε έτοιμοι να Τον ακολουθήσουμε, με οποιοδήποτε κόστος; (Φιλιπ. 3:8)

Το κεφ. 16 τελείωσε με τη σκέψη των παθημάτων και του θανάτου του ΚυρίουΙησού. Το κεφ. 17 ανοίγει με την εμφάνισή Του στη δόξα, απάντηση στην υπόσχεσήΤου προς τους μαθητές (16:28). Μετά την περιφρόνηση της οποίας ο Υιός Του ηταντο αντικείμενο του λαού Του Ισραήλ, και όλα τα σχήματα της απιστίας που συνάντησεστο προηγούμενο κεφάλαιο, ο Θεός θέλησε να δώσει σε επιλεγμένους μάρτυρες μεταξύτων ανθρώπων μια εικόνα της βασιλικής Του μεγαλοπρέπειας. Τί μεγαλειώδης σκηνή!Ομως οι τρείς μαθητές είναι αδύνατο να την υποφέρουν. Φόβος τους κυριεύει (μετά τον ύπνο: Λουκά 9:32). Και τελικά είναι αναγκαίο να πάρει το λόγο ο Θεός για να εμποδίσει να συγχέεταιο Αγαπητός Του με τους δύο συντρόφους Του στη δόξα. Μόνο λίγο αργότερα, μετάτην ανάσταση, οι μαθητές θα καταλάβουν τη σημασία αυτής της μεγαλοπρεπούς όρασης,και θα τους επιτραπεί να την διηγηθούν. Αυτό είναι που θα κάνει ο Πέτρος στηδεύτερη επιστολή του (2 Πέτρου 1:17, 18). Προς το παρόν όμως, ενώ ο Μωυσήςκαι ο Ηλίας επιστρέφουν στην ανάπαυσή τους, ο Υιός του Θεού ξαναπαίρνει τοταπεινό “σχήμα του υπηρέτη” που είχε εγκαταλείψει μονάχα προς στιγμήν, καικατεβαίνει απο το όρος για να πάρει πάνω Του το μοναχικό δρόμο του σταυρού.

Η λατρεία του Χριστιανού έχει το αποτέλεσμα να τον μεταφέρει εν πνεύματι“στη κορυφή του όρους” στη συντροφιά του δοξασμένου Κυρίου. Ας μπορούσαμε ναγνωρίζουμε τέτοιες στιγμές πιο συχνά! Είναι όμως απαραίτητο για μας να γνωρίζουμεπώς να κατηφορίζουμε πάλι μαζί Του στο μέσον των περιστάσεων της ζωής σ’ αυτόν τον κόσμο οπου βασιλεύει ο Σατανάς. Αυτή είναι η εμπειρία που πρέπει ν’ αποκομίσουν εδώ οι μαθητές. Η θεραπείατου σεληνιαζόμενου παιδιού δίνει την ευκαιρία στον Κύριο Ιησού να τονίσει την θριαμβευτική δύναμη της πίστης.

Η σκηνή στα εδάφια 24-27 είναι και διδακτική και συγκινητική. Ο Πέτρος,πάντοτε έτοιμος να καθοδηγήσει χωρίς να σκεφτεί προηγουμένως, και ξεχνώνταςτην όραση της δόξας και τη φωνή του Πατρός, αναλαμβάνει να πληρώσει το φόροτου ναού για τον Κύριό του. Ο Κύριος Ιησούς με καλωσύνη τον ρωτάει αν συνέβηποτέ να πληρώσει ο υιός του βασιλιά φόρους στον πατέρα Του. (Μόλις νωρίτεραο Σίμων Τον είχε αναγνωρίσει ως τον Υιό του ζώντος Θεού). Μετά απ’ αυτή τη διευκρίνηση, ο Κύριος λέει στον Πέτρο παρ’ όλαυτά να πληρώσειτα χρήματα που δεν οφείλει. Ομως την ίδια ώρα φανερώνει τη δύναμή Του: είναι Αυτός που κυβερνάει πάνω σ’ όλη τη δημιουργία, ακόμα και στα ψάριατης θαλάσσης (Ψαλμ. 8:6-8), και που δείχνει επίσης την αγάπη Του: ενώνεται ο Ιδιος με τον αδύναμο μαθητή Του πληρώνοντας και γι’ αυτόν.

Ο κόσμος αρέσκεται σ’ ό,τι είναι μεγάλο. Οι μαθητές απο την πλευρά τουςδεν ξεφεύγουν απ’ αυτό το πνεύμα. Επιθυμούν να γνωρίσουν ποιός είναι ο μεγαλύτεροςμεταξύ τους στη βασιλεία τ’ ουρανού. Ο Κύριος, ωστόσο, αποκρίνεται οτι το σημαντικότερο πράγμα είναι να εισέλθεις σ’ αυτήν, και για να επιτύχει κάποιος αυτό πρέπει να γίνει ο μικρότερος. Για ν’ αποτυπώσει ακράδαντα αυτή τη διδασκαλία στο πνεύμα τους, φωνάζει εναμικρό παιδί και το τοποθετεί στο μέσον τους. Ισως κι’ εμείς έχουμε μικρά παιδιάανάμεσά μας. Κι αυτά επίσης εχουν τοποθετηθεί ανάμεσά μας σαν παραδείγματαεμπιστοσύνης και απλότητας. Ας προσέχουμε να μην τα περιφρονούμε εξ’ αιτίας της αδυναμίας τους, της άγνοιας και της απλότητάς τους. Και ακόμαπερισσότερο, ας αποφεύγουμε να τα σκανδαλίζουμε. Το κακό παράδειγμα ενός μεγαλύτερου αδελφού είναι η χειρότερη παγίδα που μπορεί να μπεί μπροστάστα βήματα νέων Χριστιανών. Ετσι ο Κύριος Ιησούς επαναλαμβάνει εδώ αυτό πουήδη εχει πεί σχετικά με το θέμα περιπτώσεων πτώσης (πρβλ. εδ. 8, 9, 5:29, 30).

Εντελώς μακρυά απ’ το να περιφρονεί αυτούς τους μικρούς, ο Θεός απαντάειστις αδυναμίες τους με ιδιαίτερες φροντίδες. Αγγελοι είναι επιφορτισμένοι στονα τους προσέχουν. Και ας μην ξεχνάμε οτι ο Κύριος Ιησούς ήρθε για να τους σώσει (εδ. 11). Εχουν τοποθετηθεί κάτω απ’ τις ευεργετικές συνέπειες του έργου Τουακόμα κι αν πεθάνουν προτού φθάσουν στην ηλικία της ευθύνης. Η παραβολή τουχαμένου προβάτου μας διδάσκει την αξία που εχει καθένα απ’ αυτά τα πρόβαταγια τον καλό Ποιμένα.

Ο Κύριος εξηγεί πώς μπορούν να επιλυθούν οι διαφωνίες μεταξύτων αδελφών (εδ. 15-17). Μπορούμε να συνδέσουμε αυτό με την διδασκαλία Τουσχετικά με την συγχώρεση (εδ. 22, πρβλ. Εφεσ. 4:32, Κολοσ. 3:13). Του δίδεται όμως μια ευκαιρία για ναεπανέλθει στο θέμα της Εκκλησίας, δίνοντάς μας ενα εδάφιο, ή μάλλον μια υπόσχεση, πολύ μεγάλης σπουδαιότητας: “Διότι όπου είναι δύο ή τρείς συνηγμένοι εις το όνομά μου, εκεί είμαι εγώ εν τωμέσω αυτών” (εδ. 20). Απο αυτή την παρουσία απορρέει κάθε τι το οποίο έχει ανάγκη ακόμα και η πιο αδύναμη συντροφιά πιστών που συγκεντρώθηκαν στο όνομα του Κυρίου Ιησού. Πώς λοιπόν θαμπορούσαν να μην ευλογηθούν οταν Αυτός που είναι η πηγή της ευλογίας είναιεκεί στο μέσον τους και περιμένουν απ’ Αυτόν; Η υπόσχεση εδώ είναι ιδιαιτέρωςσε σχέση με την εξουσία που απονέμεται στην εκκλησία (δεδεμένα και λελυμένα) και με την προσευχή των δύο ή τριών για οποιοδήποτε θέμα, με τη βεβαιότητα οτι θα το εκπληρώσει γι’αυτούς. Αλοίμονο! Πόσοι πολλοί Χριστιανοί ξεχνούν τη σπουδαιότητα της συνάθροισηςσυμπροσευχής;

Η παραβολή του υπηρέτη που οφείλει τα μύρια τάλαντα (ενα τεράστιο ποσό)μας υπενθυμίζει το ανυπολόγιστο χρέος που ο Θεός μας συγχώρεσε εν Χριστώ (Εζρα 9:6). Τί, είναι σε σύγκριση, οι ασήμαντεςαδικίες που πρέπει να υποφέρουμε; Θεία συγχώρεση, της οποίας γίναμε τα αντικείμενα,μας καθιστά υπεύθυνους να δείχνουμε με τη σειρά μας έλεος.

Στην αρχή αυτού του κεφαλαίου, ο Κύριος Ιησούς απαντάει σε μια ερώτησητων Φαρισαίων, στην οποία ξανά καταδικάζει το διαζύγιο (5:31, 32).

Επειτα ευλογεί τα μικρά παιδιά που Του έφεραν, και επιπλήττει τους μαθητέςεπειδή ήθελαν να τ’ απομακρύνουν. Φέρνουμε κι εμείς στον Κύριο νέες ψυχές μετην προσευχή μας; Η αντιθέτως, είμαστε μεταξύ αυτών που θέλουν να τις εμποδίζουναπ’ το να έρθουν στον Κύριο;

Στο εδ. 16 βλέπουμε ενα νέο άνδρα που έρχεται στον Κύριο Ιησού με αυτήτην έξοχη επιθυμία: ν’ αποκτήσει την αιώνια ζωή. Μόνο το ερώτημα απο μόνο τουηταν κακώς διατυπωμένο και ο Κύριος επιθυμεί να το γνωρίσει αυτό στον επισκέπτηΤου. “Θέλεις να κάνεις το αγαθό; Λοιπόν! Φύλλαξε τις εντολές!” Η απάντηση του νέου άνδρα δείχνει οτιδεν γνώριζε την κατάστασή του, ως χαμένος αμαρτωλός, ή την ανικανότητά τουνα κάνει κάτι καλό για το Θεό. Ετσι ο Κύριος του δείχνει ενα είδωλο που κατοικείστη καρδιά του. Είναι τα πλούτη του, ενα εμπόδιο που εμποδίζει τόσους πολλούςανθρώπους να έρθουν στο Χριστό και να Τον ακολουθήσουν! Οχι, η αιώνια ζωή δεναποκτάται με τα καλά έργα. Ούτε η πιο ευγενή προσωπικότητα, ούτε το μεγαλύτερο φυσικό ταλέντο βοηθάειμε κάποιο τρόπο για ν’ αξίζουμε την αιώνια ζωή, επειδή αυτή δεν είναι κάτι που κερδίζεται. Είναι ενα δώρο που δίδεται ελεύθερα απο τον Κύριο σ’ αυτούς που Τον ακολουθούν (Ιωαν. 10:28).

Η ερώτηση που απασχολούσε τους μαθητές τόσο πολύ, να γνωρίσουν ποιός θαηταν ο πρώτος και ποιός ο τελευταίος στη βασιλεία των ουρανών, αποτυπώνεταιεδώ με μια νέα παραβολή. Θα μπορούσαμε ίσως με κάποιο τρόπο να πάρουμε το μέροςτων δυσαρεστημένων εργατών και να θεωρήσουμε ως αδικία του Κυρίου να ενεργήσειμ’ αυτό τον τρόπο. Ομως ας κοιτάξουμε απο πιο κοντά αυτή την ιστορία. Οι πρώτοιπρωϊνοί εργάτες συμφώνησαν με τον οικοδεσπότη (εδ. 2, 13). Εκτίμησαν το έργο τους με μια συγκεκριμένη τιμή.Αντιθέτως αυτοί που ακολούθησαν εμπιστεύθηκαν τον κύριό τους, να καθορίσει το μισθό τους σαν “αυτό που είναι δίκαιο” (εδ.4, 7). Δεν είχαν λόγο να λυπηθούν. Στη βασιλεία των ουρανών, η ανταπόδοση δενείναι ποτέ ενα δικαίωμα. Ολοι είναι αχρείοι δούλοι σύμφωνα με το Λουκά 17:10και κανένας δεν αξίζει τίποτα. Τα πάντα εξαρτώνται απ’ την πανίσχυρη χάρη του Θεού. Απο ενα διαφορετικό οπτικό πεδίο, οι εργάτες της ενδέκατης ώρας είναι,στη πραγματικότητα οι λιγότερο ευνοημένοι. Αυτοί έχασαν την ευκαιρία και τηχαρά να υπηρετήσουν αυτό τον καλό κύριο για το μεγαλύτερο μέρος της ημέρας.Ο Κύριος Ιησούς είναι ο καλίτερος Κύριος. Ας Τον υπηρετούμε απο την παιδικήμας ηλικία. Είναι ο Μόνος για Τον οποίο ποτέ δεν μπορούμε να πούμε οτι τονυπηρετήσαμε απο πολύ νωρίς, ή Τον υπηρετούμε για μεγάλο διάστημα.

Στην ιστορία των βουλών του Θεού, οι πρώτοι εργάτες που συμφώνησαν μετον κύριό τους αντιπροσωπεύουν τον Ισραήλ υπο την οικονομία της διαθήκης. Αυτοίτης ενδέκατης ώρας μας μιλούν για τους Εθνικούς, αντικείμενα της χάρης του Θεού.

Ο Κύριος Ιησούς περίμενε την κανανόηση απο πλευράς των μαθητών Του σ’αυτό το ιδιαίτερα σοβαρό και οικείο θέμα: των παθημάτων και του θανάτου Τουπου Τον περίμεναν στην Ιερουσαλήμ. Λοιπόν! Η μητέρα του Ιάκωβου και του Ιωάννηεπιλέγει αυτή την ιδιαίτερη στιγμή για να Του θέσει ενα πολύ προσωπικό αίτημα.Θα ηταν περήφανη να έβλεπε τα παιδιά της να κατέχουν μια τιμητική θέση στηβασιλεία του Μεσσία. Οι δέκα δείχνουν την αγανάκτησή τους. Χωρίς αμφιβολία,αυτό δεν συνέβη μονάχα για το αίτημα το οποίο ηταν εντελώς φίλαυτο και χωρίςθέση αυτήν την ώρα, αλλά γιατί ο καθένας εξ’ αυτών έτρεφε μυστικά μια φιλοδοξίαγι’ αυτή τη πρώτη θέση. Αλοίμονο! Μετά απ’ όλα όσα ο Κύριος τους είχε πεί,και μετά απ’ αυτό το μικρό παιδί που είχε βάλει στο μέσον τους, δεν έμαθανή δεν θυμήθηκαν τίποτα; Δεν θα πρέπει να τους κρίνουμε! Πόσο δυσάρεστο είναινα μαθαίνουμε τα μαθήματά μας, τα ίδια μαθήματα! Πόσο πολύ τους μοιάζουμε!

Επειτα, χωρίς καμία επίπληξη, και με απέραντη υπομονή, ο Διδάσκαλος ξαναρχίζειτη διδασκαλία Του. Και αυτή τη φορά την υποστηρίζει με το δικό Του παράδειγμαστο εδ. 28: παντοτινό θέμα της λατρείας του εξαγορασμένου.

Ακολουθώντας την πορεία Του προς την Ιερουσαλήμ, ο Κύριος Ιησούς θεραπεύειδύο τυφλούς άνδρες στην πύλη της Ιεριχώ. Ας υπογραμμίσουμε την ωραία αναμονήτης πίστης εκ μέρους των δύο τυφλών, και απο την πλευρά του Κυρίου την απέραντησυμπάθειά Του.

Στο καθένα απο τα τρία πρώτα ευαγγέλια το πέρασμα απο την Ιεριχώ και ηείσοδος στην Ιερουσαλήμ σημαίνει την αρχή του τελευταίου μέρους του ταξιδιούτου Σωτήρα μας εδώ κάτω. Η εκπλήρωση του Ζαχαρία 9:9 ηταν μια νωπή απόδειξηοτι όντως ηταν ο Μεσσίας τους, που είχε έρθει να τους επισκεφτεί. Ηταν αδύνατοννα Τον μπερδέψουν με κάποιον άλλον: “αυτός είναι δίκαιος και σώζων˙ πραύς,και καθήμενος επι όνου . . .” Θα μπορούσαμε να Τον περιμένουμε σαν κάποιονυπερήφανο και μεγάλο βασιλιά, κάνοντας την είσοδό Του στην πρωτεύουσα μ’ εναπολεμικό άλογο, επικεφαλής του στρατεύματός Του. Ομως ενας βασιλιάς γεμάτος ταπείνωση και πραότητα είναι μια αντίληψη εντελώς ξένη στις ανθρώπινες ιδέες.

Αυτά τα σημάδια της χάρης και της καλωσύνης, σε καμία περίπτωση δεν εμποδίζουντον Κύριο απ’ το να ενεργήσει με τη μεγαλύτερη αυστηρότητα οταν βλέπει τα δικαιώματατου Θεού να έχουν ποδοπατηθεί (εδ. 12). Θά’ πρεπε να συμβαίνει το ίδιο καιμ’ αυτούς που Τον ακολουθούσαν. Η καλωσύνη που πρέπει να τους χαρακτηρίζειδεν παραμερίζει μια ακλόνητη αποφασιστικότητα οταν χρειάζεται (1 Κορινθ. 15:58).Η παρουσία του Κυρίου Ιησού στο ναό έχει διάφορα αποτελέσματα: πρώτα, τον άμεσο καθαρισμό, και την ίδια στιγμή θαυμαστή θεραπεία αρρώστων ανθρώπων που έρχονται σ’ Αυτόν. Επειτα τον αίνο των μικρών παιδιών, και τέλος την αγανάκτηση και εναντίωση των εχθρών της αλήθειας.

Στην οδό για την Ιερουσαλήμ ο Κύριος εκπληρώνει ενα θαύμα, που δεν είναιως συνήθως ενα θαύμα απο αγάπη και οίκτο, αλλά ενα προειδοποιητικό σημείο γιατη κρίση που πρόκειται να πέσει στους ανθρώπους. Ας δούμε το δέντρο συκιάς:κανένας καρπός παρά μονάχα φύλλα! Μόνο το εξωτερικό σχήμα της ευσέβειας, χωρίς κανέναν καρπό! Αυτή ηταν η κατάσταση του Ισραήλ . . . και είναι η ίδια όλων των κατ’ όνομα Χριστιανών!Αυτό το θαύμα γίνεται η ευκαιρία για τον Κύριο Ιησού να υπενθυμίσει στους μαθητέςΤου την κυρίαρχη δύναμη που εχει η προσευχή της πίστης.

Επειτα εισέρχεται και πάλι στο ναό, οπου οι πρεσβύτεροι του λαού αμφισβητούντην εξουσία Του. Με το ερώτημά Του, ο Κύριος τους κάνει να καταλάβουν οτι είναιανίκανοι ν’ αναγνωρίσουν αυτήν την εξουσία αν πρώτα δεν αναγνωρίσουν την αποστολήτου Ιωάννη του Βαπτιστή. Σαν το δεύτερο υιό της παραβολής (εδ. 28-30), οι πρεσβύτεροιτου λαού έκαναν μια εξωτερική ομολογία οτι εκπλήρωναν το θέλημα του Θεού. Στηνπραγματικότητα όμως, αυτό το θέλημα γι’ αυτούς ηταν μονάχα ενα νεκρό γράμμα(Τίτος 1:16). Αντιθέτως, άλλοι που αρχικά είχαν αντισταθεί, περιβόητοι αμαρτωλοί,μετανόησαν αφού άκουσαν τη φωνή του Ιωάννη, και στη συνέχεια εκπλήρωσαν τοθέλημα του Θεού. Παιδιά Χριστιανών γονέων, κινδυνεύουμε να μας προφθάσουν στονουρανό άνθρωποι τους οποίους τώρα περιφρονούμε ή δεν καταδεχόμαστε (δες 20:16).Ας σκεφτούμε πόσο μεγάλη είναι η ευθύνη μας!

Μια άλλη παραβολή αποτυπώνει την τρομερή κατάσταση του ανθρώπου και τωνκακών αρχόντων του. Ο Θεός περίμενε καρπό απο τον αμπελώνα Του, τον Ισραήλ.Εκανε ο,τι ηταν δυνατόν για να εξασφαλίσει αυτό το καρπό (πρβλ. Ησαίας 5:1,2). Οι Ιουδαίοι (και οι άνθρωποι γενικά) εχουν φανερώσει όχι μόνο την ανικανότητά τους να τον παράγουν, αλλά και το πνεύμα εξέγερσης και μίσους εναντίον του πραγματικού Κατόχου όλων των πραγμάτων. Καταφρόνησαν και απέρριψαντους υπηρέτες Του, τους προφήτες, και τώρα έρχονται οι ίδιοι να εκβάλουν έξω – και με ποιό τρόπο – τον Ιδιο τονΚληρονόμο, για να παραμείνουν οι μόνοι κύριοι της κληρονομιάς, δηλαδή του κόσμου(1 Θεσαλ. 2:15).

Ο Κύριος οδηγεί αυτούς τους ανθρώπους ν’ απαγγείλουν τη δική τους καταδίκη(εδ. 40, 41). Επειτα τους δείχνει οτι Αυτός ο Ιδιος είναι “ο ακρογωνιαίος λίθος,εκλεκτός, πολύτιμος”, που ο Θεός τοποθέτησε στον Ισραήλ. Αυτοί που ηταν οιοικοδομούντες (οι άρχοντες των Ιουδαίων) δεν Τον ήθελαν, σύμφωνα με τον Ψαλμό118:22, 23. Τότε Αυτός έγινε ο ακρογωνιαίος λίθος ενός “πνευματικού οίκου”,της Εκκλησίας, και “ενας λίθος προσκώματος” για τους ανυπάκουους (1 Πέτρου2:4-8). Σύμφωνα με αυτά τα εδάφια ο Χριστός είναι κυριολεκτικά το ασφαλές θεμέλιο της πίστης. Πολύτιμος ενώπιον του Θεού, και έχοντας μια τόσο μεγάλη αξία γιαεμάς που πιστεύσαμε, ωστόσο είναι απερριμένος απ’ τους ανθρώπους γενικά, καιγίνεται ενας λίθος προσκώματος για τους απίστους.

Η παραβολή του γάμου του γιού του βασιλιά συμπληρώνειαυτήν των κακών γεωργών. Μας δείχνει τί θ’ ακολουθήσει την απόρριψη του Κληρονόμου.Οι Ιουδαίοι, που ηταν οι πρώτοι καλεσμένοι αρνούνται την πρόσκληση της χάρηςπου τους κήρυξαν οι απόστολοι (οι υπηρέτες του εδ. 3). Ετσι οι τελευταίοι στρέφονταιστα Εθνη (Πραξ. 13:46).

Ο Θεός τιμάει τους ανθρώπους και δείχνει χάρη προσκαλώντας τους. Κιεσύ επίσης, εχεις αυτή την πρόσκληση στα χέρια σου.Αλοίμονο! Περιφρόνηση και εναντίωση είναι οι δυο αντιδράσεις που συνήθωςΑυτός δέχεται (Εβραίους 2:3). Γιατί δεν είναι αρκετό να είμαστε μόνο προσκαλεσμένοι(εδ. 3), πρέπει να δεχτούμε αυτή την πρόσκληση και να έρθουμε . . . να έρθουμε με τον τρόπο που παρήγγειλε ο Θεός, δηλαδή με το ένδυμα δικαιοσύνης που μας προμήθευσε ο Βασιλιάς ο Ιδιος (πρβλ. Φιλιπ. 3:9). Ο άνθρωπος στο εδ. 11 σκέφτηκε οτι τα δικά του ενδύματαθα ηταν κατάλληλα. Αυτός αντιπροσωπεύει όλους αυτούς που φαντάζονται οτιθα γίνουν αποδεκτοί στον ουρανό με τη δική τους δικαιοσύνη. Ενώνονται μετην αληθινή Εκκλησία, αλλά δεν δέχονται τον Χριστό ως τον προσωπικό τουςΣωτήρα (5:20, Ρωμ. 10:3, 4). Τί απογοήτευση τους περιμένει, και πόσο φρικτόθα είναι το τέλος τους!

Οι Φαρισαίοι και οι Ηρωδιανοί, κουφοί σ’ όλη αυτή τη διδασκαλία, πλησιάζουντον Κύριο Ιησού μ’ ενα ερώτημα που υπολόγιζαν οτι θα Τον “περιπλέξουν”. Ομωςαμέσως Αυτός διακρίνει την κρυμένη παγίδα πίσω απ’ τις κολακείες τους. Η απρόσμενηαπάντησή Του, στρέφει τα βέλη εναντίον τους.

Μια άλλη ομάδα διαφωνούντων, οι Σαδουκαίοι,έρχονται στον Κύριο με ενα ασήμαντο ερώτημα. Σκέφτονται μ’ αυτό τον τρόπο ναπαρουσιάσουν σαν παραλογισμό την ανάσταση. Προτού δώσει ο Κύριος αποδείξεις γι’ αυτήν μέσα απ’ τη Γραφή, εξετάζει τις συνειδήσεις αυτών των ανθρώπων και τους δείχνει οτι συζητούν πράγματα χωρίς να γνωρίζουν τη Γραφή, σε μια αβέβαιη και πλανεμένη βάση της αντίληψήςτους. Αυτό είναι που κάνουν και πολλοί άνθρωποι σήμερα, ειδικότερα αυτοί πουενώνονται με αιρέσεις που εχουν ψευδείς και βλαβερές διδασκαλίες.

Νικημένοι στη βάση των Γραφών οι εχθροί της αλήθειας επιστρέφουν στηνεπίθεση (εδ. 34-40). Σαν απάντηση δέχονται μια επιβλητική περίληψη ολόκληρουτου νόμου – που τους καταδικάζει χωρίς κανένα ελαφρυντικό. Επειτα με τη σειράΤου ο Κύριος θέτει ενα ερώτημα στους ανακριτές Του, που τους κάνει να σιωπήσουν.Απερριμένος τώρα, Αυτός που είναι την ίδια ώρα ο Υιός και ο Κύριος του Δαυίδπροχωρεί για να καταλάβει μια δοξασμένη θέση. Και αυτοί που με τον ένα ή τονάλλο τρόπο, επιλέγουν να παραμείνουν εχθροί Του θα βρεθούν στο μέρος που τους αξίζει – ως υποπόδιον των ποδών Του (εδ. 44).Είναι πάντοτε θλιβερό να βλέπεις ανθρώπους τόσο αποφασισμένους ν’ ακολουθούντο δικό τους δρόμο ώστε ν’ αρνούνται να λυγίσουν ακόμα και στις πιο καθαρέςΒιβλικές διδασκαλίες (2 Τιμοθ. 3:8).

Ο Κύριος Ιησούς ο οποίος ανάτρεψε όλες τις επιθέσεις των θρησκευτικώνηγετών, τώρα συνιστά στους μαθητές και στα πλήθη την προσοχή τους απέναντισ’ αυτούς τους ανθρώπους. Αυτό το οποίο έλεγαν αυτοί οι άνθρωποι και ώφειλαν να το πράττουν ηταν πραγματικά έξοχο, δυστυ-χώςόμως, αυτό το οποίο έπραταν ηταν εντελώς διαφορετικό (δες 21:30). Εμείς που έχουμε μάθει τόσες πολλές Βιβλικέςαλήθειες και που μπορούμε ακόμα και να τις υπενθυμίζουμε σε άλλους ανθρώπους,είμαστε βέβαιοι οτι τις πραγματοποιούμε οι ίδιοι; (Ιωαν. 13:17, Ρωμ. 2:17..).

Τί αντίθεση μεταξύ αυτών των διδασκάλων και του Χριστού,του μόνου αληθινού Διδάσκαλου! (εδ. 8, 10). Αυτοί συνιστούσαν το νόμο, Αυτόςτον εκπλήρωνε (5:17). Αυτοί φόρτωσαν τους ανθρώπους με “βαρειά και δυσβάσταχταφορτία” (εδ. 4), Αυτός προσκάλεσε όλους τους κουρασμένους και πεφορτισμένουςγια να τους αναπαύσει (11:28). Αυτοί διάλεξαν την πρώτη θέση (εδ. 6), Αυτόςαπο μια φάτνη μέχρι το σταυρό είχε πάντοτε την χαμηλότερη θέση. Προτού γίνειο Μεγαλύτερος είχε γίνει ο υπηρέτης όλων (εδ. 11). Κανένας δεν μπορεί να εξυψωθεί περισσότερο απ’ Αυτόν, γιατί κανένας δεν εχει ταπεινωθεί τόσο πολύ. Οσο γι’ αυτούς τους γραμματείς και Φαρισαίους που επεδίωκαν την προσωπικήτους δόξα, θα βρεθούν στο δικό τους μέρος του ολέθρου και της καταστροφής.Αντί των ευλογιών (μακαριότητες) που απήγγειλε στην αρχή της υπηρεσίας Του,“ουαί” είναι η τρομερή έκφραση του Σωτήρα που προφέρει τώρα επτά φορές σ’ αυτούς τουςανθρώπους που έχουν μια τόσο μεγάλη ευθύνη.

Μ’ αυτές τις ορμητικές διατυπώσεις ο Κύριος καταδικάζει με σοβαρότητααυτούς που ονομάστηκαν ο “κλήρος” στον Ισραήλ. Ηταν διπλά ένοχοι, αυτοί οιτυφλοί οδηγοί, οι οποίοι οχι μόνο δεν εισέρχονταν στη βασιλεία των ουρανών,αλλά χρησιμοποιώντας με άσχημο τρόπο τη θέση εξουσίας που κατείχαν, εμπόδιζανκι άλλους να εισέλθουν (εδ. 13). Σχολαστικοί με τα μικρά πράγματα, αμέλησαντα σπουδαιότερα: κρίση, έλεος, και πίστη (εδ. 23). Με ολ’ αυτά η υποκριτική τους μάσκα εξαπάτησε αυτό τον απλό κόσμο πουέθεσε την εμπιστοσύνη του σ’ αυτούς. Ο Κύριος Ιησούς, γεμάτος αγανάκτηση, ξεσκεπάζειτην πραγματική τους εικόνα: είναι “ασβεστωμένοι τάφοι” (εσωτερικά νεκροί),“όφεις”, φονείς, υιοί φονέων.

Πρίν εγκαταλείψει το ναό και αφήσει έρημο τον οίκο οπου ο Θεός δεν είχεκαμία θέση πλέον, ο Κύριος Ιησούς εκφράζεται με συγκινητικά λόγια για την κρίσηπου πρόκειται να πέσει στην Ιερουσαλήμ. Μπορούμε να καταλάβουμε λίγο τί θαπρέπει να ήταν για την καρδιά Του, τόσο θεία ευαίσθητη, απέναντι σ’ αυτή τηνπεριφρονητική απόρριψη της χάρης που τους προσφέρθηκε. “Και δεν ήθελον!” (22:3, Ωσηέ 11:7). Συγκλονιστικά λόγια! Ποιός άνθρωπος μεταξύ αυτών που μιαμέρα θ’ ακούσει την κρίση θα επιρίψει την ευθύνη στο Θεό για την αιώνιά τουαπώλεια; Η εν Χριστώ Σωτηρία του προσφέρθηκε. Και αυτός δεν την θέλησε.

Οι μαθητές προσπαθούν να μοιραστούν με τον Κύριο αυτό το αίσθημα υπερηφάνειαςπου τους κατέχει λόγω του ναού, που εχει διατηρηθεί στο πέρασμα του χρόνου– αλλά που σύντομα θα καταστραφεί. Ετσι Εκείνος τους παίρνει μαζί Του, καιτους εξηγεί στα κεφ. 24, 25 τη διαδοχή των προφητικών γεγονότων. Προτού απαντήσειστο καθένα απο τα τρία ερωτήματά τους (πότε θα συμβούν αυτά τα γεγονότα, εδ. 15-28, ποιό θα είναι το σημείο τηςέλευσής Του, εδ. 29-31, ποιό θα είναι το σημείο του τέλους των καιρών, εδ.32-51), ο Κύριος Ιησούς ξεκινάει μιλώντας στις συνειδήσεις τους (εδ. 4). Η αλήθεια θά’ πρεπε να έχει πάντα ενα ηθικό αποτέλεσμα: αυξάνοντας το φόβο του Θεού ή την αγάπη για τον Κύριο. Χωρίς αυτά,ικανοποιεί μόνο την περιέργεια και η συνείδηση σκληραίνει. Εδώ βλέπουμε εναζήτημα που θα πρέπει να προσέξουν οι μαθητές. Εξακολουθούν να είναι “μικρά παιδιά” στην πίστη. Γνωρίζουν τον Πατέραπου τους αποκάλυψε ο Κύριος Ιησούς (11:27), αλλά δεν φυλάχθηκαν εναντίον αυτώνπου στην 1 Ιωάννου 2:18 (δες επίσης εδ. 13) αποκαλούνται “πολλοί αντίχριστοι”,με άλλα λόγια οι διάφοροι ψευδοδιδάσκαλοι, γι’ αυτό χρειάζεται να προειδοποιηθούν. Ο Σατανάς προσπαθεί να τους πλανήσει με ενέργεια πλάνης (2 Θεσσαλονικείς 2:9-16).Εχοντας προειδοποιηθεί όπως κι εμείς, ας μην ταραζόμαστε (εδ. 6). Και ας προσέχουμεώστε η αγάπη μας για το Θεό και για τους αδελφούς μας να μην κρυώνει.

Tα προφητικά γεγονότα που αναφέρονται σ’ αυτά τα εδάφια αφορούν τον Ισραήλ καιδεν θα λάβουν χώρα παρά μόνο μετά την αρπαγή της Εκκλησίας. Για να δείξει όμως οτι αυτά είναι η συνέπεια της απόρριψής Του στα προηγούμενα κεφάλαια, ο Κύριος μιλάει στους μαθητές Του σαν να έπρεπε η γενεάτους να περάσει αυτούς τους φοβερούς καιρούς. Στην πραγματικότητα, οταν μιαμελλοντική ημέρα ο Αντίχριστος πλανήσει τα έθνη, μολύνει το ναό (εδ. 15) καιεκδιώξει το πιστό υπόλοιπο (εδ. 16 . . .), οι Χριστιανοί της παρούσας οικονομίαςδεν θα βρίσκονται πλέον στη γή. Ετσι λοιπόν όλες οι προειδοοιήσεις και οι προτροπέςπου μας δίνονται εδώ δεν απευθύνονται άμεσα σε μάς. Ομως ο Κύριος Ιησούς οΙδιος ενδιαφέρεται πολύ γι’ αυτές τις περιστάσεις που προηγούνται της έλευσήςΤου εν δόξη (εδ. 30). Ετσι σκέφτεται με μεγάλη συμπάθεια αυτούς τους πιστούςπου θα υποφέρουν αυτό το διάστημα. Συμπεραίνει επίσης οτι αυτούς που αποκαλεί φίλους Του μοιράζονται αυτό το ενδιαφέρον, αυτή τη συμπάθεια (Ιωαν. 15:15). Λέγοντάς μαςαυτά προκαταβολικά (εδ. 25) μας δείχνει απ’ την πλευρά Του μια μεγάλη εμπιστοσύνηκαι αγάπη (πρβλ. Γένεση 18:17). Δεν είναι αυτός ενας επαρκής λόγος για να προσπαθήσουμενα καταλάβουμε αυτές τις προφητικές αλήθειες; Και, επιπλέον, είναι μια πηγήωφέλιμων προτροπών για κάθε γενεά των μαρτύρων του Κυρίου – προτροπών όπως: υπομονή (εδ. 13), προσευχή (εδ. 20), αγρυπνία (εδ. 42)!

Ο Κύριος διακόπτει τον προφητικό Του λόγο για να προτρέψει τους δικούςΤου σε αγρυπνία και υπηρεσία. Η κρίση πρόκειται να πέσει ξαφνικά στον κόσμο.Θα χτυπήσει απίστους και εμπαίκτες. Ομοια θα επεκταθεί στους αδιάφορους, αναποφάσιστους,,στα παιδιά των Χριστιανών που εκείνη την ώρα δεν θα είναι πραγματικά παιδιά τουΘεού. Μήπως είναι τέτοια και η δική σου περίπτωση; “Διά τούτο και σείς γίνεσθε έτοιμοι” λέει ο Κύριος στον καθένα (εδ. 44). Στο εδ. 45 ενας ωραίος αγρός υπηρεσίαςπροσφέρεται ενώπιον εκείνων που Αυτός εγκατέστησε: να διανέμουν μεταξύ τωνάλλων την τροφή του Λόγου (Πραξ. 20:28, 1 Τιμ. 1:12). Υπάρχουν δύο όροι πουπρέπει να εκπληρωθούν: πιστότητα στο να δεχτούν αυτό το Λόγο και να μην απομακρυνθούν απ’ αυτόν, και η σοφία για να τον εφαρμόσουν στις ανάγκες και τις περιστάσεις των άλλων. Ομως στονμεγάλο οίκο της Χριστιανωσύνης, βρίσκονται επίσης και κακοί εργάτες. Βίαιαεχουν επιβληθεί πάνω σε ψυχές, έχουν μεθύσει με τις απολαύσεις αυτού του κόσμου(πρβλ. 1 Θεσσαλ. 5:7). Ο λόγος γι’ αυτή τη συμπεριφορά τους είναι γιατί στηνπραγματικότητα δεν πιστεύουν στην επιστροφή του Κυρίου. Ο υπηρέτης του Χριστούμπορεί να είναι μονάχα πιστός και σοφός αν φυλάει αυτό το πολύτιμο μυστικό: κάθε μέρα να περιμένει τον Κύριο. “Η ψυχή μου προσμένει τον Κύριον μάλλον παρά τους προσμένοντας την αυγήν” αναφωνείο συγγραφέας του ψαλμού 130.

Σύμφωνα με τις ανατολίτικες συνήθειες, ένας νυμφίος φτάνοντας το βράδιγια τη γαμήλια γιορτή ο δρόμος του φωτιζόταν και ο ίδιος συνοδευόταν απο παρθένους,τις φίλες της νύμφης (σήμερα θα τις καλούσαμε παράνυμφες, πρβλ. Ψαλμ. 45:9,14). Ο Κύριος χρησιμοποιεί αυτή τη συγκινητική απεικόνηση για να μας δείξειτον τρόπο που θα’ πρεπε να Τον περιμένουμε, τον ουράνιο Νυμφίο. Αλοίμονο! ΟιΧριστιανοί γενικά έχουν κουραστεί σ’ αυτή την περίοδο της αναμονής. Πνευματικόςύπνος τους έχει καταλάβει που διαρκεί για πολλούς αιώνες. Ηταν απαραίτητο,σε μια συγκεκριμένη στιγμή στην ιστορία της Εκκλησίας, που σωστά ονομάζεται η Αφύπνιση, να ηχήσει αυτή η κραυγή του μεσονυκτίου “ιδού ο Νυμφίος! . . .” Ο Κύριος έρχεται!Ακολούθως γίνεται ενας διαχωρισμός: οι σοφές παρθένοι έχουν λάδι στις λαμπάδες τους, όπως ακριβώς οι αληθινοί πιστοί είναι έτοιμοι στην έλευση του Κυρίου τους, και το φώς τους – το Αγιο Πνεύμα – μπορεί να λάμπειέξω στη νύκτα αυτού του σκοτεινού κόσμου. Αλλοι άνθρωποι σαν τις μωρές παρθένους θα έχουν κάνει κάποια ομολογία προσμονής του Κυρίου, αλλά χωρίς νακατέχουν τη ζωή Του. Αυτό ήταν ενα θλιβερό μυστικό γι’ αυτές να φέρουν το ωραίοόνομα του Χριστιανού – μια τρομερή αυταπάτη, και οχι λιγότερο τρομερή αφύπνιση!

Ω! Είθε ο καθένας μας ν’ αναρωτηθεί ενώ υπάρχει ακόμα χρόνος: “Υπάρχειλάδι στη λαμπάδα μου; Είμαι έτοιμος για την επιστροφή Του;” (Ρωμαίους 8: τέλος εδ. 9).

Στη παραβολή των δέκα παρθένων τοθέμα είναι η προσμονή του Κυρίου. Σ’ αυτή των ταλάντων το θέμα είναι η υπηρεσία. Η ζωή του Χριστιανού μετά την αναγέννηση φανερώνει αυτό το διπλό χαρακτήρα:“να υπηρετεί τον ζωντανό και αληθινό Θεό, και να περιμένει τον Υιό Του απο τον ουρανό” (1 Θεσσαλ. 1:9, 10). Τώρα περιμένοντας τον Κύριοδεν σημαίνει να σταυρώσουμε τα χέρια μέχρι τη στιγμή που θα έρθει. Αντιθέτωςκάθε λυτρωμένος εχει το προνόμιο να μπορεί να εργάζεται γι’ Αυτόν. Γι’ αυτότο σκοπό εχει δεχτεί ενα συγκεκριμένο ποσό ταλάντων που είναι υπεύθυνος νατα χρησιμοποιήσει για να φέρει καρπό: υγεία, μνήμη, διάνοια, άνεση, υλικά αγαθά. . . Πάνω απ’ όλα κατέχει το θείο Λόγο, και τη γνώση που έρχεται μαζί του(1 Κορινθ. 2:12). Αγαπητοί φίλοι, παρ’ όλο που έχουμε σωθεί, είναι δυνατόννα είμαστε κατα κάποιον τρόπο σαν τον κακό υπηρέτη. Είμαστε βέβαιοι οτι δενενεργήσαμε με ένα φίλαυτο, αργό, ή άτιμο τρόπο, ώστε φερόμενοι έτσι να θάψαμεαυτά τα τάλαντα που ανήκουν στον Κύριο; Ναί, αλήθεια, τί θα έχουμε να Του αποδώσουμεοταν θα έρθει; Θα μας αφήσει να εισέλθουμε στη χαρά Του; Τη χαρά του έργου που ολοκληρώθηκε και της αγάπης που ικανοποιήθηκε; Αυτή ηχαρά ήταν επίσης και “ενώπιόν Του” (Εβρ. 12:2). Η ανταμοιβή, ας σημειώσουμε,είναι η ίδια για τους δύο πρώτους υπηρέτες. Αυτό που εχει αξία για τον Κύριοδεν είναι τόσο το ζήτημα του αποτελέσματος, όσο η πιστότητα.

Το εδ. 31 συνεχίζει πάλι το θέμα της προφητείας απο τη στιγμή που τηνείχαν αφήσει στο 24:30, 31, δηλαδή της έλευσης του Κυρίου εν δόξη για τον επίγειολαό Του. Γι’ αυτά τα “έθνη” που θα είναι παρόντα πάνω στη γή (εδ. 32) θα ηχήσειτότε η ημέρα της ανταμοιβής ή της τιμωρίας. Και αυτό που θα τους διαφοροποιείθα είναι ο τρόπος που θα έχουν δεχτεί τους πρέσβεις του Βασιλιά (τους αδελφούςΤου – εδώ τους Ιουδαίους – εδ. 40) όταν οι τελευταίοι εκήρυτταν το ευαγγέλιο της βασιλείας (24:14).

Κάποιοι επεδίωξαν να χρησιμοποιήσουν αυτή την παραβολή για να υποστηρίξουντη σωτηρία δια των έργων. Αλλά είναι ξεκάθαρο εδώ οτι βρισκόμαστε έξω απο την Εκκλησιαστική περίοδο καιγια την ακρίβεια έξω απ’ τη Χριστιανική πίστη.

Ωστόσο, παραμερίζοντας το ζήτημα της σωτηρίας η δήλωση του Βασιλιά είναιπλήρης οδηγιών προς εμάς τους Χριστιανούς. Αν ο Κύριος Ιησούς ηταν στη γή σήμερα,πόσο έτοιμοι θα είμαστε να Τον δεχτούμε και υπηρετήσουμε, συμμορφούμενοι μετην παραμικρή Του επιθυμία. Ω λοιπόν! Έχουμε τέτοιες ευκαιρίες κάθε μέρα! Δώρα,φιλοξενία, επισκέψεις, όλα όσα κάνουμε απο αγάπη σε κάποιον, τα πάντα θά’ πρεπενα τα κάνουμε πρώτα για Εκείνον (πρβλ. Ιωαν. 13:20, 1 Κορινθ. 12:12). Αντιθέτως, τα πράγματα που αποτυγχάνουμενα κάνουμε, τα αρνούμαστε στον Κύριο

Ο Κύριος έφτασε στο τέλος της διδασκαλίας Του. Τώρα πρόκειται να εκπληρωθούντα τελευταία γεγονότα. Ενώ στην Ιερουσαλήμ εχει προχωρήσει η συνομωσία των εχθρών Του (εδ. 3-5), στη Βηθανία βλέπουμε να εκτυλίσεται μια πολύ διαφορετική σκηνή. Απερριμένος και μισούμενοςαπο τους μεγάλους μεταξύ του λαού Του, ο Κύριος Ιησούς βρίσκει μεταξύ των ταπεινώνπου Τον ακολουθούν, την υποδοχή, την αγάπη και τη λατρεία που Του ανήκει. Μή έχοντας πλέον τόπο στο ναό, γίνεται δεκτός στο σπίτι του Σίμωνα του λεπρού. Τις βασιλικές τιμές Του τις αρνήθηκαν, όμως το άρωμα μεγάλης αξίας που χύνεταιστην κεφαλή Του, είναι μια εικόνα του βασιλικού χρίσματος. Αυτή η γυναίκα διακρίνει και στη συνέχεια τιμάει τον Μεσσία του Ισραήλ. “Ενόσωο βασιλεύς κάθηται εις την τράπεζαν αυτού, ο νάρδος μου διαχέει την οσμήν αυτού” (ΑσμαΑσμάτων 1:12). Ο Κύριος είναι ο μόνος που καταλαβαίνει και εκτιμάει την πράξητης. Ομως τί σημαίνει αυτό! Απο τη στιγμή που βρίσκει ευχαρίστηση σ’ αυτό,κανένας δεν έχει το δικαίωμα να ενοχλήσει αυτή τη γυναίκα. Πάλι στο εδ. 14περνάμε σε μια σκηνή σκότους. Ο προδότης Ιούδας, που ο ίδιος είχε μόλις ανασάνειτην ευχάριστη οσμή του αρώματος, διαπράττει την πράξη της προδοσίας του καιδέχεται το μισθό του: τριάντα αργύρια, η τιμή ενός δούλου. Αλλά ο προφήτης Ζαχαρίας την αποκαλεί, οχι χωρίς ίχνος ειρωνίας, μια έντιμον τιμήν γιατί είναι αυτή με την οποία εκτιμήθηκε ο Υιός του Θεού (Ζαχαρίας 11:13).

Μπορούμε να φανταστούμε ποιά ηταν τα αισθήματα του Κυρίου ενώ τρώει αυτότο Πάσχα με του μαθητές Του. Ηταν η εικόνα αυτού του οποίου θα εκπλήρωνε ο Ιδιος στην πραγματικότητα. πολύ σύντομα. Το Πασχαλινό Αρνίο θα θυσιάζετο (1 Κορινθ. 5:7). Ομως έμενε γιαΕκείνον να δώσει πρώτα στους μαθητές Του ενα πολύ ιδιαίτερο δείγμα της αγάπηςΤου. Κάθε χρόνο, μετά απο εκείνη τη μεγάλη νύχτα της Εξόδου, το Πάσχα διακήρυττε σαν μια εικόνα ένα έργο που επρόκειτο ν’ ακολουθήσει. Εις το εξής το δείπνο, θα υπενθυμίζει στον πιστό την πρώτη ημέρα κάθε εβδομάδαςοτι αυτό το έργο εχει τελειώσει. Κάθε φορά που το γιορτάζουμε καταγγέλουμε το θάνατο του Κυρίου έως ότου έρθει (1 Κορινθ. 11:26).

Αφού μοίρασε τον άρτο σ’ αυτούς, ο Κύριος Ιησούς δίνει στους δικούς Τουκαι το ποτήριο επίσης λέγοντάς τους: “Πίετε εξ’ αυτού πάντες”. Ναί, επιθυμείο καθένας τους να μοιράζεται μαζί Του αυτή τη γιορτή της αγάπης (εκτός τουΙούδα που είχε φύγει: Ιωαν. 13:30). Είναι άξιοι γι’ αυτό; Ο Πέτρος πρόκειταινα Τον αρνηθεί, και όλοι οι άλλοι θα Τον εγκαταλείψουν και θα φύγουν. Παρ’όλαυτά, ο Κύριος Ιησούς τους λέει – και εξακολουθεί να λέει στους εξαγορασμένους Του “Πίετε εξ’ αυτού πάντες”. Επειτα τους αποκαλύπτει την ανυπολόγιστη τιμή του αίματός Του “που θα χυθεί υπέρ πολλών εις άφεσιν αμαρτιών”. Αναγνώστη, είσαι μεταξύ αυτών των “πολλών”; Αν είσαι, ποιά είναι η απάντησήσου στην επιθυμία του Κυρίου Ιησού; (Ψαλμ. 116:12-14).

Γεμάτος εμπιστοσύνη στον εαυτό του, ο Πέτρος είχε δηλώσει έτοιμος ακόμακαι να πεθάνει μαζί με τον Κύριο. Οπως θα δούμε δεν θα καταφέρει να τηρήσειγια πολύ αυτό το λόγο του.

Επειτα ο Κύριος Ιησούς αφού ζήτησε απο τους μαθητές Tου να αγρυπνούν καινα προσεύχονται μαζί Του, προχωρεί μόνος στον κήπο, οπου θα φανέρωνε την μεγαλύτερηαπόδειξη της αφοσίωσής Του στο θέλημα του Πατέρα. Αυτό το θέλημα που ποτέ δενέπαυσε η εκπλήρωσή του να είναι και η ευχαρίστηση του Υιού, τώρα περιλαμβάνειμια διπλή τρομερή ανάγκη: την εγκατάλειψη του Θεού, άπείρως θλιβερή για την καρδιά του Αγαπητού του Υιού˙ και το βάρος της αμαρτίας που έπρεπε να σηκώσει, με το θάνατο ως τον μισθό της – η βαθύτερη οδύνη για τον τέλειο Ανθρωπο. Ετσι η θλίψη και η οδύνη εισήλθαν βαθειά στη ψυχή Του(εδ. 37). Ω! Συνειδητοποιεί όλα όσα σημαίνει αυτός ο δρόμος του σταυρού, καθώςο Σατανάς εξακολουθεί αυτή την ώρα να κάνει κάθε δυνατή προσπάθεια για να Τοναπομακρύνει απ’ αυτόν. Ομως δέχεται αυτό το ποτήρι απο τα χέρια του ΠατρόςΤου: “Γενηθήτω το θέλημά σου”!

Διά της χάριτός Του, ο Θεός μας επέτρεψε να παρευρισκόμαστε σ’ αυτή τημάχη του Σωτήρα, στη Γεθσημανή, ν’ ακούσουμε τη θερμή και συγκινητική προσευχήΤου. Είθε να μας φυλάει απ’ το να μοιάζουμε με τους τρείς μαθητές Του – αυτούςπου ήταν στον στενό Του κύκλο – έχοντας καρδιές νυσταγμένες και αδιάφορες σταπαθήματά Του. Μακάρι καθώς οι ψυχές μας σκέφτονται Αυτόν, να γεμίζουν ευγνωμοσύνηκαι λατρεία.

Ενας μαθητής δεν κοιμήθηκε όπως οι άλλοι. Ηταν ο Ιούδας.Εδώ τον βλέπουμε στην επικεφαλής μιας απειλητικής ομάδας που πιάνει τον ΚύριοΙησού. Και πώς αυτός ο αχρείος άνθρωπος δείχνει τον Κύριό του;- με ενα φιλί, γεμάτο υποκρισία. “Φίλε,” – του αποκρίνεται ο Σωτήρας - “διά τί ήλθες;” Αυτόπου αποσκοπούσε η τελευταία ερώτηση με καλωσύνη ήταν να ερευνήσει την ψυχήτου δύστυχου Ιούδα. Αλλά απ’ αυτή τη στιγμή είναι πολύ αργά για τον “υιό τηςαπωλείας” (Ιωαν. 17:12). Αυτά τα βέλη με σκοπό ν’ αγγίξουν τη συνείδηση (δεςεπίσης εδ. 55), είναι οι μόνες αμυντικές ενέργειες Εκείνου που παραδίδει τονΕαυτό του. Οι δώδεκα μπορεί ν’ απέτυχαν, όμως την ίδια ώρα περισσότερες απο δώδεκα λεγεώνες αγγέλων είναι οπλισμένοι και έτοιμοι στο σήμα που θα ηχήσει να επέμβουν αν Αυτός τοζητήσει, στον Πατέρα. Ολη η ισχυρή δύναμη του Θεού είναι στην διάθεση του Χριστούαν επιθυμεί να Του διατεθεί. Ομως η ώρα Του ήρθε. Αντί ν’ αποφύγει την κατάστασηη ν’ αμυνθεί, αντιθέτως, συγκρατεί το χέρι του παρορμητικού μαθητή, αυτού πουλίγο αργότερα δείχνει το πραγματικό μέτρο του θάρρους του φεύγοντας με τουςσυντρόφους του!

Ομως ήδη, στο παλάτι του αρχιερέα, οι γραμματείς και οι άρχοντες είναισυγκεντρωμένοι μέσα στη νύχτα για να εκτελέσουν την πιο μεγάλη πράξη αδικίαςπου έγινε ποτέ (Ψαλμ. 94:21).

Οι άρχοντες του λαού κρατούν κάτω απ’ την εξουσία τους τον Κύριο Ιησού,αλλά στερούνται μιας αληθοφανούς απόδειξης με την οποία να βεβαιώσουν την καταδίκηΤου. Στον τέλειο Ανθρωπο δεν υπάρχει βάση για τις κατηγορίες τους. Ετσι αυτοίπεριορίζονται στο να ζητήσουν μια “ψευδή μαρτυρία” εναντίον Του (Ψαλμ. 27:12,35:11, 12). Αλλά ακόμα κι αυτήν είναι δύσκολο να την βρούν γιατί θα πρέπεινα είναι αληθοφανής. Τελικά έρχονται δύο ψευδομάρτυρες λέγοντας παραλλαγμέναλόγια (πρβλ. εδ. 61 με Ιωαν. 2:19). Ομως αυτό που χρησιμοποιείται σαν πρόφασηκαταδίκης του Κυρίου Ιησού είναι η σοβαρή Του δήλωση οτι είναι ο Υιός του Θεού,που πρόκειται να έρθει με δύναμη και δόξα! Η καταδίκη του θανάτου απαγγέλθηκε.Και αμέσως η κτηνωδία και η άνανδρη συμπεριφορά των ανθρώπων παίρνουν κάθεέλεγχο (εδ. 67, 68). Το πρώτο μέρος το οποίο ο Σωτήρας έκανε γνωστό στους δικούςΤου περισσότερο απο μια φορά εκπληρώνεται (16:21, 17:22, 20:18, 19).

Για τον Πέτρο επίσης αυτή η στιγμή είναι σκοτεινή, αλλά για ενα διαφορετικόλόγο. Ο Σατανάς, που δεν είναι ικανός να κλονίσει τον Διδάσκαλο, προχωρεί να κλονίσει τον μαθητή. Τρείς φορές ο φτωχός Πέτρος αρνείται Εκείνον για Τον οποίο είχε δηλώσει οτιήταν έτοιμος να πεθάνει. Κάνει τα πάντα χρησιμοποιώντας ακόμα και βαρείς λόγουςπροκειμένου να εξαπατήσει. Νωρίτερα, χωρίς να γνωρίζει όλ’ αυτά, ο τρόπος ομιλίας του τον σημάδεψε σαν εναν μαθητή του Κυρίου Ιησού.

Είναι ξημέρωμα μια νέας μέρας – μια μέρα που ποτέ στην ιστορία του κόσμουδεν βρέθηκε όμοιά της, αλλά και στην αιωνιότητα! Οι πρώτες ακτίνες φωτός βρίσκουντους αρχιερείς και τους άρχοντες να σχεδιάζουν την εκτέλεση του θανάτου, τονοποίο είχαν αποφασίσει νωρίτερα. Κάποιος όμως τους κάνει μια επίσκεψη. Τονγνωρίζουν καλά: είναι ο προδότης, χάρη στον οποίο έφθασαν στο σκοπό που επεδίωκαν.Τί θέλει τώρα αυτός; Ο Ιούδας διαβεβαιώνει την αθωότητα του Διδασκάλου του,επιστρέφει τα λεφτά, και εκφράζει την μεταμέλειά του. “Είναι δικό σου ζήτημα”,του αποκρίνονται οι άλλοι, χωρίς την παραμικρή συμπάθεια. Επειτα ο άθλιος άνδραςφεύγει και κρεμιέται μόνος του, χάνοντας όχι μόνο τη ζωή του, αλλά και την ψυχή του, και ακόμα και τα χρήματα με τα οποία την είχε πουλήσει! Οι ιερείς, πουδεν είχαν ηθικές αναστολές για ν’ αγοράσουν αθώο αίμα, δείχνουν ηθικούς φραγμούςοταν τίθεται θέμα να βάλουν τα χρήματα στο θησαυροφυλάκιο του ναού!

Ο Κύριος Ιησούς οδηγήθηκε ενώπιον του Πιλάτου, του ηγεμόνα. Θα μπορούσαμενα σκεφτούμε οτι μπροστά στον Ρωμαίο κριτή θα ηταν ευκολότερο ο Κύριος να έχειμια υποστήριξη απέναντι στο μίσος του λαού Του. Ομως ο Κύριος παραμένει σιωπηλός,εκτός απ’ τη στιγμή που αναγνωρίζει τον τίτλο Του ως Βασιλιάς των Ιουδαίων.“Εφέρθη ως αρνίον επι σφαγήν, και ως πρόβατον έμπροσθεν του κείροντος αυτόάφωνον, Ούτω δεν ήνοιξε το στόμα αυτού” (Ησαίας 53:7, πρβλ. εδ. 12, 14, 26:63).

Η αμηχανία του Πιλάτου είναι μεγάλη μπροστά στον Κατηγορούμενο που τουέχουν φέρει οι αρχιερείς. Ποτέ δεν βρέθηκε ενώπιόν του ενας άνθρωπος σαν Αυτόν.Μια διπλή μαρτυρία, αυτή της γυναίκας του (εδ. 19) και η συνείδησή του (εδ. 24), του δίνουν την πεποίθηση οτι εχει να κάνει με εναν δίκαιο άνδρα. Επιπλέον γνωρίζει την πονηριά αυτών που Τον οδήγησαν λόγω του φθόνου τους ενώπιόντου (εδ. 18). Τί μπορεί να κάνει; Φυσικά, αν Τον καταδικάσει, θα διαπράξειμια αδικία. Ομως αν Τον ελευθερώσει, η δημοτικότητά του σίγουρα θα υποφέρει.Συμβολικά με το πλύσιμο των χεριών του (αλλά όχι της συνείδησής του), ρίχνειτην ευθύνη πίσω στο λαό, που την αποδέχεται με κλειστά μάτια. Πίσω απο το βίαιοπλήθος που κινείται απο τα πιο χαμηλά ένστικτά του, και πίσω απο τους άρχοντεςπου τους ξεσηκώνουν, ο Σατανάς συνεχίζει το έργο του θανάσιμου μίσους του.Ωστόσο ο Θεός συνεχίζει το δικό Του έργο – απόλυτη χάρις και σωτηρία.

Τώρα ο Κύριος Ιησούς είναι στα χέρια των βίαιων στρατιωτών. Αυτοί Τουφοράνε μια κόκκινη χλαμύδα προσποιούμενοι βασιλικό ένδυμα για να Τον εμπαίξουνπροτού Τον οδηγήσουν στο μαρτύριο. Ομως μια μέρα, ενώπιον όλων ο Κύριος θαεμφανιστεί σε όλη Του τη μεγαλοπρέπεια ως Βασιλιάς βασιλέων και η ισχυρή Τουχείρα, αυτή που κράτησε τότε ενα καλάμι, θα εγερθεί με κρίση εναντίον των εχθρώνΤου (πρβλ. εδ. 29 με Ψαλμό 21: 3, 5, 8).

Ο Κύριος Ιησούς οδηγείται απο το διακαστήριο στον Γολγοθά. Ο Σίμωνας οΚυρηναίος υποχρεώνεται να πάρει το σταυρό Του. Ομως Αυτός προχωρεί να φορτωθεί ο Ιδιος εκουσίως με ενα ασύγκριτα βαρύτερο φορτίο: το φορτίο της αμαρτίας που κανένας άλλος δενθα μπορούσε να πάρει. Σταυρώνεται μεταξύ δύο κακοποιών. “Η κατηγορία Του γραμμένη”πάνω στο σταυρό στην πραγματικότητα κατηγορεί αυτούς που σταυρώνουν το Βασιλιάτους. Η περιγραφή που μας δίδεται είναι σύντομη, χωρίς τις λεπτομέρειες πουπιθανόν οι άνθρωποι μεταξύ μας θα ήθελαν να προσθέσουν για ν’ αγγίξουν τα αισθήματάμας. Εντούτοις, μέσα απ’ τη σοβαρή γλώσσα που χρησιμοποιεί το Πνεύμα του Θεού,βλέπουμε οτι δεν υπάρχει κανένα πάθημα που να μην δοκίμασε ο αγαπητός μας Σωτήρας– φυσικά παθήματα, αλλά πάνω απ’ όλα αυτά που δεν έχουν λεχθεί – ηθικά παθήματα. Οι εμπαίκτες είναι εκεί: λοιδoρούντον Κύριο Ιησού, προκαλώντας Τον να σώσει τον Εαυτό του (εδ. 40). (Ομως αν παραμένει στο σταυρό,το κάνει ακριβώς γιατί επιθυμεί να σώσει άλλους). Προκαλούντο Θεό, αμφιβάλοντας για την αγάπη Του προς το Χριστό, που υποφέρει αυτή την αισχύνη(εδ. 43, Ψαλμ. 69:9). Πάνω απ’ όλα τα παθήματα των παθημάτων που υποφέρει είναι η εγκατάλειψη κατα τη διάρκεια των τριών ωρών. Σ’ αυτό τοδιάστημα ο Θεός έστρεψε το πρόσωπό Του απ’ τον Κύριο Ιησού, οταν Εκείνος έγινεκατάρα, κάνοντας τον εξιλασμό για τις αμαρτίες μου και τις δικές σου, και ότανη άπειρα πονόψυχη καρδιά Του, κάτω απ’ αυτό το στιγμιαίο βάρος, έφερε το αιώνιοφορτίο της δικής μας τιμωρίας.

Το έργο του εξιλασμού ολοκληρώθηκε, η νίκη εξασφαλίστηκε. Με μια δυνατήκραυγή θριάμβου ο Χριστός πεθαίνει. Ο Θεός επίσης δίνει άλλες αποδείξεις αυτήςτης νίκης: σχίζει το καταπέτασμα του ναού, καθιερώνοντας “μια νέα και ζώσα οδό” με την οποία ο άνθρωπος εις τοεξής θα μπορεί να εισέρχεται στη παρουσία Του με απόλυτη ελευθερία (Εβραίους10:19-21). Ανοίγει τους τάφους, και νικώντας το θάνατο ελευθερώνει κάποιουςαπ’ τους αιχμαλώτους του.

Επειτα ο Θεός αγρυπνεί για την τιμή που οφείλει στον Υιό Του. Σύμφωναμε την προφητεία, ο Κύριος Ιησούς καταλαμβάνει το μνήμα ενός πλούσιου άνδρα,ο οποίος ευλαβώς ασχολήθηκε με την ταφή Του (Ησαίας 53:9). Κάποιες γυναίκες,για τις οποίες υπενθυμίζεται εδώ η αφοσίωσή τους, είναι παρούσες καθ’ όλη τηδιάρκεια αυτής της σκηνής. Η αγάπη ενταφιάζει Εκείνον τον οποίο το μίσος είχεσταυρώσει. Απο την αρχή μέχρι το τέλος αυτού του ευαγγελίου το μίσος των ανθρώπωνσυνέχισε την αδυσώπητη πορεία του εναντίον του Κυρίου Ιησού. Ενώ βρισκότανακόμα στη νηπιακή Του κούνια, αυτό το μίσος φάνηκε στον Ηρώδη. Συνεχίστηκεμέχρι τον τάφο που οι άρχοντες των Ιουδαίων επεδίωξαν να φυλάξουν και σφραγίσουν.Ομως οι στρατιώτες, το σφράγισμα, ο λίθος, είναι άχρηστα μέτρα προφύλαξης.Υπηρετούν μονάχα για να φανερώσουν με τον πιο τρανταχτό τρόπο την πραγματικότητατης ανάστασης.

Εδώ υπάρχει μια θλιβερή λεπτομέρεια: οι εχθροί του Κυρίου θυμούνται κάτιτο οποίο οι δικοί Του μαθητές είχαν ξεχάσει! (εδ. 63).

Είναι το θριαμβευτικό πρωί της ανάστασης. Μεαυτό ο Θεός αποδίδει μια δυνατή μαρτυρία στην τελειότητα του Θύματος, στηνπλήρη ικανοποίηση που ο Ιδιος βρήκε στο έργο που πραγματοποιήθηκε. Οι φύλακεςπου στέκονται στον τάφο, εντελώς ανύμποροι ν’ αντισταθούν σ’ αυτό το θαυμαστόγεγονός, γίνονται οι ίδιοι χωρίς να το θέλουν οι μάρτυρές του . . . και είναιγεμάτοι φόβο (Ψαλμ 48:5). Ομως οι ιερείς, με εντελώς σκληρυμένες καρδιές, θαεξαγοράσουν τη συνείδηση αυτών των ανθρώπων όπως έκαναν προηγουμένως στον Ιούδα.

Οι γυναίκες στο μνήμα δέχονται το μήνυμα του άγγελου. Με καρδιές γεμάτεςαπο φόβο και χαρά συγχρόνως, τρέχουν ν’ αναγγείλουν τα νέα. Ετσι συναντούν τον Ιδιο τον Κύριο.

Μετά απ’ αυτά ο Κύριος Ιησούς εμφανίζεται στους έντεκα μαθητές, στο μέροςσυνάντησης που κανόνισε μ’ αυτούς στην Γαλιλαία. Τους δίνει οδηγίες για τηνπορεία τους (εδ. 19, 20), μια αποστολή τόσο σημαντική όσο περισσότερο σημαντική είναι και η τελευταία επιθυμία Εκείνουτην οποία τους εμπιστεύεται. Ας μην ξεχνάμε κι εμείς επίσης οτι έχουμε ευθύνηαπο τη μια πλευρά ως μάρτυρες του ευαγγελίου και απο την άλλη να φυλάξουμε όσα μας παρήγγειλε στο Λόγο Του (εδ. 20). Ομως ο Κύριος Ιησούς δίνει και μιαυπόσχεση στους μαθητές Του. Μια υπόσχεση που ποτέ δεν αμέλησε και που πάντατήρησε με τον κάθε πιστό. “Είμαι μεθ’ υμών πάσας τας ημέρας”. Ετσι τελειώνει,όπως ξεκίνησε το ευαγγέλιο του Εμμανουήλ: ο Θεός μεθ’ ημών (1:23)

The book of Jeremiah takes us back to the time of the last kings of Judah before the captivity. The emergence of a prophet is always an indication of the low state of the children of Israel, but it is also evidence of the grace of God. Before his birth, this young priest had been set apart by the LORD for the service to which he was destined (cf. Gal. 1:15). Shy as he is, Jeremiah begins by resisting God's call: "I am a child". "Do not speak so," the LORD replies. "What do your qualifications matter, seeing that you are to say and do nothing but that which I command you." This thought is expressed in the words of the hymn:

"Let us our feebleness recline,

On that eternal love of Thine."

The one who is powerless without Him can do everything in His goodness.

To encourage His young messenger, God gives him two remarkable visions. The almond rod ("the tree which watches") reminds us of Aaron's rod, which previously had budded, flowered and brought forth almonds (Num. 17:8) and confirms the intentions of the vigilant and faithful God. It was necessary then for Jeremiah to hasten and warn the people and urge them to repent, for the seething pot proclaims the imminent threat of enemies coming down from the north. A difficult task indeed! But Jeremiah receives strength from above (v. 18) with the promise "I am with thee" (v. 19; see also Jer. 15:20).

The first words which the LORD puts into Jeremiah's mouth are intended to win back the hearts of His forgetful people . . . a very true picture of our own hearts! It is as if the Lord Jesus were asking us tenderly: "Do you remember the happy time which followed your conversion? How you burned then with zeal and gratitude? True, you were walking then in this world as if in a wilderness, "a land that was not sown", but then I was all sufficient for you. Even if you have forgotten that time, I have remembered it. For this warmth of your affection, this joy of your first love (Rev. 2:4) was precious to Me."

The LORD says, "My people have changed their glory for that which doth not profit" (v. 11 end of v. 8). Be honest, dear reader, you who may perhaps have got away from the Lord, has doing that brought you any profit? He is the "fountain of living waters." How foolish to leave Him to hew out "broken cisterns, that can hold no water" or to go and drink from the rivers of Egypt and Assyria, typical of the world (v. 8)! For "whosoever drinketh of this water shall thirst again" but he who drinks of the water that the Lord Jesus gives, "shall never thirst for ever" (John 4:10, 13-14 JND translation).

Leaving our first love is always the beginning – though we may not realise it at first – of many other evils. God had called Israel out of Egypt to serve Him (Ex. 4:23) and here the people brazenly say to Him: "I will not serve" (v. 20 JND trans.; cf. Nehemiah 3:5, the example of the Tekoite nobles). Sadly it is also the reply of many Christians to the One who has saved them, even if they dare not say so out loud! We can assure them that they are deceiving themselves. For it is impossible not to serve any master at all. Refusal to yield obedience to the Lord lets us fall into the slavery of idol worship (v. 28).

Going even further in their rebellion against the LORD these wicked people have deliberately turned their backs on Him (v. 27). With unspeakable ingratitude they have forgotten the One who has done them nothing but good (v. 32). Poor people! God seeks to open their eyes. He invites them to return to Him and to consider the wandering ways which lay behind them (v. 23; see Jer. 14:10). Dear Christian friends, we sometimes need to consider our own ways. How many wrong steps, how many detours, how many dead ends we have encountered in our wanderings, because we did not want to follow the right and plain path of the Lord's will for us!

This ch. 3 compares Israel to an unfaithful wife, who has forgotten the bonds which united her to the LORD, her Husband. And in this way of iniquity Judah went even further than the ten tribes of Israel, adding to their unfaithfulness treachery, that is to say treason, all the worse because of their hypocrisy. Yet historically we are in the reign of the good king Josiah. But the heart of the people has not truly followed the king in the revival in which he had given the lead (see v. 10; 2 Chron. 34:33). Judah had made a show of returning to the LORD. Such is her treachery, worse in the eyes of God than plain, simple departure from Him.

How moving are these appeals! "Return . . . return unto me"; "turn, O backsliding children"; "for I am merciful"; "I will heal you" (vv. 12, 14, 22; Jer. 4:1). But how much time, how many centuries are included in the brief statements of v. 22, between the time of God's appeal and the nation's response! God is still waiting for this reply from Israel!

"I have espoused you to one husband, that I may present you as a chaste virgin to Christ", is how Paul writes to the Corinthians (2 Cor. 11:2). Such a relationship with the Lord implies undivided hearts. Blessed with greater privileges than Israel, the Church, the Bride of Christ, object of such great love, is all the more responsible to keep her affections for Him.

In spite of many fine professions of faith, it was difficult to find anyone who did what was right, who sought for truth in Jerusalem (v. 1; Ezek. 22:30). The God of mercy would be ready to pardon the guilty city if only one righteous man could be found (v. 1; cf. Gen. 18:23 . . .). Sadly this faithfulness, so pleasing to God, was not to be found either among the common folk or among the noble ones, who were better taught, and therefore the more responsible (cf. Ps. 62:9). The end of the chapter shows this, as does the whole story of Jeremiah. "These are poor; they are foolish" (v. 4). This might equally be said of the many people who in this our day are going on heedless to perdition.

In vain has the LORD chastised His people. "They have not grieved . . . they have refused to receive correction . . . they have refused to return" (v. 3; Zeph. 3:2). What can a doctor do when his sick patient refuses to take his medicine on the pretext that he is not suffering? May we never shirk this needed correction. May we keep our consciences very sensitive to what the Lord wants to say to us; otherwise "what will ye do in the end?" asks the prophet (v. 31).

Gradually the prophet changes his tone. After the accents of divine love there now follow those of anger. The LORD gets ready to "visit" His people in judgment (vv. 6, 15; Isa. 10:3). He will make use of an enemy coming from the north (v. 22) as was predicted by the seething pot of ch. 1, ready to pour out its fearful contents and overflow the land of Israel. But a fresh appeal of grace comes in between the chastisements. Listen to it; it is addressed to each one of us: "Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls" (v. 16; Jer. 7:23). These old paths of faithfulness and of separation from the world are not the easiest ones to follow. But they are the trustworthy paths of the past, laid out and tested by those who have gone before us. Let us refuse the broader and pleasanter roads which present themselves to us. Let us carefully seek out again this "good way", these "paths of righteousness" (Ps. 23:3) and truth in our guide book, the Word of God. And let us walk in them!

The LORD sends Jeremiah to the gate of the temple to preach a stern message. For, in spite of their rebellious state, the people of Jerusalem were loudly boasting that they possessed "the temple of the LORD," and were continuing to worship there, though only in a purely formal way. What inconsistency! What was the value of this temple if it was not in "the One who dwelt there"? (Matt. 23:21). Yet they were denying Him by their evil deeds, of which v. 9 gives us a terrible list. They trod under foot practically the whole of God's law, at the same time unashamedly presenting themselves before Him in His house (v. 10). They made this a den of robbers (v. 11, quoted by the Lord), defiling it with their abominable practices (v. 10). Christian profession today offers the same double standard: respect for outward forms, but a tragic absence of inner life (Rev. 3:1). And each of us, if we do not keep watch, is exposed to this danger: to be satisfied with the form of godliness but to deny its power . . . which is love for the Lord (2 Tim. 3:5). God wants reality in our lives. It is an insult to talk of relationship with Him if we have not first separated from evil.

For a long time the LORD has spoken, and the people have refused to listen. Now it is He who refuses to listen, even to the prayer of His prophet (v. 16).

In Jer. 5:3, we saw that Israel no longer even felt the corrective blows with which the LORD had had to inflict them. Here we see His responsible people healing their own hurts "slightly" and pretending to enjoy the peace which God could not give them (v. 11; Jer. 6:14). Yet the balm in Gilead (grace) was available for them as was the faithful Physician who knew how to administer it (v. 22; cf Matthew 9:12). There is a lesson here for the believer whom God disciplines. If we accept from the Lord's hand the trials which are necessary for us, let us also allow Him to bind up the wounds Himself which He has permitted (Job 5:18). Let us not seek to heal them superficially by our own resources.

The prophet adds in v. 12: "they were not at all ashamed" – that is the peculiar characteristic of a hardened conscience (Zeph. 3:5). Complete indifference as to the evil they had committed characterises this poor people.

V. 20 can perhaps be stressed in this beginning of the month of September, when the harvests are nearing completion, when summer has ended. There is a favourable time for being saved: it is today. Soon the Lord is going to gather in the ripe fruits of the great harvest of souls. Then the summer will have ended. What a terrible awakening for those who will have to say, "We are not saved"!

Just as in Jeremiah's time, the people of God have many among them in our day who are "hurt" (Jer. 8:21). If we know of such, let us bring them to the great Physician, who has power to heal them (Jer. 8:22).

Ch. 9 expresses the unspeakable anguish of the prophet. Having to address the people severely does not prevent him from being extremely pained by what he has to say. He certainly grieves when reflecting on the condition of Israel and on the punishment which hangs over them, but he grieves especially because of the dishonour brought to the LORD's name. If we loved the Lord Jesus more, we should feel a greater degree of sadness when we see the ingratitude and indifference which so often is man's response to His love.

Let us meditate on the important vv. 23, 24 (quoted in 1 Corinthians 1:31). It is in the nature of each one of us to be proud of what we can do and to boast about what we possess. The sportsman will make much of his agility, his strength and his records; the good pupil of his academic successes; the motorist of his car, more powerful than his neighbour's. Well, the only thing in which God allows us to glorify is in knowing Him (Ps. 20:7; 2 Cor. 10:17). Do we appreciate to the full our relationship with the Lord Jesus? Or are we sometimes ashamed of it?

If there is an old and a good way for us to enquire about (Jer. 6:16), there is also another which we must guard ourselves from becoming involved in (v. 2): the way of the heathen, in other words the world. All our contacts with the world tend to imprint on us its ways of living and thinking. Clearly we cannot avoid these contacts, and some of us are particularly exposed to them because of our work. Nevertheless, let us not be too curious about or interested in the things that are in the world (Rom. 16:19). The example of Dinah in Genesis 34:1 is a serious warning for us. Let us beware of those people, those books, which are prone to teach us about that dangerous path. We know the end to which this path leads those who follow it (Matt. 7:13). Serving idols was characteristic of the nations in Jeremiah's time (just as in the world of today). God declares His thoughts about that, and causes them to be proclaimed to the nations (v. 11) in their own language (this verse is written in Aramaic in the original).

V. 23 reminds us of a twofold truth: tomorrow is not ours to arrange (James 4:13), and we are not capable of directing our own steps. Jeremiah knew that. Have we all learned it?

During the reign of Josiah, Hilkiah the priest (some maintain that he was the father of Jeremiah: see Jer. 1:1) had re-discovered the book of the law during the work of restoration of the temple (2 Chron. 34:14). This book included Deuteronomy, where all the consequences of failure to observe the covenant were announced in the solemn Deuteronomy 28 (see in particular v. 64). Greatly perturbed, Josiah had taken steps, in the name of the people, to renew their covenant (2 Kings 22:8 . . .; 2 Kings 23:1-3). Now our chapter shows us how this covenant has been broken more than ever! There is no further remedy (2 Chron. 36:16). Henceforth God shuts His ears to their prayers and He commands the prophet not to intercede for the people any more (v. 14; Jer. 7:16).

Jeremiah is the representative of a faithful and persecuted remnant. But in him we see in type the Lamb, full of tenderness, yet the target of those who conspired to destroy him, "the tree with the fruit" in order "that His name may be no more remembered" (v. 19: cf. Gen. 37:18; Luke 10:3). Such was the vain intention of men, and that of Satan who inspired them. But the unchangeable purpose of God is that the lovely name of Jesus will be honoured for ever (Phil. 2:9). And we respond to this every time we break the bread and drink the cup in remembrance of Him (1 Cor. 11:25-26).

Ch. 12 gives us a dialogue between the LORD and Jeremiah. This time it is not a matter of the prophet supplicating on behalf of Israel, but of sorrowful questions which burden his heart, and which he pours out to God in the bitterness of his soul. Men of the village of Anathoth, his fellow citizens, had gone so far as to threaten him with death if he did not shut his mouth (Jer. 11:21). V. 6 (JND trans.) tells us that even Jeremiah's own family had acted treacherously towards him and had cried out loudly against him (cf. Luke 4:24-26). There was reason enough for him to lose his courage. But the LORD understands His servant's trouble (His own people had also betrayed Him). And He explains to him what He is obliged to do: to abandon the polluted temple, to deprive Israel of their inheritance, to deliver them to their enemies (v. 7). We might well imagine how God would feel in taking such decisions. To give us some idea of the depth of His feelings, He uses a most touching expression in speaking of His people: "the dearly beloved of my soul".

The nations acted as bad neighbours; they would suffer the consequences of that. Nevertheless God still had blessings in reserve for Israel, and also for those nations, if only they would learn His ways.