The beginning of a new year is a good time to "take stock". Looking back, the believer can gratefully exclaim: "Lord, thou hast been our dwelling place . . ." (v. 1). As to the present, the believer can measure the short duration of his existence down here and ask God to teach him how to number his days in order to obtain a wise heart (v. 12). This wisdom, according to Ephesians 5:15-16, will cause us to seize our opportunities (redeeming the time, or making the most of every opportunity, as it says in other translations; see also Col. 4:5). Yes, let us use these years, which pass away like a tale that is told for the Lord (v. 9).

As for you, unconverted reader, this year of grace, which could possibly be the last, gives you another chance to accept the Lord Jesus as your Saviour; seize it without wasting any more time.

This "prayer of Moses, the man of God" will be on the lips of a repentant Israel in the last days. But the redeemed of the Lord, who know His great love, can even now ask: "O satisfy us early with thy mercy; that we may rejoice and be glad all our days" (v. 14). An apt desire at the outset of this new year!

If thankfulness for the past (Ps. 90) is the feeling which should characterize us, the feeling which should be uppermost in us for the future is faith in God. There are great moral dangers which threaten the believer. Who is the fowler (v. 3), the lion, the adder and the dragon . . . (v. 13) if not Satan himself? "The pestilence . . . that walketh in darkness" (vv. 3, 6) speaks to us of sin, something far more serious than an illness. "The arrow that flieth by day" (v. 5) suggests such evil thoughts which suddenly come to us quite unexpectedly through something we have seen in the street, read in a book or from dubious conversation. The "terrors of the night" are worries which often stop us from enjoying the peaceful sleep which the Lord has prepared for us (Ps. 4:8). Whatever the trap or threat, we have a fortress, a refuge: God Almighty Himself (vv. 1, 2, 9). Let us follow the example of the One who, in the midst of similar dangers, showed this faith perfectly. Christ in the wilderness knew how to confound and bind the Tempter who had dared to quote this psalm. From v. 9 onwards God's promises come in response to the prayer of the perfect Man. We can also enjoy these promises to the extent that we are prepared, like the Lord Jesus, to put our faith and our "love" in God (v. 14).

The great works of God and His very deep thoughts are the inexhaustible themes of praise of the redeemed (v. 5; cf. Ps. 40:5). But the man who fails to recognise the Creator in His works is stupid and foolish in God's eyes (v. 6), even if he were the most intelligent person. The wicked and the righteous both flourish (vv, 7, 13), but only the latter bear fruit (v. 14). The grass grows and flourishes for a season, then is cut down (v. 7). That is what happens to the wicked; they perish (v. 9; cf. 2 Cor. 4:3). On the other hand, the righteous resemble the palm tree or the cedar in Lebanon (vv. 12, 13). Think how long it takes for these fine trees to reach their full size! But they have a place in the courts of the temple of God and prosper there to His glory.

Psalm 93 reminds us that the power of God is more ancient (He is "from everlasting") and mightier than the power of the Enemy (vv. 3, 4). The waves speak to us of the unrest in the world (Isa. 57:20; cf. Ps. 89:9). We can trust His Word: His testimonies are very sure (v. 5).

Finally "holiness becometh thine house". We do not tolerate filthiness or misbehaviour at home. May we understand that, for far greater reasons, the holy God cannot tolerate sin in His house, which today is the Assembly (read 2 Cor. 6:16 . . .).

In contrast to the Israelite in the last days, the Christian is to beware of seeking revenge (Rom. 12:17 . . .). He does not suffer any less from the evil and injustice which reign in this world where pride (v. 2), wickedness (v. 3), arrogance and boasting (v. 4), oppression and violence (vv. 5, 6) are given free rein. The believer cannot go through the world and remain unaffected by what he sees in it every day. The more aware he is of the holiness of God, the more awful is the evil to him (Ps. 97:10). That is why Christ, the perfect Man, suffered more from evil than anybody else. Look at Him in Mark 3:5 "grieved for the hardness of their hearts" . . . He Himself was made the object of the ultimate injustice (v. 21).

Being aware of this evil which surrounds us often arouses within us a great many distressing thoughts: Does God not see these things? Why does He not intervene? . . . In reply, the Lord generally gives us comforts rather than answers (v. 19). By opening our eyes to the evil in the world He helps us to separate ourselves from it. But this is to bring us closer to Himself and so that our hope in Him can be strengthened. May the comforts from above always be the delight of our souls!

The power of God in salvation awakens cries of joy amongst those who are its objects. In the past, on the banks of the Red Sea, a redeemed people had raised a song of deliverance to the LORD. Sadly, Israel's history from their very first steps in the wilderness teaches us that we can be a witness to the works of God (v. 9) and not know His ways (v. 10). It also shows us that it was not only the ungodly Pharaoh who had hardened his heart (Ex. 8:15, 32 . . .) but that Israel had wasted no time in doing just the same (v. 8). The very names Massah (temptation; see Ex. 17:7) and Meribah (provocation) are engraved forever in their history (cf. Num. 11:3, 34). These failures characterised the sad stages through the wilderness and served to mark them out. May these names, dear friends, serve also as signposts solemnly to warn us in our pathway.

With us in mind the Epistle to the Hebrews quotes and comments upon this psalm (Heb. 3:7 . . .). "Today if ye will hear his voice, harden not your hearts." We must listen to the Lord with the heart. May our hearts be responsive to "His voice" today, and tomorrow He will bring us into His glorious rest.

Having urged themselves: "let us sing . . . let us worship and bow down" in Psalm 95, the faithful people of Israel now invite all the world and nature herself to do the same: "sing . . . bless . . . worship the LORD" (vv. 1, 2, 9). The day will come when the pagan peoples will cast away their idols and when the families of the nations will ascribe to the LORD glory and strength (v. 7). The redeemed do not have to wait for the Lord to reign in order to express this homage. "To him be glory and dominion," they can shout even now (Rev. 1:6). For it is not only the coming display of the glories of Christ which can draw forth this praise from them. The majesty, the magnificence, the power and the beauty of the King of all the earth are still invisible, hidden in the heavenly sanctuary (v. 6). But the great and perpetual motive for the believer's adoration is the love of his Saviour: "Unto him that loved us, and washed us from our sins in his own blood."

This psalm was composed and sung at the time of the return of the ark, a type of Christ, in the midst of Israel (1 Chron. 16:23-30). However it is no longer to save the world but to judge it that the Lord will come again (v. 13; cf. John 3:17; John 5:22). He will exercise judgment over the peoples righteously (v. 10), justly and in truth (v. 13; Ps. 45:3-4).

This psalm describes the establishment of God's reign in power; it corresponds to Isaiah 11:4-5 and Revelation 19:6. Everything which is opposed to the Lord's dominion will be consumed (vv. 3-5), whilst the hearts of all the faithful will be filled with gladness (vv. 8 . . .). Then the glory of the LORD will not only be spoken of as in Psalm 96:3; it will be seen (v. 6), and the inhabitants of the world will finally be able to see the difference between the government carried out by man and the righteousness established by God. The angels who are also called gods in v. 7, and who for so long have witnessed iniquity on the earth, will finally be present at the triumph of righteousness. They will see the Firstborn, Christ, introduced by God into the inhabited earth and will render their homage to Him in unison with the saints on the earth (Heb. 1:6).

The last three verses are for all time, because God always has His eye on those who love Him, on those who are "upright in heart." His grace calls them saints and righteous. He expects them to hate evil and to rejoice in Him (vv. 10, 12: cf. Rom. 12:9; Phil. 4:4 . . .). He Himself will not fail to preserve their souls and to light their paths (vv. 10, 11).

Psalms 98 and 99 begin in the same way as Psalms 96 and 97 respectively. "O sing unto the LORD a new song" (Ps. 98:1). The new song is that which considers Christ in the new manifestations of His glory. At the dawn of His reign, when God will have made His salvation known and revealed His righteousness (v. 2; Psalm 97), this hymn will begin in heaven and every creature will echo it (read Rev. 5:9 . . ., 13 . . .). Heaven and earth will sing in unison; a universal joy will at last answer to the goodness and faithfulness of God (v. 3).

"The LORD reigneth," Psalm 99 repeats. His judgment having been carried out, His glory takes up its place again "between the cherubims", the place which it left formerly because of the iniquity of the people (Ex. 25:22; Ezek. 10). His holiness is proclaimed on three occasions: His name is holy . . .; He is holy . . .; the LORD our God is holy (vv. 3, 5, 9; cf. Isa. 6:2-3). But this thrice holy God is also the One who forgives (v. 8) and we know that He can do this without denying Himself, because of the work of the cross. Only then will the intercession of Moses, Aaron and Samuel find its full answer in the forgiveness which is already ours in grace (Ex. 32: 11, 32; Num. 16:47; 1 Sam. 7:5; 1 Sam. 12:23).

Psalm 100 is a psalm of thanksgiving inviting "the whole earth" to praise the LORD and to serve Him joyfully.

We also have these privileges and with even greater reason, we who know God as our good Father and the Lord Jesus as our caring Shepherd (cf. end of v. 3). Is it a joy for us to serve the Lord? Or, on the contrary, do we behave as if He were a hard master with a heavy yoke? (Matt. 25:24 . . .). Dear friends, may we know now the joy which always goes hand in hand with obedient service (John 15:10-11) so that we might also understand later that tender phrase: "Enter thou into the joy of thy Lord" (Matt. 25:21, 23).

A new series begins with Psalm 101. This psalm is in a way the text of the public declaration of the King inaugurating His reign. He sets out the foundations on which the government of the country is to be based: wisdom, integrity, righteousness, separation from evil. What a contrast between these simple and sound principles and the cluttered and complicated codes of human justice! All the subjects in the kingdom will have been warned: perversity, slander, pride, fraud and lies will not be tolerated. Having been called to reign with the Lord, it is up to us to show forth the principles of His Kingdom in our walk now.

The title of this psalm directs our attention towards the supreme Afflicted One: the Lord Jesus in His suffering. "He is overwhelmed and poureth out his complaint." But it is a complaint which contains neither impatience nor murmuring; everything here is perfect submission. But it is a complaint which is poured out before God, not before men! Who else could have understood the Lord, even amongst His disciples? Vv. 6, 7 sum up His utter moral loneliness down here. A man feels so much more alone when he is different from others. And Christ was completely alone because of His perfection. It was not therefore only at the cross that He experienced this loneliness but during His whole life. Tears were His drink, His daily portion (v. 9). It was not only on the few occasions reported in the Gospel that He was insulted. "All the day" He was the object of His enemies' hatred (v. 8). He experienced man's anger against Himself, but far worse still, He experienced God's wrath when He took our place to face it (v. 10). But this very moment has become for God "the time of compassion" (v. 13) – upon Zion in Israel but also for the blessing of all those who believe in Him now.

God looked down from heaven upon the prisoners of Satan, destined for eternal death. He heard their groaning (vv. 19, 20). He wanted to deliver them so that they could praise Him (v. 21). To achieve this He sent His Son down here.

Christ, a real man, implored the One who could save Him from death (v. 24; Heb. 5:7 . . .). But in that same v. 24, there is an extraordinary comfort in reply to "the prayer of the destitute" (v. 17). It is as a man Christ prayed; it is as God that He gets the reply. And we are allowed to listen to the wonderful conversation which takes place between God the Father and God the Son. This is an unfathomable mystery! Who then is this afflicted person, this lonely man overwhelmed by insults and recognising his weakness? It is the One who "of old . . . laid the foundation of the earth" and unfurled the heavens (Micah 5:2)!

"In the midst of my days"? (v. 24). But His years will never end! Creation will grow old and pass away; the Creator will remain forever. He is eternally the Same. The Epistle to the Hebrews which quotes these verses adds that the Son, in whom all God's glory shines, is also the One who "by himself purged sins" (Heb. 1:2-3, 10-12). Oh, the infinite value of such a work accomplished by such a Person!

Just as David did, let us bless God in our souls and appreciate His innumerable benefits. Sadly, we tend to keep an up-to-date list of what we lack rather than a list of all the benefits we have received. How ungrateful and inconsistent we are! For example, has it never happened that we have complained about the food at a meal time . . . for which we have just given thanks to the Lord?

Above all His other gifts, our souls have to thank God continually for the forgiveness of our sins (v. 3). If He had given us what we deserved, eternal punishment would have been our reward (v. 10). But now He has removed these sins as far away from us as possible (v. 12). He has thrown them behind His back (Isa. 38:17), made them as white as snow (Isa. 1:18), blotted them out as a thick cloud (Isa. 44:22), cast them into the depths of the sea (Micah 7:19) and He will remember them no more (Isa. 43:25; Heb. 10:17).

To "them that fear Him" the goodness of God has no bounds (vv. 11, 13, 17; cf. Isa. 55:7-9). Fear here does not mean dreading His anger. It is the state of mind of those who have come to know His compassion and His mercy (v. 8; read Ps. 130:4) and can always find in them fresh reasons to praise Him.

Psalms 104 to 106 sum up the first books of the Bible. Psalm 104 celebrates the creation, whilst Psalms 105 and 106 recall the history of the patriarchs and of the people of Israel.

The creation described by the Creator: what a subject, and what an author to handle it! We find again here the work of the six days of Genesis 1. On the first day: light (v. 2); on the second: the stretching out of the heavens separated by the waters (vv. 2, 3); on the third: the foundation of the earth with the gathering of the waters and the appearance of vegetation (vv. 5-9; 14 . . .); on the fourth: the establishment of the great lights (vv. 19, 22); on the fifth: the multiplying of the animals in the seas and in the air (vv. 25, 26, 12, 17); finally on the sixth day: the creation of living beings on the earth (vv. 11, 21 . . .) crowned by the creation of man (vv. 15, 23). But notice how that, side by side with God's power and wisdom, the emphasis is again placed here on His goodness. Everything had been planned and carried out for the good and the joy of His creature (v. 11 . . .). By comparing v. 5 with v. 25 of Psalm 102 we can recognise and adore the Son in this "very great" God (v. 1; Ps. 145:3), the Creator of all things. He was one with the Father in all His counsels and in all His love.

We tend to attach a great deal of importance to work and to the workmanship of man (v. 23). But how insignificant it is beside the works of God which provide countless examples of His wisdom! (v. 24). And it is first and foremost on Him, and not on the work of man, that every creature depends for its survival (vv. 27, 28; Matthew 7:11). Let us not attribute our gains to our own efforts but to His grace. Yes, "the earth is full of His riches"; may we know how to recognise and observe them. However, it is possible to admire and enjoy creation without knowing the One who made it. Many artists and philosophers have confused the Truth with nature, upon which sin has left its unclean mark. Just contemplating nature does not tell the sinner about God's holiness, righteousness and grace. In the same way, to get to know an architect really well it is not sufficient to visit the buildings which he has made (and which the careless occupiers may have wrecked); it is necessary to have visited him, to learn about his character, his family, his habits. Let us then not forget that we do not discover God; it is He who reveals Himself, not to our senses, for He is a Spirit (John 4:24) but to our souls, not only through nature but also in His Word (Ps. 19).

Vv. 1-15 of this psalm form part (along with Psalm 96) of the one which is called the first, delivered by king David to Asaph after the return of the ark (1 Chron. 16:7-22). There is just one slight yet very remarkable difference between the two! 1 Chronicles 16:15 demanded: "be ye mindful" of His covenant. By contrast v. 8 of our psalm declares: "He hath remembered . . ." Even though the people failed and forgot their covenant with God He remembered His promises to Abraham, Isaac and Jacob (2 Tim. 2:13). Those promises were all that those men of God possessed. In the eyes of their contemporaries, they were nothing: they were "very few and strangers" in the land, just as Christians are today. But God was watching over them as He watches over us (vv. 14, 15; for example Gen. 31:24).

Then He sent "a man" who carried out His counsels: Joseph, a precious type of the Lord Jesus. First of all a slave, then a prisoner, he was freed by "the ruler of the people", who made him lord and ruler of all his possessions (vv. 17-21). Christ, once dead but raised by the power of God, will be established as Lord of all the earth and all the promises of God will be fulfilled in Him (Acts 2:36).

The power of the LORD is displayed throughout the book of Exodus. First of all we find here His miracles in judgment against the Egyptians (vv. 27-36), then His miracles of grace towards Israel (v. 37-41). However the terrible plagues which struck Egypt were not only meant to frighten and punish Pharaoh. Above all the LORD wanted to reveal Himself to His own people through signs and wonders (v. 27; Ex. 14:31).

"He spake" . . . and the thing happened (vv. 31, 34). As in the days of creation, one word was enough for Him to summon countless small agents of His anger: poisonous flies, lice, locusts and caterpillars (cf. Heb. 11:3 . . .). What humiliation for man to be beaten . . . by mere insects.

Israel left Egypt after the Passover, exchanging their misery for great wealth (v. 37). They had suffered under oppression; God brought them out with joy and with a shout of triumph (v. 43). Those who had worked so hard would inherit "the labour of the people" (v. 44). And all this work of redemption came about as a result of the LORD's promise to Abraham (v. 42; read Gen. 15:13-14). Nothing can stop God from carrying out "his holy promise" (v. 42; Luke 1:72-73).

Only the work of God was seen in Psalm 105; there was no mention of the sins of Israel. Psalm 106 continues with the same story from the escape out of Egypt, but emphasizes the responsibility of the people (cf. for example the episode of the quails in Ps. 105:40 and Ps. 106:14-15). Our history has also two sides. On the one hand, there is the perfect work of the grace which saves us, then takes charge of us to bring us safely unto our goal, in spite of obstacles and difficulties (Phil. 1:6). On the other hand there is our walk, so often slowed down by detours and wrong paths. We certainly need the One who, far more than Moses, stands constantly "in the breach", interceding for His own (v. 23; Rom. 8:34).

"Forget not all his benefits", so Psalm 103 advised us. In effect forgetfulness opens the door to covetousness and that leads to rebellion (vv. 7, 13, 14, 21). Satan thoroughly enjoys planting evil desires in an ungrateful heart. He knows how to make the things of the world attractive to someone who no longer values the gifts of God, and through these attractions he can gradually lead his victim along the road of open revolt against God. May the Lord grant us always to understand His wonders (v. 7).

In Psalm 105 the verbs showed God's sovereign intervention: "He sent (vv. 17, 26, 28), He spake (vv. 31, 34), He gave (v. 32), He smote (v. 36), He brought forth (vv. 37, 43). In this psalm, as we have seen, it is the thoughts and actions of man (and what actions!) which are presented to us: "They believed not . . . they murmured . . . they mingled among the heathen . . . served their idols . . . sacrificed unto devils . . . shed innocent blood . . . defiled themselves . . ." (vv. 24 to 39). What a heart-breaking story of this people who became more and more involved in evil and did everything to kindle the LORD's wrath (v. 40)! As a result we would expect Him absolutely to reject them. Yet this terrible list of charges ends up with the victory of grace. Once again it is God who acts: "He regarded their affliction, when he heard their cry . . . he remembered . . . repented . . . made them to be pitied . . ." (vv. 44-46). There is everlasting praise in response to that unfathomable mercy (v. 48).

The sin in v. 24 was bound to sadden the heart of God. "They despised the pleasant land . . ." Dear Christian friends, we are on the way to a land infinitely more attractive than the earthly Canaan: the heavenly City, the House of the Father. Is it desirable or despicable in our eyes? Our whole way of life will depend on this.

The fifth book of Psalms looks in a prophetic way at the redeemed people of Israel (Judah and the ten tribes), gathered together again in their land (v. 3) at the dawn of the millennium (Ps. 108:2). They remember in Psalm 107 the distresses which they encountered on their way back, their cries of anguish to the LORD, the times He rescued them, and finally the praise which now belongs to Him.

In a general way these four pictures: vv. 4-9; 10-16; 17-22; 23-32 — illustrate the different ways which God uses to save a soul (v. 9). Some may have gone astray a long time ago, wandering aimlessly and restlessly in the arid desert of this world (vv. 4, 5; cf. Gen. 21:14. Feeling totally destitute they have cried out to God who has then filled them, satisfied them and led them to the divine resting place (vv. 9, 7).

Others may have groaned under the enslaving yoke of Satan, the oppressor, in darkness and in the irons of sin . . . (vv. 2, 10). However, God has heard their cries for help. He has brought them out and broken their chains (vv. 14, 16).

They may have experienced despair, being affected by illness or accident and on the verge of death, the end of all man's ways (vv. 17, 18). Then God sends His word and heals them (v. 20).

Can each of us say where and how the Lord found and saved his soul?

Many people think of God only when they are in trouble. Should they therefore be surprised if He sends them some? Like sailors caught up in a storm (vv. 23-30), men are sometimes put in desperate situations (Luke 8:23 . . .). In this way God wants them to realise just how powerless they are and that all their wisdom counts for nothing (v. 27; Ps. 108:12). Why? To cause them to cry to Him. That is all He is waiting for before He intervenes. At the same time man's spirit is calmed when he allows the Lord to take over the helm and lets Him lead him to the desired haven! (v. 30).

These ways of God to save a soul have their equivalent in the life of the believer. The earthly sources where he goes for water may dry up (v. 33; cf. 1 Kings 17:7). But at the same time the Lord will lead him to living water where he would not expect it (v. 35; Ex. 15: 22-25). What appears to be arid and bitter will in fact become a source of joy and strength to the soul. "Whoso is wise, and will observe these things, even they shall understand the loving kindness of the LORD" (v. 43). Yes, may we have the confidence that all our circumstances, the painful ones as well as the pleasant ones, are given by His mercy which "endureth for ever." (cf. v. 1).

"I myself will awake early . . ." (v. 2). Let us appreciate, as David did, the value of those first moments of the day, spent in communion with the Lord (cf. Ps. 63:1). Experience shows that, if we do not take advantage of them, generally speaking the opportunity does not arise again for the rest of the day.

Vv. 5, 6 remind us of two truths which we should never lose sight of in our prayers: firstly, that the salvation and blessing of the believer are inseparable from the glory of God. All too often we forget that when we pray; we are only concerned, in our selfish way, with what concerns us. But let us seek "first the kingdom of God, and his righteousness; and all these things shall be added" unto us (Matt. 6:33). Secondly, since we know the Lord's love for His own, let us not forget to call upon it: "That thy beloved may be delivered" says the psalmist (cf. John 11:3).

From v. 6 onwards the Psalm repeats vv. 5-12 of Psalm 60. They refer to the time when God will have again taken possession of the whole land of Israel. God has spoken in. His holiness (v. 7), and His first words are: "I will, rejoice . . ." The joy of the Lord is to bless His own and to let them share His inheritance.

This terrible psalm begins by calling upon the "God of my praise" (v. 1). No threat, no reason for discouragement prevented the Lord Jesus from looking up to His Father and praising Him. On the contrary, they provided all the more reason for doing so. How did He defend Himself when "compassed about with words of hatred" (v. 3)? He said, "But I give myself unto prayer" (v. 4). Dear Christian friends, that should be our only reply when we come up against any unjust hostility. If we keep quiet – or rather if we speak only to God – He will not keep quiet and will undertake to reply in our stead (v. 1; Rom. 12:9). Nevertheless, Christ was the only one to endure "such contradiction . . ." (Heb. 12:3). His adversaries (who in the original Hebrew bear the same name as their master Satan), not only fought against Him without a cause but, cries the Lord Jesus. "they have rewarded me evil for good, and hatred for my love" (v. 5). Judas can be classed as one of them, being guilty of an even greater act of ingratitude, having been at one time the object of very close affection. Acts 1:20 applies v. 8 to him (and, as to the future, this passage refers to the Antichrist). There was indeed more than enough to break the heart of the Saviour (v. 16).

The afflicted and poor Man (i.e. Christ) asks, "Do thou for me, for thy name's sake" (vv. 21, 22; cf. John 12:28). "That they may know that this is thy hand . . ." (v. 27). God owed it to His own glory to deliver the One who was calling upon Him. This is what we find in Psalm 110. How it stands out in contrast to the picture of the Man of sorrows being humbled! That Man, as it says in a hymn, is "now exalted by God Himself, in the heavenly places by the majesty of God". The LORD had stood at the right hand of the poor Man to save Him (Ps. 109:31); that was in the past. Now, in glory, God has seated Him at His right hand (v. 1; Eph. 1:20). V. 5 promises that, later still, "the Lord at thy right hand shall strike through kings in the days of his wrath". His enemies in Psalm 109 will be made a footstool for His feet: their reduction to slavery will form part of His glory.

This psalm 110 is quoted eight times in the New Testament. It serves in actual fact as the thread to guide us through the whole Epistle to the Hebrews (Heb. 1:13; Heb. 7:17; Heb. 10:13 . . .).

Finally, to those promises made to the Messiah is added one which concerns His walk on the earth (v. 7). Christ, as a man, would find down here some rare moments of refreshment, suited to encourage and strengthen His soul (e.g. Luke 7:9, 44; Luke 9:20; Luke 10:21, 39; Luke 23:42; . . .).

Great are "the works" of God in creation (v. 2). But what can be said of His unique "work" (v. 3), that of redemption (v. 9)? How "honourable and glorious" it is! We adore the One who accomplished it, and we conclude like the apostle: "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" (Rom. 8:32). Does He not guarantee our food every day? (v. 5). Yes, what God does confirms what He is: "gracious and full of compassion" (v. 4). To consider His works strengthens our faith in His Word; His works never contradict His commandments. Both are truth. His commandments are sure (v. 7) and carrying them out is the way to gain "a good understanding" (v. 10).

The first step a man must take on the path of wisdom is to fear God. According to v. 5 it is equally the only way to solve the terrible problem of famine in the world . . . but also the only one which the nations do not think of.

The praise of the LORD "endureth for ever" (v. 10; as does His righteousness: v. 3; and His commandments: v. 8). Let us sing His praises from now on.

This psalm is connected with the previous one, as can be seen from the same alphabetic layout of the verses (see note: JND trans.). In Psalm in the righteousness of the LORD lasts forever (v. 3). In Psalm 112 it is the righteousness of the one who fears the LORD which lasts forever (vv. 3, 9). Our v. 1 continues on from v. 10 of Psalm 111 and takes it a bit further. Fearing God, which is the way to gain wisdom, is also the way of blessing. It is not a matter of merely carrying out the LORD's commandments but of actually enjoying doing them. The Lord Jesus knew this and could say: "I delight to do thy will, O my God" (Ps. 40:8; see also John 4:34).

Some people are always afraid of hearing bad news. However, the fear of God takes away this fear of men (v. 8) or of evil tidings (v. 7). The heart of the one who trusts in God is not troubled by what happens (Prov. 1:33); he is steadfast, because the Lord sustains him (v. 8; cf. John 14:1, 27). Nevertheless, a steadfast heart can at the same time be sensitive and full of compassion. A good man is generous (v. 5), distributes and gives to the poor (v. 9). "He is gracious, and full of compassion" just like God Himself (v. 4; cf. Ps. 111:4; James 5:11).

"The servants of the LORD" have so many reasons for praising "the name of the LORD" (v. 1). Previously they had been lying in the dust of death and indeed on the dunghill of sin (v. 7). But God humbled Himself to look down upon the earth (v. 6). Let us never forget that, however great He is, He is still concerned about everything which affects each of His creatures. He has seen their totally destitute condition. Moreover, like the master in the parable, He has been pleased to invite those poor and wretched people to sit at the supper of His grace (Matt. 22:10; cf. also 1 Sam. 2:8; Luke 1:52-53).

The LORD had seen the affliction of His people, heard their cry, understood their suffering, and came down to deliver them (Ps. 113:6; Ex. 3:7). He brought them out of Egypt with power. At His command the Red Sea fled to allow the people of God to cross; "Jordan was driven back" to let them through; water came out of the rock to quench their thirst. God knows where and how to produce refreshment and life to meet the needs of His own. But He will bring about a far greater miracle for His people when He changes their hard hearts into a fountain of waters for the blessing of the whole earth.

As Moses and Joshua had done previously, the remnant of Israel will much later on ask God to intervene for His glory, so that His Name might be known throughout all the nations (vv. 1, 2; Ex. 32:12; Joshua 7:9). Yes, the LORD will once again take up the challenge which has so often grieved His people: "Where is now their God?" (v. 2; Ps. 42:3; cf. Matt. 27:43).

"Our God is in the heavens", the faithful reply, "and our hearts are centred around Him!" As for the people of the world, generally speaking, it does not take long to discover where their affections lie. The majority are not ashamed of their idols: silver and gold (v. 4), the products of art and technology, entertainments and pleasures, together with singers, stars, or personalities of the moment. Let us also proclaim who is our God. Let us do it in such a way that His Name is known from now on by those around us. It will be so to the extent that we seek His glory and not our own (v. 1) — to the extent also in which everyone can see that we put our trust in Him alone (v. 1).

In contrast with the earthly praise and blessing of the kingdom (vv. 16, 17), as Christians we rejoice in that we are dead with Christ and have our place in resurrection with Him in the heavenly places.

How much more so today can the redeemed of the Lord sing this song of the Israelite being brought back to his country: "I was brought low, and he helped me . . . thou hast delivered my soul from death . ." (vv. 6, 8)! However, when the believer recalls such a great salvation, it causes him to think of the rights which the Saviour has over him.

V. 8 recalls a threefold deliverance: God saves our souls, sustains our hearts which are overwhelmed by affliction and, lastly, keeps us safe from the snares and temptations into which we, in our weakness, run the risk of falling. That is why each of us can ask the question in v. 12: "What shall I render unto the LORD for all his benefits toward me?" "I love the LORD," the psalmist replies. These are the first words of the psalm and the first effect of the Gospel, forming the foundation of all that follows. Then, out of the abundance of the heart, the mouth can confess the name of the Lord (v. 10; 2 Cor. 4:13). But there is more than one way of witnessing for Him: "I will take the cup of salvation . . . I will offer to thee the sacrifice of thanksgiving . . . yes, in the presence of all his people" (vv. 13, 17, 14). Let us therefore offer to Him from our hearts these sacrifices of praise, "the fruit of our lips giving thanks to his name" (Heb. 13:15).

If we enjoy the Lord for ourselves (Ps. 116), by so doing we will invite others to worship Him with us. The same happens here with Israel. At one time they were jealous of their privileges and absolutely despised the other nations, but now they invite the nations to join in the universal praise (v. 1; Rom. 10:19; Rom. 15:11).

Once again the mercy and the truth of God are mentioned together (v. 2; see Ps. 108:4; Ps. 115:1). They represent the twofold manifestation to men of God's essential characteristics: love and light. What an inexhaustible theme of meditation is contained in this precious, little psalm (which happens to be the central chapter of the Bible).

In Psalm 118 the mercy of the LORD is the theme of praise. Surrounded and threatened by the whole world, Israel will experience that the help of men and princes is vain (vv. 8, 9; Psalm 108:12). The name of the LORD will be the only safeguard. As for us, we are threatened, alas, essentially by the lusts of our own wretched hearts (James 1:14). We have been on the verge of falling so many times, but God has been there to help us; He has kept our feet from falling (v. 13; Psalm 116:8). Man will be able to do nothing against us (v. 6), nor for us (v. 8), for the Lord is our strength (v. 14).

This psalm has an important place in the prophecies relating to the Lord. V. 22, which is quoted in the Gospels as well as in 1 Peter 2:7, announces both the rejection of Christ and the place which will be His. May these counsels of God in Christ always be "a marvellous thing in our eyes" (v. 23). Vv. 25, 26 remind us of the Messiah's entry into Jerusalem and the cries shouted by the crowd: "Save now, I beseech thee" (Hosanna in Hebrew). "Blessed is he that cometh in the name of the Lord" (Matt. 21:9). In spite of themselves, the Jewish people called upon Him and honoured Him that day, just as the Scriptures foretold. Those same Scriptures ought to open the eyes of that people today. However, the time is coming when this passage will reach its true fulfilment. The triumphant Messiah will be received and greeted by the faithful remnant.

Amongst the Jews this psalm formed part of the Passover ritual. Perhaps it was the hymn which was sung by the Lord with His disciples after the supper? (Mark 14:26). If that is the case, then with what feeling would He have sung at such a time vv. 6, 21, 22 and the end of verse 27: "Bind the sacrifice . . . unto the horns of the altar"!

The psalm ends as it began: praising the unchanging mercy of the LORD (vv. 1, 29).

"Blessed are they that hear the word of God, and keep it", said the Lord Jesus to the crowds (Luke 11:28). This magnificent psalm speaks to us right the way through about this happiness and privilege. Blessed are the undefiled ("pure in heart," Matt. 5:8), who take pleasure in the testimonies of the Lord and who delight in His statutes (v. 16). But those who carefully keep His commandments (vv. 2, 4, 5, 8) and who walk in them (v. 1) are doubly blessed.

A serious question is raised in v. 9. It does not make sense to the young people of the world who openly make fun of the scruples of the young believer. For the latter, however, the question is vital: "Wherewithal shall a young man cleanse his way?" The answer follows immediately: "By taking heed thereto according to thy word." Let us remember this secret of an undefiled walk, to protect us from sinning against God (v. 11) and also against our own bodies (1 Cor. 6:18). By hiding the Word in our hearts, by engraving upon them key passages like v. 9, we will be armed against "the evil day" when temptation arises (Eph. 6:13, 17). For if we keep His commandments with care, our faithful God will keep us with like care. May His word dwell richly in us! (Col. 3:16).

When we open our Bible, let us always start by asking the Lord to open our eyes so that we can behold the wondrous things in it (v. 18). Let us ask Him at the same time to turn our eyes away from "vanity" (v. 37). How many things that word covers! It is not possible to find one's pleasure both in the Word and in the things of this world, for example the love of wealth (v. 36; read Luke 16:13). Another obstacle which so often closes the Scriptures to us is a bad conscience. How can we enjoy what reproves us? First of all we must confess our sins: "I have declared my ways", says the psalmist; then he adds "teach me . . . (vv. 26, 33; Ps. 32:5, 8); make me to understand . . . (v. 27); give me understanding (v. 34)," prayers which are all pleasing to the Lord. His testimonies are "my counsellors" (v. 24). But I must allow myself to be counselled by them!

Notice also the progress made between vv. 30, 32 and 36. The believer has chosen the way of faithfulness; he determines to run along it and asks God, not to widen that road, but to enlarge his heart so that the object of his affections can draw him more strongly (Phil. 3:14). Finally he depends on God to make him walk in that path (v. 35).

The Word of God orders the whole life of the believer. It allows him to reply when someone has done him wrong, not necessarily in words but with the patience and confidence which it teaches him (v. 42). Because it is "the word of truth" (v. 43), it gives the man of God assurance and authority when he speaks and a holy liberty in his walk. Why are we often so shy in our small witness? Precisely because we lack that inner power and conviction which the Word of truth communicates when it is believed, loved and meditated upon. "Thy statutes have been my songs . ." (v. 54). What a Lord we have! Of which head of state, even if he were the best, could it be said that his commandments bring joy to those who have to submit to them?

Vv. 57-64 show us the heart of the believer who is dedicated to walking in line with the Lord's will: "I thought on my ways . . ." (v. 59), says the faithful one; then afterwards "and turned my feet." How often it is, sadly, that we behave in the reverse way. Remember also v. 63: "I am a companion of all them . . . that keep thy precepts" (see vv. 79, 115). Let us ask ourselves with whom do we keep company (Prov. 13:20).

The request in v. 17 has been fulfilled. "Thou hast dealt well with thy servant" (v. 65) – but in a way which the psalmist had not expected: through affliction. He acknowledges, "It is good for me that I have been afflicted" (v. 71). Why? Because "before I was afflicted I went astray" (v. 67). The good Shepherd has been forced to use this painful means to bring the wandering sheep back onto the right path. But the soul has learnt a far more important lesson from this: he has come to know his God and no longer needs to understand in order to know that His love has not changed. He says, "I know that thou in faithfulness hast afflicted me" (v. 75).

Amongst the nomads in the desert, making a water-skin requires patient preparation. It is placed in smoke for it to lose the original bitter taste and smell from the leather, which would otherwise make the water impure. So it is with the Christian (v. 83). The testing fire has to pass over him in order to remove his natural sourness and stiffness and make him fit for service. "Thy hands have made me and fashioned me; give me understanding . . ." (v. 73). Happy prayer of the redeemed! Yes, Lord, fashion my spirit too in the ways which You choose; make me flexible and responsive to Your will!

No matter how firmly the earth has been established (v. 90), the Word of the Lord has been established even more so. What a blessing, in a world where everything is uncertain, where the frenzied activity of fallen man unfolds in thoughts which will all perish, to be able to know the eternal thoughts of God and to trust in His unchanging promises! Heaven and earth will pass away but His words will not pass away (Matt. 24:35). Moreover all creation has only one purpose: "for all are thy servants . . ." (v. 91). Such is also our privilege, but let us serve Him intelligently and with all our hearts.

Only the Lord truly lived up to vv. 97-112. He understood more "than the ancients" because He kept the divine precepts, whilst they were happy just to teach them (v. 100). He was wiser than all the enemies who set traps for Him (v. 110; Matthew 22:15, 34).

Who would risk travelling at night without a lamp across an area riddled with obstacles? In the darkness of this world and amidst the traps set by wicked people lying in wait (vv. 110, 95), the Word is that lamp, that indispensable light on our pathway (v. 105). Let us not be afraid of using it too much, in order to see where we are treading (v. 101)!

The Word which is a light on my path also shows me just how deep the darkness is around me: It makes me abhor evil and deceit. Indeed, without this divine guide, I can be mistaken and call something good which is actually evil, or something true which is in fact a lie; whereas the Book of God's thoughts teaches me to see the world and what is in it as He sees it.

"Give me understanding," the faithful servant asks (vv. 125, 34, 169). Understanding is generally considered to be a natural gift. However, this prayer shows us that it is possible to acquire it. It is the Word which gives true understanding (v. 130). "I am thy servant . . ." the psalmist declares, having chosen to observe God's will (v. 125). This will is expressed in the Bible by different words: law, commandments, statutes, precepts, testimonies, ordinances, judgments . . . nor are these synonymous. As far as the Christian is concerned, the Word is no longer forced upon him in a legal way. His obedience to it stems from the love which he feels not only for the marvellous testimonies of the Lord (vv. 113, 127) but also for His name (v. 132).

The righteousness of God is the predominant theme from vv. 137-144. It is not a subject of terror for those who fear the LORD, who walk in His light and who know His love (vv. 149, 159). In an unrighteous world the faithful servant delights to praise God's righteousness which, like His love, is everlasting (vv. 142, 144).

"Thy word is very pure" (v. 140). The more it is put to the test (like gold in the crucible) the more it shows that it is purity itself (JND).

The verses beginning at v. 145 express the absolute dependence of the faithful servant. Four times he asks in this passage, "Quicken me . . ." (vv. 149, 154, 156, 159; see also vv. 25, 40, 88, 107). It is God who gives life; it is He who also preserves and sustains it. But this prayer is primarily concerned with the soul of the redeemed. "Quicken me according to thy Word", for "man shall not live by bread alone, but by every word that proceedeth out of the mouth of God" (Matt. 4:4; Deut. 8:3).

Remember v. 160 well: "Thy word is true from the beginning . . ." The Bible does not consist of a collection of truths from which each person chooses the ones which appeal to him. It is a complete work which cannot be divided, one which we either accept or reject. The whole of it is truth (John 17:17).

The faithful servant, persecuted by princes for no reason, is afraid, not of them, but of the Word; he is afraid to disobey it (v. 161). And yet it is his joy! (v. 162). May the Word of our God be a treasure to our hearts! Inexhaustible riches are hidden in it, but only those who allow the Word to rule their lives discover them.

To be able to give, one has to start by receiving: v. 171 reminds us that praise is the fruit of a heart which has been taught by the divine statutes. Being well nourished by them, we will know not only how to speak to the Lord, to praise Him intelligently, but also to speak out aloud, to the people around us, about our meditations (v. 172; cf. Eph. 5:19).

The last verses, which summarize the psalm, now reveal the main thought of it. Israel will have been led by the tribulation to realise how they had gone astray (v. 176). They will have learnt in their affliction to love the law of the LORD (vv. 163, 167, 174), to bring their conduct into line with it (vv. 165-167), to hate evil (v. 163) and to look only to God for salvation (v. 166). Before the final deliverance takes place (v. 174), inner restoration will have occurred, thereby allowing God to act for the blessing of His people and to bring them into the blessing of the Kingdom.

The fifteen songs of degrees (Psalms 120-134) retrace in an increasing emphasis of joy the deliverance and restoration of the remnant of Israel.

Psalm 120 finds the faithful in their captivity among the Gentiles and we hear their cries. They are suffering from having to dwell amongst them "that hate peace." May we as Christians all the more realise just how greatly opposed the world is to God and thereby also to His children. The world knows no peace; still less can it give it. But what does the Lord say to His own? "My peace I give unto you: not as the world giveth, give I unto you" (John 14:27).

In Psalm 121 the faithful turn their attention from the scene of their suffering up towards the mountains (Zion, the object of their hope: see Ps. 87:1-2). However their help will come from even higher, from the Creator who established the mountains. The LORD responds to that faith with moving personal promises (vv. 3-8). Every believer can take these from the Lord for himself. He is in the world, but he will be kept (or preserved, emphasised six times) wherever he is and at all times in answer to the prayer of his Saviour. "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil" (cf. v. 7 with John 17:15).

The love which the Israelite feels for Jerusalem reflects the desires and the love of the Christian for the Assembly, which is precious to the heart of Christ. Will we therefore from now on go joyfully (v. 1) to the place where He has promised to be, to give thanks to His Name (cf. v. 4)?

Let us remember the promise in v. 6: "They shall prosper that love thee." Love for the assembly is a source of spiritual prosperity. How can this love be shown? By praying for peace in the assembly and seeking to do things for the good of the assembly (vv. 6-9).

Psalm 123 teaches us about dependence. The faithful lift their eyes expectantly to their God knowing that all their help is in Him (cf. 2 Chron. 20:12). They have no right to it; everything is grace. What can the Christian expect from men? He can be subjected to a great deal of contempt and insults from those who are at ease down here (vv. 3, 4; 1 Cor. 4:13). If he is able to endure such things it is only because his faith is directed towards his Saviour in heaven (v. 1; Psalm 141:8). Soon that faith will give place to sight. Full of disgrace today, tomorrow he will be filled with His likeness (Ps. 17:15).

Psalms 120-123 described the people suffering under oppression. Psalms 124 and 125 show us their deliverance. The faithful are pleased to repeat that it was only due to the LORD's intervention. Without it, they would have been swallowed up (v. 3), overwhelmed (vv. 4, 5) and devoured (v. 6). But if God is "for us" what could those do who rise up "against us"? (v. 2; Rom. 8:31). The Lord is able to rescue His people from the terrible snare of the fowlers (v. 7). The fowlers correspond prophetically with the Antichrist and the Assyrian, who are agents of Satan against the remnant of Israel. For us, they are a reminder of the enemies of our souls. If we put our faith in Christ He will help us to escape from their net, that is to say from "the sin which doth so easily beset us" (Heb. 12:1; Ps. 91:3).

It is just this faith which is the main theme of Psalm 125 — faith in the One who is able to keep us from falling (Jude 24). By relying on the Lord for support we shall not be moved (v. 1 JND trans.). However, if we are to walk properly it is not enough to have strong feet. Our path needs to be straight. Let us not follow those who "turn aside unto their crooked ways" (v. 5). Let us not forget also that before setting off on our walk we need upright hearts (v. 4).

Just like someone waking up after a terrible nightmare, the faithful are at first unable to realise their sudden deliverance. But soon the air reverberates to the joyous shouts of the people who with one accord declare, "The LORD hath done great things for them" (v. 2; Ps. 14:7). Their tears have, so to speak, watered the fields of a bountiful harvest (v. 5). Such was the ministry of the Lord Jesus down here (v. 6). He tearfully followed the path which led to the cross. "But if it die", says John 12:24, "it bringeth forth much fruit." He shall appear triumphant, bearing the fruit of the travail of His soul: His redeemed, like precious sheaves of corn held close to His heart.

Psalm 127 reminds us that anything we do which does not have the Lord's approval is bound to fail. The thing may seem good and warrant spending a great deal of time and trouble on, but if He has not been involved in it then it will lead to nothing (cf. John 15:5). The peaceful and confident activity of the Christian, followed by restful sleep, contrasts with the feverish and ambitious activity of the man of the world (Ecc. 2:23). As for you young people who are thinking about "setting up home", marriage is too serious a matter for you to deal with by yourself. Let the Lord guide you.

"Blessed is every one that feareth the Lord . . . happy shalt thou be, and it shall be well with thee" (Ps. 128:1-2). Man would prefer to switch things round. He thinks that he can get happiness by improving his material conditions. However his misery is primarily of a moral nature. Man is unhappy because he is a sinner. He needs to start by turning to God, fearing Him and walking in His ways (v. 1). Then he will see blessing extending to every part of his life. "Godliness is profitable unto all things . . ." (1 Tim. 4:8). This does not mean that we will have wealth to satisfy our covetousness, but rather the peaceful joy of divine favour down here (see Ps. 37:4).

Psalm 129. From their "youth", in Egypt, Israel was sorely oppressed but nothing can compare with what they will face under the yoke of the Antichrist. Christ, by taking the form of a servant, has identified Himself beforehand with the sufferings of His people (cf. v. 3; Matt. 27:26).

However the LORD is righteous (v. 4). The evil ones will meet their end (v. 6); they will not be part of the sheaves gathered in joyfully by the great Reaper (v. 7; Ps. 126:5-6); they will have no share in the blessings of the Kingdom (v. 8).

It is not the oppression of Psalm 129 but the feeling of sin which has brought the soul of this just man into "the depths" (Ps. 130:1). Nevertheless no matter how low he feels, he can always call upon God. "With him is plenteous redemption" (v. 7)

V. 4 may perhaps astonish us. It would seem to us that forgiveness would have the effect rather of quelling fear. Yet the opposite is true! "The knowledge of grace", someone once wrote, "gives real depth in the work of the conscience. For we can only measure the horror of our situation by the lengths to which our Saviour went in order to rescue us from it" (Rom. 6:14; 1 Peter 1:17-19).

Psalm 131. The trials of a believer play a useful role in humbling him and breaking his self-will (v. 1). God allows them and the believer should submit to them. When something which he loved has been taken away from him, his soul finds itself "weaned" (v. 2). He is like the little child who is suddenly deprived of his mother's milk yet is still close to his mother. At that moment he does not understand that this is part of growing up. Similarly the Lord sometimes sees fit to take away from us something which we regard as precious and cannot do without so that we have to depend on Him alone (v. 3; read Ps. 130:5-7 again).

This lovely song recalls the day when King David brought the ark up to Jerusalem (2 Sam. 6:17). Later on, at the consecration of the temple, Solomon ended his prayer with vv. 8-10 (2 Chron. 6:41-42). Prophetically this psalm corresponds with the introduction of the millennial Kingdom. God will enter His dwelling place (v. 14); the whole world will be blessed and will rejoice (vv. 15, 16); Christ, the true Son of David, will receive the universal crown (vv. 17, 18). God's unconditional promises will be accomplished in Him, by Him and for Him.

But let us take great care to notice that these are the consequences of "all his afflictions" (v. 1; cf.

1 Chron. 22:14; David is a type of Christ, the rejected King, whilst Solomon represents the Messiah in His glory). It is because Christ suffered that He will be exalted in this way; it is because He experienced down here the sorrowful travail of His soul that the earth will enjoy God's rest.

Let us link together vv. 2 and 11, 5 and 13, 8 and 14, 9 and 16, 10 and 17, 18 respectively. We see that this faithful man, who had God's glory at heart, has all his wishes fulfilled one after another beyond his wildest hopes. He has to do with the One who can do infinitely more than we can ask or think (Eph. 3:20).

V. 1 of Psalm 133 should always apply in the assembly and in our families. Is it so? When brethren live together in unity it is good and pleasant for them, but especially for the heart of the Father. The members of God's family are united together because they are linked to the same Person, Christ; they form as it were the hem of His garment: that part of Him which is visible down here (cf. Ex. 28:33-34). He is up above, the true Aaron, the great High Priest; but He has given His Spirit who, like "precious ointment", flows down on the brethren gathered in the place where God has commanded eternal blessing (v. 3; Acts 2:33; Eph. 4:2-4).

With Psalm 134, the final song of degrees, the redeemed earthly people have reached the highest of the fifteen steps pictured in these songs. They have achieved the goal which they desired so earnestly: they have entered the gates of Jerusalem (Ps. 122:1-2); they are standing in the house of the LORD.

Soon the Lord's redeemed will reach their heavenly goal: the Father's house. However Revelation 21:25 reveals that "there shall be no night there". There will be no need for any encouragement to praise. That will burst forth spontaneously from all our hearts when we see the Lord Jesus face to face.

Psalm 134 showed us the servants of the LORD gathered in His House to worship Him. Psalm 135 tells us about the theme of their praise: the great name of the LORD.

In Psalm 133 it was brethren dwelling together in unity which was good and pleasant. Here in v. 3 it is the LORD Himself who is found to be good and pleasant. The worshipper has "tasted that the Lord is gracious" (1 Peter 2:3). No matter how precious brotherly communion may be, nothing can replace for the soul the sweetness of the Lord's love. Do we gather together in the assembly just to meet other Christians? Or is it rather because we can enjoy the blessed presence of the Lord there?

God has chosen Israel – and every redeemed person – "for his peculiar treasure" (v. 4; cf. Matt. 13: 44); He worked in great power to acquire them (vv. 5-12). How worthless and ridiculous all the world's idols appear when compared with such a God! And how much to be pitied are those who "trust in them"! (v. 18). To bless the LORD, who has become to us the God and Father of our Lord Jesus Christ, is the privilege of everyone who fears Him (v. 20; Eph. 1:3).

All the ways in which God deals with His creation stem from one particular motive: His mercy which endures for ever. That mercy is first seen in the "great wonders" which were carried out for mans benefit even before he existed, when God created the environment which would enable man to live and survive (vv. 4-9). It is rather like a mother who, before her child is born, lovingly prepares the place into which the baby will be welcomed and gets ready everything which the baby is going to need.

From v. 10 onwards we can see the love of God shining forth in the work of redemption. It is illustrated by the departure from Egypt and the entry of Israel into Canaan. The grateful redeemed can all sing in v. 23, (He) "who remembered us in our low estate."

The expression, "his mercy endureth for ever", comes as a surprise at the end of vv. 10, 15, 17-20. However let us not forget that even the punishment of the wicked is connected with God's plans of love towards His own, as well as with the blessing of the world to come. This also explains the solemnity of Psalm 137:8-9. Men speak far too lightly of a "good God." May they reflect on that word "good", confirmed by so many striking testimonies . . and then respond to such love!

Here begins the final series of Psalms, mostly written by David. They take up once again the story of the final restoration of Israel from their time of slavery amongst the nations, through their tribulation, right up to their deliverance and the time of universal praise!

The beginning of Psalm 137 recalls the captivity in Babylon. Since they had been taken away captive, how could these poor people be able to sing when asked to do so and rejoice under the yoke of their oppressor? There was no joy for them so far away from Jerusalem. Those who had taken everything away from them could not take away their memories. Similarly with us, believing friends, who are strangers in a hostile world, we find nothing here for our hearts, yet we possess in Christ a joy which no one can take away from us (John 16:22). Let us never forget the heavenly city (v. 5)!

In Psalm 138 the faithful man, despite his "lowly" state (v. 6), can sing with all his heart and prays towards Jerusalem (cf. v. 2; 1 Kings 8:47 . . .). "Thou answeredst me", he could say later, even though there had still been no change in his circumstances. God had strengthened his soul (v. 3). And it is that strength which matters for the believer (Eph. 3:16).

God will perfect that which concerns us (v. 8), not by destroying the wicked (end of Ps. 137), but by the return of the Lord.

"God is light" (1 John 1:5). "Neither is there any creature that is not manifest in his sight" (read Heb. 4:13). It is a frightening thing for a sinner to feel that holy gaze constantly upon him, revealing all his most intimate thoughts and discovering his most secret motives! At first only one thought occurs to him: to run away from this terrible beam of light. But this light penetrates the darkness where he tries to hide (v. 11), reaches him at the ends of the earth, extends right into his distant past . . . (Gen. 3:8; John 3:19). It is foolish to think that you can escape from God. It is also foolish to run away from the One who can guarantee your happiness. When you are ill, you never think of hiding any of the symptoms from your doctor. You know very well that it is in your interest to tell him everything that you feel if you want to be cured. So why act differently when God wants to save your soul and deliver you from sin? Confess to Him all the different evils which are eating away inside you. Let His light examine your conscience. May your prayer be that of vv. 23, 24: "Search me, O God" and search me again! Put everything in my life back into place. Don't let me get caught up "in some wicked (or grievous) way" (grievous for me and to the Lord). But "lead me in the way everlasting"!

This psalm gives us a glimpse of how much believers of the remnant will suffer during the terrible time of the great tribulation. Up to now we have been saved from persecution in our country by the grace of God. However it does us good to ask ourselves the question sometimes: if tomorrow I had to suffer once again as a Christian, would I still bear that name?

Besides, let us never forget, that we continually have to deal with enemies so much more formidable as they are familiar to us. That evil and violent man (v. 1), who imagines mischiefs (v. 2), who sharpens his tongue like a serpent (v. 3) and who tries to overthrow my goings (v. 4) is revealed to me in the Epistle to the Romans as living in my own heart – a frightening thought (Rom. 3:13; Rom. 7:17). However the same epistle contains, so to speak, the announcement of his death (read Rom. 6:6). Death has delivered me from that "old man"; I no longer have to fight him but can consider him as crucified with Christ. As for the Enemy outside, God will also protect me from him. "The Lord is the strength of my salvation", says the faithful. "Thou hast covered my head in the day of battle" (v. 7). The helmet of salvation is a vital piece of the whole armour of God (Eph. 6:17).

The Lord never gets tired of listening to our prayers. On the contrary, the prayer of a believer is like sweet perfume to Him (v. 2; cf. Rev. 5:8). Sadly our mouths are also capable of producing bitter words. Without help from above, no man can tame his tongue (James 3:8-9). "Set a watch, O Lord, before my mouth," asks the man of God here. However the mouth only serves to express what is boiling up in our hearts (Ps. 39:1-3). The heart also requires a vigilant "guard" to stop it from getting involved with any evil thing (v. 4). Finally let us learn to take reproach not as damaging to our pride, but as a favour, an "excellent oil" reserved by the Lord for His own (v. 5; cf. 2 Sam. 16:5, 10; Gal. 6:1).

Psalm 142. Being pursued by Saul, David hides in the cave of Adullam (1 Sam. 22; Ps. 57). He wanders with his companions "in deserts, and in mountains, and in dens and caves of the earth" (Heb. 11:38). No human refuge was available to him (v. 4). But his faith enabled him to cry out: "O LORD . . . thou art my refuge" (v. 5). "The righteous shall compass me about . . . (v. 7). Christ, the true David, will bring with Him in His glory those whom He has clothed in His own righteousness.

"Hear my prayer . . . , hide not thy face from me . . . , answer me," cries the faithful from the depths of his distress. What a contrast between that unrest and the peaceful assurance which is available to the Christian today! The Christian is guaranteed access to the Father through the Lord Jesus (Heb. 4:16). Nevertheless he should be moved by the same earnest desire for communion. "My soul thirsteth after thee, as a thirsty land" (v. 6; cf. Ps. 63:1). Yes, every day, from first thing in the morning, I need to hear not only the Word of God, but His loving kindness by opening my heart to listen to Him (v. 8). This feeling of the Lord's love will strengthen my trust in Him; I will ask Him first of all to make me to know His way and then to lead me in it. When I call Him my God and call myself His servant (v. 12) I am undertaking to do what pleases Him. However to begin with He must teach me and then His good Spirit must guide me into the "land of uprightness" of His will (v. 10). In reality these requirements are connected with each other. On the one hand the joy of communion with the Lord is necessary to know His will. But on the other hand we can only taste this joy when we are obedient to that will!

"Teach me to do thy will" was the prayer in Psalm 143:10. He "teacheth my hands to war . . .," David says here. The spiritual warfare of the Christian also has its "laws" (2 Tim. 2:5) and every believer who wants to please "him who hath chosen him to be a soldier" must in a sense go through military training. However he does not rely for victory on experience gained or on his courage. He declares here that the LORD Himself is "my fortress; my high tower . . . my shield, and he in whom I trust" (v. 2).

The deliverance from on high which will come in response to the cry of the remnant (vv. 5-11) will finally open the door to the blessings of the Millennium (vv. 12-15). Let us never forget that, in contrast to Israel, an earthly people, the blessings of the Christian are spiritual: "in heavenly places in Christ" (Eph. 1:3). Consequently they are – like Christ – beyond the reach of the trials we experience down here and it is possible for us to enjoy these blessings even amidst the worst difficulties. Conversely, if everything seems to be going well for us as to our health, our business and our family lives, we should not conclude that our soul is prospering too, nor that we have the Lord's approval. Sadly, it could well be quite the opposite.

Christ, of whom David is a type, begins the praise (see title) which, in these last psalms, will extend to cover the whole of creation (cf. Ps. 22:25 . . .). We can sing with Him: "I will extol thee, my God . . . I will bless thy name for ever and ever . . ." The LORD is great and His greatness is unsearchable( v. 3).) His acts are mighty (vv. 4, 12), wondrous (v. 5 and terrible (v. 6). His goodness is great (vv. 7, 8) and universal (v. 9). People will "abundantly utter the memory" of it. His power will be proclaimed and His righteousness will be sung. Yet one of His glories is far greater than any other: that is His grace (v. 8). It brings salvation; vv. 14-20 list several other ways in which it is shown. The LORD sustains (Ps. 37: 24), raises up (Ps. 146:8), gives food and satisfies (Ps. 107:9), is near to those who call on Him (Ps. 34:17-18), carries out the wishes of those who fear Him, hears their cries, saves them and cares for those who love Him. Indeed "of his fulness have all we received, and grace for grace" (John 1:16). All of these verbs, in the first person and in the future tense: "I will extol thee . . . I will bless thee . . . I will praise thee . . . I will speak of thee . . . I will declare thee . . ." are surely the proper response of each of the redeemed as he receives this grace.

Let us not wait till we get to heaven to praise our God and Saviour. "While I live will I praise the LORD", declares the psalmist (v. 2; cf. Ps. 34:1). He alone is worthy of our praise as well as our trust. Vv. 3, 4 give us a serious warning not to put our trust in man, for this is a constant danger which takes many forms (e.g. looking for man's approval). Do not expect any help from princes – even if God Himself does use them occasionally for our good. No matter how high up they are, there is no salvation in them (v. 3); they are like vanity (Ps. 144:4) and, if they do not believe, they will perish one day along with their works (v. 4).

What would we think of a child of well-to-do parents who went begging from poor neighbours? Our Father is the God who is infinitely powerful, infinitely wise and who loves us; what more do we need? He sets Satan's captives free (v. 7). He opens the eyes of faith (Eph.:18). He picks up those who are walking along "bowed down" under loads which are too heavy for them. He loves the righteous (v. 8). He cares for the stranger, the orphan and the widow according to their needs (cf. Luke 4:18). "Count your blessings", says the chorus, "and it will surprise you what the Lord hath done."

Each of the Psalms 146 – 150 begins and ends with the words, "Praise ye the LORD", i.e. "Hallelujah". This joyous shout will fill the earth when Israel is brought together again and Jerusalem rebuilt (v. 2).

In whom does the LORD take pleasure? It is in those who fear Him and who humbly hope in His mercy. By contrast He does not delight in the strength in which man prides himself (vv. 10, 11; Revelation 3:8). Even in our century which is characterised by speed, neither the "legs of a man" (v. 10) nor the latest technical discoveries are necessary for the Word of the Lord to run swiftly (v. 15; 2 Thess. 3:1). If every believer were to witness where he has been placed, the Gospel would spread rapidly under its own power (Ps. 68:11).

The unfathomable activity of God embraces areas as diverse as healing the broken hearted (v. 3) and counting the stars (v. 4). He causes the seasons to alternate for the benefit of His creation. He prepares the rain (v. 8; Deuteronomy 28:12), sends the snow (v. 16), causes the wind to blow (v. 18). Do we think about that when we are complaining about the weather He has given?

Yes, "great is our Lord, and of great power: his understanding is infinite" (v. 5).

This psalm gives expression to universal praise. It resounds both in the heavens (vv. 1-6) and on the earth (vv. 7-13). A marvellous concert in which every creature will contribute its note! But how is it that material things are invited to join in this symphony (vv. 3, 7. . .)? Romans 8 teaches us that since the fall creation has been "subject to vanity"; man only uses it to glorify himself. Now the moment is approaching when, at last "delivered from the bondage of corruption", creation will glorify God alone (Rom. 8: 20, 21; Isa. 55:12-13). Its present "groanings" will give way to a glorious liberty. In its way, it will tell of God's glory and its voice will be heard (Ps. 19:1-3). It will exalt both its Creator and its Deliverer, the One who made it and the One who through His cross has opened the way for "the restitution of all things" (Acts 3:21).

V. 12 reminds us of that lovely reply of Moses to Pharaoh: "We will go with our young and with our old, with our sons and with our daughters, . . . for we must hold a feast unto the LORD" (Ex. 10:9). V. 14 shows us the place which, in the, world to come, God will give to Israel, that people which is "near unto him."

We have reached the end of the Psalms, this book of trial whose last page will not be turned until our time on earth is over. We notice that all the sufferings which have been described in it have led to this ultimate climax: everything that has breath praising God. May it be so with each of our trials: that it might be found "unto praise and honour and glory to the appearing of Jesus Christ" (1 Peter 5:7).

The book of Psalms began with God blessing man; it ends with man blessing God. In successive chapters we have heard the hallelujah songs of the remnant who have been saved (Ps. 146), of Jerusalem (Ps. 147), and of creation (Ps. 148). The subject of Psalm 149 is the new song of Israel and the last judgments before the kingdom. Finally Psalm 150 answers questions about praise: who should be adored; where (v. 1), why (v. 2), how (vv. 3-5) and by whom (v. 6) He should be worshipped.

All the different expressions of this universal praise form a perfect harmony. The song is unique: it exalts the mighty acts and the infinite greatness of the One who will then have accomplished His plans for His own glory and for the blessing of everyone and every thing.

We should remember that most of the thoughts and maxims contained in this book of Proverbs have related words. It is important to look for these.

The purposes of the heart are "of man", declares v. 1 (JND trans.). "A man's heart deviseth his way", v. 9 goes on to say. These purposes and ways can seem clean (v. 2) and right (v. 25) to anyone who does not know his own heart and who does not judge his motives. For example, alms-giving, a good thing in itself, can be done so as to be seen by other people (Matt. 6:1). But God, who weighs minds and hearts (Prov. 21:2) can see in our intentions both the wicked way and the way of death (v. 25; Ps. 139:24). We should follow the advice of v. 3 and commit all our works unto the Lord small and great (Job 5:8). Dependence is allowing Him to act through us, letting Him map out our pathway and put His words into our mouths. This is an attitude which is pleasing to the Lord and which guarantees our safety.

Vv. 10-15 teach us what kings should do. In this connection, we should remember the high position into which we have been called by the grace of the Lord (Rev. 5:10). Rank imposes obligations, we sometimes say (cf. Isa. 32:8 JND trans.). Justice and righteousness must characterise the co-heirs of the kingdom.

Chapters 1-15 have been commented upon in the 3rd volume (1-24 April).

Entire towns are built in a few weeks when the discovery of a seam of gold is announced in a particular place. An advertisement of an easy way to earn money will receive countless replies. On the other hand, there is no competition in the search for wisdom (cf. v. 16). The only one who knows its value is the disciple of the Lord Jesus who keeps His word (v. 20; Ps. 119:127). Spoils shared with the proud have no attractions for him. He is happier with the humble and meek (v. 19).

It is the heart of the wise man which makes his lips wise (v. 23). Love puts pleasant and sweet words in his mouth, which will be like a balm to sick souls.

In contrast with the upright man (v. 17) and the "wise in heart" (v. 21), vv. 27-30 present a picture of "an ungodly man", "froward" and "violent". He "diggeth up evil", hawks around what he has uncovered; he "soweth strife", divides, and leads people into bad ways. We should be wary of this dangerous companion and follow the pathway of upright men. This will involve us in taking great care to avoid evil (v. 17; 2 Timothy 2:22). Finally let us consider v. 32. The greatest victory which a man can achieve is to get his own spirit under control (in contrast with Prov. 25:28).

Peace in a home is more important than all kinds of riches and prosperity (v. 1). V. 14 teaches us how quarrels start. Unfortunate words are allowed to escape just "as one letteth out water" (v. 14). What hope is there then of retrieving it? But when the quarrel has begun and threatens to become heated, the wise attitude, let us remember, is to move away from it. Without being one of the quarrellers, one can sometimes be the source of a misunderstanding – for example by repeating something instead of keeping it to oneself (v. 9). "Love covereth all sins," (Prov. 10:12; 1 Peter 4:8). Keeping quiet about others' faults is not condoning them; rather it is bearing with them to the point of being ashamed to repeat them.

The wise man is the one who, in order to make progress (v. 10), knows how to make use of any lesson including a reproof.

Faith in the believer's heart is much more precious than gold. It cannot perish. But testing is necessary for it to be entirely pure. God uses testing like the refiner of Malachi 3:3. His work purifies His own from everything that is not compatible with His holiness (Job 23:10).

"It is great grace which deigns to apply divine wisdom to all the details of the life of man in the midst of the confusion brought in by sin" (JND). It is our responsibility to put this wisdom into practice in our daily lives. This divine wisdom is given to us to be lived out and the wise man keeps this "before him" (v. 24; Ecc. 2:14). The fool, on the other hand, scatters his imagination to the ends of the earth with fancies and vain desires. It reminds us of the prodigal son who squandered his father's goods in a far country. What sorrow a foolish child causes to his parents (vv. 21, 25)! We should imitate Solomon, the author of this book. He asked for himself "an understanding heart" (1 Kings 3:9).

He who stands bail is a false friend. He trusts his neighbour without thought and encourages him to rely on him too (v. 18; Jer. 17:5). In contrast v. 17 shows us the way to recognize a true friend. It is in every adversity that he shows himself and we discover the brother he is. "A friend loveth at all times". Who deserves this name more than the Lord Jesus (John 15:13)?
"What a friend we have in Jesus
All our sins and griefs to bear."

Living for self without regard for others is the mark of selfishness and often of pride. Romans 15:1-3, quoting the example of the Lord Jesus, exhorts us not to seek what pleases us ourselves (cf. v. 1) but what pleases our neighbour, "for his good to edification". Now the tongue is the means of communication with this neighbour for good or evil. The mouth can be "the wellspring of wisdom" (v. 4). But it can also be the originator of quarrels (v. 6), of tale-bearing (v. 8), boastfulness (v. 12; James 3:5), hasty answers (v. 13), rough words (v. 23). These sad fruits of the flesh will be eaten by the very one who has produced them (vv. 20, 21; Luke 6:38 end). Blows (v. 6), ruin and a snare for his soul (v. 7), shame (v. 13) and death (v. 21) will follow. What poison and bitter after-taste are hidden in these "dainty morsels" (v. 8, JND trans.)!

Vv. 11, 12 show us another kind of folly: that of the haughty person who puts his trust in the uncertainty of riches and imagines he is protected by them (read Mark 10:24). The righteous man has no other hiding place than the name of the LORD, which is more powerful than the strongest tower (v. 10; cf. Ps. 91:2).

"That the soul be without knowledge, it is not good" (v. 2). For this soul is certainly exposed to all sorts of dangers, which it does not know about. More than this, a person who is not restrained by the warnings in the Word is in danger of acting or speaking in haste and so stumbling (in other words — sinning; v. 2). If we love our soul — and we have nothing more precious — we should see to it that it is instructed so as to acquire wisdom (v. 8).

Many verses speak to us of the poor man. Men in the world often judge people according to their riches. Poor people, even though we may be ready to help them, can easily be despised (James 2:6). But God remembers that His Son was "the Poor Man" down here. He takes up the cause of those poor people who walk in integrity (v. 1; Prov. 22:23) and He will open His heaven to them (Luke 14:21; Luke 16:22). "Wealth maketh many friends" (v. 4; Prov. 14:20). They are strange friends, more like enemies, these flattering companions who contribute to the ruin of their victim (Prov. 18:24, JND trans.). However the person who is stripped of everything and abandoned can then find the only true Friend who remains. The Lord Jesus is the one who "sticketh closer than a brother".

Laziness, especially laziness in listening (Heb. 5:11), has yet more disastrous consequences for "the idle soul" (v. 15). It can make a person who should be wide awake to listen to the Lord fall "into a deep sleep" (cf. Matt. 25:5). It produces soul hunger and spiritual poverty (Prov. 20:13). Moreover, dear friend, if your soul is hungry, do not try to deceive it by "that which satisfieth not" (Isa. 55:2). There is only one suitable food — the Word of God. According to v. 23 the insurance against being visited by evil is to be fed by Christ, the true Bread of heaven. Alongside these words of knowledge there is an instruction which "causeth to err" (v. 27; 1 Tim. 6:20-21); this is the fruit of the many thoughts of man's heart (v. 21). To listen to this is to deviate from the path of obedience; it is then we need reproof (vv. 18, 25). We should not only give this word the sense of chastisement but think of the airline pilot who corrects his route and changes his course according to the instructions from the control tower. The correction of the Lord should have this effect on us. It is the son's privilege (v. 18; Prov. 13:24) and the one that has understanding knows how to profit from it (v. 25; Prov. 9:8).

Wine, which typifies communion with the pleasures of the world, leads to mockery (v. 1; read Isa. 28:7, 14).

How many people there are who keep proclaiming their own goodness (v. 6) and their morality (v. 9; cf. 1 John 1:8, 10), only proving that they do not really know their natural heart. Only the new man (the righteous man) can please God by walking in faith and integrity (v. 7). Let us compare v. 10 with Deuteronomy 25:13-16: "Thou shalt not have in thy bag divers weights, a great and a small . . . thou shalt have a perfect and just weight". In practical terms this corresponds to the example of not judging one's own faults indulgently and those of others severely.

This brings us to v. 11. However young a Christian is, he is called to make himself known for what he is – not so much by his words than by his behaviour. This should be both pure and right, putting away all doubtful and unwholesome attitudes and every kind of dishonesty. Such conduct will be noticed because it contrasts strongly with the dubious or dishonest behaviour of many of his friends. May the Lord help us all to render a courageous testimony to Him by taking as our example the faithfulness which He alone has perfectly displayed (end of v. 6).

The book of Proverbs has been compared to a guideline, which "in the maze of this world where a false step can lead to such bitter results, shows us the path of prudence and life" (JND). In the midst of the seeming disorder in these sentences, every one can find the practical instructions which he needs to avoid these snares (v. 25). Lying, tale-bearing, wrong words to parents, greed, a spirit of revenge, fraud, broken promises – we should avoid the company of certain people in order to be kept from these dangers. V. 19 advises, "Meddle not with him that flattereth with his lips". In going about with such a person we can only reap slander and libel, nothing for our edification. Our own confidences to him will be spread abroad everywhere. In contrast the lips of knowledge are like a precious jewel, highlighting the facets of the truths given to us (v. 15; Ephesians 4:29). So let us seek out the company of those who can pass on to us the teachings of wisdom (cf. Prov. 8:11, 19); wisdom has more value than gold which perishes or than many rubies. "The glory of young men is their strength" (v. 29): a strength which has its source in the Lord and which makes them able to overcome the wicked one (Eph. 6:10; 1 John 2:13-14).

Many people think they can satisfy God's demands by offering Him from time to time the "sacrifice" of good works. They claim to atone for a life of sin by observing certain religious ceremonies. This is a fatal delusion. Only one thing is pleasing to the LORD: the habitual practice of what is right and just (v. 3), but this can only be done by the righteous man, that, is the one whom God has made righteous by justifying him. Up to his conversion, every man is characterised by his wicked heart. His innermost desires are turned towards evil; his life revolves round himself and he has no real love for his neighbour (v. 10) or true pity for poor people (v. 13). These feelings can sometimes be disguised by human kindness or confused with natural feeling (an unbeliever can be "good-hearted" or show off his own righteousness: v. 2). In fact true goodness only has its source in God and has been shown perfectly only in Christ. V. 12 leads us to Him. He was the only Righteous One (cf. Job 34:17) and because of this He alone has the right to judge (John 5:27-30). He carefully considers the house of the wicked and, if He finds no repentance there, He will overthrow it (v. 12; Ps. 37:35-36).

To do what is just and right is not only pleasing to the LORD (v. 3) but is also a joy to the one who does it (v. 15). Many people think that to be a Christian is to live a life of severe constraint. The exact opposite is true! The believer who is in a good spiritual state finds his happiness in obedience to the Lord; on the other hand, what the world calls joy has no attraction for his heart (v. 17). The dwelling of the wise man contains "treasure to be desired" (the Word of God honoured) and "oil" (the power of the Holy Spirit: v. 20; cf. 1 Kings 17:16). In order to walk in a path of righteousness and mercy (v. 21) the wise man needs this food. He draws spiritual strength from it, strength which is needed to overcome and cast down the strength of his Adversary (v. 22; Ecc. 7:19). But even more than his strength, his wisdom has nothing in common with man's wisdom, which cannot stand up before God (v. 30; 1 Cor. 1:19). Let us be true "wise men". We should see to it that the food of the Word and the joys of the Spirit are not lacking in our homes and that we draw our strength from them. We should make sure that not one of us is like the foolish virgins in the parable who had no oil in their lamps (Matt. 25).

The LORD made the rich and the poor from the same dust. They are equal in their birth and in their death and do not lack opportunity to meet each other (Prov. 29:13; Job 31: 5). Prosperity and the power derived from it (vv. 7, 16) are passing things and cannot be measured alongside the things which have eternal importance: "a good name", and "loving favour" (v. 1). The only riches to be desired are those that, together with glory and life, God will give to the meek and to all who fear Him (v. 4; Matt. 5:5). Differences in riches on earth should only provide the opportunity for the most favoured to open their eyes, hearts and hands (v. 9). We should start by seeing the needs around us, be moved by them and then respond to them according to our ability; this is to act like our dear Saviour. Jesus . . . saw . . . was moved with compassion . . . brake the loaves and gave them" (Mark 6:34, 41).

Certain unbelieving philosophers have maintained that a child is born innocent and that it is his environment which corrupts him. V. 15 declares the opposite to be true (cf Gen. 8:21; Ps. 51:5). But the child who is brought up under the rule of the Word (v. 6) will bear the fruits of this education after his conversion all through his life.

In this new section of Proverbs, Wisdom no longer expresses itself in maxims consisting of balancing couplets and uses direct exhortations like those in ch. 1-9. It is a waste of time to speak to someone who is not listening. Before any teaching, the young disciple is invited to incline his ear and to apply his heart to these "excellent things" (v. 20; cf. Phil. 1:10), to make these his subjects of meditation and conversation. But what is the aim of this instruction? Firstly, it is to bring the disciple to put his trust in a known God; then to place at his disposal a "certainty", in other words, truths by which he will be able to test all other knowledge. Finally it is to encourage him to tell forth himself the "words of truth" (vv. 17-21).

The warnings which follow have a negative character. Stop at v. 28 — "Remove not the ancient landmark, which thy fathers have set" (cf. Prov. 23:10). Many people find that the spiritual foundations, on which believers of previous generations have lived happily and which are approved by God, are too narrow. "Warning: Danger", this verse calls out to them. Besides, if we wander into the different fields of this world we inevitably neglect the one which has been kept for us and the one where the Lord is to be found (cf. Ps. 16:6).

Vv. 1-6 warn us against covetousness. It is no less dangerous to desire the delicacies offered by the great people of this world (v. 3) than those offered by the man who has an evil eye (v. 6; Ps. 141:4 end). Then a man is bound to people whose favour he has sought. Their bread is deceitful. The profit gained in a moment will later become the source of much unhappiness. Sorrow inevitably follows the pursuit of earthly possessions. Wisdom, as men understand it, urges them on to wear themselves out acquiring possessions. They imagine that with them they will be able to assure their future and that of their children. But this is false reckoning! These riches will flee away; they "certainly make themselves wings" (v. 5; cf. James 5:2). This is why Wisdom urges the disciple to cease from his own wisdom (v. 4). True wisdom does not consist of acquiring riches but of using the riches of our Master for others (Luke 16:8).

V. 13 reminds us of David's negligence in his children's education (see 1 Kings 1:6). Corporal punishment does not entail death. On the other hand, never to use it can have fatal results (2 Sam. 18:33). Deliver our soul from hell: indeed, how much is at stake! Let us then apply our hearts to this instruction (v. 12; cf. Prov. 22:15).

Should a young person, when he has grown up, take account of his parents' advice? He certainly should according to v. 22. This is part of the honour which is due to them, and one's coming of age does not change this. It is a joy to Christian parents to see the fruits of their education in their children when they have grown up (vv. 15, 16, 24; and what importance v. 24 takes on if we apply it to the joy which the Father found in His well-beloved Son, the Righteous and Wise One beyond compare; Matt. 3:17).

But above all, and before even our parents, the Lord has claims upon us. "My son, give me thine heart," He says to each one of us (v. 26). "I do not ask first of all for some part of your goods or your time but for your love. The rest will follow. In giving Me your whole heart," says the Lord Jesus, "you are only giving Me what belongs to Me, because I have bought it so dearly at Calvary."

The end of the chapter describes the tragic oblivion of the man stupefied by alcohol. He is overcome by the wine (Isa. 28:1 end), incapable of resisting fleshly temptations (v. 33) and is completely ruined (v. 21).

Dear friend, what are you going to do with your heart?

Those who do evil can be a source of envy for us Christians (v. 1) or of fretfulness (v. 19; Psalm 37:1). But such feelings only prove our bad spiritual state. The sight of these poor sinners should arouse compassion and evangelical zeal in us to warn them and deliver them from death (Ezek. 3:18; Acts 20:26). We should not use ignorance as an excuse for doing nothing. "He that pondereth the heart" (v. 12; cf. Prov. 21:2) knows our true motives: lack of love, fear of reproach, weakness of our own convictions.

But why do wicked people seem to have an easy life while believers are often severely tested? The key to this problem is provided for us in one word – the future. "There shall be no future to the evil," (v. 20; JND trans.); his end is eternal perdition to which he is led without resistance (cf. Ps. 73:17). He stumbles into disaster (v. 16; JND trans.). On the other hand "there shall be a reward" (v. 14) for the one who has found Wisdom, this divine Wisdom which is a Person – Christ Himself (Prov. 8:22 . . .). And the expectation of the believer will not come to nothing, for its object is still the same Person: the Lord Jesus who is coming again.

This short section ends what is called "the words of the wise" (Prov. 22:17).

When men want to please their fellow-men it is often at the expense of righteousness and truth. The man of God must be irreproachable in these respects (vv. 23-25).

V. 27 reminds the young believer that before thinking about starting to build a home, he must make sure that he has the resources to do this, already having a job to provide for the needs of his family. "Afterwards build thine house". But a beginner courts disaster if he sets out on his own to build a house. V. 3 points us to an architect in whom we can have absolute confidence in these circumstances: it is Wisdom, in other words, the Lord (cf. Ps. 127:1). The life of a faithful Christian must be balanced. Allowing the Lord to act in his life does not prevent him from being active and diligent, for he has had occasion to observe how laziness in every part of life leads to a man's downfall (vv. 30-34). Dear friend, v. 4 invites you to fill the "chambers" of your memory with knowledge in order to avoid spiritual famine in your future home. God will make all the precious and pleasant things that you have found in His Word sink into your heart (Matt. 13:52).

The third section of the book begins here. The men of Hezekiah, that king who did all that was good and right and true "in every work . . . and in the law, and in the commandments," doing it with all his heart (2 Chron. 31:20-21), begin by writing down what concerns kings: their honour (v. 2; a different honour from that of 2 Chronicles 32:27), their heart (v. 3), their throne (v. 6) and what is proper behaviour in their presence (v. 5). Most of these proverbs make use of similes which help us to understand and remember them. Vv. 8-10 urge us to act with wisdom and discretion towards our neighbour for fear of later being put to shame. Vv. 11-15 deal with words. A word fitly spoken is a fruit of divine righteousness (gold) but always associated with mercy (silver). Even if it is a reprimand, it will be of value to the ear which knows how to receive it (v. 12).

V. 13 reminds us that we must be faithful messengers. "Giving out faithfully the message which God has entrusted to us is not only refreshment to those who receive it, but satisfaction for the heart of the One who sends us. Do we think enough about this?"

Honey is good, but if we were to make it our only food we should soon be sick of it. It is the same with natural affections: friendship, the joys of the family . . . they are pleasant and sweet but they must not take up too much of our time or we shall become very selfish and be sated with them (vv. 16, 27).

The Gospel is the best good news there has ever been, living water for thirsty souls (cf. v. 25). Each believer is like a channel by which this fresh water of grace can flow out to supply others (John 7:38). But beware! a little mud in a fountain is enough to make the water undrinkable. A lack of firmness toward the wicked, a moment off guard, and the spring is disturbed and made dirty just as when one stirs up the bed of a clear stream with a stick (v. 26).

Not to control our spirits is to surrender to all the enemy's assaults without defence, like a town without walls (v. 28). Impatience, resentment, jealousy, pride, doubts, evil desires . . . hosts of evil thoughts soon come crowding in. 1 Peter 1:13 invites us in this sense to gird up the loins of our minds and be sober, in other words, to keep our imagination under control.

It is not honour but hard knocks which bring a fool to take the way of wisdom (vv. 1-8). In general, the discipline of the Lord and the reproof of a righteous man lead us to make more progress than compliments and honour. But we should not be without understanding, like domestic animals which can only be made to obey by the whip and bridle "or they will not come unto thee" (v. 3; Ps. 32:9 JND translation). How much better it is to acquire wisdom by allowing ourselves to be taught by the Word rather than by going through painful experiences.

The example of the prophet Micaiah before Ahab shows us that vv. 4 and 5 do not contradict each other (1 Kings 22:13-28). In replying to the foolish king according to his folly (v. 15), Micaiah touched the king's conscience, putting him ill at ease. In replying to him then according to the divine mind and no longer according to his folly, the man of God showed clearly that he had no part with the folly (v. 17).

An unsteady walk, whether that of the righteous man (Prov. 25:26) or of the fool (Prov. 26:7, 9) takes away all the power of the testimony of their words. Let us watch that our feet are shod with the preparation of the gospel of peace (Eph. 6:15).

After the portrait of the fool (vv. 1-12), here we have other equally detestable characters. The first is the lazy man (vv. 13-16) whom we have often met already. He uses the pretext of dangers and imaginary difficulties to get out of what he should be doing (v. 13), and even neglects to feed himself (v. 15). "The door turneth upon his hinges" (v. 14). Someone has said: "It moves backwards and forwards but remains in the same place. We should ask ourselves if we have gone forward any more than it has, if we have made any progress in our Christian lives". The lazy man turns on his bed. One can turn about and bustle around without producing any worthwhile activity.

The quarreller is also depicted (vv. 17-21). He is good at fanning the fires of arguments. But v. 17 has many applications. Taking part in social, trade union and political conflicts . . . all these things expose a child of God to cruel "bites".

Now comes the talebearer who also helps to stir up quarrels (vv. 20, 22); then the cheat disguising the hatred of his heart in kind words (vv. 23-25; see 2 Sam. 20:9-10; Jer. 12:6). The Lord Jesus had dealings with the different kinds of wickedness and hypocrisy denounced in these verses (Matt. 17:17; Ps. 38:12). How much He suffered from them!

To boast of tomorrow (v. 1) is to treat it as though it already belonged to us: making firm plans, taking out long-term contracts, standing surety for others (v. 13). Read again what James says on this subject (James 4:13-16). On the other hand v. 1 here is also addressed specially to those who put off the question of their salvation until later. 2 Corinthians 6:2 urgently warns them, "Now is the day of salvation".

It is good to be able to count on a friend. His loving advice comes from his heart and rejoices our own (v. 9). But the true friend is not one who will always speak pleasant words to us. On the contrary he will know how to take it upon himself to deliver a reprimand to us, even if our pride will be wounded by it (vv. 5, 6). The Lord Jesus, the faithful Friend, is such a Person. He loves us too much to spare us. Surgeons often have to make large wounds in order to deal with internal organs and to cut out the bad parts. It is the same in a spiritual sense. "Wounding stripes purge away evil, and strokes purge the inner parts of the belly" (Prov. 20:30; JND trans.). We should accept without complaint these necessary wounds, recognizing in them the kind and sure hand of our best Friend.

These verses deal particularly with domestic life and friendship. Let us choose a friend with great care. We should be sure that he or she shares our faith, that we will be free to kneel down in prayer together, that he or she will be capable of sharpening our mind (v. 17). But friendship is not one-sided. When we complain of lack of love from others it is always proof that we are showing very little love ourselves. For love answers to love (v. 19).

V. 20 reminds us that a characteristic of the eyes is that they are never satisfied (1 John 2:16), and v. 22 tells us that foolishness is always inextricably linked with human nature (see also Prov. 22:15; Ecc. 9:3; Rom. 3:11). No force exists which can drive it away for ever. Is this too pessimistic a statement? Unfortunately not! Man is in a permanent state of revolt against his Creator; he refuses grace which is offered to him; he never ceases to act in opposition to his eternal interests . . . surely that is foolishness. How then can one become wise? By receiving divine life through Christ.

Vv. 23-27 speak to us of human foresight, of earthly wealth and of a perishable crown. Christians, let us be far-sighted, but only to secure for ourselves wealth which will last (Prov. 8:18; Luke 12:33) and an incorruptible crown (1 Cor. 9:25).

V. 1 reminds us of the frightening things prophesied as punishment upon guilty Israel (Lev. 26:36-38). Generally speaking, the behaviour of a man depends on the state of his conscience (v. 1). If it is bad, he will always be ill at ease and will see dangers everywhere. On the other hand, if it is good, he will have confidence before God and men (1 John 3:21; Gen. 3:8). V. 13 is of fundamental importance. It sets out the way of repentance and forgiveness for the sinner. It also explains why certain Christians do not make any progress. To rediscover the path of communion with God it is essential to confess our faults. But then even more, it is necessary with the Lord's help to give them up. If not, confession is not truly made; it is in reality mocking God. In fact, many more things than we realise stem from our moral state. True understanding, for example, is the part of those who seek the LORD. They understand all things (v. 5). But there are people who ask the same questions over and over again, basically because the person of Christ is of little value to them. V. 9 shows us that obedience to God and answered prayer are inseparably bound together (cf. John 15:7).

To try to reconcile the wide and easy path of self will and the narrow path of obedience to the Lord will result in a crooked walk and will lead to a certain fall (v. 18). The goal which a man pursues, whether it be to make himself rich (v. 20) or simply to obtain a piece of bread (v. 21), is the opportunity (and the excuse!) for him to break the law many times. One hears it said, "The end justifies the means". What a contrast with the perfect Man! In the desert He rejected the Tempter's suggestion to get bread for Himself in a way other than receiving it from His Father.

Vv. 22-27 show that men's wisdom results in many kinds of false reckoning. It appears smarter to flatter one's neighbour rather than to reprove him if one wants to win his favour, In reality, later on, the reverse will result from this (v. 23). Again, before he gives to others, "common sense" demands that anyone should make sure he will not lack anything himself. Some people go as far as to talk of "well-ordered charity". But the promise of v. 27 makes our well-being depend on our generosity. God undertakes to provide for the needs of those who have thus given Him proof of their love and trust in Him (Ps. 41:1-3).

In this book, the wise man and the foolish man, the righteous and the wicked, the rich and the poor, the king and the servant, and many other people are considered according to their mutual relationships and their responsibility before God.

Vv. 1 and 2 link up with ch. 28. "He that being often reproved hardeneth his neck, shall suddenly be destroyed." If a man's pride is not broken, he himself will be, suddenly and without remedy, together with the wicked, the man of Belial (Prov. 6:15). Such was the end of Pharaoh, of Saul and of Absalom. But it is always serious, even for a believer, to despise the Lord's discipline (Heb. 12:5). "Whoso loveth wisdom rejoiceth his father" (v. 3). This is true in our own families, but this verse can be applied even more strongly to the family of God. The Father rejoices to see His children loving Wisdom, who is Jesus Christ (2 John 4; 3 John 4).

Many verses speak to us of righteousness. It is especially necessary for the governor or the king (vv. 4, 12, 14). But all those who are righteous (v. 7; that is to say, justified by the work of Christ) must sympathetically take account of the cause of poor people.

All these instructions apply especially to our social life.

"The rod and reproof give wisdom." The rod can be used either in its literal sense for children, or figuratively of all the forms of the Lord's discipline of His own. There is no worse punishment than to be left to one's own devices (v. 15; Ps. 81:12).

Hasty words (v. 20), anger (v. 22) and pride (v. 23) are at the root of many sins. But in contrast with the first Adam, v. 23 turns our eyes to the Lord Jesus. His incomparable path of humility has as its counterpart the place of supreme glory (cf. Phil. 2:5-11).

Another trap is set by the fear of man; it cannot go together with the fear of God (v. 25). In wanting to please men (or not to displease them) it is the Lord whom we cease to please. How many people have been drawn into evil by bad friends to whom they dared not say no! If we have to take a courageous stand and are afraid of the consequences, let us trust in God; He is our strong tower.

Finally v. 27 reminds us that there is no fellowship between righteousness and iniquity (2 Cor. 6:14-15). May God keep us in fellowship with Himself

Up till now God has spoken through Solomon, the wisest of all the wise men. But in order to show that His Book owes nothing to human wisdom, He now makes use of Agur, a man who recognized himself to be more stupid than anyone else.

Having introduced himself thus (v. 2) and having confessed his profound ignorance, Agur begins by asking fundamental questions – who is the Creator? Who is His Son? How can a person get to heaven? To answer these, God had to reveal Himself, to come down Himself from heaven where man could not ascend and make known His glorious purposes in His pure Word (v. 5; compare the questions in v. 4 with John 3:13; Eph. 4:10; Mark 4:41; Luke 1:31-32).

Agur knows his understanding is limited but he knows too that his heart is perverse and he addresses a twofold prayer to God:
1) that vanity (self-seeking and the good opinion of men) and lying words may be removed far from him; and
2) that he may remain dependent, for he recognizes the dangers of both riches and poverty.
These are wise requests from which we can draw inspiration.

Without any illusions about himself, Agur knows too the principles of the world – revolt, self-righteousness, pride, oppression (vv. 11-14). Is our generation any better than his?

Agur has noticed and put in groups for our instruction things which are dangerous and hateful and others which are wise and beautiful. The lust of the eyes and also of the flesh both clamour for satisfaction – "Give, give." They both have the same insatiable mother, the horse-leach, in other words, this thirst for pleasure which each man possesses which eats him up (vv. 15, 16). Pride is included with these lusts too (1 John 2:16). It shows itself in many different ways, but v. 17, which should be considered carefully by all young people, puts special emphasis on the contempt of authority and the spirit of independence. In parallel with these worldly rules of conduct, vv. 18 and 19 bring before us the mysterious ways of God in judgment as well as in love. Vv. 21-23 tell of four things which are hateful because they overturn the order established by God. Then we learn that wisdom goes hand in hand with the feeling of its own weakness: with discretion, trust, communion and smallness (vv. 24-28); whilst beauty is linked with one's walk (vv. 29-31). How many lessons may we learn in the company of a man who declares himself to be stupid but whose humility places him among the ranks of the wise according to God! (1 Cor. 1:26-29; 1 Cor. 2:12-13; 1 Cor. 8:2).

Who was king Lemuel? He is spoken of nowhere else; all we know about this young prince are the words of advice of his mother as well as the fact that his name means "consecrated to God." "What, the son of my vows?" cries this faithful woman. As did Hannah with her little boy, Samuel, she has consecrated this child to the LORD who had full claim to him.

As he bears this name, she feels herself responsible for instructing him as a true Nazarene. Solemn examples in Israel's history had shown where a king could be led by women or by drink (1 Kings 11; 1 Kings 16:8-9). Lemuel is warned against these wicked tendencies (Ecc. 10:17; Hosea 4:11). Then he receives some positive exhortations. He is to be the upholder of and the spokesman for all the under-privileged. It might be said that this is a very unobtrusive role for a king. But both these instructions contain the substance of pure religion according to James 1:27 – to keep oneself pure from the world (from its deadening effect and its defilement) and to care for the afflicted.

The young Lemuel remembered word for word "the prophecy that his mother taught him." If you, like him, have had the inestimable privilege of being brought up by a believing mother, take care that you never forget the teaching of your childhood.

This wonderful portrait of the virtuous woman shows us how Wisdom (the very life of Christ) can and should be put into practice in every detail of the daily life of the family. Young Christians, may the Lord give you the desire to please Him by resembling this woman: brave, honest and courageous (all aspects of "virtuous"). What then characterizes her? She is active, happy, energetic, charitable, kindly and wise. Her sphere is the home (read Titus 2:4-5); her adornment strength and dignity (vv. 17, 25; cf. 1 Peter 3:3 . . .); her aim to honour her husband, the object of her happy devotion (v. 23) and to produce fruit for him (v. 16). Finally her secret which is not revealed until v. 30 – she fears the LORD. Truly "who can find" such an accomplished wife? Prov. 19:14 tells us that a wise woman comes from the LORD. Young people, do not put your trust in hasty judgment nor in appearances. "Gracefulness is deceitful" (v. 30; JND trans.) and many have been deceived by it. The passing charm of a face is far from always being the reflection of true Christian qualities. As we end this book, do not forget the exhortation of Prov. 4:23; "keep thy heart with all diligence" for it belongs first and foremost to the Lord.

The book of Ecclesiastes can be summed up in these words of the Lord Jesus: "Whosoever drinketh of this water shall thirst again" (John 4:13). Sychar's well is a picture of an arid and deceitful world where no lasting happiness can be found. Most people are like the poor Samaritan woman. They are ready to receive the living water, the free gift of the Son of God, only after they have found out by experience that "the water" of this world cannot in any way quench their soul's thirst (cf. Jer. 2:13).

The Preacher had experienced this and his experience is recorded in this book to help us not to go through the same. This is the experience of one who, because of his greatness and wisdom, was the best qualified to search out "all things that are done under heaven" (v. 13). The Preacher is none other than Solomon, king of Jerusalem. His testimony still carries the same weight for "there is no new thing under the sun." It is true that many things do not look the same outwardly but the heart of man is exactly the same as it always was and the consequences of sin are still here: "that which is crooked cannot be made straight: and that which is wanting cannot be numbered" (v. 15).

The Preacher applied his heart first of all to knowledge. How many exciting things there are to discover in every sphere: the arts, the sciences, travel, archaeology . . . Today through modern resources they are within the reach of young people. But the further the wise man advances in his research, the harder become the problems and the more he may be discouraged. The human spirit is imprisoned within the walls of its own reasoning. Only the Word of God can set free the mind of man and impart true knowledge. An unpleasant job, weariness, pain and sorrow — such is the sad conclusion of the wise man (Ecc. 1:13, 18; Ecc. 12:12).

Then he says to himself, "Let us think now only about the pleasures of life" (Ecc. 2:1-3). But there too his experience does not satisfy — vanity and folly are the words which sum it up this time. All human joy is spoilt by the realisation that it will not last (Prov. 14:13).

Perhaps an abundance of earthly riches will be able to satisfy him? Who was better placed than Solomon to accumulate and manage riches, to accomplish these "great" things which human ambition is always planning? (2 Chron. 9:22). Let us listen then to his final assessment of them: "Vanity and pursuit of the wind" (v. 11; JND trans.).

"What profit hath a man of all his labour?" was the first question asked by the Preacher (Eccles. 1:3). "No profit," was the answer in v. 11. Here he torments himself, his days are sorrow and his labour is grief; even in the night he does not rest (vv. 22, 23). As for the future he realises that nothing is certain.

What should the child of God do when faced with this hopeless picture? (v. 20). He is not forbidden to enjoy life and to see good days down here. But they will not be found by wandering all over the world seeking this illusory happiness. It is up to him to realise the right conditions: "let him refrain his tongue from evil . . . let him eschew evil, and do good; let him seek peace" (1 Peter 3:10-11; when we are not happy, we are very ready to blame others!). On the other hand work is necessary, but it must be quiet, done unto the Lord and not to further our own ambitions (2 Thess. 3:12; Col. 3:23-25). Dear friends, we should each ask ourselves: "What is my objective in work?" Things have a completely different aspect depending on whether they are looked at in the light of the sun or in the light of eternity. Only the latter will show us what is truly profitable.

God orders "the times" for all His creatures. He determined the date of our birth and the dates of all the happenings of our lives. Like the psalmist, the Christian can say with confidence, "Lord, my times are in thy hand" (Ps. 31:15). In all God does, "nothing can be put to it, nor any thing taken from it" (v. 14). "He hath made everything beautiful in his time" (v. 11); creation was perfect as it came from the hands of God. But in spite of all the wonders which can still be seen in nature, it can no longer be admired today in its original freshness and splendour. Man has spoilt and defaced creation by his wickedness (v. 16); he has made it subject to vanity (Rom. 8:20). Thorns and thistles remind us of the fall (Gen. 3:18). It has been said, "In the midst of the shipwreck caused by sin, man himself continues in existence only as a tragic wreck of his former blessed state." Finally v. 20 reminds us of the verdict in Genesis 3:19, "Dust thou art, and unto dust shalt thou return." The "time to die" comes to each one of us, often sooner than we think it will. Dear reader, if you are not yet saved, realise that there is also a time to be saved; that time is today.

Why is this world so full of injustice, tears, oppression and conflict? People keep trying to solve these problems by social and economic theories and to remedy them by international conferences. The one true reason is never given because man's pride refuses to recognize that it is his state of sinfulness. The Lord is far from being indifferent to all these sufferings (Lam. 3:34-36). But He uses men's distress to reveal Himself as the only true Comforter (2 Cor. 1:3; Isa. 51:12). From v. 4 onwards, the Preacher analyses other types of "evil work that is done under the sun." He concludes each time, "vanity and vexation of spirit . . . sore travail" (vv. 4, 6, 8, 16). His thoughts have a general application; even the world often recognizes the wisdom of them. V. 6, for example, declares that peace of mind in modest circumstances is better than both "hands full with travail and vexation of spirit" (pursuit of the wind, JND trans.) (see also 1 Timothy 6:6). If partnership is a good thing, humanly speaking, making work more rewarding, daily life more amenable, its difficulties more surmountable (vv. 9-12), we should remember, however, that the true strength of a Christian still rests in his personal fellowship with the Lord.

Vv. 1 and 2 remind us of what is suitable in God's presence. Let us see to it that our behaviour and our dress in meetings are respectful and modest. The fear of God must characterize the believer all the time and we have no right to relax this attitude under the pretext that today we are not under law but under grace.

From v. 10 onwards, it is once again a matter of riches. "He that loveth silver shall not be satisfied with silver." The miser is like someone who tries to quench his thirst by drinking sea water. The more he drinks, the thirstier he becomes. Such is the deceitfulness of riches (Matt. 13:22). People think they are making use of money but in reality they are its slave. One of two things happens: either the riches will be kept by their owners to their spiritual hurt (v. 13) or the riches vanish with no profit to anyone (v. 14; James 5:3). Sooner or later, in the end death will separate us from them (v. 15). It has been said that a shroud has no pockets. The treasures stored away in ancient tombs have not followed their owners into the next life.

1 Timothy 6:17-19 gives the Christian some excellent guidance on the subject of riches.

"Verily every man at his best state is altogether vanity . . . surely every man walketh in a vain show . . . surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them." The experience of the Preacher confirms these truths of Psalm 39:5-6. Man, his environment and his activities are all fleeting. His soul alone exists for eternity and this is exactly what he is usually least concerned about. "All the labour of man is for his mouth"; his soul is not satisfied with life's good things (literally – is not filled; vv. 7, 3). The Lord tells the story of a rich man who deceived his own soul by offering it material things down here (Luke 4: 4; Luke 12:16-20). One is really saddened to think of so many wasted lives, of the vast amount of intelligence and energy devoted to what? . . . to pursuing objectives as inconstant and fleeting as the "pursuit of the wind" (v. 9 – JND trans.). Tormenting themselves thus without rest (v. 5), seeing no good (v. 6), these very lives will have passed "like a shadow" (v. 12) and yet account will have to be rendered before God. Christian, may this warning open our eyes too. We will not have an opportunity to start life over again. May our whole life be used for the Lord.

The Preacher has explored the world. What did he see everywhere? Vanity, suffering, disorder and folly. One question always faces the wise man: how should he behave in the midst of this state of things which he can do nothing to change? In the form of sentences which bring to mind the book of Proverbs, Ecclesiastes now gives us wise and prudent advice.

We should not avoid the house of mourning (vv. 2-4). It will remind us of our frailty and will also make us think seriously. It may make us more sensitive to the troubles of others and perhaps give us words of sympathy to direct the thoughts of the bereaved to the Lord. Other advice follows — do not be hasty in your spirit to be angry. Anger often comes from a rash thought and is a companion of fools (v. 9).

Do not say, "What is the cause that the former days were better than these?" (v. 10; Judges 6:13). Do not believe that it is any more difficult to follow the Lord today than it was in our parents' or grand-parents' days. The resources which they found in His Word and in communion with Him are at our disposal to guide us through a world which morally has not changed.

What does the advice of v. 16 mean? Is it that we are in danger of being too careful about our behaviour? Certainly not! We can never have too sensitive a conscience. But there is a danger into which the newly converted often fall. In their behaviour and speech, they may exceed the measure of their faith. At the same time, they are quick to criticise other Christians, simply because they do not yet know themselves (Rom. 12:3).

V. 21 presents the other side when we ourselves are the object of criticism. If we have the Lord's approval for what we are doing, we should not take it to heart. "He that feareth God shall come forth of them all" (v. 18); he is taught to stand up to the most dangerous situations. Among these snares v. 26 includes "the woman whose heart is snares and nets, and her hands as bands." The person who is pleasing to God (that is to say who fears and obeys Him) can count on being kept and will escape "but the sinner shall be taken by her." Two very different stories illustrate this – Joseph (Gen. 39:7 . . .) and, tragically, Samson snared by Delilah (Judges 16:4 . . .). Young Christians, let us meditate seriously on these two examples!

"To every purpose there is time and judgment" (v. 6). When a candidate takes an examination, there are two important days — the examination day, then the results day. The "time" which God allows us to live on earth corresponds to the first of these days, but the judgment day will inevitably follow. The sinner in his oblivion takes advantage of the fact that the "sentence against an evil work is not executed speedily" (because of God's patience) to abound in evil (v. 11) and in misery (v. 6). "Man also knoweth not his time" (Ecc. 9:12; Jeremiah 8:6-7), nor "that which shall be" (v. 7), whilst the wise man, taught by God, discerns all things (v. 1; 1 Corinthians 2:15-16). The thought of the judgment seat of Christ made Paul fearful. Realising the seriousness of the present moment and the gravity of judgment (v. 5), he fervently endeavoured to be pleasing to the Lord (2 Cor. 5:8-11). The Preacher did not have a revelation of the future as we do. Nevertheless he knew the importance of this fear of God and declares that "it shall be well with them that fear God" (v. 12). They may well experience persecution but nothing has the power "to retain the spirit" (vv. 8, 9). Nothing will be able to separate them from the love of Christ (Rom. 8:35).

"All things come alike to all," states v. 2. In each person's life God allows a series of events (which we call happy or sad according to what they are) in order to see if one of them will make the heart of His creature turn to Him. Moreover, the Lord has never promised that the believer will not have to undergo testing after his conversion. But the different circumstances of life, whether they affect our health, our work or our family, are opportunities for us to show how the Christian life changes the way in which we go through them. After failing an examination, for instance, where a young unconverted person will speak of bad luck or of unfairness, the child of God will recognize the wise and sure hand of his heavenly Father in it. "The race is not to the swift, nor the battle to the strong" (v. 11; cf. Rom. 9:16). It is the man of God who wins them. 2 Timothy 4:7 presents to us a poor old prisoner who has finished the course and fought the good fight.

The parable of the poor wise man (vv. 13-45) fixes our eyes upon the Lord Jesus. He has delivered us from our powerful Enemy (cf. Heb. 2:14-15). We should make sure that we are not ungrateful or forgetful like the inhabitants of the little city and we should listen to His words (vv. 15, 16; 1 Cor. 11:24).

Take careful note of the warning in v. 8 – "Whoso breaketh an hedge, a serpent shall bite him." God has placed protective barriers around each one of us (for example, the authority of parents or teachers). He Himself knows what is on the other side of the hedge. We sometimes imagine that there are pleasures there and that He is depriving us of them. Certainly not! What He wants us to avoid is a dangerous bite. The serpent lies in wait for us and there does not have to be a large gap to let him sneak in. A small sin, "a little folly" (v. 1), is enough to compromise the testimony of the child of God (cf. 1 Cor. 5:6), and to replace the savour of Christ with the bad odour of corruption (Gal. 6:8).

The lack of good sense among those who rule us is especially detestable (v. 5 . . .); it has consequences for all those who are their subjects in that they are either victims of it or they adopt the same fault (e.g. 2 Kings 21:9, 16). But this is no reason to speak or even to think ill of the authorities (v. 20). On the contrary, our duty as Christians is to pray for them (1 Tim. 2:1-2).

V. 12 reminds us of Christ, the wisest of all. "All . . . wondered at the gracious words which proceeded out of his mouth" (Luke 4:22).

One would think that "the waters" would be the least appropriate place to cast bread (v. 1). But this bread is the Word of life and the waters speak to us of the world in its troubled and restless condition. It is certainly there that the Lord calls us to spread the gospel freely (v. 2), without regard to the difficulties (v. 4), without asking questions (v. 5; John 3:8) and without slackening our effort (v. 6). If we then have a tendency to take some credit upon ourselves, let us remember that it is "God who maketh all" (v. 5). V. 3 reminds us of grace, the substance of the gospel (Isa. 55:10-11). But the warning of judgment is also part of this verse. "Rejoice, O young man, in thy youth . . . walk in the ways of thine heart . . .". This is the philosophy of many careless young people. Well, the end of the sentence should make them think – "But know thou, that for all these things God will bring thee into judgment" (v. 9). Yes, God will call you to account for all your enjoyment. For whom and for what have you lived? This earth is not everything. There is a God and this God is a judge. Dear unconverted young friend, may this warning lead you to v. 1 of ch. 12.

"Remember now thy Creator in the days of thy youth" (v. 1). This is the best time to turn to the Lord and to dedicate the whole of our abilities to His service. With age, strength declines and the heart tends to harden. Old age and death are brought to mind in the allegories in vv. 2-7. Thus we come to the end of this book, an end sadly identical with its beginning (v. 8; cf. Ecc. 1:2). How thankful we should be to the Lord that the book of Ecclesiastes only presents one side of the truth! Today we can add the revelation of God as Saviour to that of God as Judge in v. 14. That is why, no less than any other part, this portion of Scripture should not be taken out of its context in the divine Word. The different books of the Bible have been given by one Shepherd, all dictated by the same Spirit (v. 11). All these words, whether they be "goads" or "nails", should be allowed to sink into our consciences to make them sensitive to salvation. Unlike the books of men, the Word of God will never weary us if we study it with prayer (v. 12). It will teach us what is "the whole duty of man": to fear God and to keep His commandments. All the rest is but vanity.

Let us ask the Lord to keep us from any unholy thoughts before we begin this book.

Ecclesiastes taught us that the world cannot fill the emptiness in the human heart. The Song of Solomon presents to us the only thing which can fill this void – divine love. We should state clearly that this book speaks first of all in type of the future relationship of the King, Christ, with Israel, his earthly Bride. When His reign begins, the affections of this people will be revived and will at last answer to those of the true Solomon – Christ. But we must take special note in our reading of what can be applied in a practical way to the present needs of the Christian. For love is the vital bond which unites each redeemed one with his Saviour. From Him to us that love is infinite and unchanging; from us to Him it is so feeble and inconsistent. Let us ask Him to draw us so that we are able to run after Him (v. 4).

Vv. 5 and 6 are a confession of a guilty past. The person who is speaking here knows well that, if she is pleasing, it is not on account of her own merits (read Eph. 1:6 end). Now she seeks the presence of the Shepherd (vv. 7, 8) and the King (v. 12). She loves Him; He is continually in her heart like a bundle of fragrant myrrh, permeating her garments and going with her everywhere (v. 13; 2 Cor. 2:14-16).

It is by its fruits that an apple tree can be distinguished from the trees of the wood (v. 3). Among men, only Christ produced this fruit for God, fruit whose sweetness His redeemed people can taste today (v. 5; Num. 18:13). We are called to feed ourselves by listening to His Word, like Mary at the feet of her Lord.

"His banner over me was love" (v. 4). As Christ's soldiers we should follow our commander not because we have to but because we are drawn to Him.

The Bible closes with His promise, "Behold, I come quickly" (Rev. 22:7, 12, 20). What an echo these words find in the hearts of those who love Him! "The voice of my beloved! Behold, he cometh" (v. 8). "Until the day break," let us be like the fearful dove which hides in the clefts of the rock to shelter from defilement and danger (vv. 14, 17). And let us distrust the little foxes which spoil the vines when they are in flower (v. 15). As they get bigger, these little foxes become more and more powerful (Rom. 6:14). Moreover with the flowers spoiled, all promise of fruit is gone. Today we should not tolerate some little act of cheating, some sin which appears insignificant, which will later dominate us and deprive the Lord of the fruit which belongs to Him.

We should not be surprised if we have trouble finding the presence of the Lord when we are in bed (v. 1: a picture of laziness) or, at the opposite extreme, in the midst of the noise of the city (v. 2). On the other hand, we shall always be able to meet the One whom our soul loves (cf. v. 4) on our knees while quietly meditating in our own room. May there be nothing there to distract us or to destroy our communion with Him (v. 5).

A perfume can rise up to God even in the wilderness – picture of an arid world (v. 6). The Lord Jesus walked in this same world and His entire life was a sweet-smelling savour to the Father. Myrrh speaks of His sufferings (from the cradle to the tomb; Matt. 2:11; John 19:39); incense, of all His different moral perfections. Finally, "all powders of the merchant" suggest those daily experiences in which God was glorified. It is this perfume of the Lord Jesus which we also are called to send up to God.

The end of the wilderness will soon come for Israel as for the Church (v. 6; cf. Num. 21:19-20 JND trans.). The true Solomon will have everything prepared for His millennial rest (vv. 7-10). He will be decked with His crown and this will be the day of the gladness of His heart (v. 11; Ps. 132:18).

While the Lord looks with rapture on the beauty of His Bride, where is she looking? Too often we allow ourselves to be dazzled by the glittering and exciting attractions of the world (Lebanon)! Oblivious as we are, we do not notice the "lions' dens" or the cunning leopards (v. 8). But the Lord sees the dangers to which we are exposed in this fascinating environment and gently seeks to lead us away from them. "Come with me from Lebanon" (v. 8). We should be drawn away more by love for Him than by the fear of danger. "My sister, my spouse": these words are a tender reminder of our bonds with Him. The Lord has exclusive rights over the soul which He loves. It is a "sealed" fountain from which only He has the right to drink, an "inclosed" garden where nothing foreign must be introduced and whose flowers, fruit and perfumes are kept for Him alone. But from time to time He has to send the wind of testing or the southerly breeze so "that the spices thereof may flow out" (v. 16). In this way, love for Him is reawakened, His presence will be desired and He Himself in response to this invitation will take pleasure in gathering, tasting and partaking of what our feeble love has prepared for Him (5:1).

How many times we can recognize ourselves in the selfishness and unpardonable carelessness of the beloved young woman. The Lord Jesus knocks at our heart's door. But spiritual lukewarmness, love of ease and negligence in judging ourselves make us find many an excuse for not listening to the voice of His Spirit. With sadness the Lord goes away (v. 6). Let us show the ardour of this young Bride to regain our communion with Him. She cannot find terms which are strong enough or comparisons which are eloquent enough to describe the one she loves. Dear friends, what do we have to say if someone asks us about the Lord Jesus? (cf. Matt. 16:15-16). Do we love Him above all else? (v. 9). Can we speak of His love and His power, of His abasement and His obedience even to the death of the cross? Would we have anything to say about His grace and wisdom, about the perfection of His life here and His service? "There is no beauty that we should desire him", said Israel through the prophet (Isa. 53:2). But the beauty of the Messiah's moral glories (hidden to the unbelieving people) causes the Bride to cry out, "He is altogether lovely." Is this Person truly the object of all our desires?

The passionate description which the Shulamite was able to give of her beloved leads others to seek him. This should be the result of our witness. Those around us should not be in any way mistaken as to where we stand. Only testimony flowing from the abundance of our hearts will lead them to the Lord Jesus. The "daughters of Jerusalem" have so far only heard about the beauty of the Bridegroom but the Bride's splendour is already visible to them. She is the "fairest among women" (vv. 1, 13). The moral beauty of the Assembly (the Church) the reflection of the beauty of the Lord Jesus, will prepare unconverted people to receive the Gospel.

But above all, this beauty is appreciated by the Lord (v. 4). He also has His eyes on the one whom He loved even to death. And what does He see in her? – the perfections with which He Himself has clothed her (cf. Ezek. 16:7-14). He can even call her "my undefiled" (v. 9), having forgiven her indifference and remembering only one thing – she is not ashamed of Him and has publicly confessed His Name. In His turn He acknowledges her as His own before God (Matt. 10:32). We think of the soon-coming day when the divine Bridegroom will present His Church to Himself, without spot, wrinkle or any such thing, holy and without blemish for all eternity (Eph. 5:27; Eph. 1:4).

Psalm 45 declares to the earthly Bride, "So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him." The Song of Solomon contains in some way the reply to this invitation. "I am my beloved's," says the King's companion (v.10). She is aware of the bonds which unite her with Him – He is her Lord (is He yours?). She boasts, not in her position as queen, but in the love of her Bridegroom. It is not only her beauty (described in vv. 1-9) which the King desires. She declares confidently, "His desire is toward me." It could be said that this is the highest note of the Song of Solomon and at the same time the most humble. Being certain that the Lord loves us is not pretentious, since this love is not based in any way on our merit. The soul is established in grace. We hope that each one of our readers has this assurance of being loved personally by the Lord Jesus.

The vine of Israel has been fruitless for so long but at last buds and flowers will appear, promise of a magnificent harvest (v. 12). Each redeemed one is called now to worship God through Jesus Christ by offering these precious fruits of praise kept for the Beloved (v. 13; Heb. 13:15; Deut. 26).

The affections of the Jewish Bride, after all the purifying testing, lack the happy serenity of the affections of the Church today. The Church already enjoys a firmly established relationship with Christ. Praise the Lord, there is no longer any "if" for us, nor are there conditional verbs (vv. 1, 2). Our names are graven "as a seal" on the shoulders and on the heart of our great High Priest (v. 6; Ex. 28:11-12, 29). We are partakers of this perfect love which casts out all fear (1 John 4:18). It is at the cross that we have come to know this love in its supreme expression. This love was greater than our sin and stronger than His punishment — death. Even the terrible waters of judgment could not quench this love in the heart of the blessed Saviour (v. 7; Ps. 42:7).

We can recognize in the "little sister" the ten tribes who will only come to their full moral and spiritual development after Judah (v. 8). Peace will reign then (v. 10) and the whole vine of Israel will bear its fruit (vv. 11, 12). The true Solomon will receive both recognition and praise (v. 13). But today it is our voices, the voices of our hearts, which the Saviour wants to hear. Through the Spirit, the Bride's response is: "Even so, come, Lord Jesus" (v. 14; Rev. 22:17, 20).

Daniel stands out from the other prophets. His book deals with the times of the Gentiles (Luke 21:24), that is to say with the very long period stretching from the carrying away to Babylon to the future re-establishment of the nation of Israel under the reign of Christ. But this man of God also speaks to us by his example. What lessons we shall be able to learn from him!

The very first lesson is this firm purpose in his heart that he would not defile himself (v. 8). As a young foreigner brought to the court of the heathen monarch, he could have found many excuses for conforming to the royal diet (contrary to the requirements of the Law). What remained of the Jewish worship, now that many of the vessels of the ruined Temple had been brought to Babylon? (v. 2). Was he not himself a captive, the recipient of a particular favour which he would be despising if he refused the royal dishes? Would he not be drawing dangerous attention to himself and to his friends? But for this man of faith, neither his personal difficulties, nor the hostile environment, nor the destruction of the Jewish worship could detract in any way from the authority of the Word of his God. Dear friends, does this Word have the same value for us? Then let us be careful as these young men to remove from our "diet" everything that would defile our body and our spirit (2 Cor. 7:1).

If we want to be faithful, we can always count on the Lord's help. He is master of our circumstances and, when we have taken a courageous stand for Him, for the sake of His glory He will not permit us to be put to shame before the world. "Them that honour me I will honour", is His promise (1 Sam. 2:30). God intervenes here in two ways on the behalf of Daniel and his companions. In the first place, He disposes the heart of Ashpenaz favourably towards them (cf. the story of Joseph in Gen. 39:21), Then He enables the physical condition of the four young men to vindicate their special diet. On the spiritual plane, some young Christians may find themselves in their studies in a similar situation to that of Daniel and his three friends. From the human point of view, the fact of refraining from certain sources of instruction and of culture, viewed as quite indispensable, could place them in a disadvantageous position in relation to their friends. If they renounce these in faith, divine blessing is assured for them. Such was the case for these four students who passed their examination with honours. They will be faithful witnesses for God presently, whereas we shall hear nothing further of the other young men (Ps. 119:98, 100).

How many similarities there are between the times of Daniel and of Joseph! God speaks to Nebuchadnezzar, as once He did to Pharaoh, by means of prophetic dreams (Gen. 41). The interpreter He has prepared to explain them is in each case a young captive from the nation of Israel. It is because he kept himself from all defilement (cf. Gen. 39) that Daniel was chosen to reveal God's secrets. Dear young friends, do not forget this: it is only to the extent that you keep yourselves pure from the world that the Lord will be pleased to teach you and to use you.

We notice how Daniel remains in the background until it has been made fully evident that men are naturally incapable of understanding God's thoughts. The Chaldeans themselves affirm, "There is not a man upon the earth that can shew the king's matter . . . except the gods . . ." (vv. 10, 11; Dan. 5:11). They can only demonstrate their ignorance, as once the magicians of Egypt did (Ex. 8:19). The conclusion reached by the Chaldeans should have humiliated and confounded the proud monarch! On the contrary, he flies into a rage and orders all the wise men to be killed. By contrast, v. 14 emphasises the prudence and good sense of Daniel. He asks for time to lay this whole matter before God.

Notice the sequence of events: "Then" Daniel prays with his friends (vv. 17, 18) . . . "Then was the secret revealed unto Daniel . . . Then Daniel blessed the God of heaven" (v. 19). To make known our requests to God is our first duty "in every thing" (Phil. 4:6). But Daniel also informs his three friends so that they may join their supplications with his own. What a privilege to share a difficulty with Christian friends and together to present it to the Lord! And how effective it is, for by this means we bring ourselves within the blessing of His specific promise (Matt. 18:19).

God cannot remain deaf to the prayers of these men who fear Him. He reveals the secret to His servant (Ps. 25:14). Another man might well have run straight to the king, but for Daniel one thing is more urgent: to thank his God and to worship Him (cf. Gen. 24:26). Then only does he have himself brought before Nebuchadnezzar. We see shining out once more one of the beautiful features of this man of God: his humility. Like Joseph (Gen. 41:16), Daniel takes no credit for himself, so as to attribute all the glory to God alone (v. 30; Dan. 1:17; Ezek. 28:3). Dear fellow believers, when the Lord has been pleased to use us in any service, may we keep ourselves in the background so as to give Him all the credit and all the fruit.

With striking brevity, the history of the nations is presented to the king by this strange statue of a man, composed from the head to the foot of different metals. The head of gold represents the first universal empire, that of Babylon, after God had withdrawn His throne from the midst of Israel. Brilliant, but of short duration, this monarchy gives place to the Medo-Persian kingdom (the breast of silver), which is succeeded in its turn by Alexander's Grecian empire (the belly and thighs of brass). Finally the legs and the feet of the image represent a fourth kingdom, strong as iron, brutal, destructive, in which it is not difficult to recognise the Roman empire. Its history, of which the first stage was terminated by the Barbarian invasion, at present gives place to what has been called "the parenthesis of the Church." But according to the prophecy, the Roman empire must soon be reconstituted for a short time. In it there will be an element of weakness represented by the mixture of clay and iron (the ten kings distinguished from the Roman beast; Revelation 17:12), which will make it vulnerable (vv. 41, 42). Then the stone cut out without hands, that is to say the introduction of the Kingdom of Christ, will put an end to the rule of "the man of the earth" (Ps. 10:18) for the earth's own blessing.

Perhaps it may have been the recollection of his dream that incited Nebuchadnezzar to raise up the colossal golden statue in the plains of Dura! Whatever it was, this idolatrous act has a symbolic meaning. It shows what it is that rules man's heart: 1. The statue is of gold: this metal is the object of universal veneration. 2. It is in the form of a man; man indeed has a tendency to worship himself and to put himself in God's place. 3. Finally, it has a disturbing likeness to the image of the beast of apocalyptic times, for to this last beast also will everybody be constrained to pay homage on pain of death, and the faithful remnant of Israel will be put to a terrible trial on that account (Rev. 13:15 . . .). Shadrach, Meshach and Abed-nego represent this remnant. Will God intervene to deliver them? That is the king's challenge! "We are not careful to answer thee in this matter," declare these young men (v. 16). "It is God who will answer you." The faith of the believer does not have to justify itself before the unconverted. The Lord's approval is sufficient.

The present threatenings are no more effective in turning these three witnesses aside from the strict path of obedience to God than had been the tempting thought of delicate food. Having been faithful in that which was least (Dan. 1), they are now equally so in that which is great (Luke 16:10).

This chapter shows us what the faithful must do, what Satan can do, but also what God does. "Fear not . . . I will be with thee . . .; when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee." This was the promise given in Isaiah 43:1-2 to the faithful remnant. And God is going to keep it. Thrown into the furnace, not only do the three men suffer no hurt, but there they have a wonderful encounter. In their mysterious companion of that moment we have no difficulty in recognising the Son of God. Yes, the crucible of testing is the Lord's meeting place with His people.

Although the fire destroys the men charged with the task of throwing the condemned men into the furnace, neither these nor anything that belongs to them bears even a trace of the smell of fire. Only one thing is consumed in the furnace — the bonds with which they have been tied up (v. 25). Is this not often the result of trial for the Christian? It sets him free from all kinds of hindrances with which the world had shackled him and allows him to walk in company with the Lord Jesus.

The king's fury has given place to dismay (v. 24). By putting their lives at risk, these young witnesses have been able to show him the reality of their faith and to open his eyes to the existence of their God.

This chapter gives us, without comment, a proclamation by Nebuchadnezzar – a speech truly quite different from those usually made by heads of state! It consists rather of a testimony rendered before all the inhabitants of the world. In our measure, let us not fear to tell aloud what the Lord has done for us.

The king begins by recalling his former condition. He was at peace (v. 4) – but it was a deceptive peace; he was flourishing – but a man's life does not consist in his possessions (Luke 12:15); all that the Most High God had put into his hands had only served to feed his pride and self-satisfaction. To wrest him from his false security, a dream is sent to him which has the happy result of frightening and distressing him (v. 5). A salutary fear, this! Anxiety is often the first sign that God is working in the conscience. But once again it is only after having exhausted every human resource: magicians, astrologers, Chaldeans and soothsayers, and when their powerlessness has been demonstrated (2 Tim. 3:9), that Nebuchadnezzar is ready to accept Daniel's interpretation. He discerns in him "the spirit of the holy gods" (vv. 8, 18; cf. Gen. 41:38). Only the Spirit of God can explain the Word of God (1 Cor. 2:11).

We may well understand the inward conflict that takes place in Daniel's heart when he discovers the significance of the dream. To tell the truth in such circumstances is to risk death. But he does not flinch. The awareness of the commission he has received from God gives him courage to unfold before the king's eyes the plan of his destiny. Such courage excludes neither wisdom nor gentleness; he knows how to speak in a spirit of grace, seasoned with salt (Col. 4:6). May the Lord encourage us by the example of this faithful servant. We, who know from the Word what the eternal destiny of unrepentant sinners is to be, must not hide this terrible aspect of the truth for fear of displeasing men.

The great tree, a picture of the king, also represents the world at large (see Ezek. 31:3-9). Proud and flourishing (v. 4), the world is organised to satisfy all the needs and all the lusts of the human race. Its protective shade and its various "branches" ostensibly offer a place and food to each one (v. 21). The world forgets only one thing, that is that "the Most High ruleth" (v. 25). As a result, judgment is going to fall upon it and God, by His Word, warns everyone of it: "Break off thy sins," He says (v. 27), "and be reconciled to God" (cf. Isa. 58:6-7).

God's patience granted the king twelve months to turn from his sins (vv. 27, 29). Alas! their secret root, pride, only made them increase more and more (Dan. 5:20). The day comes when Nebuchadnezzar himself gives the signal for disaster to strike: he utters the senseless phrase by which he reaches out to equality with God (v. 30). He has not finished speaking when the divine sentence falls from heaven, and what is pronounced takes place at "the same hour." What a spectacle! The greatest person on earth loses his reason, reduced to the level of a stupid beast. In fact, the only thing that raises a man up is submission to the will of God.

As soon as the king learns to lift his gaze upward, he is reinstated. He who from the top of his palace had sounded forth the might of his power and the glory of his majesty, now proclaims before all the world, "I . . . praise and extol and honour the King of heaven . . . What a change in the heart of this man: yesterday an infidel, today a worshipper!

He recognises the rightness of the solemn lesson he has learnt. The Most High who "setteth up . . . the basest of men" (v. 17) "is able to abase those that walk in pride" (v. 37; Luke 18:14). Psalm 2:10 may well serve as a conclusion to this account: "Be wise now therefore, O ye kings . . ."

The time of Nebuchadnezzar had been marked by the persecution of the faithful (Dan. 3). That of his successor, Belshazzar, is characterised on the contrary by religious indifference, easy abundance and pleasure seeking. In the world's history such periods recur; our "enlightened" and tolerant times closely resemble those of the impious Belshazzar.

In some countries believers are no longer persecuted. But God is offended in another way; we have a picture of it in this feast. The sacrilegious king is not afraid to have the holy vessels from the temple brought to adorn his table. The orgy is in full swing . . . when "over against the candlestick, upon the plaister of the wall" (cf. Num. 8:2), a hand appears, writes some words and disappears . . . The king is as white as a sheet; his knees knock; the nobles are petrified. Which of his wise men will read the dreaded writing? (1 Cor. 1:19). The careless and worldly prince does not know Daniel (cf. Ex. 1:8). But the queen-mother knows where to find him. She no more took part in the feast than did the prophet. Separation from the world and spiritual discernment go together.

God warns people of our generation less by mysterious events than by His plain Word.

This is the third time that Daniel appears on the scene in a moment of crisis to interpret the mind of God. But we are now in the last moments of Babylon's history. On this occasion the man of God does not hesitate in announcing its downfall. Belshazzar has taken no account of his father's testimony (v. 22). Daniel can only translate for him the irrevocable sentence. Three words suffice for God to pronounce the fate of Babylon and of its ruler. "Mene, Mene"; counted and re-counted. The repetition is remarkable! It is as if the righteous God carefully checked His addition before the final verdict (cf. Gen. 18:21). "Weighed"! Ah! this frivolous monarch and his nobles, "laid in the balance . . . are altogether lighter than vanity" (Ps. 62:9). Finally, "Divided"! The Most High, who "ruleth in the kingdom of men," is about to give this kingdom to others (Dan. 4:17). History relates how Cyrus the Persian, having diverted the course of the Euphrates (which flows through Babylon), made use of its dry bed to make his way into the city with his troops, under the cover of night and the orgy at the palace. May this solemn account be of instruction to us also! Let us watch and be sober so as not to be surprised by the coming of the Lord.

The empire of the "head of gold" came to an end in a single night. Present at its inception, Daniel also witnessed its fall 70 years later. We find the prophet, an old man of nearly 90, rising above both the happenings and the individuals. He is no more impressed by human splendour than by its downfall. Although a stranger (in the moral sense as well as the actual), he served with equal diligence the vain Nebuchadnezzar, the worldly Belshazzar and now the feeble Darius (cf. 1 Peter 2:18 . . .). This faithfulness earns him the confidence of his sovereign and the jealousy of his colleagues. These latter conspire against him, and the king, hoodwinked by their hypocritical scheme, signs his irrevocable decree. But Daniel, good servant though he be, cannot submit to it. Indeed – and it needed this wicked plot for us to learn of it – the man of God had a devout habit. Three times a day he used to kneel in his room to call upon his God (read 1 Kings 8:48, 50; Ps. 55:17).

Dear friends, we are able to get on our knees as often as we wish, without any anxiety. Let us make use of this privilege to find in prayer, like Daniel, the hidden source of strength and wisdom.

The miracle of the furnace in Daniel 3 is now repeated in the lions' den. The man of God is spared from the jaws of the wild beasts like his three friends previously were from the heat of the fire. Hebrews 11:33-34 shows us their common secret: by faith . . . they "stopped the mouths of lions, quenched the violence of fire." We may wonder why God delivered these servants, while so many others laid down their lives as martyrs at the stake or in the arena (cf. Heb. 11:37). It is essentially to show His power that God protected these witnesses; here He is in confrontation with Darius. This episode in the prophet's life corresponds word for word with the experience described in Psalm 57:4-5, and the solemn v. 6.

Daniel reminds us very much of the Lord Jesus. Faithful from beginning to end, that is how Christ was. He was a stranger, separate from the world but always ready to do good in it and to reveal the mind of God. Like Daniel, He gave no grounds for any accusation and was condemned without cause for His very faithfulness (cf. v. 4). But He rose triumphant out of death (the domain of the roaring lion; Ps. 22:13, 21) which is to be the portion of the wicked. Yes, glory to our Redeemer!

Let us keep in mind the outline of this Book of Daniel. In the first six chapters we see the life of this man of God. In the last six we hear his prophecies.

It is Daniel's turn to have a dream, of which the general subject is the same as that of Nebuchadnezzar in ch. 2. But this time the four successive kingdoms of the times of the Gentiles are seen in the likeness of beasts. Babylon is featured as the lion with eagle's wings (cf. Jer. 4:7; Jer. 49:19, 22, 30); Persia is represented by the bear, fierce and rapacious; the Grecian empire by the leopard, swift and impetuous. As to the fourth beast that emerges, "dreadful and terrible, and strong exceedingly", there exists nothing in all the animal creation monstrous enough to lend its name to it (Dan. 2:40). It represents the Roman empire, particularly in the form that it will assume in the future: that of ten horns (or ten kings), with a little horn predominant. This last represents the head of the empire, a vassal of Satan, a man of unparalleled intelligence and insight, serving a boundless ambition, uttering blasphemies.

"I beheld till . . ." (v. 9; cf. Dan. 2:34). "The Ancient of days", God Himself, will suddenly destroy this incarnation of the spirit of evil, before giving to the Son of Man "dominion, and glory, and a kingdom" (v. 14).

If these prophetic subjects appear difficult to us, let us imitate Daniel, who had the desire to know the truth (v. 19) and who asked that he may do so (v. 16). These events, now so near to hand, should interest us for more than one reason. Firstly they concern the form this world of ours will take after the Church has been removed. We can already clearly see arising these trends which will lead to this frightening final scene: oppression and violence (v. 19); the denial of all relationship with God (beasts; read 2 Peter 2:12); the senseless exaltation of man (this horn which rises up and speaks very great things).

Next let us not forget that witnesses called "the saints of the most High" will live through this tragic period. They will have to suffer; they will be worn out (v. 25), but then they will receive the kingdom, and judgment will be given in their favour (vv. 18, 22; Rev. 20:4). And what in v. 14 has been given to the Son of Man will equally be given to the people of the saints of the most High (v. 27). They will have been trodden down (v. 23) by these same "dominions" (v. 27): they in their turn will receive this dominion when the Lord, who beyond all others has been faithful unto death, will associate His own with Himself in grace, in order to reign with them (Ps. 149:5-9).

The new vision, given to Daniel before the end of the first empire (v. 1), looks on already to the connection between the second kingdom (Persia) and the third (Greece), and also to the final phase of the latter. The Medo-Persian dominion (the ram) must be struck down and ousted by "the he-goat", that is the Grecian empire. This in its turn was to be dismembered on the death of Alexander the Great and to be shared between four of his generals (v. 8). In every detail, this vision has been remarkably confirmed by history. After this, the prophecy, without any transition, passes right over this present period and takes us to the "time of the end" (v. 17). While the West is to be governed by "the Beast" (Dan. 7), another extremely powerful personality will arise in the East, in the place once occupied by one of the other "horns". This is the Assyrian, mentioned by other prophets. His sole ambition will be to become great, to lift himself ever higher. He will reach out in the direction of "the pleasant land" (Israel, v. 9); in his profane rashness he will put a stop to the worship of God at Jerusalem. Nothing will match his pride and folly. And yet! . . . to trample under foot heavenly gifts and the sacrifice of Christ, to cast the truth down to the ground, this is the attitude of all those who deny the faith (vv. 9, 12).

The angel Gabriel is sent to explain to Daniel the vision which has frightened him so much. In the latter times of the kingdom yet to come – that of the North, the Grecian empire – when man's wickedness will have reached its climax (v. 23), a king will arise called the Assyrian, different from the little horn of Daniel 7. This man will make use of his extraordinary intelligence to do evil (vv. 24, 25). Finally he will dare to attack Christ. Then he will be broken by God's direct intervention ("without hand"), in contrast to those empires in whose history we see God using the one to overthrow the other (Job 34:20).

Thus this chapter has shown us how the horns of the ram (the Medo-Persian empire) have been broken and replaced by the horn of the he-goat (the Grecian empire), and afterwards by the arrogant king himself. God allows this man to arise, to dispose of his rivals, to fill the earth with his exploits, but his end is to be broken (Prov. 6:15). History supplies us with more than one example of men of his type. Such was Alexander, called "the Great", that impetuous conqueror who died at 33 years of age, after having won an immense empire. He illustrates no doubt better than many others those words of the Lord Jesus, "What is a man profited, if he shall gain the whole world, and lose his own soul?" (Matt. 16:26).

This beautiful chapter shows us Daniel making use of the two resources which are always at our disposal: the Word and prayer. This time he is not instructed by a vision, but by searching the Scriptures. They teach him:
1. that Israel's deliverance is near (v. 2; read Jer. 29:10 . . .);
2. for what motive the hand of God has struck down and scattered his people and on what conditions restoration can take place (v. 2; read Lev. 26:40 . . .);
3. the right attitude, so that God may hear and forgive (read 1 Kings 8:47 . . .).

Turning towards Jerusalem, Daniel takes up word for word the expressions uttered by Solomon, "We have sinned, and have committed iniquity, and have done wickedly . . ." (vv. 5, 15; Dan. 6:10). Not only is Daniel presented to us as beyond reproach, but also as one who suffered, during a lifetime of exile, the consequences of the sins of others. But note! He nevertheless confesses the iniquity as being his own; he experiences the grief and humiliation before God that result from it; he takes on himself the transgressions of his people. This is what Christ has done perfectly. Devoid of all sin, He has taken up our sins and has confessed them as if they were His, enduring alone in our stead the chastisement we had deserved (Ps. 40:12).

Daniel is not acting here as a prophet (cf. v. 6). He is rather making himself Israel's advocate and knows how to find the appropriate arguments to touch the heart of God. He asks Him to intervene . . . "for the Lord's sake" (v. 17), "for thy great mercies" (v. 18), "for thine own sake . . . for thy city and thy people are called by thy name" (v. 19; cf. Ps. 25:11; Lev. 22:32). Such a prayer is infinitely acceptable to God, who hastens to answer it. Again His messenger is Gabriel, the same one as is to be chosen to announce the birth of the Saviour and of His forerunner (Luke 1:19, 26). But here the angel is not charged with a happy message; far from it! He gives Daniel understanding about the following:
1. the rejection of Messiah after 69 (7+62) weeks of years – these 483 (69 x 7) years are to be counted from the beginning of the reconstruction of Jerusalem in the days of Nehemiah;
2. the destruction of the city and of the temple by the Romans under Titus (v. 26);
3. in a time still to come, the tragic mistake on the part of the Jews, blinded by Satan, in receiving instead of Christ a "desolator", the Anti-christ (v. 27 JND trans.).

In Matthew 24:15 . . ., the Lord Jesus solemnly confirms Daniel's prophecies.

Sometimes God answers the prayers of His own at once. In Daniel 9:21 His word comes to Daniel while he is still praying. Sometimes on the other hand, as in this chapter, He delays His intervention so as to put to the test the reality of our desires and the constancy of our faith. But even if at times we have to pray for a long while before we receive an answer, let us never conclude that God does not listen (1 John 5:14). He assures Daniel that his prayer has been heard from the first day. This v. 12 shows us the moral state that is acceptable to God and is accordingly able to open communication with heaven. Let us hold on to Daniel's secret: he set his heart to understand and chastened himself.

If we compare the vision of vv. 5, 6 with that of John on the isle of Patmos (Rev. 1:13-16), we understand that the One who appears here in all the attributes of sovereign righteousness can only be the Messiah who was cut off (Dan. 9:26) and who will also be glorified. In the presence of such a Person, the godliest of men is overcome with mortal dread. (To be the channel of divine revelation, death must first work in us – 2 Cor. 4:12). But the same gracious word comes to assure Daniel, and later John, "Fear not"; "O man greatly beloved, fear not" (vv. 12, 19).

Before we consider the visible aspect of this prophecy, ch. 10 gives us a view of its hidden aspect: the heavenly counterpart of events down here. All the time the great men of this world think they are free, they are really like puppets; they are activated from above by satanic "principalities and powers", which pull the strings, as it were, of their desires (Eph. 2:2). But God also has legions of angels with their leaders (Heb. 1:14), and, marvellous fact, we can bring into operation their invisible strength by our prayers, so as to fight the same battles as, and share the experience of Elijah and Daniel that "the effectual fervent prayer of a righteous man availeth much" (James 5:16).

In ch. 11, God unfolds before His prophet a wide vista of the events about to take place. Three Persian monarchs were to arise: Cambyses II, "Smerdis" the magician and Darius Hystaspes (respectively identified in Ezra 4:6-7 and 24). After them, the rich and powerful Xerxes (Ahasuerus of the Book of Esther) would mount a strong attack against Greece. Then would come the rapid rise to power of Alexander the Great (vv. 3, 4), the even more rapid dispersal of his kingdom to the "four winds" (striking illustration of the Book of Ecclesiastes), followed by the long drawn out struggles between his two principal successors.

This chapter announces and relates in detail the rivalry between two of the four dynasties which were to share between them Alexander's Grecian empire. In this king of the North we can identify the dynasty of the Seleucids, governing the countries situated to the north of Palestine: Syria, Asia Minor; whilst the kings of the South are the Ptolemies, in possession of Egypt. Between these two competing powers would alternate wars and peace treaties, accompanied by human flatteries, blackmail and threats, diplomatic marriages and assassinations. Relationships between the nations have hardly changed since then, and the history books present but a sad reflection of what the human heart contains: greed (v. 8), violence and crimes (v. 14), immorality (v. 17), deceit (v. 23), corruption (v. 24), treachery (v. 26), lies (v. 27).

These conflicts over the land of Israel (v. 16) kept these proud monarchies at odds for a few years, but after two thousand years how futile the conflicts appear.

International politics in the time of the Ptolemy and Seleucid kings are described here beforehand in such a precise manner that some unbelievers, who could not understand this, have done all they can to try to demonstrate that this chapter could only have been written after the happenings it foretells.

"No prophecy of the scripture is of any private interpretation" (2 Peter 1:20). From v. 36 onwards, as the Lord's own words confirm, the events described are still future; intermediate events serve as a kind of preview and introduction to what is still to take place. Thus Antiochus Epiphanes, obviously referred to in v. 31, the king of Syria who, to avenge himself against the Jews, erected an idol-altar to Zeus in the Temple and then sacrificed a sow on it, is mainly a type of the future king of the North, or the Assyrian. To this prophetic personage vv. 40-45 are applicable, whilst vv. 36-39 concern the Anti-Christ, "the king", who in this same time of the end will cause himself to be worshipped at Jerusalem. He will be the awaited super-man, reuniting and fulfilling in his person, under Satan's domination, all the perverse, proud tendencies of the human heart. He will "do according to his will" (in absolute contrast to Christ – Heb. 10:7); he will utter the worst blasphemies against God, scorn His Christ, raise himself above all other by trade, violence and lies. Such is the spirit of Anti-Christ which it is not difficult to identify already in the world around us.

The fulfilment of the first events described in this prophecy is the guarantee that those announced for the time of the end will doubtless take place. The present time of grace is like a long parenthesis whose interruption to the course of prophecy will soon have lasted two thousand years. It gives to everyone the opportunity to be converted, so as to take shelter from the judgment to come.

Among Daniel's people "everyone that shall be found written in the book" will be delivered (v. 1). Those who are called "wise" will be raised to everlasting life, the others to the horror of "everlasting contempt." Thus will be accomplished the "time appointed" for judgment; the fate of each individual will be positively determined and nothing on earth will stand in the way of the unfolding of the counsels of God. Prophecy, let us not forget, always has Israel in focus. Even the history of Gentile kingdoms is viewed in relation to the chosen people. However, God's thoughts are invariably centred on the glory of Christ. This is why they are sealed and hidden from the wicked, whilst the wise are invited to understand them. And we shall understand them also in so far as we have the glory of the Lord Jesus at heart.

The prophecy of Hosea, contemporary with Isaiah, takes us back to the times of the second Book of Kings, before the captivity of Israel and Judah. It is mainly addressed to the ten tribes (often called by the name of Ephraim, their head), who lapsed into idolatry more quickly than Judah. Defiled by their idols, unfaithful to the covenant with their God, Israel is represented by the impure woman the prophet is called upon to take for his wife. Even the names given to his children signify condemnation (cf. Isa. 8:1-4). Let us keep in mind that the expressions to commit whoredom", or "fornication", in these chapters means to turn away from God and to be joined to idols. Israel have themselves broken the links uniting them with the LORD. Nevertheless v. 10, quoted by Paul in Romans, teaches us that Israel's transgression has had an unexpected and marvellous result: believers "not of the Jews only, but also of the Gentiles" are henceforth called "children of the living God" (Rom. 9:24-26). This living God becomes a Father. The sentence "Lo-ammi" (not my people) pronounced on guilty Israel is followed by the call of a heavenly people, a family, enjoying with their God and Father an indissoluble relationship, which not even our sins can destroy (1 Peter 2:10).

Israel's case is indefensible (v. 2; cf. Isa. 1:18). After a series of crushing accusations, God pronounces the verdict on the unfaithfulness of His people. "Therefore . . . I will hedge up thy way" (v. 6); "Therefore will I. . . take away my corn . . ." (v. 9); "Therefore . . .", and an even more severe punishment might be expected. But what does v. 14 announce? "Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her". Incomparable grace of God! The sin of His people becomes an opportunity for Him to display His infinite mercy. Instead of turning away the ungrateful, guilty "wife", He takes her by the hand, and alone with her, speaks to her in such a way as to touch her heart. But why mention that sinister "Valley of Achor"? Was it not a reminder of the sin of Achan and its tragic consequences? (Joshua 7:26). Well. God has chosen it so as to make it henceforward "a door of hope" (cf. Isa. 65:10). Morally the same applies for us. The valley of trouble (meaning of Achor), the place where we have to do with God about our past sins, becomes "a door of hope". Thus God shows us that our enjoyment of fellowship with Him must begin with the confession of our sins.

In his own particular abrupt style, the prophet alternates, with no transition, between the description of Israel's tragic state and promises of restoration (vv. 18-23). God's grace will establish new links with His people. They will no longer be slaves, like this wife, whom Hosea bought back (Hosea 3:2); they will no longer say "my master", but "my husband" (Hosea 2:16). "I will betroth thee unto me", the LORD repeats three times so as to seal His engagement (vv. 19, 20). Like the ring on the finger of a young fiancée, this promise should have spoken to the heart of the poor people, to persuade them jealously to keep their affection for the LORD (cf. Jer. 2:2). Similarly, we think of the Church which should be entirely for Christ; "I have espoused you to one husband," says Paul to the Corinthians (2 Cor. 11:2); he also unfolds in Ephesians 5:25-27 what the Lord Jesus has done, what He is doing and what He will do for the Church.

The short prophecy of ch. 3 describes in a striking way the actual condition of the children of Israel: they now have neither a king nor worship (whether of idols or of the LORD, v. 4). Israel's house is empty, swept and garnished, ready for the fulfilment of Matthew 12:45. But afterwards will come their repentance and their re-establishment in divine blessing by the LORD's goodness (v. 5).

Vv. 1, 2 remind us of Romans 3:9-19, a passage which refers not only to the Jews but to all men. However, Israel also has this to answer for, that they have had the "oracles of God", but have deliberately rejected their knowledge of them and have forgotten the Law (v. 6; Rom. 3:2). They have committed themselves to idols, becoming unfaithful to their God (v. 12). Christians, does not their attitude speak to us? There are a thousand ways and opportunities of disregarding the authority the Lord should have over our lives.

What will be the punishment this time for these wretched people? The most terrible that can be: rejection. Their condition is incurable, hopeless. God renounces His claim on them and declares, "I will also forget thy children" (v. 6), "I will not punish your daughters . . ." (v. 14) and further on, "Ephraim is joined to idols; let him alone" (v. 17). However, this appalling picture of the corruption of the ten tribes should at least serve as a warning to Judah. Gilgal and Bethel (the house of God), places associated with promise and blessing in Israel's history, are become centres of iniquity, capitals of profane religion. The LORD solemnly warns Judah not to go up to either (v. 15).

The prophet speaks particularly to Israel's leaders: the priests and the house of the king. Those who ought to have set an example have become a snare to the people (v. 1). The result is terrible: "They have plunged themselves in the corruption of apostasy" (v. 2, JND trans.). In Hosea 4:15 the LORD had entreated Judah not to imitate Ephraim. In vain! Immediately after announcing the fall of the latter, v. 5 adds, "Judah also shall fall with them". What self-will and what pride on the part of these wretched Israelites! "They will not frame their doings to return unto their God" (v. 4). Moreover, as if nothing had happened, they draw near to the LORD with sacrifices. But they do not find Him (v. 6), for it is an insult to God to claim to fulfil religious service without the question of sins first being put right with Him. Ephraim discovers his sickness (v. 13). But instead of consulting the Great Physician, confessing his guilt (v. 15), he turns to Assyria. This is how many people act. When their conscience makes them ill at ease, rather than humbling themselves before God, they go and seek help and distraction in a world that is unable to cure them.

Hosea has just explained what God is waiting for before healing Israel: ". . . till they acknowledge their offence" (Hosea 5:15). It is touching to see the prophet, just afterwards, take the people by the hand as it were and say to them, "Come, and let us return unto the LORD . . . He who has smitten us will bind up our wounds." A shepherd once explained how he had to break the leg of a restless sheep, so as to make it depend on him and so by his care attach it to himself. V. 4 again describes the moral condition of the people . . . and, alas, that of many Christians. How many who have once experienced a conversion full of promise could now have this rebuke addressed to them, ". . . your goodness is as a morning cloud, and as the early dew it goeth away" (v. 4; Rev. 2:4). Oh, that despite those contacts with the world which sap our strength, the Lord might maintain in our hearts our first love for Himself! In vain do Ephraim and Judah bring flocks and herds for sacrifice (Hosea 5:6). The LORD answers them, "I desired mercy, and not sacrifice" (v. 6, quoted by the Lord on two occasions when addressing the Pharisees: Matt. 9:13; Matt. 12:7). Love for Christ and love for our neighbour which flows from it is the only motive God recognises for whatever service we may undertake (1 Cor. 13:1-3).

"I would have healed Israel" (v. 1). "I would redeem them . . ." (v. 13 JND trans.). The Lord's desire is the same towards you, if you are not yet converted. But His desire must be reciprocated (John 5:6). Later on, the Lord Jesus would say the same thing to Jerusalem: ". . . I would have gathered thy children . . . and ye would not" (Luke 13:34).

We have already considered the wretched condition of Israel, portrayed by an adulterous woman (Hosea 2) and by an obstinate heifer (Hosea 4:16). Here they are compared in turn to a mass of leavened dough (v. 4), to a cake baked on one side only (v. 8), to a silly dove (v. 11), to a faulty bow (v. 16). The LORD, speaking ironically, puts His mark on both their pride and their lack of intelligence. Contact with foreign nations has had the effect of exhausting Ephraim's strength. "Grey hairs" (v. 9) are a sign that energy is failing, "yet he knoweth not". Let us recognise that, so far as we are concerned, fraternising with the world in whatever form breaks a Christian's communion with the Lord and takes away, without his being aware of it, all his spiritual energy. The example of Samson confirms this in a most solemn way (Judges 16: 19, 20).

Heralded by a trumpet blast, judgments are about to be poured out on the guilty nation (cf. Matt. 24:28, 31; Rev. 8:6 . . .). Those who would protest loudly, "My God, we know thee" (v. 2) will evoke this implacable reply, "I tell you, I know you not . . ." (Luke 13:27). Matthew 7:21 cites those false Christians who cry "Lord, Lord!" without ever having paid heed to the divine will. In this way vv. 2-4 stress the contradiction between the expression "My God" and the spirit of total independence shown by the nation. Whereas once it was God who appointed the kings and laid down the procedures for the temple worship, now Israel had themselves chosen their kings and established the basis for an idolatrous religion (vv. 4, 5, 11; 1 Kings 12:20, 28-33). In Christendom today, everyone thinks he is able to choose his system of worship, and in the sects and churches there is that which will satisfy every point of view.

The children of Israel will be "a vessel wherein is no pleasure" (v. 8; Isa. 30:14). "The LORD accepteth them not" (v. 13). May each one of us be "a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work." But let us not forget the obligation of "everyone that nameth the name of Christ" (2 Tim. 2:19-22).

The historical events corresponding to these prophecies are related in 2 Kings 15:8 - 17:18. The last kings of Israel had thought it good politics to lean alternately on Egypt and on Assyria (v. 3; cf. Hosea 7:11-12; 2 Kings 17:4). This was precisely their undoing. For their part, those who escaped from Jerusalem and from Judah sought refuge in Egypt (at Noph or Memphis) rather than "dwell in the LORD's land", as Jeremiah enjoined them (v. 6; cf. v. 3; Jer. 42:10, 19). Alas! are we not like them? How often, when confronted with a difficulty, we seek man's help rather than the Lord's (Ps. 60:11). Ephraim would be denied offspring, would remain sterile and without fruit for God, like the fig tree which the Lord cursed (v. 16; Mark 11:12-14). This prophecy was fulfilled by the dispersion of the ten tribes, which will last until their re-establishment for the one thousand year reign of Christ. As to those properly called Jews (Judah and Benjamin), their fate since the rejection of the Messiah is to be "wanderers among the nations" (v. 17; Deut. 28:64-65). Not having known the time of their "visitation" in grace (Luke 19:44), they must be visited by judgment (v. 7).

Their bread is described in Hosea 9:4 as "bread for their soul". "Israel . . . bringeth forth fruit unto himself," echoes our v. 1. Dear friends, what use do we make of that which the Lord has been able to entrust to us: strength, intelligence, memory, leisure, material goods . . .? Are they for His service or for the satisfaction of our own desires?

Vv. 5-8 comment in a caustic tone on the disappearance of the golden calf from Bethel (here called Beth-aven), the turmoil among the idolatrous priests and also the people, then the destruction of Samaria and the fate of its last king, whose name "Hoshea" corresponds to that of the prophet. But besides, we find here an allusion to Israel's distress when passing through the terrible final tribulation. The Lord, on His way to the cross, would quote the end of v. 8 to the daughters of Jerusalem (Luke 23:30), "The days will come . . .". Ah! Was there not still time to sow in righteousness so as to reap a harvest according to godliness, to dig a new patch of ground, to begin a new life – the product of a new birth? V. 12 is solemnly addressed to all those who put off the question of their salvation to a later date: "It is time to seek the LORD." Tomorrow you may not have the opportunity (Isa. 55:6-7).

V. 1 is quoted in Matthew 2:15 on the occasion of the flight into Egypt of the infant Jesus. Israel having failed entirely, God brings in His Son in their place (cf. Isa. 49:3). He is to begin the nation's history over again, this time entirely to the glory of God.

Having thus mysteriously marked out the One who will fulfil His thoughts of grace and salvation, God can allow His heart to speak freely. The punishment He has been obliged to execute has been still more painful for Himself than for the nation. His fatherly compassion have been awakened towards the wayward child. He recalls how He had taught Ephraim to walk, "taking them by their arms," giving them dainty food (Hosea 2:8). He had delivered them from bondage and bound them to Himself, but with cords of love. How sad it is to see Ephraim at the same time unaware of their moral ruin (Hosea 7:9) and of the care exercised by divine love. "They knew not that I healed them" (v. 3).

You, friend, who have perhaps strayed away from the Lord for quite a long while, should realise that all this time He has been working to restore you. His mercy is the answer to your misery. Does it not touch your heart? Let Him draw you and bring you back by the cords of His love.

Ephraim is in the same frame of mind as we later find the church at Laodicea. He expresses the same self-satisfaction, "I am become rich . . ." (v. 8; Rev. 3:17). But God does not take account of outward prosperity. Morally these people are wretched, miserable, poor, blind and naked, just as professing Christendom is today in God's eyes. By his lies, his deceit, his worldliness and his confidence in man, Ephraim has done everything to arouse the anger of the LORD, who will return "his reproach unto him" (v. 14: Deut. 28:37). Nevertheless, to show that the way of repentance is still open, God uses the history of Jacob, who was a cunning deceiver and supplanted his brother. But the patriarch had one day come face to face with God at Peniel, wrestled with Him and triumphed, not "by his strength" but by his tears and supplications. Later on, at Bethel, having purified his household, he had learnt to know Him by His name of Almighty God (Gen. 32:24 . . .; Gen. 35). What Jacob did in crying to the Lord, humbling himself, getting rid of strange gods, is just what Ephraim has not done. It is what we must not fail to do, taking for ourselves v. 6, "Turn thou to thy God; keep mercy and judgment, and wait on thy God continually" (cf. Isa. 31:6).

Nothing more touching is spoken by God than this series of rebukes, of tender utterances and of invitations to return to happier times. But all has been in vain: God has had to pass judgment and to resort to His sovereign grace, which will lead Israel to repentance and to Himself "There is no saviour beside me," says the LORD. Ephraim will have to be convinced of it after having waited in vain for deliverance by the hand of their kings and of their judges (v. 10). "Neither is there salvation in any other," confirms Acts 4:12, speaking of the Name of Jesus.

God had known His people in the wilderness. There Israel went after Him in a land that was not sown (v. 5; Jer. 2:2). As one has said, so long as there was only God and the sand, they had no option but to count on the LORD step by step, whilst prosperity and plenty contributed later to their guilty estrangement (v. 6; Deut. 32:15, 18). Alas! This is so often the case in the life of the Christian. As soon as he feels that he need no longer count on the Lord for his daily needs, he is in danger of becoming proud and of forgetting the God on whom he depends.

1 Corinthians 15:55 echoes the shout of victory found in v. 14. Besides the promise about Israel's final deliverance, the Spirit lifts our gaze towards resurrection and the One who has conquered death.

A marvellous dialogue now takes place to conclude the long debate between the LORD and His people. The Spirit puts words of repentance into Israel's mouth (vv. 2, 3). God, who waits to see the first steps on the road of return (cf. Luke 15:20), at once promises, "I will heal their backsliding" (v. 4). To backslide from the Lord is indeed the most serious of diseases; it affects the soul. "I will love them freely," adds the LORD. His affections will be able to find unhindered expression in the richest of blessings (vv. 5-7). And how will Ephraim answer? By repudiating all involvement with idols (v. 8). The love of his God will henceforth satisfy him. Is our relationship with the Lord Jesus on this footing?
"Love so amazing, so divine,
Demands my soul, my life, my all."

If we abide in His love, He will take pleasure in making us fruitful (v. 8 end; John 15:8-10).

So ends this prophecy of Hosea, whose very name was a promise, since it means deliverance. If we have been able to recognise ourselves more than once in the features of Ephraim, let us take to ourselves the solemn warnings he receives. "Who is wise . . .?" It is the one who, in every age, understands the mind of God and walks in His ways (v. 9).

The Day of the LORD would be an appropriate title for Joel's prophecy. Evidently it does not refer to a day of 24 hours, but to a period still in the future when the will of God will be accomplished on earth as it is in heaven Matthew 6:10). Ever since the fall, man, led by his passions, has not ceased to do whatever pleases himself. We could say then that we are living in man's day. That is why, when the Lord intervenes to impose His will, it must be first of all by blows which will break man's pride. Morally in the lives of each one of us, the day of the Lord dawns at the moment when we recognise His full authority over us.

In contrast to Hosea, a prophet of Israel, Joel's message is for Judah. He uses the opportunity presented by a series of calamities, namely the successive devastation of the country by different types of locust. Few sights are as impressive as an invasion by migratory locusts in the East. Think of this prodigious army of billions of insects descending on a fertile country and in no time reducing it to a desert!

From this disaster which occurred in his lifetime, Joel turns to a scourge still in the future: the invasion by the Assyrian.

The LORD calls this cloud of ferocious invaders His army (vv. 11, 25), although it is led by the ungodly and proud Assyrian, for the latter is but the executor of His Word, the "rod of mine anger" (Isa. 10:5). When we pass through discipline, let us never lose sight of the faithful Hand which inflicts it on us. This setback, this trouble, this accident comes "from the Lord". Let us not be like an unruly child who, naively, thinks he will escape punishment by breaking the stick with which he expects to be beaten.

We can picture this immense onslaught; "there hath not been ever the like . . ." It overflows like an irresistible tide, over the walls and into the houses. The same invasion is called elsewhere "the overflowing scourge" (Isa. 28:15). Ah! is not this nightmare vision given to Israel beforehand as an appeal to their conscience? "Therefore also now" it is time for them – it is time for all – to return to God with their whole heart . . . "with weeping and with mourning . . . for he is gracious and merciful" (vv. 12, 13; read James 5:11).

"Blow ye the trumpet in Zion," repeats the prophet (vv. 1, 15; see Num. 10:9); it is a symbol of the urgent prayer of faith! Thus in the hour of danger the LORD will remember His own.

"Turn ye even to me," invites the LORD (v. 12). "Who knoweth if he will return . . . and leave a blessing behind him?" (v. 4). Who knows? As for us, we know very well that God is never unmoved by the tears and prayers of His own.

Moved with pity, He at once multiplies His promises: final destruction of the enemies of His people; abundance of material goods, compensating for and far surpassing the losses suffered (v. 25); and the most precious of these blessings which He leaves behind Him is His Spirit, generously poured out on the children of Israel as a witness to the whole world (v. 28). This time is yet to come, for Israel is, alas, not ready to receive this gift. But Peter, on the day of Pentecost, relies on this passage to explain to the Jews what has just taken place (Acts 2: 17).

"Whosoever shall call on the name of the LORD shall be delivered," affirms v. 32, quoted in Acts 2:21 and Romans 10:13. To call on the LORD is to lay claim by prayer to the Name of Jesus, the only Name by which we must be saved. Out of the gravest distress God will save – and save now – whoever turns to Him. "Repent . . . and ye shall receive the gift of the Holy Ghost." This promise is valid today, valid for you.

The restoration of Judah and Jerusalem will be followed by the judgment of the nations. These will then make a tragic discovery: in scattering Israel, and in sharing out her country (v. 2 end), they have attacked God Himself "What have ye to do with me?" is the terrible question that comes down from heaven (v. 4). Saul of Tarsus also had to learn that in persecuting the Christians he was persecuting the Lord. Jesus (Acts 9:4-5).

The situation will be totally reversed; these nations will experience the fate they have brought upon God's people. Their "recompense" will fall on their own head; this is one of the unchangeable principles of God's government (see Gen. 9:6; Judges 1:7 etc.) Totally blinded, these nations in forging their weapons will thereby have created their own downfall. Then the sovereign Judge will call them together to the very place of their devastation (vv. 9-12). "Multitudes in the valley of decision"! (v. 14). This dreadful "wine harvest" will constitute the last act to introduce the day of the LORD (Rev. 14:18-20). Henceforth grace will be able to super-abound for a cleansed people (v. 21). And because they will be purified, the supreme favour: God Himself will establish His dwelling in the midst of them.

In order to deny the Bible's inspiration, unbelievers quote the number and diversity of the writers. But this is precisely what confirms it. The perfect agreement between the testimonies of the 40 writers stretching over 1,500 years, is an indisputable miracle. To construct an important building, an architect will call together a team including engineers, draughtsmen, technicians . . ., each member contributing his particular aptitude and expertise. This will not prevent the scheme being conceived by the architect and executed in accordance with his plan; it will bear his name. Similarly God has used a diversity of servants to give us His Word. Daniel was a prince, Jeremiah and Ezekiel were priests, Amos himself a simple herdsman (v. 1), but the divine call has placed him among the "holy men of God" who "spoke as they were moved by the Holy Ghost" (Amos 7:14-15; 2 Peter 1:21). His book therefore can but confirm the perfect harmony between all the parts of Scripture.

Amos begins where Joel's prophecy leaves off (cf. v. 2 and Joel 3:16). The latter spoke of the nations in their entirety; Amos names in succession Syria, Philistia, Tyre, Edom, Ammon (and Moab in Amos 2), so as to declare that each of those nations has now filled up the measure of its sins.

The list of transgressors does not end with Moab; Judah and Israel each have their place among the guilty nations! And Israel's sins even surpass those of all their neighbours. These have only perpetrated their wickedness against their enemies, whilst in Israel the strong have crushed the weak, defiled the Nazarites and shut the mouths of the prophets (v. 12). "They sold the righteous for silver, and the poor for a pair of shoes" (v. 6; Amos 8:6); they have trodden under foot the poor, afflicted the just and turned aside "the poor in the gate from their right" (Amos 5:11-12).

We think of the Lord Jesus, so often spoken of as "the Just One" (e.g. Acts 22:14), or "the Poor" (Ps. 40: 17; Ps. 41:1). He was continually oppressed and afflicted, before being betrayed, sold, and finally put to death (James 2:6; James 5:6).

As if once more to emphasise His people's crimes, the LORD recalls His wonders in former times on their behalf. He had destroyed formidable enemies (v. 9); He had brought them up from Egypt and led them through the wilderness (v. 10). Acts of power and love which remind us of His work of salvation on behalf of all people! This work, too, met with the same dreadful ingratitude on their part. What is your response to the Lord's love?

Israel was a family which God had chosen for Himself from among all the families of the earth. "Therefore . . .", continues the LORD, to show that His choice carried with it the strictest obligations. Let us say it once more: the closer the relationship, the greater the responsibility (read Matt. 11: 20-24). Identical faults will be assessed differently according to whether committed by a stranger, by a servant or by a son.

God prepares to visit His people in judgment. However, nothing will be done without prior warning. The lion's roar is the most effective alarm signal for cattle. Amos, the herdsman from Tekoa, knew it full well and seeks to turn the people from their indifference. "Publish . . . Hear ye . . .," he cries. But God is also going to speak with another voice to arouse the people from their slumber and from their hard-heartedness. Amos's whole prophecy is filled with allusions to an earthquake which was to occur two years later (Amos 1:1 end; Amos 2:13-16; Amos 3:14-15; Amos 6:11; Amos 9:1, 11, etc. . . .).

May we, who by grace belong to God's heavenly family, pay attention to all the ways in which our Father warns us.

Formerly when the LORD sent plagues upon Egypt, He sheltered Israel from them (Ex. 8:22; Ex. 9:6-7, 26; Ex. 10:23; Ex. 12:12-13). What a changeover morally there now is (v. 1): we see Him constrained to strike down His own people "after the manner of Egypt" (v. 10). Famine, drought, parasites, pestilence, earthquake: five successive calamities with the purpose of speaking to the conscience of this rebellious nation. Alas! the sad refrain is repeated five times, ". . . yet have ye not returned unto me, saith the LORD"! (vv. 6, 8, 9, 10, 11). Let us not accuse others! Does not the Lord use the same patience when dealing with us? If the measures He takes are often painful to us, it is always in sparing us "as a firebrand plucked out of the burning" (v. 11; cf. Zech. 3:2). Have we returned unto Him? Well, sooner or later we have to meet God! If we do not meet the Lord now in grace, by turning to Him with a repentant heart, He Himself will visit the sinner in judgment (Luke 12:58-59). "Prepare to meet thy God!"

What is the one and only way a person today can avoid this terrible meeting? It is by confessing his sins and accepting the pardon which the Lord Jesus freely bestows. Reader, are you ready?

"Come to Bethel, and transgress," was the ironic invitation of Amos 4:4 – "at Gilgal multiply transgression . . .!" But now God pleads, "Seek not Bethel, nor enter into Gilgal . . .". "Seek ye me, and ye shall live . . . Seek the LORD, and ye shall live" (vv. 4-6).

To live, man does not need religion; he needs a Saviour. Now the Lord Jesus is the way, the truth and the life; no man comes to the Father but by Him (John 14:6). Let us recognise the greatness of the One who has made and who upholds the worlds (Heb. 1:2-3). The Pleiades (the seven stars) and Orion, when we locate these constellations on a clear night, are beyond our understanding. We strive in vain to appreciate their stupendous distance. But the Son of God has accomplished a work which is so much more wonderful. He has changed the threatening shadow of eternal death, which was already lengthening round us, into morning light, swallowing it up in victory by His resurrection (v. 8). Darkness certainly still reigns in the world. Oppression and injustice occur all the time. But the Christian is not overwhelmed by them; even in "an evil time" (v. 13), he knows where to find his Saviour. "Seek him" (v. 8); this should be our motto each time we open our Bible (Ps. 27:8).

"Good" is here identified with God (Ps. 4:6). "Seek good . . . that ye may live" (v. 14) corresponds to "Seek the LORD and ye shall live" (v. 6). Moreover, in order to seek good one must love it, in the same way that one will flee from evil to the extent that one is appalled by it (v. 15; Rom. 12:9). But some will say that it is not always easy to distinguish between good and evil. Quite true, and man's moral standards will scarcely help us to do it, since they can only compare man with man. The only sure guide is the Word of our God.

Like the multitudes in Christendom who repeat, "Thy kingdom come", and so call for the day of judgment, some were wishing for the day of the Lord . . . without realising that it would signify their downfall. They multiplied their religious observances: feast days, offerings, solemn assemblies, imagining that they were in this way hiding their real condition from God! "Take thou away from me the noise of thy songs," the LORD severely answers (v. 23) . . . Alas, how many hymns and prayers are nothing more than a futile noise before God! What He requires, let us not forget it, is truth in the heart (Ps. 51:6).

Stephen would later quote vv. 25-27 to the rulers of the Jews, to bring home to them for how long their nation had persisted in such grievous sin (Acts 7:42-43).

Already as we have seen, the LORD had put His finger on the hardness of heart, the haughtiness, the selfishness and the love of ease of His wayward people (Amos 2:6; Amos 4:1; Amos 5:11; cf. 1 Cor. 10:24; 1 John 3:17). Their intelligence was used to further their own pleasure (v. 5). This state of things also speaks to our conscience! Is it not dishonest to use for our own benefit what the Lord has entrusted to us for His service? Besides, the way of our own desires leads us, spiritually, into the Enemy's bondage (cf. v. 7). Finally, going hand in hand with material prosperity and refined tastes, "they are not grieved for the affliction of Joseph" (v. 6). Amos's contemporaries were no longer distressed by the division of Israel into two kingdoms. And today the same cause, that is to say the assiduous pursuit of our own comforts and of our own interests, produces the same effect: a blameworthy indifference to the state of ruin in the Church and the divisions between Christians.

V. 8 (JND trans.) confirms God's abhorrence of pride, the root of all sin. May the Lord teach us to judge it in ourselves, in its most flagrant as well as its most subtle manifestations! Let us keep in mind that He resists the proud, but that He gives grace to the humble (James 4:6).

In Amos 3:7 the LORD had promised to do nothing without having first revealed His secret to His servants the prophets. Thus He informs Amos of His intentions and the prophet responds to this mark of confidence, as did Abraham of old (Gen. 18:17-23), by persevering intercession. He speaks with the liberty of one who knows his God intimately: "Is not Thy punishment too severe? Do not forget how small Jacob is" (God Himself calls him a worm in Isa. 41:14). This is just the opposite of the boasting of the poor people who claimed, "Have we not taken to us horns by our own strength?" (Amos 6:13).

After pleading for his people in such a touching manner, Amos is treated as a conspirator by one of the religious leaders! How much like the Lord Jesus he is, the One whom the priests accused before Pilate: "We found this fellow perverting the nation . . ." (Luke 23:2).

Far from getting upset, or from insisting on the honour due to a prophet, Amos willingly recognises his humble origin. His authority is derived neither from his birth nor from his education, but exclusively from a divine call (cf. Gal. 1:1). Then he declares to the ungodly priest just what the LORD has in store for him.

The vision of the basket of summer fruit (v. 1) is to make Amos understand that Israel is ripe for judgment. Unlike that of the Passover night, this destruction will not pass the nation by (v. 2); it will be "as the mourning of an only son" (v. 10). The futile noise of hymns (Amos 5:23) will be changed into howlings, songs into lamentations (vv. 3, 10). "Silence!" concludes v. 3 (JND trans.) as if to put an end to this useless racket. Before the Lord, every mouth is henceforth to be shut; and the end of the chapter speaks of the silence of God, which is the worst of punishments! Few passages are so frightening as vv. 11, 12. People will appreciate the value of the divine Word, so long despised, the moment it is heard no more. Then "they shall wander from sea to sea . . . they shall run to and fro" in indescribable distress. And they "shall not find it"! (cf. 1 Sam. 28:6, 15). Dear young people, the Word of God is still within your reach today. "The word is nigh thee," says the apostle, "even in thy mouth and in thy heart" (Rom. 10:8). At no other time has the Bible been so widely circulated. What is missing is rather the soul's hunger and thirst to lay hold of its promises and teaching. May God awaken such a desire in each one of us!

"God is not mocked: for whatsoever a man soweth, that shall he also reap" (Gal. 6:7). The preceding chapters have shown us what Israel had sown, so that the dreadful harvest ought not to surprise us. Amos's last vision is by far the most terrible. He sees the Lord Himself standing upon the altar, giving orders for the final massacre. None shall escape. The desperate flight of the guilty people calls to mind Psalm 139 (cf. v. 2 and Ps. 139:8). But that Psalm in essence relates the experience of a believer fleeing from the light. Here, on the contrary, it is a matter of sinners being pursued with judgment in view. However, the book does not end on a note of judgment. From v. 8 onwards grace appears. By the sifting through which the nation has passed all the chaff has been removed, but none of the grain has been lost (v. 9). At the right moment, God will show that He has preserved His elect. Vv. 11-15 describe the restoration and final blessing. Then all things will be brought into subjection to Christ.

Redeemed of the Lord, we shall not meet Him as the Judge standing upon the altar, as in Amos's vision. We shall see Him crowned with glory and honour, seated at the right hand of God (Heb. 2:8-9). Even now, by faith, we see Him thus.

The short prophecy of Obadiah is entirely devoted to Edom. This nation was Israel's most relentless adversary and at the same time their closest relative. Were they not descended from Esau, Jacob's twin brother? Now this bond of relationship ought to have spoken to Edom's conscience. The LORD reminds him of it: it is to his brother that he has done violence (v. 10).

In their rocky lair of Mount Seir, Edom lived by robbery. They believed they were safe from all reprisals; nothing could equal their arrogance. "Thence will I bring thee down, saith the LORD" (v. 4). Sooner or later human pride meets with a veto from the Almighty in a spectacular overthrow (2 Cor. 10:4-5), a brutal awakening from the old dream cherished by man right from his early history: to reach up to heaven (Babel: Gen. 11:4) and thus to make himself equal with God (Phil. 2:6). In the modern setting, people make enormous efforts to explore the universe and to set their "nest among the stars". "Thence will I bring thee down," answers the Lord.

Dear friends, let us not allow ourselves to be dazzled by human greatness or by the success of science and technology. Let us not forget that this world is under judgment and that God will call it to account for the place it gave, on the cross, to the Lord Jesus.

"Thou shouldest not . . . neither shouldest thou . . . neither shouldest thou . . ." Seven times over, the voice of the divine Judge pronounces more and more serious accusations. At first they concern only guilty looks, and an evil joy sated by the sufferings and disaster experienced by others. The same shameless, cynical looks were directed upon the crucified Jesus. "They look and stare upon me" (Ps. 22:17). But the malice of Edom (and that of the enemies of Jesus) is also translated into words and into actions. "They shoot out the lip, they shake the head" (Ps. 22:7; cf. end of v. 12). Is there a worse form of cowardice than to insult someone who is in distress? Impelled by their plundering instincts, Edom had taken advantage of Israel's calamity to lay hands on their substance; they had pitilessly cut off those that escaped . . . None of these crimes will remain unpunished. The day of the LORD will bring a final and complete revenge from "Mount Zion" upon "the mount of Esau". Whilst a remnant from other nations will live happily under Messiah's sceptre, Edom is to be wiped off the map of the millennial reign. A solemn disappearance of this race of Esau, who had once despised the blessing!

In contrast to the other prophets Jonah teaches us less by his words than by his striking story. Previously he had prophesied the restoration of Israel's frontier: good news for his countrymen (2 Kings 14:25). Here we find him charged with a far less acceptable mission: to proclaim the chastisement of Nineveh, the great pagan metropolis, so guilty in God's sight. Jonah turns tail and flees "from the presence of the LORD". This was a way of self-will; a servant of God cannot choose either his message or his place of work! At the same time, what absurd behaviour! How can a man escape from Him who sees all and who controls the elements to halt the disobedient (Luke 8:25)? We see that Jonah's path is progressively downward (vv. 3, 5; Jonah 2:3, 6): by a way that is first pleasant (meaning of Joppa), but which leads to destruction (Tarshish). Now, having gone down into the lower part of the ship, he sleeps during the furious storm. The ship's master has to rouse him from his unconsciousness. What can be more humiliating for a child of God than to be called to order by the world?

Prophetically, this story shows us Israel, unfaithful to their mission, the object of God's chastisement and thrown into the sea of nations for the salvation of the Gentiles (the mariners; Rom. 11:5).

All that the LORD sends, prepares and orders serves His final purpose (Jonah 1:4, 17; Jonah 2:10; Jonah 4:6-8). This is true both for Jonah and for Nineveh, but also for the Lord Jesus Himself. In the distressed and fervent prayer that ascends from this place of death, we recognise the voice of the One who was afflicted more than any other (cf. v. 2 and Ps. 130:1; v. 3 and Ps. 42:7; vv. 5, 6 and Ps. 69:1-2 . . .). But while Jonah experienced suffering as a consequence of his own disobedience, Christ Himself passed through the dark waters of death because of our disobedience and for our salvation. His distress was our deliverance.

Those three days in the belly of the great fish were the best in all Jonah's history. They also teach us that in every circumstance we can call upon the Lord Jesus. Our prayer is heard and He gives us beforehand the full assurance of it. "He heard me," announces the prophet, still in the whale's belly (v. 2).

V. 8 explains to us why we often enjoy so little of the Lord's grace: we turn our eyes towards the lying vanities which Satan uses in order to distract and lead astray the men of this world. Sadly, the fact of having been the object of God's grace reinforces in Jonah the proud self-esteem that is inherent in our nature.

The "cry" of Jonah as he passes through Nineveh is, properly speaking, the only prophecy we may find in his book. And yet it is not fulfilled, for, at his preaching, the inhabitants of the wicked city, led by the king, fear God, believe His Word and repent. This response, in its turn, reaches heaven (v. 10; Jonah 1:2). God forgives (see Jer. 18:7-8). The men of Nineveh are held up as an example by the Lord Jesus to the Jews of His time, when they had in their midst one infinitely "greater than Jonas" (Matt. 12: 40, 41). Indeed, how much more responsible the Jews were than the pagan Ninevites. The Son of God was there Himself; come not to judge but to save the world (John 12:47).

The only way to escape eternal condemnation is by recognising oneself as a sinner and by accepting the Lord Jesus as Saviour. The warning of judgment is part of the Gospel: "It is appointed unto men once to die, but after this the judgment," warns Holy Scripture (Heb. 9:27). This "once" could happen in an instant for you, unconverted reader. How can you know if you will have the benefit of even 40 days' warning (Luke 12:20)? "Therefore be ye also ready," says the Lord Jesus again (Matt. 24:44). Yes, now is the day of salvation.

The pardon granted to Nineveh seemed to contradict and to disown Jonah's proclamation. Alas, the city's fate carries less weight in his eyes than his own reputation! Forgetting that he himself has just been an object of grace, he finds no joy in that grace but only in his own well-being (v. 6 end).

Jonah reminds us of Elijah, discouraged under his juniper tree (cf. vv. 3, 8 with 1 Kings 19:4). Like Jonah we are capable of getting upset about very small matters. At the very smallest "gourd", that is any precarious shelter which God may take from us, we find a tempest rising within us! Meanwhile the eternal life of multitudes of human beings around us is at stake.

Instead of staying there at his vantage point grumbling (v. 5), what new service presented itself before the prophet? Could he not have gone back into Nineveh which had been spared, this time with quite a different message, proclaiming the name of this God whom he knew to be "merciful" "gracious" and "of great kindness", and who had just confirmed it in such a striking manner? An exceptional opportunity . . . opportunity lost! Let us not miss, through self-interest and hardness of heart, those opportunities which the Lord may put before each of us today (2 Kings 7:9).

Micah is a contemporary of Isaiah, Hosea and Amos. Like them, he prophesies in the reigns of Jotham, Ahaz and Hezekiah. The deplorable history of Ahaz, related in 2 Kings 16, and that of the wicked kings of Israel amply justify the terrible words which the LORD utters here, calling on the whole earth as witness. He vindicates His holiness, proclaiming by His judgments that He will have nothing to do with the iniquities of Samaria and Jerusalem.

From v. 8 onwards, we notice how deeply Micah takes to heart the sufferings of his people. "Declare ye it not at Gath . . .," he begs (v. 10; 2 Sam. 1:18, 20). This quotation from "The Song of the Bow" calls to mind that the Lord's enemies, here the Philistines, are always ready to rejoice over the shortcomings of God's people, finding in them a ready excuse for their own sins. For this reason, you too, Christian friend, if you have learnt something distressing concerning another believer, should not repeat it lightly. By so doing you would bring dishonour upon the Assembly, and so on the name of the Lord.

Up to v. 16, we behold the triumphant march of the Assyrian, the agent of divine judgment. The list of names of each of the cities invaded brings a tragic significance to the occasion.

1 Kings 21 tells us how the ungodly Ahab wanted Naboth's inheritance, and seized it by violence and the abuse of his power (see Micah 6:16). Against those who devise evil (iniquity; v. 1), the LORD devises evil (chastisement; v. 3). But in contrast, we must emphasise the question of v. 7: "Do not my words do good to him that walketh uprightly?" Can we answer from experience, "Yes Lord, Thy words do good; they are the joy of my heart"? (Jer. 15:16; John 6:68).

"This is not your rest," continues the prophet (v. 10). Indeed the world is so troubled, so anxious, that every sincere person should come to the same conclusion: true rest does not exist on earth. God gives us the reason here: it is "because it is polluted . . .". Just as the Lord Jesus could not find a place to rest His head in a world ruined by sin, His redeemed can not feel at ease amidst that which dishonours God.

As for you, unconverted friend, if you have proved by experience that the world cannot give you peace, be sure that a place of rest exists for the weary soul. It can be found only in the presence of the Lord Jesus. "Come unto me," invites the Saviour, "and I will give you rest" (Matt. 11:28).

The false prophets have already been mentioned in ch. 2. How were they to be identified? They tried to silence the true servants of God, such as Micah and Isaiah. They adapted their speeches to the people's desires to curry favour (cf. Rom. 16:18). They flattered the passions of their hearers (Micah 2:11) and lulled their souls to sleep in a false confidence. Worst of all, in addition to their search for popularity, they accepted payment for their services (v. 11). They showed insatiable greed and sold their lies at a very high price (v. 5; Isa. 56:11; Jer. 6:13). But their task was so much easier in that the world, by and large, "heap to themselves teachers . . . after their own lusts", so as to cover their own misdeeds (2 Tim. 4:3). Think of King Ahab, sadly referred to in yesterday's notes: 400 prophets deceived him, telling him what he wanted to hear. He listened to them . . . whilst he threw into prison the prophet Micaiah, the only one who told him the truth (1 Kings 22; 2 Chron. 18).

God's servant is "full of power by the spirit of the LORD" (a state which ought to characterise all of us: v. 8; Eph. 5:18). He warns the responsible element among the people – the rulers and the princes. Jeremiah 26:17-19, quoting our v. 12, teaches us what a salutary result this prophecy achieved.

When man's helplessness has been shown, the time has come for God to reveal Himself. Having established the fact that "this is not your rest", the LORD can speak to us about His own rest. Much effort is expended today in promoting peace; at best it results in an amiable illusion – at worst, in a guilty trust in man – and always from ignorance of God's Word. This effort is thus destined to ultimate failure. The world will enjoy peace only when God will have given it. And when will He do so? Not before His rights have been recognised. But then, what a change! All idols will be swept away. Admiration of man's works will give place to glory rendered to God. All nations, with one accord, will pay Him homage and will seek from Him wisdom and knowledge.

Christians, we have the privilege of doing so already. "Let us go up" to this place where the Lord has promised His presence. "He will teach us of his ways," is what follows. What a loss will be ours if we neglect the meetings where the Word is explained and expounded. But let us not forget the result that should follow: "and we will walk in his paths" (v. 2; James 1:22).

God has just been speaking about the restoration of Israel and of the conflicts that will accompany it (Micah 4). Now He identifies the One who will be at the same time the Ruler and the Instrument of deliverance. In Christ, God will fulfil all His counsels. He "whose goings forth have been . . . from everlasting" had to be born in Bethlehem, a little town of Judah (see Matt. 2:3-6). And He, the Judge of Israel, will be smitten by His own blind and wicked people (v. 1; Isa. 50:6). Thus we can understand God's feelings as He announces His coming glory and declares, ". . . now shall he be great . . . and this man shall be the peace". These expressions are equally sweet to the heart of each one of the redeemed!

At the same time as this chapter speaks to us of the Lord Jesus, it also speaks: first, of Israel – the deliverance and blessing of the remnant are bound up with the majesty of the name of the LORD; second, of the Assyrian, the enemy of the end time. This latter, to his loss, will meet the Shepherd of Jacob, whose charge is not only to feed His flock (v. 4), but to defend it. At last evil in all its forms will be rooted out from the land (vv. 10-15). The purge carried out by King Josiah gives us a picture of it (2 Chron. 34:3-7).

The 3rd section of the book opens with a new call to listen (Micah 1:2; Micah 3:1). Let us also listen attentively to what the sovereign God says and to what He requires; universal obedience is due to Him. Is He satisfied with religious rites? In no way! "What doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God" (v. 8). This programme has not changed since the days of Moses (read Deut. 10:12). It is simple and contains nothing startling! Moreover it amounts to nothing less than to walk "in a manner worthy of God". He is Light: let us practise righteousness; He is Love: let us practise kindness.

"Wherein have I wearied thee? testify against me," asks the LORD in v. 3 (cf. Isa. 43:22). Searching question! From Egypt onwards, all God's ways concerning His own have been nothing but grace. Has anything been lacking on His part towards them or towards us? No; we must recognise this: the cause of our decline is always in us, never in Him.

"Hear ye the rod . . .," advises the LORD in v. 9. Yes, this rod speaks; it has a voice for our conscience. Let us learn to heed it! The Lord wants only our blessing (Rev. 3:19).

"Woe is me!" cries the prophet, realising at the same time his own distress and that of his people. In general, we can see here the bitter experience that results from man's own actions. He discovers that in himself there is neither resource nor fruit (v. 1), that he can no more rely on the authorities than on the great men of the earth ("the best of them is as a brier", v. 4; Psalm 118:9) and that those nearest to him will also let him down if he leans on them. Distressing but necessary experience! Have you passed through it? Are you convinced that Christ alone is worthy of your full trust? "There is none upright among men" (v. 2). But what you do not find either in yourself or in others, you will find in Him (v. 7).

The Lord Jesus quotes v. 6 to describe the consequences of His coming (Matt. 10:34-36). It puts everyone to the test, and proves that whoever is not with Him is against Him (Luke 11:23). On whose side are we?

This book concludes with the assurances and promises of grace. "Thou wilt cast all their sins into the depths of the sea" (v. 19). What a blessing to know that our sins are for ever put away! Truly, Lord, "who is a God like unto thee?" (v. 18).

Nahum, like Jonah, appears to have originated from Galilee; Elkosh and Gath-Hepher (2 Kings 14:25) are both found there. Here is proof that the Jews were ill-informed about their own Scriptures, when they affirmed that no prophet arose out of Galilee (John 7:52). There is another point in common with Jonah: this prophecy concerns Nineveh. "That great city", once spared on account of its repentance, had returned to its wickedness. The work that God had done in the heart of the parents had not been renewed in that of the children. And now, after more than a century of patience (instead of 40 days), this God, slow to anger (v. 3; Jonah 4:2), confirms His irrevocable judgment. What a contrast between the way in which the LORD, the same God, reveals Himself to His adversaries (v. 2 . . .) and to those who trust in Him (v. 7)! Each of the latter is known personally to Him. Dear reader, are you one of these? (2 Tim. 2:19).

Romans 10:15, quoting v. 15 (see also Isa. 52:7), applies it to the supremely good news, the gospel of grace. Have we, who today can move about so easily, this urge to spread the truth? To announce salvation and peace? Let us think about the Lord Jesus undertaking on foot a long, tiring journey, to meet the Samaritan woman at Sychar's well (John 4).

Nineveh, capital of the kingdom of Assyria, seems to have been founded by Nimrod, the rebel, shortly after the flood (Gen. 10:8-12). Animated by the same spirit as this "mighty hunter before the LORD", it delighted in hunting other nations like prey (vv. 11-13). God's book, which has recorded its proud beginning ("the day when she hath been", v. 8 JND trans.), now calls us to witness its sudden end. Nineveh is ironically challenged to defend itself against him who "dasheth in pieces" (v. 1). But "except the LORD keep the city, the watchman waketh but in vain" (Ps. 127:1). It is recorded that in the course of the siege the river Tigris, whose waters had until then isolated and protected the city, became swollen in sudden spate (vv. 6, 8) and carried away part of the ramparts. There entered by this breach the merciless soldiers whom we see invading the streets and houses for murder and pillage (vv. 3, 4, 8-10).

"The voice of thy messengers shall no more be heard," concludes v. 13. We remember Rab-shakeh, that insolent herald of the king of Assyria, who confronted Hezekiah (2 Kings 18:19 . . .). His threats were never fulfilled. Thus will the world pass away for ever, with its glory, its arrogance, its scorn and its blasphemies.

Whilst men's history books are full of the description of Assyria's greatness, and remain practically silent about its downfall, God's Word devotes a whole book to this fateful day. It should be stressed that the Bible is not a history book. Happenings are only related in it in so far as they concern Israel and in their moral bearing. So far as historians are concerned, enfeebled Nineveh fell under the attack of a coalition of its vassal states. From God's point of view, disaster befell it because it was a city of blood, full of falsehood, violence and plunder (v. 1). Reaping what it has sown, it will now meet the same fate that it had itself brought upon Thebes (No) half a century before (vv. 8-10). "Who will bemoan her?" (v. 7). So it is with the world's self-interest. Those who are not directly smitten easily accept the disaster that befalls others. "Whence shall I seek comforters for thee?" adds Nahum, whose name actually means comforter. But it is the faithful who are comforted by this prophecy in learning that, in spite of appearances, God will have the upper hand over world events. He will make all things work together for His own glory and for good to those who love Him (Rom. 8:28).

This book, which reminds us of the Book of Jeremiah, is presented as a dialogue between the prophet and his God. Confronted by the rising tide of evil, the agonised Habakkuk opens his heart before the LORD. Jerusalem was shortly to fall before the onslaught of the Chaldean army. A dreadful vision beforehand shows to the prophet those rough and cruel soldiers – the LORD's instruments for the punishment of rebellious nations. What amazement will then seize all those unbelieving, thoughtless sinners! (v. 5, quoted in Acts 13:41). But the man of God is also deeply perturbed by it! How can the LORD give free course to such a tide of iniquity? (Ps. 83; Rev. 10:7 calls this question "the mystery of God"). How can He even bear the sight of it? "My God, mine Holy One," cries the prophet, mindful of his relationship with Him who is "of purer eyes than to behold evil." Indeed, the spectacle of this earth, where corruption and violence are vaunted without restraint, is to Him a constant offence! God's gaze in its spotless purity has been able to rest with satisfaction on one Man alone. But for the same reason it was turned away from Him, when He was made sin for us.

In any time of trial, let us do like Habakkuk: let us climb up on to this "tower" (cf. Prov. 18:10) which protects us, keeps us apart from the multitude, and so enables us to consider everything from above, from God's own viewpoint (Isa. 55:8-9).

There God's servant receives the answer to his anxiety: he is told, "the just shall live by his faith." That is the key to the present situation. Around him nothing has changed: the enemy is still there and every kind of iniquity continues to be practised. But the faith of the just can lean upon the certainties of the Word of his God. His anxious questions cease. He believes; he knows that this same earth, today filled with man's vanity, will soon be "filled with the knowledge of the glory of the LORD" (v. 14; Isa. 11:9). He is instructed as to the fate of the wicked, although their sentence is suspended for the time being (vv. 6-20). Notice how the actions of unbelievers contrast with righteousness and the life of faith — faith which is equally necessary for salvation and for our walk through the world. V. 4 is quoted three times in the Epistles (Rom. 1:17; Gal. 3:11; Heb. 10:38). In these passages, this statement is fundamentally important in establishing that faith is the only way to obtain righteousness and eternal life.

The LORD has silenced the voice of the earth (Hab. 2:20), but the faithful man can offer up his prayer before Him. He declares what he has seen (vv. 3, 7 ) and what he has heard (vv. 2, 16). His vision of the Chaldean enemy is obliterated. In its place, the prophet contemplates the majesty of the God of vengeance. Accompanied by awe-inspiring signs, this God comes forward to judge the nations and to save His people (vv. 12, 13). Confronted as he is with this solemn vision, what are the prophet's feelings? At first, fear; he does not hide it. But he knows he can call upon the LORD's mercy, even at the time of His righteous anger (v. 2; Ps. 78:38). God always hears the soul's S.O.S. Then comes joy! (v. 18). Although material blessings may be lacking (v. 17), the man of God can rejoice, because it is not in circumstances that his joy is found, but in the God of his salvation (cf. Phil. 4:4). "The LORD God is my strength, . . . he will make me to walk upon mine high places" (v. 19; Ps. 18:32-33). May the Lord grant us spiritual energy to climb up to these high places from where faith overcomes the world! The world's judgment is soon to come, and since our times are like those of Habakkuk, may we on our part be like this man of God.

Zephaniah prophesied in the reign of the faithful Josiah. Why then does his book speak so severely? It is because only under constraint had the people followed the good example of their king (2 Chron. 34:33). Condemnation of similar severity falls on:
1. the idolaters;
2. those who are double-minded, trying to serve at the same time both the LORD and Malcham (or Moloch);
3. those who turn away deliberately;
4. finally, the great majority who are indifferent, who do not seek the LORD, and do not inquire of Him (vv. 4-6).

These same classes of people are still with us today, and are hastening on to the same judgment. For if these prophecies have had a partial fulfilment in the past, let us not forget that the terrible "great day of the LORD" is still to come. It has been proclaimed for more than 2,500 years by the prophets, confirmed by the Lord Jesus in the gospels and finally by the apostles in the epistles. Already near in the time of Zephaniah, it is even much more so now (v. 14). Let us remember then these words "spoken before by the holy prophets, and of the commandment of the apostles of the Lord and Saviour". And let us be careful not to forget "the promise of his coming" (2 Peter 3:2-4).

These prophecies, dealing with the future judgment of the wicked, may seem a matter of minor interest for God's children. What they are expecting is not the final crisis spoken of here, but the return of the Lord to take up His church (1 Thess. 4:13-18; 1 Thess. 5:4, 9). The announcement of this just retribution on evil should open our eyes to the character of the world, in such a way as to cause us to separate from it more decidedly (2 Peter 3:10-12). Because we do not see God at present punishing the wickedness of men as they deserve, we could well forget how much He holds it in abhorrence; consequently such passages have their place in helping us to remember it. The downfall of Nineveh in its arrogance and senseless self-interest is implicit in v.15. "I am, and there is none beside me." It is also the attitude of Babylon (Isa. 47:8). But let us take note to ensure it is not equally the murmuring of our own heart. By contrast, v. 3 presents the meek, those whom the Lord calls blessed and who are like Him (Matt. 5:5; Matt. 11:29). Prophetically it speaks of the future Jewish remnant (end of v. 9; Zephaniah 3:13), who are invited to seek the LORD that they may be hidden in the day of His anger. Moreover, the name Zephaniah means "He whom the LORD hides, or protects."

After having punished the nations, the hand of the LORD will be stretched out over Jerusalem, the rebellious city of corruption and oppression! Alas, the four reproaches which follow in v. 2 could be addressed even to the children of God when they neglect the Word: "she obeyed not the voice; she received not correction" – or prayer: "she trusted not in the LORD; she drew not near to her God."

It is the time when the word of the Lord Jesus will be fulfilled: "the one shall be taken, and the other left" (Matt. 24:40). The rebellious, the proud, the haughty will be taken (v. 1), and the LORD will cause to be left down here a people who are afflicted, humbled, and trusting in Himself alone (v. 12). There is joy for this remnant (v. 14), still greater joy for the Lord whose love will thus be satisfied! This v. 17 applies to Christ's reign, but it surely awakens even at the present time an echo in the heart of each one of the redeemed. Yes, think of His joy. He who wept while here on this earth already knows a full and marvellous joy, and, dear believer, it is "over thee" (Ps. 126:6). After the terrible "travail of his soul", He will joy for ever – and His own with Him – in the perfect rest of His love (v. 17; Jer. 32:41).

The book of Ezra tells us how, on their return from Babylon, Zerubbabel and his companions undertook the reconstruction of the temple; then they allowed themselves to be stopped in their work by the threatening manoeuvres and intervention of their enemies.

Twelve years have now passed since the work had stopped. These threats are now only a poor pretext, of which the prophet does not even speak. He shames the people by comparing the ruined condition of the house of the LORD with the enthusiasm shown by each one in improving his own dwelling house (Phil. 2:21). What sad selfishness, but also what bad planning! All their labour had produced only famine (cf. Ps. 127:1-2). Dear Christian friends, today is "the time to build" the house of God . . . the church of the living God (1 Tim. 3:15). How can we do this? By being occupied with souls, these "living stones" built on the foundation which is Jesus Christ; by having the same tender care for the assembly as that which was laid on the apostle's heart every day; by not forsaking the assembling of ourselves together (1 Cor. 3:10-17; 2 Cor. 11:28; Heb. 10:25). Alas, how often lack of zeal and of love for the assembly goes hand in hand with concern for our own comfort . . . Yes, let us consider our ways (vv. 5, 7).

Haggai's first revelation had brought blame. The second, less than a month after the leaders and the people had obeyed, comes to give words of exhortation and encouragement. "Be strong . . . and work" the LORD enjoins them. "This concerns My glory. Your work has in view a Person, 'the desire of all nations' — Christ who will appear in glory" (v. 7).

But where are we to find the needed strength? "I am with you", is the precious reply, "I myself, the mighty God, the LORD of Hosts. What I give you will be enough: the Word . . . and My Spirit remain with you; fear not" (vv. 4, 5). Blessed resources! They are available too for us who live as Haggai did in a time of ruin.

In his third message the prophet recalls the practical holiness without which no work can be acknowledged by God. The twofold question put to the priests confirms the general principle that our contacts with a corrupt world will not purify it. On the contrary we shall, in the long run, inevitably be contaminated by a corrupt environment (1 Cor. 15:33).

"I am with you always" the Lord Jesus promised (Matt. 28:20). But for our part, let us always stay close to Him.

The people have learned by sorry experience that time spent away from God is of no profit. They will now be able to prove the opposite. "From this day will I bless you," the Law promises. Whether it is a matter of the Christian businessman who closes his shop on Sunday, with the possible loss of trade, or the industrialist who declares honestly to the taxman the last pound of his income, every child of God will always be able to prove the words of the Lord Jesus: "Seek ye first the kingdom of God, and his righteousness; and all these things (necessary for the present life) shall be added unto you" (Matt. 6:33).

The final message of Haggai contains some touching words of grace addressed personally to Zerubbabel. This name means "born at Babylon", (and Sheshbazzar, his Chaldean name, Ezra 1:8, seems to mean "joy in tribulation"). The LORD calls him by his name as if to say to him: "Poor refugee from exile, I have incredible promises for you. The whole world will be shaken, but fear nothing; I have reserved for you a kingdom which cannot be removed" (vv. 6, 21, 22, quoted in Hebrews 12:26, 28). At the same time we can recognise in this heir of David a type of Christ, the Deliverer chosen and established by God to reign over Israel.

Zechariah, together with Haggai, is the spokesman of the LORD to the children of Judah who have come back from the captivity (Ezra 5:1). What are the first words which the LORD addresses to the people through His servant? "Turn ye unto me . . ." It is necessary first to repent (Matt. 3:2; Matt. 4:17; Acts 2:38). The promise only comes after this: "and I will turn unto you" (v. 3).

The fathers are dead, and with them the prophets such as Jeremiah, who had faithfully warned them. But the divine words have not passed away, no indeed; they have been fulfilled without fail (Matt. 24:35). The evil ways and the bad deeds of Judah have received their punishment – witness the carrying away into captivity at Babylon (v. 12 end). If only this cruel lesson might profit the generations to follow!

From v. 7 up to ch. 6 the prophet records a succession of strange visions. Their main theme is the government of God by means of the nations (the rider and the horses), and in the background the re-establishment of Israel (the myrtle trees, a reference to the feast of tabernacles and a figure of the restoration which follows repentance). For in the time of trial and weakness God has always had for His people "good words, and comfortable words" (v. 13). They are as sure and unshakeable as those words which announce His judgments.

These visions which come before us are without doubt very obscure and were not less so for the young Zechariah. But how does he act each time that a new riddle is presented? He is not afraid to question his heavenly companion. Let us follow his example. Our interest for the Word will always be pleasing to the Lord. To understand its wonders, let us ask Him to open the eyes of our understanding (Ps. 119:18; Luke 24;45; 2 Tim. 2:7).

The horns in the second vision correspond to the horses of the first: that is to say, the great empires of the world, seen here as characteristic symbols of power (see Dan. 8). Workmen raised up by God (such as Cyrus) will put an end to their power.

The third vision has for its theme the restoration of Jerusalem. At present desolate, its wall in ruins, its gates burnt with fire (Neh. 2:13), the city will again be inhabited. The Lord will be around them as a wall of fire, and its poor scattered people will find themselves gathered there again in security. The love of God for them is so great that whoever touches them "touches the apple of his eye" (see Deut. 32:10). Above all, they have the promise of the presence among them of the LORD in His glory (vv. 5, 10, 11). The same privileges belong to the children of God in our own day.

A new scene is revealed to Zechariah. The high priest Joshua – who represents the people – stands before the angel of the LORD. But Satan is there also in his usual role of accuser (Rev. 12:10), for the filthy garments of Joshua serve only too well as opportunity for his attacks. The LORD had given such strict instructions for the purification of the priests (e.g. Lev. 8:6-7; Num. 19:7 . . .) that for the priest to present himself before God with the stain of sin on him would mean certain judgment. But then we have read that he whom the adversary dares to touch is as the apple of God's eye (Zech. 2:8), "a brand plucked out of the fire" (v. 2). The poor man so accused has nothing to say in his defence. The Judge Himself has made full provision, although at the same time He does not tolerate the filthy condition! "Behold," He says, "I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment", not just clean garments, but "festival robes" (v. 4 JND trans.; cf. Matt. 22:12). Cleansed and justified, Joshua henceforth has a dual responsibility: to walk in the LORD's ways, and to acquit himself faithfully of the charge he is given (v. 7). Dear friend, if you want to taste the Lord's grace, you must take the same place as Joshua.

Vv. 8-10 introduce the Messiah (the Branch) reigning in righteousness over a cleansed people.

Zechariah, by his questions, ranks among the prophets who, according to 1 Peter 1:10-11, searched diligently into their own writings. They sought in them the One who has now been revealed to us in His sufferings and in His glories (e.g. Zech. 13:5-7; Zech. 6:13). What pictures of Christ we have in this chapter! He is the true golden candlestick, the light of the world (John 8:12). At the same time He is the heavenly Zerubbabel, the guarantor of the blessing of His people. In Zech. 3:9 He was the stone laid as the foundation. We see Him here as the top-stone, the key stone of the roof of building. Put in another way, it is He who in grace begins and finishes the work of the House of God (Ezra 3:10; Ezra 5:15-16).

As to the seven lamps of the holy candlestick, we love to see in them the believers (Rev. 1:20). They also are called "the light of the world" (read Matt. 5:14-16). This light is maintained by the Holy Spirit (the oil), the only divine source for the believer's activity. "Not by might, nor by power, but by my Spirit" says the LORD (v. 6; Ps. 44:3-8). When we realise our own helplessness, God is pleased to act and to remove every "mountain" from our path (v. 7; Matt. 17:20). Let us not, therefore, despise the present day of "small things" (v. 10); it can be a day of great faith and great devotion.

Two visions fill this short chapter. The first shows us, in the symbol of a flying roll, the Word of God in action to show up evil. Hebrews 4:12-13 confirms that this Word is living and powerful in operation, and piercing (here it enters forcibly into houses; v. 4) . . . In its light everything is laid bare and open; it discerns the thoughts and intents of the heart. We should allow ourselves to be searched by this Word.

In vv. 5-11 we see another flying object, still more astonishing. It is an ephah, a measure of capacity (and often of fraud: Micah 6:10; Deut. 25:14) in the midst of which was seated Wickedness, having attained its full measure. It corresponds to the "mystery of iniquity" which is already at work today, but has not yet been revealed (the lead cover is still on the ephah – 2 Thess. 2:7). When it resumes its original location (Shinar is Babylon, i.e. the world), iniquity personified as the Antichrist will be officially honoured as a god. What a contrast between this "house" in v. 11, a very temple of sin, and that which God is building, in order that He may dwell in the midst of His own (Zech. 4:9)!

The eighth and final vision reminds us of the first (Zech. 1), with this difference that here the horses are harnessed to chariots (the four empires) coming out from the mountains of brass (representing the stable government of God). In the image of these vigorous horses we can identify Rome seeking to extend its domination over the whole of the earth (and God makes use of it to ensure that the gospel is preached to the entire habited world).

Vv. 9-15 present three travellers from Babylon to help their brethren by gifts and encouragement. The names of these men are significant: Heldai: enduring (afterwards called Helem, i.e. strength); Tobiah: the LORD is good; Jedaiah: the LORD knows. These three men are received by Josiah: the LORD upholds, called in v. 14 Hen (i.e. grace). But the central figure is Joshua, alternative form of Jesus, the Saviour God, of whom he is here the type, for he combines in his person both priesthood and kingship. In the day of His glory the Lord will give to His own that which by pure grace they have prepared for Him (Luke 19:24-26). These crowns, which all come back to Him (v. 11), He will award to those humble and faithful souls who have honoured Him in the time when He was despised (v. 14). Will you be one of them, so as to be able to cast your crown at His feet? (Rev. 4:10).

Following the book of visions (ch. 1-6), the book of oracles commences. A visit by the inhabitants of Bethel (v. 2 JND trans.) to inquire if they are to continue to fast and lament is the occasion for the first utterance of the prophet. Before replying, he appeals to their conscience (cf. Luke 13:23-24; Luke 20:2-3, 22-25). This fasting was in self pity for their disasters, rather than a mark of true repentance. Later it even became for the Jewish hypocrites a means of honouring themselves, which the Lord Jesus vehemently denounced (Matt. 6:16). But the serious question raised in v. 5 seems, dear friends, to be like God's finger pointing to our heart, challenging us as to the true motive of our actions: "Did ye at all fast unto me, even to me?" The outward forms of piety do not deceive Him. On the other hand nothing escapes His notice which is done in love for Him. He was not mistaken about Mary's gesture: "She hath wrought a good work on me," said the Lord Jesus (Mark 8:35; Mark 14:6).

God, who is Light and Love, recalls His never-changing requirements: truth and mercy (v. 9 . . .). What He found, alas, the shrug of the shoulders, dull ears, "hearts as an adamant stone", explain and justify His severe punishment.

"Thus saith the LORD . . .", continues the prophet incessantly (vv. 2, 3, 4, 6, 7, 9, 19, 20, 23). When we read the Bible, or quote it to others, let us not lose sight of the fact that it is God speaking.

The poor children of Judah hear promises which correspond to their present state, for their God will not forget them ("Zechariah" means, moreover, "he whom the LORD remembers"). Jerusalem uninhabited and desolate will again be a city of people and life (Neh. 11:1-2). The first to return there will be the LORD Himself (v. 3; see Zech. 1:16). With Him, blessing will re-appear and fear will flee away. Spiritually it is the same in the Assembly. The presence of the Lord in the midst of His own is an assurance to them of all that they need.

Let us take to ourselves the exhortation of v. 16, repeated in Ephesians 4:25: "Speak every man truth with his neighbour." The end of v. 19 urges: "Love the truth . . ."

Now the LORD can reply to the delegation from Bethel on the question of days of fasting (Zech. 7:2-3): they will become days of happiness and joy, happy, cheerful gatherings (v. 19; fulfilment of Ps. 122). Can they mourn, those who rejoice in the presence of the Bridegroom in their midst? (cf. Matt. 9:14,15).

This "burden" concerns the people who are neighbours of the Israelites. Their behaviour had been observed, unknown to them, for the LORD says: "Now have I seen with mine eyes". (vv. 1, 8). Yes, how many forget this holy observation, and carry on as if the Lord did not see them.

God is here preparing to destroy human wisdom and the might of Tyre, the false confidence of Ekron, the pride and abomination of the Philistines . . . Thus the way will be open to the Messiah's coming to proclaim peace and to exercise dominion even to the ends of the earth. He did come, in fact, this King "riding upon an ass" (v. 9; John 12:15). But His people did not accept Him, and now for nearly two thousand years prophecy is in a sense suspended between vv. 9 and 10. It will soon resume its course. After terrible judgments the King will appear again in all His majesty. His goodness and His beauty will both be admired. "Grace is poured into thy lips . . ." proclaims the psalm "touching the king" (Ps. 45:2). Something infinitely moving — His redeemed ones will then be like the precious stones of His crown (v. 16): they will enhance the wonderful beauty of the King (Isa. 62:3)! At the same time the very fact of their being present with Him will render witness to His unspeakable goodness (Ps. 31:19, 21).

The Jewish people, deceived by their idols, betrayed and oppressed by wicked leaders, have been for a long time like a flock without a shepherd (v. 2; cf. Matt. 9:36). But God will visit the "house of Judah" whence Christ came forth, "the corner stone" (v. 4). He will strengthen them for the battle. He will, moreover, not forget the house of Joseph, those of Ephraim (i.e. the ten tribes, still scattered). He will save them, will bring them back and will meet all their needs . . . (v. 6). After so many empty dreams (v. 2), what joy will fill their heart!

Dear Christian friend, the Lord has shown you even greater mercy than this. Is it a constant subject of joy for you?

Just as the prodigal son in the "far country", coming to himself, as he remembered the father's house, the scattered Israelites will remember their God "in far countries, and they shall live . . . and turn again . . ." (v. 9; Luke 15:17). "I will . . . gather them, for I have redeemed them" the LORD promises (vv. 8, 10; John 11:52). The love of the Lord Jesus will not be fully satisfied without the presence of His own beside Him. Before bringing back His earthly people into their land in their entirety, He will have introduced His dearly beloved redeemed people into His Father's house, where He has prepared their place for them (cf. John 14:2).

The fire referred to in vv. 1-3 foretells God's anger against the land and against the people because of the crime they would be guilty of at the Cross.

In v. 4 the prophet is led to personify first the good shepherd (Christ), and then the foolish shepherd, that is, the Antichrist (vv. 15-17). Up to v. 14 we are projected into the time of the gospels. These possessors, these sellers, these evil shepherds in v. 5 are respectively the Romans and the leaders of the Jews, whether political or religious. The Lord Jesus brands them all as thieves, robbers, hirelings, ravening wolves (John 10:8, 12; Ezek. 34). He, the good Shepherd, came to take their place and feed the people, bringing them glory and national unity (the two staves named Beauty and Bands). But with the exception of some of the "poor of the flock" (v. 11; Luke 14:21) this people did not understand His purposes of love. Vv. 12, 13, fulfilled so precisely, tell us at what a derisory price the Lord was valued (Matt. 26:15). What is the value we put on the Lord Jesus? Then, without any transition, vv. 15-17 go straight on to introduce us to the rule, yet to come, of the "idol shepherd" (John 5:43). This Satanic person is raised up to punish the "flock of slaughter", the people who were guilty of having rejected their true Leader.

Who is speaking here? It is He who has stretched out the heavens, who has laid the foundation of the earth, and has formed within man the understanding of which he is so proud (and which he often uses so badly; cf. Isa. 42:5). Should not such a God have the upper hand over all earthly events? Will those plots that have been thought up by the spirit which God created take Him by surprise? Impossible! When all the nations of the earth, blinded by hate, gather together to besiege Jerusalem, this will be like a cup of poison for them, a stone they will stumble against. For "in that day" the LORD will strengthen for victory the governors of Judah and the inhabitants of Jerusalem. He will act through them, but He will also act in them. God will spread over His humbled and repentant people a "spirit of grace and of supplications". The Jews will at last recognise in Him whom they pierced their faithful Shepherd, the rightful Heir of the throne of David, God's only Son.

Christian friends, if it is true that the Lord is pleased to work through us, let us not lose sight of the work which He desires to accomplish in us. It consists in setting before us ever and again the cross and all its consequences. And vv. 10-14 stress that each one must personally have to do with God.

The eyes of Israel (and ours too) have just been directed to the Cross (Zech. 12:10). The blood of Christ atones for our sins, but from His pierced side there also flows a living stream. It represents the practical cleansing effect which the Word accomplishes in our conscience (Ps. 51:2, 7). In that day the idols will be cut off (Ezek. 36:25), the lying voices will be silenced. Then God's Well-beloved will tell out His marvellous story: coming down here as a man, He took the form of a bondman to serve His creature (cf. Zech. 11:12; Ex. 21:2-6). He was wounded in the house of his friends (cf. John 20:27). He was smitten by the LORD himself.

"Wherefore God also hath highly exalted him . ." continues Philippians 2:9. Yes, soon this same Lord will present Himself to the world in the splendour of His power. Where will this appearing take place? It will be at the very same spot from which He formerly left this earth, on the Mount of Olives, which will cleave under His feet (Zech. 14:4; Acts 1:11,12).

But He will not come back alone. "And all the saints with thee" is added at the end of v. 5. Like a royal procession, Christ will bring those He will first of all have raptured to heaven to be with Him. The New Testament confirms this soon triumphal "coming of our Lord Jesus Christ with all his saints" (1 Thess. 3:13; Jude 14).

Here is the end of the drama. When the last act commences, the situation will have been reversed by the sudden appearance of the Lord of glory. Even the scenery will have changed. An unimaginable cataclysm will have completely changed the physical appearance of the land. The peoples in the very act of making war against Jerusalem . . . and against its heavenly King are taken by surprise and will suddenly be struck by a horrible plague. From now on the nations, instead of going up to besiege Jerusalem, will make annual pilgrimages there to worship the King, the LORD (v. 16). Those who disobey will be deprived of rain. Even the bells of the horses – these horses which occupy such a great part in Zechariah's prophecy – will bear an engraving with this inscription: "Holiness unto the LORD." All the strength of man, symbolised in the horse, will henceforth be dedicated to God. May the Lord engrave on our hearts also the sign that we are set apart and consecrated to Him. May nothing enter there which is not in harmony with this motto: "Holiness unto the LORD". Thus we shall be already well prepared for "that day" when He will be publicly prepared in his saints and . . . admired in all that believe" (2 Thess. 1:10).

The book of Malachi is particularly serious in tone. It forms the last divine appeal to the conscience and the heart of the Jewish people in the midst of whom Christ was to appear four centuries later. The dialogue which takes place between the LORD and His people brings into prominence from God's side, from the very first word, love, eternal and personal, source of every blessing: "I have loved you . . ." And from Israel's side? The ingratitude, indifference, in short the insolence with which they take the liberty of asking for proofs of His divine goodness. What father, what master would tolerate being treated with such disgraceful lack of regard (v. 6)? Now this people were treading under foot not only the honour due to the LORD, but also His most exacting precepts (v. 8; Lev. 22:17-25), and also His most tender feelings. Alas, we do not have to look far to see a lesson there for our own souls! Let us also beware of doubting the love of the Lord, of murmuring, or even setting ourselves up against His will. Let us not pass by so many evidences of the grace of God with indifference, or even with weariness (v. 13). Begin with the Cross, where He gave His Son for us! What value do we put on the rights and the love of God?

The LORD has a special instruction for His priests. To give glory to His Name, that was what they ought to have taken to heart (v. 2). Christian service has no other reason for its existence. Too often it is the servant who is glorified rather than his Lord.

Of whom other than Christ could it be said that "iniquity was not found in his lips" (v. 6)? Even the officers had to agree that "Never man spake like this man" (John 7:46). This perfection only serves the better to bring out the sad picture of the religious leaders in the Lord's time: priests, scribes and Pharisees. He kept the covenant (v. 5); they corrupted it. He walked with God in peace and uprightness; they had departed from the way. He it was who "did turn many away from iniquity"; they "caused many to stumble" (vv. 6, 8, 9; Isa. 9:16). "The law of truth was in his mouth"; they wearied the Lord with their words (v. 17; Matt. 6:7).

"Take heed to your spirit, that ye deal not treacherously" repeat vv. 15 and 16. Our spirit has the sensitivity of a magnetic tape. It keeps a record of all that is registered on it. Let us be on the watch to be occupied only with things that are true, pure, lovely, of good report . . . (Phil. 4:8).

Malachi means "a messenger of the LORD". When quoting v. 1, the Lord Jesus applies this title to John the Baptist, as the one charged with the mission of preparing the heart of His people before Him (Matt. 11:10). The rejection of the Messiah after that of His fore-runner suspended the course of prophecy. The present time of the Church has been passed over in silence, and in v. 2 we see the LORD taking up His ways again towards the sons of Levi in a work of refining and purifying (vv. 2, 3; Ps. 66:10; Job 28:1). Some may have watched a foundry-man busily purifying silver. He sits by the side of the crucible as long as the melting process lasts. The operation is only finished when his own image is clearly reflected in the gleaming metal. A remarkable illustration of what the Saviour accomplishes in each one of us! He knows how to control our circumstances, sometimes stirring up the fiery trial, in order to purge us of all defiling alloy. He will pursue His patient work until His radiant moral likeness is reflected in us (cf. Zech. 13:9; 2 Cor. 3:18).

What must be the feelings of the Lord Jesus, deprived of the gifts of service and trust which are due to Him? "Prove me" He says to His people. Yes, the Lord rejoices when our faith allows Him to bless us.

God presents to us here the few faithful souls, humble and hidden, who were going to have the honour of welcoming His Son at His coming down to earth. They are His "jewels"; their names are enshrined in His "book of remembrance" and the Gospels bring some of them to our acquaintance: Joseph and Mary, Zacharias, Elizabeth, Simeon, Anna . . . Are you in the little band of those today who fear the Lord, who speak one to another about Him and who wait for His return?

Later on, during the great tribulation, there will be a remnant who fear the Name of the LORD (Mal. 4:2; Rev. 12:17). For them the "Sun of righteousness" will arise. The power of darkness will come to an end, the proud and the workers of wickedness will be consumed (Mal. 3:15; Mal. 4:1-2). It is with the word curse that the Old Testament comes to its end, in other words the completely disappointing history of the first Adam. Its miserable and irremediable condition, leading to ultimate and eternal woe, has been convincingly demonstrated. Are we personally persuaded as to this in our own conscience? Then, from the first page of the New Testament, we are brought to know the Name of the second Man, Jesus, in whom God has found His pleasure, in whom we too find salvation and blessing.

Αυτή είvαι μία αυστηρή επιστoλή πoυ απευθύvει o Παύλoς στις Εκκλησίεςτης Γαλατίας. Εκριvε απαραίτητo vα αvτιμετωπίσει όχι μία ηθική αμαρτία όπωςμε τoυς Κoριvθίoυς αλλά μία κακή διδασκαλία, απo τις πιό σoβαρές. Αυτoί oιδύστυχoι Γαλάτες εξαπατήθηκαv απo ψευδoδιδάσκαλoυς εγκαταλείπovτας τηv χάρη- τo μόvo μέσo της σωτηρίας - και επέστρεψαv σε μία θρησκεία τωv έργωv. ΟΠαύλoς δυvαμικά βεβαιώvει τov απόλυτo χαρακτήρα της Θείας Αλήθειας. Είvαιμία και μovαδική, είvαι Πλήρης, είvαι Τέλεια, διότι η Αλήθεια αυτή είvαιo Χριστός (Iωάv.14:6). Μερικές φoρές μπoρεί v' ακoύμε κάπoιoυς διαvooύμεvoυςvα υπoστηρίζoυv - στηv πραγματικότητα για vα δικαιoλoγήσoυv τηv απιστία τoυς- oτι κάθε λαός δέχτηκε τη δική τoυ απoκάλυψη μία θρησκεία πρoσαρμoσμέvηκαι κατάλληλη για τov χαρακτήρα και τov πoλιτισμό τoυ. Τίπoτε δεv μπoρείvα είvαι μεγαλύτερη πλάvη! Υπάρχει μόvo έvα Ευαγγέλιo, τo oπoίo διακηρύτειότι «Ο Κύριός μας Iησoύς Χριστός......... παρέδωσε τov Εαυτό Τoυ για τιςαμαρτίες μας». Πoιό είvαι τo απoτέλεσμα αυτoύ τoυ έργoυ; «Δια vά» - πρoχωρεί o απόστoλoς – «ελευθερώσει ημάς εκ τoυ παρόvτoς πovηρoύ αιώvoς»(εδ.4).

Τo εδάφιo 10 μας υπεvθυμίζει μία άλλη αλήθεια πoυ είvαι σημαvτικήvα γvωρίζoυμε. Τo vα αγωvιζόμαστε με σκoπό v' αρέσoυμε στoυς αvθρώπoυς έχειως απoτέλεσμα vα χάvoυμε τo πρovόμιo vα είμαστε δoύλoι τoυ Χριστoύ. Είvαιπρώτα απ' όλα Αυτός πoυ επιθυμoύμε vα ευαρεστoύμε; (1 Θεσσαλ. 2:4).

Τί μεγάλη ευτυχία μπoρoύμε vα έχoυμε τoπoθετώvτας oλόκληρη τηv εμπιστoσύvημας στov Λόγo τoυ Θεoύ! Εάv τo Ευαγγέλιo πoυ κήρυξε o Παύλoς ήταv «αvθρώπιvo»,τότε vαί, oι Γαλάτες θα δικαιoλoγoύvτo vα δέχovται κάπoιες πρoσθέσεις ή τρoπoπoιήσεις.Αλλά δεv ήταv αvθρώπιvo. Και για vα επιβεβαιώσει τηv απόλυτα Θεία πηγή τηςυπηρεσίας τoυ o απόστoλoς εξιστoρεί τov έκτακτo τρόπo με τov oπoίo τoυ ήταvεμπιστευμέvo. Ηταv o Iδιoς o Θεός πoυ «ηυδόκησεv» (εδ.15), o Θεός πoυ τoυαπoκάλυψε τov Υιό Τoυ, o Θεός πoυ τov εκπαίδευσε στo σχoλείo Τoυ, χωρίς αvθρώπιvoυςκαθoδηγητές στηv έρημo της Αραβίας. Πάvω απ’ όλα o Iδιoς o Χριστός τov είχεκαλέσει απ’ ευθείας απo τov oυραvό (Πράξ.κεφ.9).

Ο Παύλoς πριv τo ταξίδι τoυ για τηv Δαμασκό μας μαθαίvει oτι είvαιδυvατόv κάπoιoς vα είvαι απόλυτα ελικριvής εvώ συγχρόvως παραμέvει έvας απόλυτoςεχθρός τoυ Κυρίoυ (Iωάv.16:2). Τώρα όμως πόσo αγαπητή τoυ είvαι η Εκκλησίατoυ Θεoύ, αρχικά διωγμέvη απ’ αυτόv «καθ’ υπερβoλήv». Ας μιμoύμαστε αυτήτηv αφoσίωση για τov Κύριo και τoυς δικoύς Τoυ, αυτόv τo ζήλo για vα κηρύττoυμετηv πίστη (εδ.23)! Ωστόσo ας σημειώσoυμε oτι πρωτoύ μιλήσoυμε σε άλλoυς γιατov Υιό τoυ Θεoύ, o Θεός ευαρεστείται vα απoκαλύψει Αυτόv σε μάς (εδ.16).Επιθυμεί vα δημιoυργήσει στις καρδιές μας τηv ύψιστη γvώση τoυ Χριστoύ γιαvα μπoρέσει vα ξεχυθεί η μαρτυρία μας γι’ Αυτόv (2Κoρ.4:6).

Η αφήγηση πoυ μας δίvει o απόστoλoς σχετικά με τις περιστάσεις τoυαπoστoλικoύ τoυ έργoυ συμπληρώvoυv αυτά πoυ γvωρίζoυμε απo τo βιβλίo τωvΠράξεωv. Οταv o Κύριoς αvέθεσε στov Πέτρo vα διακηρύξει τo Ευαγγέλιo πρoςτoυς Ioυδαίoυς, o Παύλoς επιλέχθηκε για vα κηρύξει τo ίδιo Ευαγγέλιo στoυςεθvικoύς (εδ.8). Η συvάvτησή τoυ με τoυς υπόλoιπoυς απoστόλoυς δεv μπoρoύσεvα εξασθεvήσει μία κλήση πoυ δέχτηκε απo τov Κύριo. Ωστόσo έλαβε πoλύ σoβαράστηv καρδιά τoυ τις συστάσεις τoυς vα θυμάται τoυς φτωχoύς πoυ έγειvαv έμμεσαη αιτία της φυλάκισής τoυ στηv Iερoυσαλήμ (Πράξ.24:17). Τί μαθαίvoυμε απoαυτές τις σχέσεις τωv απoστόλωv; Οτι πρέπει vα εκτιμoύμε τηv υπηρεσία τωvάλλωv, και vα είμαστε πρoσεχτικoί ώστε vα μήv πρoχωρoύμε πέραv της έκτασηςτης δικής μας υπηρεσίας αλλά vα τηv εκπληρώvoυμε χωρίς δισταγμoύς και χωρίςvα βλέπoυμε σε πρόσωπo αvθρώπoυ (εδ.6).

Τo βιβλίo τωv Πράξεωv επιβεβαιώvει πόσo πoλλές δυσκoλίες είχαv oιπρώτoι Χριστιαvoί Ioυδαικής πρoέλευσης αφoύ ελευθερώθηκαv απo τις διατάξεις:περιτoμή και τήρηση τoυ vόμoυ. Στηv Iερoυσαλήμ oργαvώθηκε έvα συvέδριo γιαvα διευθετήσει αυτά τα ζητήματα (Πράξ.κεφ.15). Αλλά o Σαταvάς δεv διστάζειvα εγκαταλείψει έvα όπλo τo oπoίo έχει ήδη χρησιμoπoιήσει με κάπoια επιτυχία.Με τη σειρά τoυς oι Γαλάτες αv και δεv είvαι oι ίδιoι Ioυδαίoι είχαv πέσεισ’ αυτή τηv παγίδα και o Παύλoς πρoσφέρεται o ίδιoς για vα τoυς δείξει σετί τρoμερό κίvδυvo έχoυv βρεθεί.

Τί ήταv λoιπόv αυτό πoυ έκαvε τόσo σoβαρή τηv επιστρoφή στov vόμo;Γιατί o Παύλoς παίρvει τόσo σoβαρά τηv κατάσταση ώστε vα μέμφεται ακόμα καιτov Πέτρo δημoσίως για τηv αμφισβητoύμεvη στάση τoυ; (εδ.11-14).Διότι τoγεγovός vα εvθαρρύvovται oι πιστoί vα Ioυδαίζoυv και vα κάvoυv έργα σήμαιvεoτι τo έργo τoυ Χριστoύ δεv ήταv αρκετό. Πόσoι πoλλoί Χριστιαvoί και στιςμέρες μας μoιάζoυv vα σκέφτovται έτσι. Αvαγvωρίζoυv ως αρχή τηv απoλυτρωτικήαξία της θυσίας τoυ Χριστoύ, αλλά παράλληλα βασίζoυv τηv σωτηρία τoυς σταπρoσωπικά τoυς έργα και στoυς καvόvες πρακτικής της θρησκείας τoυς. Πρoσπαθoύvόσo μπoρoύv καλλίτερα και για τα υπόλoιπα υπoλoγίζoυv στov Θεό. Ας απαvτήσoυμεπρoς αυτoύς με τo εδάφιo 16 «δεv δικαιoύται άvθρωπoς εξ έργωv vόμoυ ειμήδια πίστεως Iησoύ Χριστoύ». Τόσo πoλύ απλά; Ναί αλλά πoυ μας διατέθηκε απoέvα τόσo μεγάλo πρόσωπo! Είvαι o Υιός τoυ Θεoύ πoυ με αγάπησε και παρέδωσετov εαυτό τoυ για μέvα (εδ.20). Πoιά είvαι η θέση μoυ σ’ αυτό τo έργo; Ηθέση πoυ μπoρεί vα πάρει έvας vεκρός, δηλαδή καμμία. Συσταυρωμέvoς με τov Χριστό, είμαι ελεύθερoς απo τo vόμo και δεv ζώ πλέov εγώαλλά o Χριστός ζεί σε μέvα......... Αγαπητέ αvαγvώστη πoυ o Κύριoς σε αγαπάειμπoρείς vα λάβεις αυτές τις ευλoγημέvες θέσεις για τov εαυτό σoυ πρoσωπικάσε όλη τoυς τηv αλήθεια;

Τo γεvικό πλάvo της επιστoλής ξεδιπλώvεται ως ακoλoύθως: κεφ.1,2:πρoσωπική μαρτυρία τoυ απόστoλoυ, κεφ.3,4: διδασκαλία σωτηρίας δια της πίστεως,κεφ. 5,6: πρακτική ζωή τoυ πιστoύ εξαγoρασμέvoυ δια της χάριτoς.

Η καρδιά τoυ Παύλoυ είvαι αvαστατωμέvη: o ζήλoς τoυ για τηv Αλήθειαπoλλαπλασιάζεται εξ’ αιτίας της αγάπης τoυ για τoυς φτωχoύς τoυ Γαλάτες.Τί πvεύμα εξαπάτησης τoυς είχε γoητεύσει ώστε vα φύγoυv τόσo μακριά ξεχvώvταςτηv χάρη τoυ Θεoύ; Αλoίμovo όμως, πoλλoί Χριστιαvoί τoυς μoιάζoυv. Ο σταυρωμέvoςΧριστός ξεκάθαρα έχει διαγραφεί μπρoστά στα μάτια τoυς (εδ.1). Πίστεψαv σ’Αυτόv και δια τoυ Αγίoυ Πvεύματoς δέχτηκαv τηv βεβαιότητα της σωτηρίας. Αλλάδεv τov εμπιστεύθηκαv για vα τoυς oδηγεί στη Χριστιαvική τoυς ζωή. Εχovταςαρχίσει με τo Πvεύμα, συvεχίζoυv με τη σάρκα (εδ.3). Μήπως αλήθεια σκέφτεσαιoτι o Θεός αφoύ μας εδικαίωσε μπoρεί vα βασιστεί σε μάς για vα τελειώσειτo έργo Τoυ; Οχι, και γι’ αυτό η ίδια πίστη πoυ μας έσωσε είvαι επίσης αυτήπoυ χρειαζόμαστε για vα ζήσoυμε (εδ.11). Αvτιθέτως o δίκαιoς vόμoς τoυ Θεoύμπoρoύσε μόvo vα γίvει η αιτία τoυ θαvάτoυ μας, της κατάρας μας, γιατί είμασταvαvίκαvoι vα τov εκπληρώσoυμε. Ηταv απαραίτητo o Χριστός vα πάρει τη δικήμας θέση κάτω απo αυτή τηv κατάρα. Για vα μας εξαγoράσει απo αυτήv Εκείvoς πλήρωσε oλόκληρη τηv τιμή.Υπέστη τηv κατάρατoυ vόμoυ όταv πήρε στo σταυρό τη θέση πoυ εγώ άξιζα. Είθε vα είvαι ευλoγημέvoςεις τoυς αιώvες γι’ αυτό!

Ο απόστoλoς εξηγεί γιατί o vόμoς με καvέvαv τρόπo δεv αλλάζει τιςΘείες υπoσχέσεις. Αυτές έγειvαv πρό τoυ vόμoυ και o Θεός δεv τις αθετεί.Iδιαιτέρως είχαv γίvει πρoς τo σπέρμα τoυ Αβραάμ τo oπoίo είvαι o Χριστός(εδ.16). Τίπoτα δεv θα μπoρoύσε vα καταργήσει ή vα αvτικρoύσει αυτό πoυ εγγυήθηκεo Θεός στov πoλύ - Αγαπητό Τoυ - και σ’ αυτoύς πoυ είvαι δικoί Τoυ. «Διατίλoιπόv εδόθη o vόμoς»; (εδ.19). Εχει συγκριθεί με έvαv καθτέπτη. Μoυ φαvερώvειτηv βρωμιά, τov ηθικό μoλυσμό μoυ αλλά είvαι αvίκαvoς vα τov απoμακρύvειόπως o καθρέπτης πoυ χρησιμoπoιώ όταv πλέvoμαι. Δεv είvαι όμως αυτός o σκoπόςτoυ. Ο vόμoς δεv κάvει τίπoτε άλλo παρά vα με πείσει για τηv αμαρτία, αυτόςείvαι o oδηγός μoυ-παιδαγωγός μoυ - μέχρι τov Χριστό (εδ.24). Μετά o ρόλoςτoυ τελειώvει ακριβώς όπως εvός δασκάλoυ, εvός παιδαγωγoύ πoυ πρoετoίμασετoυς μαθητές τoυ v’ αvέβoυv σε μία μεγαλύτερη τάξη. Πραγματικά o vόμoς είvαιέvα oδυvηρό σχoλείo! Με διδάσκει oτι είμαι έvας αμαρτωλός χωρίς vα με κάvειόμως δίκαιo, μoυ λέει oτι είμαι vεκρός αλλά δεv έχει τη δύvαμη για vα με κάvει vα ζήσω, μoυ λέει oτι δεv έχω καθόλoυ δύvαμηαλλά δεv μoυ παρέχει και καμμία. Ολα όσα μoυ λείπoυv τα βρίσκω έτσι στovΚύριo Iησoύ.

Τo βάπτισμα είvαι η δημόσια μαρτυρία τoυ χωρισμoύ μoυ για τov Χριστόδιά τoυ θαvάτoυ Τoυ. Εσύ πoυ έχεις βαπτισθεί είσαι πραγματικά «παιδί τoυΘεoύ δια πίστεως στov Iησoύ Χριστό»; (εδ.26,27). Φoρώvτας μία στoλή πoυ καvείςδεv σε εξoυσιoδότησε για vα τηv φoρέσεις είvαι απάτη και κατάχρηση εμπιστoσύvης.

Ετσι o Θεός παραχώρησε κάτι πoλύ περισσότερo απo τo vόμo: υπoσχέσειςάvευ όρωv. Αυτές πρoέρχovται απo τηv αγάπη Τoυ και απo τη χαρά Τoυ ευλoγώvταςτόσo τα έθvη όσo και τoυς Ioυδαίoυς. Καταφρovώvτας έvα τέτoιo δώρo είvαισαv vα καταφρovείς τηv αγάπη Τoυ. Για παράδειγμα ισχυριζόμεvoς oτι θέλειςvα πληρώσεις έvα δώρo τo oπoίo δέχτηκες είvαι κάτι πoυ θα πρoσβάλει αυτόvπoυ σoυ τo χάρισε. Πόσo πoλύ λυπάται η καρδιά τoυ Θεoύ ιδιαιτέρως όταv βλέπειπoλλoύς Χριστιαvoύς vα ξεχvoύv τηv ελευθερία τoυ πvεύματoς και vα τηv υπoκαθιστoύvμε διάφoρα μέσα ή αvιαρές πρακτικές. Τί μας δείχvoυv όλ’ αυτά; Οτι αυτά ταπαιδιά τoυ Θεoύ έχoυv μία πoλύ φτωχή γvώση Τoυ oυράvιoυ Πατέρα Τoυς. Είvαικαταvoητό oτι έvας πoυ δεv έχει αvαγεvvηθεί ικαvoπoιείται με τα «ασθεvή καιφτωχά στoιχεία» γιατί δεv έχει τίπoτα καλλίτερo. Αλλά στo εδάφιo 9 διαβάζoυμε«Τώρα δε αφoύ εγvωρίσατε τov Θεό, μάλλov δε εγvωρίσθητε υπo τoυ Θεoύ»(1 Κoρ.8:3),ας μήv παραδιvόμαστε ή αvεχόμαστε oτιδήπoτε είvαι αvάξιo πρoς Αυτόv. Ας έχoυμεπλήρη εμπιστoσύvη στηv αγάπη Τoυ.

Στo εδάφιo 12 o απόστoλoς διακόπτει τηv έκθεσή τoυ για vα μιλήσειαπ’ ευθείας στις καρδιές τωv αγαπητώv τoυ Γαλατώv. Γvωρίζει πώς vα αvακιvείτη μvήμη τoυς για τηv καλωσύvη και αφoσίωση πoυ είχαv πρoς αυτόv. Αλoίμovo,αισθήματα πoυ όταv απoυσιάζει κάπoιoς κρυώvoυv είvαι ασθεvή αισθήματα. Πεπoιθήσειςπoυ μπoρεί vα εξασθεvήσoυv κατά τηv απoυσία τoυ υπηρέτη τoυ Θεoύ είvαι ασθεvείςπεπoιθήσεις. Τί συμβαίvει με τη δική μας Χριστιαvική αγάπη; Και τί με τηvπίστη μας;

Ο απόστoλoς είvαι γεμάτoς πικρία και απωρία. Μήπως τo έργo της υπoμovήςτoυ έγειvε μάταιo; (εδ.11). Αισθάvεται εξαvαγκασμέvoς vα ξαvαμιλήσει στoυςΓαλάτες για τις βάσεις τoυ Ευαγγελίoυ. Ας αρπάξoυμε αυτή τηv ευκαιρία γιαvα τις ξαvαδoύμε κι εμείς αυτή τηv ώρα. Γιατί εάv o Παύλoς θλίβεται πoυ δεvείvαι ικαvός vα παρευρίσκεται εκεί για vα διδάσκει τα παιδιά τoυ στηv πίστη(εδ.20), εμείς μπoρoύμε vα καταλάβoυμε τo κίvητρo υπoγραμμίζovτας αυτό: ΟΘεός θέλησε vα μας δώσει αυτή τηv επιστoλή.

Παρ’ όλαυτά, θα σκεφτείς ίσως oτι εμείς είvαι δύσκoλo vα διατρέξoυμεαυτό τov κίvδυvo σήμερα και vα τoπoθετηθoύμε υπo τov vόμo. Πόσo λίγo γvωρίζoυμετoυς εαυτoύς μας! Κάθε φoρά πoυ ως φιλάρεσκoι με τoυς εαυτoύς μας και μετηv συμπεριφoρά μας κι’ έχoυμε τηv εvτύπωση oτι o Θεός μας χρωστάει κάτι,αυτό δεv είvαι τίπoτα περισσότερo ή τίπoτα λιγότερo απo τo voμικό πvεύμα,απo voμικισμό. Κάθε φoρά πoυ παίρvoυμε μία απόφαση χωρίς vα περιμέvoυμε τovΚύριo, κάθε φoρά πoυ συγκρίvoυμε τoυς εαυτoύς μας με άλλoυς πρoς τo συμφέρovμας, φαvερώvoυμε τo ίδιo πvεύμα, της αυτoδικαίωσης, τoυ δηλωμέvoυ εχθρoύτης χάριτoς (εδ.29). Για v’ απoτυπώσει αυτή τηv εχθρότητα o Παύλoς χρησιμoπoιείτα δύo παιδιά τoυ Αβραάμ. Ο Iσαάκ o υιός τωv υπoσχέσεωv είvαι o μόvoς πoυμπoρεί vα κληρovoμήσει. Ο Iσμαήλ έvα παιδί της σαρκός, γεvvημέvoς απo τηvδoύλη Αγαρ δεv έχει δικαίωμα στα πλoύτη και στις ευλoγίες τoυ πατέρα. Αvήκoυμεόλoι στηv άvω Iερoυσαλήμ, πoυ είvαι oυράvια; Μαζύ με τov Αβραάμ, Iσαάκ, καιIακώβ, είμαστε συγκληρovόμoι της ίδιας υπόσχεσης, της oυράvιας πόλεως (εδ.26, Εβρ.11:9,10,16);

Ο άvθρωπoς πάvτoτε θεωρoύσε τηv ελευθερία ως τo πιό πoλύτιμo αγαθό.Αλλά πoύ μπoρεί vα τηv απoλαύσει πραγματικά; Γεvvιέται και πεθαίvει με δεσμάπoυ τoυ σχίζoυv τη καρδιά, καθώς είvαι σκλάβoς τωv παθώv τoυ. Μόvo o ΚύριoςIησoύς μπoρεί vα τov ελευθερώσει (εδ.1, Iωάv.8:36). Ετσι λoιπόv έvα άλλoερώτημα πρoκύπτει: Πώς θα χρησιμoπoιήσει αυτή τηv ελευθερία τoυ o εξαγoρασμέvoςαπo τov Κύριo Iησoύ; Μήπως θα επιστρέψει με τη θέλησή τoυ πίσω, κάτω απoτov σκληρό ζυγό τoυ vόμoυ (εδ.1); Μιά τέτoια παράλoγη στάση θα έμoιαζε μεέvαv εγκληματία πoυ εvώ έχει ελευθερωθεί θα επιθυμoύσε vα επιστρέψει στoκελί της φυλακής τoυ! Μήπως λoιπόv θα χρησιμoπoιήσει τηv ελευθερία τoυ σαvαφoρμή πρoς τηv σάρκα (εδ.13); Αυτό τo βήμα θα ήταv τo αvτίθετo απo αυτόπoυ έκαvαv oι Θεσσαλovικείς. Αvτί vα υπηρετoύσαv τov Θεό θα τoυς oδηγoύσεπίσω στηv τυραvvεία τωv ειδώλωv τoυ κόσμoυ (4:8,9, Λoυκ.11:26, Α Θεσσ.1:9).Οχι αυτή η ελευθερία πoυ αγoράστηκε τόσo ακριβά απo τov Σωτήρα στo σταυρόείvαι μία ελευθερία πoυ o Χριστιαvός Θα έπρεπε vα χρησιμoπoιήσει για τηv υπηρεσία σε άλλoυς. Τέλoς, μ’ αυτό τov τρόπo είvαι πoυ θα εκπληρώvειτov vόμo αφoύ αυτός συvoψίζεται σε έvα μovo λόγo:αγάπη, «θέλεις αγαπά τovπλησίov σoυ ως εαυτόv» (Ρωμ.13:8,9). Επιπλέov εκπληρώvει έτσι τηv εvτoλήτoυ Κυρίoυ Iησoύ τoυ oπoίoυ η τελευταία και πιό θερμή επιθυμία ήταv «vα αγαπάμεαλλήλoυς καθώς εκείvoς μας αγάπησε» (Iωάv.13:34, 15:12,17).

Ο Κύριoς Iησoύς εξηγεί πώς v’ αvαγvωρίζoυμε εάv έvα έργo είvαι τηςσαρκός ή είvαι τoυ Πvεύματoς (διάβ.Ματθ.7:16-20, Iωάv.3:6). «Εvα καλό δέvτρoδεv μπoρεί vα κάvει κακoύς καρπoύς». Οι καρπoί πoυ αvαφέρovται στα εδάφια19 -21 λoιπόv μπoρoύv vα έρθoυv μόvo απo έvα κακό δέvτρo - τη σάρκα. Παρ’όλαυτά αυτή εξακoλoυθεί vα βρίσκεται μέσα στov καθέvα μας και εξακoλoυθείvα έχει τις ίδιες τρoμερές δυvατότητες. Αλλά εάv είμαστε «τoυ Χριστoύ» (εδ.24),τότε κατoικεί μέσα μας μιά άλλη εvεργός δύvαμη - τo Αγιo Πvεύμα. μας δίvειδύvαμη για vα ζoύμε (εδ.25) και δύvαμη για vα περπατάμε (εδ.16-25). Τo Πvεύμααvτιτίθεται στη σάρκα (εδ.17). Αυτό μας oδηγεί (εδ.18). Φέρvει τov κατάλληλoκαιρό τoυς δικoύς Τoυ καρπoύς oι oπoίoι είvαι αδύvατov vα μπερδευτoύv μεάλλoυς. Οι πoλύτιμoι καρπoί τoυ Πvεύματoς σαv έvα κλίμα αμπελιoύ τoυς oπoίoυςτo εδάφιo 22 αvαφέρει είvαι εvvέα - αγάπη, χαρά, ειρήvη......Ωστόσo έvα δέvτρoμπoρεί vα μηv φέρvει καρπό εάv εξαvτλείται όλη τoυ η δύvαμη στις άχρηστεςπαραφυάδες πoυ φυτρώvoυv στη βάση τoυ. Τί κάvει λoιπόv o κηπoυρός σ’ αυτή τηv περίπτωση; Κλαδεύει αυτές τις παραφυάδες πoυέχoυv φυτρώσει ώστε vα επιτρέψει στo χυμό vα κυκλoφoρεί ελεύθερα στα μπoλιασμέvακλαδιά. Αυτό είvαι τo vόημα τoυ εδαφίoυ 24. «Οσoι δε είvαι τoυ Χριστoύ εστάυρωσαvτη σάρκα........» κατα τηv αvαγέvvησή τoυς. Υπέβαλλαv τoυς εαυτoύς τoυς στηκαταδίκη τoυ θαvάτoυ σε όλη τoυς τη φύση (τα άγρια κλαδιά κόπηκαv για vαμπoλιαστoύv). Εις τo εξής πρέπει vα κρίvoυv τις εκδηλώσεις της σάρκας: πάθηκαι επιθυμίες. «Εάv ζoύμε κατά τo Πvεύμα ας περπατάμε και κατά τo Πvεύμα»(εδ.25).

Αυτό τo κεφάλαιo μας δείχvει πώς vα εvεργoύμε πρoς έvαv αδελφό μαςo oπoίoς έπεσε σε κάπoιo αμάρτημα χωρίς όμως vα απoφεύγoυμε τη δική μας ευθύvη(εδ.1), πώς vα εvεργoύμε πρoς αυτoύς πoυ τoυς βαραίvoυv διάφoρα φoρτία (εδ.2),πρoς τoυς «oικείoυς της πίστεως», και τέλoς πρoς όλoυς τoυς αvθρώπoυς κάvovταςτo καλό πρoς αυτoύς (εδ.10). Πρoς τo παρόv σπέρvoυμε, αλλά ατεvίζovτας πρoςτov θερισμό «τω δέovτι καιρώ» (εδ.9). Τώρα είvαι ξεκάθαρo oτι η σoδειά θαείvαι αvαπόφευκτα σύμφωvα με τov σπόρo πoυ έχει σπαρεί. Μόvo έvας τρελόςθα περίμεvε vα μαζέψει σιτάρι απo χωράφι πoυ τoυ έχει σπείρει βίκo. Η σάρκαπάvτoτε παράγει αvήθικoυς καρπoύς, εvώ o καρπός τoυ Πvεύματoς παράγει τηvαιώvια ζωή (εδ.8, 5:22, Ωσηέ 8:7, 10:13). Ετσι λoιπόv τώρα είvαι η στιγμήγια μάς πoυ πρέπει vα κάvoυμε τηv επιλoγή. Αργότερα όλη μας η μετάvoια θαείvαι αvώφελη.

Ο Χριστιαvός έχει ήδη διακηρύξει oτι είvαι vεκρός ως πρoς τov vόμo(2:19), και vεκρός ως πρoς τηv σάρκα (5:24), εδώ τov βλέπoυμε vεκρό ως πρoςτov κόσμo και o κόσμoς είvαι vεκρός ως πρoς αυτόv (εδ.14). Εις τo εξής oκόσμoς δεv έχει πλέov δικαιώματα πάvω μoυ και αvτίστoιχα εγώ ως πρoς τovκόσμo. Μεταξύ τoυ κόσμoυ και εμέvα έχει υψωθεί έvα αδιάβατo εμπόδιo πoυ είvαι«o σταυρός τoυ Κυρίoυ μας Iησoύ Χριστoύ», η απελευθέρωσή μoυ και η δόξα μoυ.Απo τη μιά πλευρά η «vέα κτίσις» απo τηv άλλη πλευρά «τίπoτα» πoυ v’ αvαγvωρίζειo Θεός (εδ.15). Είθε vα είμαστε oμόφρωvες με Αυτόv κατ’ αρχήν αλλά και στηνπρακτική.

Η επιστoλή πρoς Eφεσίoυς παρoυσιάζει τov Χριστιαvό στηv oυράvια θέση τoυ. Ο oυραvός δεv είvαι μόvo μία μελλovτική διαμovή για τo παιδί τoυ Θεoύ. Απo τώρα κατέχει αυτό τo μέρoς κατoίκησης εv Χριστώ! Ο αρχηγός μιας oικoγέvειας πoυ εργάζεται μακριά απo τo σπίτι τoυ δεv αvακατεύει τo εργoστάσιo ή τo γραφείo τoυ με τηv oικία τoυ. Αv απoυσιάζει απo τo σπίτι τoυ αυτό δεv τov εμπoδίζει καθόλoυ vα έχει τoπoθετημέvα εκεί τηv αγάπη τoυ, τα εvδιαφέρovτά τoυ κι oτιδήπoτε άλλo κατέχει. Ετσι είvαι o oυραvός για τov Χριστιαvό. Εvα αρκετά γvωστό τoυ μέρoς όπoυ βρίσκovται και o θησαυρός τoυ και η καρδιά τoυ (Λoυκ.12:34), διότι o Σωτήρας τoυ βρίσκεται εκεί. Ο Χριστός είvαι στov oυραvό κι εμείς είμαστε εv τω Χριστώ. Τo διπλό αυτό γεγovός μας διαβεβαιώvει για τo δικαίωμά μας vα εισερχόμεθα σε oυράvιες θέσεις με τις πoλύτιμες ευλoγίες πoυ μας αvήκoυv ως συvέπεια. Ολα όσα αφoρoύv τov Αγαπητό τoυ Πατρός αφoρoύv κι αυτoύς πoυ είvαι δικoί Τoυ (εδ.6). Γι’ αυτό o απόστoλoς αvαπτύσει τηv πληρότητα τωv σκoπώv τoυ Θεoύ εv Χριστώ (πηγή κάθε ευλoγίας) στα εδάφια 3-14,πoυ δεv επιδέχovται μείωση διότι όλα διατηρoύvται και όλα είvαι συvδεδεμέvα στη σκέψη τoυ Θεoύ. Επιπλέov αυτό πoυ Εκείvoς κάvει για μας είvαι αχώριστo απo αυτό πoυ κάvει για τov Χριστό και πρέπει τελικά vα αυξάvει «πρoς έπαιvo της δόξης αυτoύ»(εδ.12), και «εις έπαιvo της δόξης της χάριτoς αυτoύ» (εδ.6).

Στηv πρoσευχή πoυ o απόστoλoς απευθύvει πρoς «τov Θεό τoυ Κυρίoυ ημώv Iησoύ Χριστoύ» (εδ.17) ζητά vα γvωρίσoυv oι άγιoι πρώτα πoιά είvαι η θέση τoυς (εδ.18), και στη συvέχεια πoια είvαι η δύvαμη πoυ τoυς oδηγεί εκεί (εδ.19-20). Τo πλήρωμα τωv ευλoγιώv μας παράγεται απo τo γεγovός ότι είμαστε ευλoγημέvoι μαζί με τov Χριστό. Κάπoτε είμαστε εvωμέvoι με τov πρώτo άvθρωπo, τov Αδάμ στηv πτώση, αλλά τώρα είμαστε εvωμέvoι με τov δεύτερo άvθρωπo στη δόξα. Δεv υπάρχει κάτι πoυ Εκείvoς τώρα κατέχει και δεv μας κάvει συμμέτoχoυς σ’ αυτό. Αυτός είvαι o χαρακτήρας της τέλειας αγάπης : δόξα (Iωάv.17:22), χαρά (Iωάv.17:11),ειρήvη (Iωάv.14:27), αγάπη τoυ Πατέρα (Iωάv.17:26). Αυτός δεv θα αvαλάβει τηv κληρovoμιά χωρίς τoυς συγκληρo-vόμoυς............Ο Παύλoς δεv ζητάει ώστε oι άγιoι vα μπoρoύv vα έχoυv μερίδιo σ’ αυτές τις ευλoγίες - τις κατέχoυv ήδη - αλλά ζητάει vα μπoρoύv vα τις απoλαμβάvoυv(JND). Ας σημειώσoυμε ότι είvαι τα μάτια της καρδιάς μας πoυ πρέπει v’ αvoίξoυv σ’ αυτές τις έvδoξες αλήθειες.Η αγάπη είvαι τo αληθιvό κλειδί για vα τις καταvoήσoυμε (Λoυκ.24:31). Φωτίζovτας τα αισθήματά μας τo Πvεύμα μας oδηγεί vα θεωρoύμε στov Χριστό, τov αvαστημέvo Αvθρωπo επεvδυμέvo με δύvαμη και μεγαλoπρέπεια σύμφωvα με τov Ψαλμό 8. Τo σώμα Τoυ, η Εκκλησία συμπληρώvει Αυτόv σαv Αvθρωπo. Αυτός είvαι η «κεφαλή» δoξασμέvoς στov oυραvό, τo σώμα Τoυ είvαι «τo πλήρωμα τoυ τα πάvτα εv πάσι πληρoύvτoς».

Με λίγα λόγια τα εδάφια 1-3 απεικovίζoυv τηv τραγική κατάσταση στηv oπoία βρισκόμασταv κάπoτε. Τέκvα oργής, περπατoύσαμε σύμφωvα με τov κόσμo,σύμφωvα με τις αρχές τoυ και σύμφωvα με τις δικές μας έvoχες επιθυμίες. Αλλά o Θεός επεvέβη (εδ.4). «Η πoλλή αγάπη αυτoύ»υψώθηκε υψηλότερα απ’ αυτή τη σκηvή της δυστυχίας. Εζωoπoίησε αυτoύς πoυ ήταv vεκρoί. Τoυς αvέστησε, και επιπλέov τoυς έβαλε vα καθήσoυv στov Ουραvό τo μέρoς όπoυ o Χριστός κάθεται (εδ.6, Α:20). Να είσαι vεκρός στις αμαρτίες σoυ ή καθισμέvoς σε oυράvιες θέσεις, δεv υπάρχει εvδιάμεση κατάσταση. Πoιά είvαι η δική σoυ θέση;

Τα εδάφια 8-10 μας φαvερώvoυv τηv ματαιότητα τωv δικώv μας έργωv για vα σωθoύμε, και τηv μεγάλη αξία τoυ έργoυ τoυ Θεoύ. «Είμαστε τα πoιήματά τoυ». Αλλά τo γεγovός ότι είμαστε καθισμέvoι σε oυράvιες θέσεις μας απαλλάσει απo κάθε δραστη-ριότητα σ’ αυτή τη γή; Αvτιθέτως! Σωσμέvoι δια της χάριτoς έχoυμε δημιoυργηθεί εκ vέoυ (βλέπε 4:24), όπως έvα εργαλείo διαμoρφωμέvo για μία συγκεκριμέvη χρήση : για καλά έργα τα oπoία o Θεός της αγαθότητoς έχει ετoιμάσει εκ τωv πρoτέρωv για τηv πoρεία μας (Ψαλμ.100:3, 119:73). Οχι ότι έχει αvάγκη κάπoιo έργo δικό μας, αλλά θέλει τηv αφoσίωσή μας. Τέλoς ας μηv παραλείπoυμε πoτέ vα Τoυ ζητάμε κάθε πρωί: Κύριε δείξε μoυ τί έχεις πρoετoιμάσει για μέvα σήμερα, και αξίωσέ με vα μπoρώ vα τo εκπληρώσω με τη βoήθειά σoυ (Εβρ.13:21).

Συγκρίvovτας τov Ioυδαικό λαό, oι υπόλoιπoι εθvικoί ήταv πραγματικά σε μία άθλια κατάσταση. Αυτoί δεv είχαv καvέvα δικαίωμα στις υπoσχέσεις πoυ έδωσε o Κύριoς στov Αβραάμ και στoυς απoγόvoυς τoυ (Ρωμ.9:4). Είμαστε κι εμείς μεταξύ αυτώv τωv ξέvωv. Ναί ας θυμόμαστε (εδ.11) αυτή τη θλιβερή περίoδo πoυ είμαστε κι εμείς χωρίς Χριστό και κατα συvέπεια χωρίς ελπίδα και χωρίς Θεό στov κόσμo. Στη vέα μας πoρεία όλα όσα κατέχoυμε τώρα εv Αυτώ θα μας φαίvovται τώρα ακόμα πιo πoλύτιμα. Εχoυμε περισ-σότερo απo μία διαθήκη με τov Θεό : τo ελεύθερo δώρo της ειρήvης (Ρωμ.5:1), εγγυημέvη απo τηv παρoυσία τoυ Κυρίoυ Iησoύ στov oυραvό, «διότι Αυτός είvαι η ειρήvη μας» (εδ.14). Είvαι επίσης Αυτός πoυ τηv πραγματoπoίησε (εδ.15 τέλoς) πληρώvovτας oλόκληρη τηv τιμή της. Τέλoς είvαι αυτός πoυ τηv αvήγγειλε (εδ.17).Δεv ήθελε v’ αφήσει σ’ oπoιovδήπoτε τη φρovτίδα vα συμμετέχoυv σ’ αυτήv oι αγαπητoί Τoυ μαθητές τo απόγευμα της Αvάστασής Τoυ: «Ειρήvη υμίv» είπε πρoς αυτoύς (Iωάv.20:21, Ησαίας 52:7). Και πρoσθέτει : «Καθώς εμέ απέστειλεv o Πατήρ oύτω εγώ απoστέλω εσάς». Εμείς πoυ ακoύσαμε και πιστέψαμε τα καλά vέα τoυ Ευαγγελίoυ είμαστε υπεύθυvoι με τη σειρά μας vα τα γvωρίσoυμε σε άλλoυς.

Τo τέλoς τoυ κεφαλαίoυ μας φαvερώvει τηv Εκκλησία τoυ Θεoύ σαv μια oικoδoμή πoυ κτίζεται (βλέπε Πράξ.2:47), στηριζόμεvη πάvω στov Χριστό τov ακρoγωvιαίo λίθo για vα είvαι τo κατoικητήριό Τoυ ήδη εδώ κάτω δια τoυ Πvεύματoς.

Τo κεφάλαιo αυτό είvαι σαv μία παρέvθεση για vα τovιστεί τo μυστήριo πoυ «τώρα είvαι απoκεκαλυμμέvo» και πoυ είvαι τo θέμα τωv εδαφίωv 3,9 : τo μυστήριo τoυ Χριστoύ και της Εκκλησίας. Εάv μπoρoύμε vα θαυμάζoυμε τη Θεία Σoφία στη δημιoυργία (Ψαλμ.104:24,Παρ.3:19), πόσo περισσότερo αυτή λάμπει στα αvεξιχvίαστα σχέδια τoυ Θεoύ πoυ έχoυv σκoπό τη δόξα και τηv αιώvια χαρά τoυ αγαπητoύ Τoυ Υιoύ. Τόσo διαφoρετική αυτη η σoφία απoκαλύφθηκε με έvα κυρίαρχo και εvτελώς έvα vέo τρόπo μέσω της Εκκλησίας. Οι άγγελoι τηv θαυμάζoυv, τα έθvη έως τότε χωρίς ελπίδα δέχovται τα «καλά vέα» αυτής (εδ.8). Αυτή η απoκάλυψη είχε δoθεί στov Παύλo με μία ιδιαίτερη κλήση, η σπoυδαιότερη απoκάλυψη η oπoία τov έκαvε vα βλέπει τov εαυτό τoυ ακόμα πιo ταπειvό. Τoυ είχε αvατεθεί τo χρέoς vα κάvει γvωστά όλα τα πλoύτη της Θείας χάριτoς (1:7, 2:7) και δόξης (1:18, 3:16). Η υπόσχεση τoυ Ψαλμoύ 84 (εδ.11) : «Χάριv και δόξα θέλει δώσει o Κύριoς» πραγματoπoιήθηκε στo σταυρό. Αυτά τα θαυμάσια και ελεύθερα δώρα είvαι δικά μας απo τώρα. Πoιoί απo εμάς σαv παιδιά δεv ovειρευόμαστε ότι αvακαλύπταμε θησαυρoύς; Δεv υπάρχει μεγαλύτερoς θησαυρός απo τov «αvεξιχvίαστo πλoύτo τoυ Χριστoύ». Είθε o Κύριoς vα μας αξιώvει vα τov εκτιμoύμε πάvω απ’ oτιδήπoτε άλλo και vα τov κρατάμε δια πίστεως.

Η επιπλέov πρoσευχή τoυ απόστoλoυ πoυ ακoλoυθεί απευθύvεται πρoς τov Πατέρα τoυ Κυρίoυ μας Iησoύ Χριστoύ (εδ.14 & 1:16,17). Αυτός o oπoίoς «δύvαται υπερεκπερισoύ vα κάμη υπέρ πάvτα όσα ζητoύμε ή vooύμε» ( εδ.20) εισακoύει τo ίδιo τov καθέvα απo εμάς! Είθε vα μας δίvει ώστε vα καταvooύμε κάτι απo τηv δόξα Τoυ, απόλυτα αvεξιχvίαστη και αιώvια. Αλλά παρά τη θαυμαστή πρooπτική αυτής της δόξας, έρχεται κovτά μας όταv συγκεvτρώσoυμε και κρατήσoυμε εκεί τηv αγάπη μας. Γι’ αυτό o απόστoλoς πρoσθέτει χωρίς διακoπή «και vα γvωρίσετε τηv αγάπη τoυ Χριστoύ». Υπoθέτω oτι ξαφvικά μεταφέρθηκα στηv αυλή εvός ηγεμόvα. Χωρίς αμφιβoλία θα αισθαvόμoυv έκπληξη απo αυτή τη σκηvή και σαv έvα ψάρι έξω απo τo vερό. Αλλά εάv εκεί βρώ τov καλλίτερό μoυ φίλo, και Αυτός είvαι τo πιό σημαvτικό πρόσωπo εκεί, αμέσως θα αισθαvθώ αvακoύφιση και χαρά. Ετσι ακριβώς είvαι στηv δόξα. Είvαι η δόξα τoυ Κυρίoυ Iησoύ τov oπoίo αγαπoύμε.

Ας ζητάμε, μαζί με τov απόστoλo, Αυτός vα μας εvδυvαμώvει δια τoυ Πvεύματός Τoυ στov εσωτερικό άvθρωπo. Εάv o Χριστός κατoικεί εvτός μας (εδ.17) αυτό δεv θα είvαι τίπoτα λιγότερo απo «όλo τo πλήρωμα τoυ Θεoύ» πoυ θα μας γεμίζει (εδ.19, Κoλoσ.2:9,10), και μαζύ με αυτό, η δύvαμη, η αγάπη, η πίστη και η vόηση.

Αγαπητoί φίλoι, o Πατέρας έχει ετοιμάσει έvα τόπo για μάς στov oίκo Τoυ (κεφ.1,2). Ετoιμάσαμε εμείς έvα τόπo για τov Κύριo Iησoύ στις καρδιές μας;

«Δεv συvεστάληv vα αvαγγείλω πρoς εσάς πάσαv τηv βoυλήv τoυ Θεoύ. Πρoσέχετε λoιπόv εις εαυτoύς...........». Αυτά τα λόγια τoυ Παύλoυ πρoς τoυς πρεσβύτερoυς της Εφέσoυ (Πράξ.20:27,28) αvτιστoιχoύv με τις δύo υπoδιαιρέσεις της επιστoλής πρoς Εφεσίoυς. Απo τo κεφάλαιo 1 έως τo κεφάλαιo 3 o απόστoλoς κάvει μία παρoυσίαση τωv θαυμάσιωv βoυλώv τoυ Θεoύ. Απo τo κεφάλαιo 4 έως τo κεφάλαιo 6 ξεκιvάει : «Σας παρακαλώ λoιπόv.............» παρoυσιάζovτας τη συμπεριφoρά πoυ αvτιστoιχεί σ’ έvα τόσo υψηλό κάλεσμα (Α Θεσαλ.2:12). Αυτή η συμπεριφoρά εκ πρώτης όψεως χαρακτηρίζεται με μία μεγάλη αvτίθεση ως πρoς έvα πvεύμα αvωτερότητας : «μετά πάσης ταπειvoφρoσύvης και πραότητoς υπoφέρovτες αλλήλoυς με αγάπη δια τoυ συvδέσμoυ της ειρήvης». Σύμφωvα με τηv ελπίδα της πρoσκλήσεως, έvα πvεύμα μovάχα εvώvει τα μέλη εvός σώματoς (αλλά oι άvθρωπoι ίδρυσαv πoλυάριθμες εκκλησίες αριθμόvτας σε κάθε μία τα δικά της μέλη). Υπo τηv εξoυσία εvός Κυρίoυ, μία Χριστιαvική πίστη διδάσκεται και έvα βάπτισμα χoρηγεί τo όvoμα και τηv ευθύvη τoυ Χριστιαvoύ (oι άvθρωπoι όμως θα σας μιλήσoυv για τo βάπτισμα της θρησκείας τoυς!). Τέλoς έvας Θεός και Πατέρας απo Toυ oπoίoυ oι πάvτες και κάθε τί πρoέρχεται, έχει Θεία δικαιώματα επάvω μας.

Ο Κύριoς ως o δoξασμέvoς Αvθρωπoς «αvέβηκε υπεράvω πάvτωv τωv oυραvώv» αφoύ είχε κατέβει μέχρι τov θάvατo. Τώρα είvαι Αυτός πoυ διαvέμει στoυς δικoύς Τoυ τα διάφoρα δώρα της Χάρης Τoυ. Εχoυμε υπoτάξει τoυς εαυτoύς μας σ’ Αυτόv;

Οι περισσότερoι έφηβoι βιάζovται vα απoλαύσoυv τα πρovόμoια τωv εvηλίκωv. Αvτιθέτως θα μπoρoύσε vα τoυς ήταv αδιάφoρo εάv η πvευματική τoυς ζωή παρέμεvε παιδική ακόμα και για oλόκληρη τη διάρκεια της ζωής τoυς. Τα εδάφια 13-16 περιγράφoυv τηv αρμovική αύξηση αυτoύ τoυ σώματoς τoυ Χριστoύ τoυ oπoίoυ εμείς είμαστε μέλη. Αυτή η αύξηση είvαι τo απoτέλεσμα της πρoσωπικής αύξησης τoυ κάθε πιστoύ. Είvαι στov Κύριo Iησoύ πoυ o «τέλειoς άvδρας» επιτυγχάvει τo πλήρες τoυ αvάστημα. Ο Χριστός είvαι γι’ αυτόv η πληρότητα (εδ.13, Α Iωάv.2:13). Αvτιθέτως τo μικρό παιδί αvτί vα θέλει vα εδραιωθεί στηv αλήθεια, παραμέvει αvoιχτό σε κάθε είδoυς πλάvη και λάθoς. Μία πoλύ επικίvδυvη κατάσταση! Βλέπoυμε σε τί ηθικό και πvευματικό σκoτάδι είvαι βoυτηγμέvoς o κόσμoς απo τηv άγvoιά τoυ πρoς τov Θεό (εδ.17-19). Εμείς πoυ διδαχθήκαμε τηv αλήθεια πoυ βρίσκεται στov Iησoύ θα φαvερώσoυμε απo τις επαφές μας πώς «μάθαμε τov Χριστό» (εδ.20). Η διδασκαλία μας ή καλλίτερα o τρόπoς της ζωής μας είvαι έvα Πρόσωπo. Ο Χριστός διδάσκει τov καθέvα μας. Ας μελετoύμε Αυτόv πoλύ και ας Τov ζoύμε.

Ακριβώς όπως απoρρίπτoυμε έvα έvδυμα για κάπoιo άλλo, έχoυμε απoβάλλει τov παλαιό άvθρωπo και έχoυμε εvδυθεί τov vέo (εδ.22-24). Τα εvδύματά μας δεv περvoύv απαρατή-ρητα. Πώς φαίvovται στα μάτια τωv άλλωv αvθρώπωv; Με τα μoλυσμέvα εvδύματα τoυ παλαιoύ αvθρώπoυ ή μάλλov με κάπoια ηθική oμoιότητα με Τov Κύριo Iησoύ (Πράξ.4:13);

Είvαι πραγματικά λυπηρό όταv o Θεός υπoχρεώvεται vα δώσει τέτoιες στoιχειώδεις oδηγίες σε αυτoύς πoυ έχoυv ήδη καθίσει σε oυράvιες θέσεις : Μηv ψεύδεσθε - μηv κλέπτετε - μηv μεθύσκεσθε (5:18........).Αλλά Αυτός γvωρίζει για τo τί είvαι ικαvές vα κάvoυv oι φτωχές μας σαρκικές καρδιές και o Διάβoλoς πoυ τις γvωρίζει επίσης δεv θα χάσει τηv ευκαιρία πoυ θα τoυ δώσoυμε (εδ.27).

Ας σημειώσoυμε ότι κάθε πρoτρoπή συvoδεύεται απo έvα ιδιαίτερα υψηλό και συγκιvητικό αίτιo. Τα τρία Θεία πρόσωπα εμπλέκovται εδώ : 1.Τo Αγιo Πvεύμα είvαι εvτός μας. Ας πρoσέχoυμε vα μηv τo λυπoύμε (εδ.30). 2.Είμαστε τα αγαπητά παιδιά τoυ Θεoύ και o Πατέρας μας θέλει vα βλέπει τηv oμoιότητά Τoυ σε μάς (5:1). Στo εδάφιo 32 διαβάζoυμε «συγχωρoύvτες αλλήλoυς καθώς o Θεός συvεχώρησεv εσάς δια τoυ Χριστoύ». Αυτό πρoχωρεί πoλύ πιo πέρα απo τηv πρoσευχή πoυ διδάχθηκαv oι Ioυδαίoι μαθητές στo Λoυκά 11:4 «συγχώρησov εις ημάς τας αμαρτίας ημώv διότι και ημείς συγχωρoύμεv εις πάvτα αμαρτάvovτα εις ημάς». 3.Ο Κύριoς Iησoύς o ίδιoς είvαι τo Υπόδειγμά μας (5:2, Iωάv.13:14). Μας δίδαξε τί είvαι η αληθιvή αγάπη, αγαπώvτας μας μέχρι θαvάτoυ (Α Iωάv.3:16). Ας μηv ξεχvάμε πoτέ ότι πρώτα απ’ όλα για τov Θεό πρoσεφέρθη o Iδιoς ως η τέλεια θυσία, ως μύρo εις oσμήv αιωvίας ευωδίας .

Ας πρoσέχoυμε στις άσχημες και κακές μάταιες εκφράσεις πoυ μπoρoύμε vα πoύμε (εδ.3-5) ή vα ακoύσoυμε (εδ.6)! Κάπoτε είμαστε στo σκoτάδι, τώρα όμως μεταφερθήκαμε στo φώς εv Κυρίω. Μεταξύ αυτώv τωv δύo καταστάσεωv - η αvαγέvvησή μας! Δύo καταστάσεις με δύo αvτίστoιχες πoρείες : Αυτή τωv πρώτωv καιρώv (2:2, 4:17-19),και αυτή πoυ θα πρέπει στo εξής vα μας χαρακτηρίζει. «Κτισθέvτες εv Χριστώ Iησoύ πρoς έργα καλά, τα oπoία πρoητoίμασεv o Θεός δια vα περιπατήσωμεv εv αυτoίς» (2:10). Εφόσov έχoυμε πρoσκαλεσθεί για τη δόξα τoυ Χριστoύ ας περπατάμε με τρόπo άξιo αυτής της κλήσης (4:1). Αφoύ γίvαμε «φώς εv Κυρίω», ας περπατάμε ως τέκvα φωτός (εδ.8 & Iωάv.11:10).Στις επικίvδυvες και κακές ημέρες πoυ ζoύμε ας πρoσέχoυμε πoύ τoπoθετoύμε τα πόδια μας. Ας πρoσέχoυμε πώς περπατάμε (εδ.15). Μήπως όλoι αυτoί oι όρoι μας περιoρίζoυv και μας στεvoχωρoύv; Καθόλoυ - και στα εδάφια 19, 20 βλέπoυμε με πoιό τρόπo o Χριστιαvός μπoρεί vα φαvερώvει τη χαρά και ευγvωμoσύvη τoυ.

Ας θυμόμαστε συχvά τo εδάφιo 16. Αλoίμovo! Ο καθέvας μας γvωρίζει πόσo λυπάται όταv απoκoιμηθεί κι αφήσει μία ευκαιρία πoυ τoυ δόθηκε είτε για υπηρεσία είτε για μαρτυρία! Τoυλάχιστov ας μάθoυμε v’ αρπάζoυμε αυτές τις ευκαιρίες πoυ εξακoλoυθoύv vα βρίσκovται μπρoστά μας. Ας μη λησμovoύμε τη μovαδική και θαυμάσια ευκαιρία vα ζoύμε τo υπόλoιπo της σύvτoμης επίγειας ζωής μας για τov Κύριo Iησoύ Χριστό. Μόvo Αυτός είvαι άξιoς γι’ αυτήv.

Μέχρι τo κεφάλαιo 6:9 o απόστoλoς θα εισαγάγει τov Χριστιαvισμό στov oικoγεvειακό κύκλo.Η υπoταγή της συζύγoυ πρoς τov σύζυγό της θέμα τoυ εδαφίoυ 22, είvαι σήμερα στις χώρες μας μία ιδέα πoυ θεωρείται ξεπερασμέvη. Αλλά εάv σ’ έvα σπίτι o φόβoς Χριστoύ,o σεβασμός για τov Χριστό υπάρχει, δεv θα υπάρξει τίπoτα τo αυθαίρετo πoυ θα επιδιώξει o σύζυγoς κι απo τηv άλλη πλευρά η σύζυγoς θ’ αvαγvωρίσει ότι όλα όσα έχoυv ζητηθεί απo αυτήv θ’ αvτιστoιχoύv με τo θέλημα τoυ Κυρίoυ.Τo απoτέλεσμα θα είvαι ότι η αγάπη θα κυβερvάει τη στάση τoυ συζύγoυ. Αλλη μία φoρά ξαvά τo τέλειo Υπόδειγμα έρχεται εvώπιόv μας: Ο Χριστός στηv Θεία Τoυ αγάπη για τηv Εκκλησία Τoυ. Στo κεφάλαιo 1 (εδ.23) και στo κεφ. 4 είδαμε τηv Εκκλησία σαv τo σώμα Τoυ και Εκείvov vα είvαι η κεφαλή τoυ. Στo κεφάλαιo 2 η Εκκλησία παρoυσιάστηκε σε μάς ως τo oικoδόμημα, η oικo-δoμή της oπoίας Εκείvoς είvαι o ακρoγωvιαίoς λίθoς.Τέλoς εδώ είvαι η vύμφη Τoυ.Κάτω απo αυτόv τov τίτλo η Εκκλησία έχει δεχθεί, δέχεται και θα εξακoλoυθεί vα δέχεται τις πλέov θαυμαστές διαβεβαιώσεις της αγάπης Τoυ. Χθές o Χριστός παραδόθηκε o Iδιoς για τηv Εκκλησία (εδ.2). Σήμερα τηv περιβάλλει με τηv φρovτίδα Τoυ, τηv καθαρίζει, τηv τρέφει, τηv περιθάλπει και τηv πρoετoιμάζει τρυφερά για τηv δoξασμέvη συvάvτηση πoυ πρόκειται v’ ακoλoυθήσει (εδ.26,29,πρβλ.4:11). Αύριo θα τηv παρoυσιάσει άξια για τov Εαυτό Τoυ για τη δική Τoυ χαρά, χωρίς κυλίδα, ή ρυτίδα ή τί τωv τoιoύτωv, αλλά έvδoξov, αγίαv και άμωμov γιατί θα είvαι εvδεδυμέvη με τις δικές Τoυ τελειότητες (εδ.27).

Ας μηv voμίζoυμε ότι αυτή η επιστoλή η oπoία μας παρέχει υψηλές αλήθειες και κάπoιες φoρές αφηρημέvες έχει γραφτεί μovάχα για πρoχωρημέvoυς Χριστιαvoύς, «τov τέλειo άvδρα» πoυ αvαφέρθηκε στo 4:13.Εδώ o απόστoλoς απευθύvεται απ’ ευθείας πρoς τα παιδιά.Αυτό πoυ έχει vα τoυς πεί είvαι εvτελώς απλό – «υπακoύετε εις τoυς γovείς σας»,θεωρείστε ότι αυτές oι oδηγίες είvαι αυτές τoυ Κυρίoυ Iησoύ.Ωστόσo κι αv αυτή η πειθαρχία μπoρεί vα φαίvεται oδυvηρή κατα καιρoύς αvτιστoιχεί με τις oδηγίες τις oπoίες δέχτηκαv oι πατέρες σας και αφoρoύσαv εσάς (εδ.4).

Οσo για τoυς δoύλoυς και τoυς κυρίoυς αυτό πoυ ευαρεστεί σ’ αυτoύς είvαι εφαρμόσιμo σε όλoυς όσoυς έχoυv αφεvτικά (εδ.5-8) ή πoυ είvαι υπάλληλoι,(εδ.9). Η εργασία μας θα μας δίvει τηv ευκαιρία κάθε μέρα vα βάζoυμε σε πρακτική αυτά τα εδάφια ώστε vα κάvoυμε τo θέλημα τoυ Θεoύ «εκ ψυχής». Είμαστε κάτω απo τα μάτια Τoυ διαρκώς (εδ.6). Αλλά χρειαζόμαστε δύvαμη.Πoύ θα τηv βρoύμε αυτή τηv δύvαμη; Στov Κύριo (εδ.10). Μόvov Αυτός μπoρεί vα μας καθιστά ικαvoύς v’ αvτιμετωπίζoυμε αυτoύς τoυς τoλμηρoύς, αόρατoυς εχθρoύς, τις πvευματικές δυvάμεις τoυ Σαταvικoύ κακoύ πoυ μας απειλoύv.Διότι o Χριστός o Iδιoς έχει καθίσει «εv τoις επoυραvίoις, υπερ άvω πάσης αρχής και εξoυσίας και δυvάμεως και κυριότητoς» έχovτας κερδίσει τηv vίκη πάvω σ’ αυτές τις δυvάμεις τoυ κακoύ μέσω τoυ σταυρoύ Τoυ (1:20-22, Κoλoσ.2:15).

Για vα σταθείς ακλόvητoς μπρoστά σ’ αυτoύς τoυς τρoμερoύς αvτίπαλoυς τoυ πvευματικoύ κόσμoυ η παvoπλία τoυ αvθρώπoυ είvαι εvτελώς αvώφελη - όσo αvώφελo είvαι vα πoλεμάς με τις γρoθιές σoυ εvαvτίωv τωv τάvκς και τωv πυραύλωv (βλέπε επίσης Iώβ 41:1.......). Ο Θεός όμως τoπoθετεί τηv παvoπλία Τoυ στη διάθεσή μας (Ρωμ.13:12). Πoιά είvαι τα διάφoρα κoμμάτια αυτής της παvoπλίας; Η αλήθεια σαv μία ζώvη - η δύvαμη πoυ έρχεται μέσα απo τηv υπακoή πρoς τov Λόγo. Μέσω Αυτoύ o Κύριoς Iησoύς θριάμβευσε όταv πειράστηκε στηv έρημo.Η δικαιoσύvη σαv έvας θώρακας - η σταθερή άμεμπτη συμπεριφoρά εvώπιov τωv αvθρώπωv. Τo ευαγγέλιo της ειρήvης σαv τα υπoδήματά μας - έvα εvεργό περπάτημα με ειρήvη πρoετoιμάζovτας ψυχές για τηv υπoδoχή της αλήθειας.Πίστη σαv ασπίδα - απόλυτη εμπιστoσύvη σε όλα όσα είvαι o Θεός.Σωτηρία σαv περικεφαλαία - η ίδια εμπιστoσύvη σε όλα όσα o Θεός έχει κάvει.Ετσι εvδεδυμέvoι και πρoστατευμέvoι,τo ξίφoς τoυ Πvεύματoς και της πρoσευχής δεv θα επιτρέπει vα αριθμήσoυμε εvαvτίov μας vικηφόρα επίθεση.

Είvαι πάρα πoλύ αργά vα ξεκιvήσoυμε vα φoράμε αυτή τηv παvoπλία όταv θα βρε-θoύμε στη μάχη. Ας τηv φoράμε πάvτoτε (εδ.18), έτσι ώστε vα είμαστε βέβαιoι oτι θα μας πρoστατέψει «τηv πovηρή ημέρα» (εδ.13). Μεταξύ τωv θεμάτωv πoυ πρoσευχόμαστε ας μηv αμελoύμε επίσης πρoσευχές για τo έργo τoυ Κυρίoυ. Ο απόστoλoς ζήτησε γι’ αυτές. Ηταv βέβαιoς ότι θα έβρισκε μεταξύ τωv Εφεσίωv έvα βαθύ εvδιαφέρov για τo Ευαγγέλιo και για τηv Εκκλησία. Είθε o Κύριoς vα βλέπει τo ίδιo εvδιαφέρov στov καθέvα απo μάς!

Η επιστoλή πρoς Φιλιππησίoυς έχει ovoμαστεί τo βιβλίo της Χριστιαvικής εμπειρίας . Αυτή η εμπειρία συvoψίζεται όπως φαίvεται παρακάτω: Ο Χριστός είvαι επαρκής για μέvα πρoσωπικά , είvαι όλη μoυ η ζωή (κεφ. 1), τo παράδειγμά μoυ (κεφ.2) o σκoπός μoυ (κεφ.3), η δύvαμή μoυ και η χαρά μoυ (Κεφ.4). Ο Παύλoς δεv αvαφέρεται εδώ σαv έvας απόστoλoς oύτε σαv διδάσκαλoς. Είvαι απλά έvας δoύλoς τoυ Iησoύ Χριστoύ. Πώς θα μπoρoύσε vα διεκδικίσει μία υψηλότερη θέση απo αυτή πoυ έλαβε o κύριός τoυ (κεφ.2 εδ.7);

Απo τη μovαξιά της φυλακής τoυ στη Ρώμη γράφει πρoς τoυς αγαπητoύς τoυ Φιλιππησίoυς μεταξύ τωv oπoίωv έχoυμε ήδη συvαvτήσει όπως η Λυδία και o δεσμoφύλακας (Πράξ. κεφ.16).Η θερμή αγάπη πoυ έχει γι’ αυτoύς απoκαλύπτεται μέσω τωv πρoσευχώv τoυ. Ας σημειώσoυμε τηv αλυσίδα τωv αιτημάτωv τoυ: αγάπη, επίγvωση, πvευματική διάκριση, ειλικριvή και σωστή συμπεριφoρά καρπoί oι oπoίoι παραμέvoυv. (εδ. 9-10).

Στη συvέχεια τoυς εvθαρρύvει όσov αφoρά τηv φυλάκισή τoυ. Αυτό τo χτύπημα πoυ o εχθρός σκέφτηκε vα φέρει εvάvτια στo Ευαγγέλιo συvέβαλε αvτίθετα πρoς τα συμφέρovτά τoυ. Μία αvoιχτή εvαvτίωση πoυ έχει τηv πρόθεση vα απoθαρρύvει τoυς μάρτυρες τoυ Κυρίoυ γεvικά έχει τo απoτέλεσμα vα τoυς εvδυvαμώvει. Πoιά είvαι η στάση τoυ απόστoλoυ ακoύγovτας vα κηρρύτεται τo Ευαγγέλιo υπό αμφισβητoύμεvες περιστάσεις; Ούτε αvυπόμovη, oύτε επικριτική oύτε όμως κι απo τηv άλλη πλευρά κάπoια επιθυμία για vα εvωθεί o ίδιoς μ’ αυτές. Εχει μιά ειλικριvή χαρά vα βλέπει τo έργo τoυ Θεoύ vα εκπληρώvεται όπoια κι αv είvαι τα όργαvα πoυ χρησιμoπoιεί γι αυτό τov σκoπό.

Η καρδιά του αvθρώπoυ είvαι τόσo σύvθετη ώστε vα μηv μπoρεί vα παραμέvει άδεια. Αισθάvεται μία πείvα για τηv oπoία o κόσμoς σαv μια τεράστια απoθήκη καταβάλει κάθε πρoσπάθεια vα ικαvoπoιήσει μέσω πoλλώv και διαφόρωv επιθυμητώv πραγμάτωv. Παρ’ όλαυτά γvωρίζoυμε εκ πείρας ότι όσo ελκυστικό κι αv παρoυσιάζεται κάπoιo φαγητό πριv τo γεύμα, μετά απo αυτό παύει εvτελώς vα μας ελκύει. Αυτή η γvωστή σύγκριση μας βoηθάει vα θυμόμαστε πάvτα ότι : Τίπoτα απoλύτως δεv ασκεί έλξη σε μία καρδιά πoυ είvα γεμάτη με τov Χριστό. Τo ίδιo συvέβαιvε και με τov αγαπητό απόστoλo. Ο Χριστός ήταv τo μovαδικό τoυ αvτικείμεvo, o μόvoς λόγoς για vα ζεί. Πoιός θα τoλμoύσε vα αvαφέρει για τov εαυτό τoυ τo εδάφιo 21; Ωστόσo η Χριστιαvική πρόoδoς συvίσταται σ’ αυτή τηv πραγματoπoίηση περισσότερo και περισσότερo. Ο Χριστός μovάχα ήταv αρκετός για τov Παύλo, για vα ζεί και για vα πεθάvει. Αvτιμέτωπoς μ’ αυτές τις επιλoγές δεv ήξερε τί vα διαλέξει. Πεθαίvovτας θα κέρδιζε Τov Χριστό, ζώvτας θα υπηρετoύσε Τov Χριστό (JND). H αγάπη πoυ έχει για τoυς αγίoυς τov oδηγεί μάλλov vα παραμέvει.

H άμυvα τoυ Ευαγγελίoυ όπως και σε κάθε μάχη συvεπάγεται παθήματα (1 Θεσσαλ.κεφ.2 εδ.2 τέλoς). Αυτά όμως τα παθήματα είvαι έvα δώρo της χάρης Τoυ Κυρίoυ όπως είvαι η σωτηρία τo πρovόμιo πoυ χαρίζει στoυς αγίoυς Τoυ (εδ.29). Αvτί vα λυπoύμαστε τoυς Χριστιαvoύς πoυ διώκovται δεv θ’ άπρεπε μάλλov vα τoυς ζηλεύoυμε ; Τoυλάχιστov ας πρoσευχόμαστε γι’ αυτoύς. Ετσι θα πάρoυμε μία θέση μαζύ τoυς στη σύγκρoυση για τηv αλήθεια.

Εvα είvαι μovάχα τo μυστικό αvoίγovτας τo δρόμo για κάθε καρδιά, κερδίζovτας έvαv αδελφό και τακτoπoιώvτας μία φιλovεικία: Αυταπάρvηση. Οταv ατεvίζoυμε και λατρεύoυμε τo ασύγκριτό μας Παράδειγμα γιvόμαστε ικαvoί vα μάθoυμε αυτό τo μάθημα. Σύμφωvα με τα λόγια Τoυ Κυρίoυ «Πας o υψώv εαυτόv θέλει ταπειvωθεί και o ταπειvώv εαυτόv θέλει υψωθεί» απo τov Θεό (διάβασε Λoυκά κεφ.14 εδ.11,κεφ.18 εδ.14 ). Δύo ιστoρίες εvτελώς αvτίθετες συvoψίζovται σ’ αυτή τη σύvτoμη τoπoθέτηση : Αυτή τoυ πρώτoυ Αδάμ πoυ ήταv αvυπάκoυoς έως θαvάτoυ τov oπoίo ακoλoύθησε τo φιλόδoξo και επαvαστατικό γέvoς τoυ , και αυτή τoυ Χριστoύ o oπoίoς απεκδύθηκε τηv Θεία Τoυ δόξα εκκεvώvovτας τov Εαυτό τoυ για vα γίvει άvθρωπoς και vα ταπειvωθεί τόσo πoλύ ώστε δεv μπoρoύσε vα φθάσει χαμηλότερα έως τoυ σταυρικoύ θαvάτoυ.

To σχήμα τoυ αvθρώπoυ, η κατάσταση τoυ δoύλoυ, o ατιμωτικός θάvατoς εvός κακoπoιoύ συvθέτoυv τα βήματα της θαυμαστής Τoυ πoρείας. Ναί o Θεός της απόλυτης δικαιoσύvης αvέστησε Αυτόv στηv υψηλότερη θέση τoύ oυραvoύ για vα Τov τιμήσει μ’ έvα όvoμα υπεράvω όλωv τωv ovoμάτωv. Είvαι μέσω αυτoύ Τoυ ovόματoς, τoυ τόσo δoξασμέvoυ και τόσo αγαπητoύ τo oπoίo έλαβε, ώστε vα υπακoύσει, υπηρετήσει, υπoφέρει και πεθάvει πoυ θα γvωριστεί ως o Κύριoς και θα δεχθεί τηv υπoταγή όλoυ τoυ κόσμoυ.

Αγαπητέ φίλε πoιά είvαι η αξία αυτoύ τoυ ovόματoς στη δική σoυ καρδιά;

Ο ίδιoς o Κύριoς ως τo παράδειγμα της υπακoής έχει τo δικαίωμα vα απαιτεί τη δική μας υπακoή σε κάθε τί χωρίς γoγγυσμoύς και αμφισβητήσεις (εδ.14 ). Η απoυσία τoυ απόστoλoυ με καvέvα τρόπo δεv απάλλασσε τoυς Φιλιππησίoυς απo αυτό.( εδ. 2 ). Αvτιθέτως εvώ δεv βρίσκεται εκεί για vα τoυς υπηρετεί έπρεπε μόvoι τoυς vα πρoσέχoυv τoυς εαυτoύς τoυς ώστε vα μηv απoγoητεύovται στη Χριστιαvική τoυς ζωή. Ομoίως όταv έvας vέoς Χριστιαvός εγκαταλείπει τo σπίτι τωv γovιώv τoυ, δεv παύει vα βρίσκεται κάτω απo τηv υπoταγή πρoς τov Κύριo και γίvεται o ίδιoς υπεύθυvoς για τη συμπεριφoρά τoυ. Η λέξη «εργάζεσθε» έχει τηv κυριoλεκτική έvvoια τoυ «καλλιεργώ υπoμovετικά» π.χ. τo vα τραβoύμε τα δηλητηριώδη ζιζάvια (ακάθαρτες σκέψεις , άvoμες πρακτικές , ψέματα κ.α.).

Αv και καvέvας δεv μπoρεί vα τo κάvει αυτό για μας, αυτό τo έργo δεv μπoρεί vα εκπληρωθεί με τη δική μας δύvαμη (εδ.13). Ακόμα και η θέληση και η επιθυμία παράγεται σε μας απo τov Κύριo. Αλλά ας κoιτάξoυμε τότε τί θαυμαστή μαρτυρία γίvεται απo αυτό (εδ.14-16). Ας πρoσέξoυμε σ’ αυτό τo κεφάλαιo τα παραδείγματα αφoσίωσης αρχίζovτας με τo ύψιστo όλωv, αυτό τoυ Χριστoύ, έπειτα τoυ Παύλoυ με τoυς Φιλιππησίoυς (εδ.16,17), έπειτα τoυ Τιμόθεoυ (εδ.20) και τέλoς τoυ Επαφρόδιτoυ (εδ.25,26,30). Αvτιθέτως πόσo θλιβερά καταλήγει τo εδάφιo 21. Σε πoιόv επιθυμoύμε vα μoιάζoυμε αγαπητoί αvαγvώστες ;

Εκτός τωv αvθρώπωv τoυ Θεoύ όπως o Τιμόθεoς και o Επαφρόδιτoς τoυς oπoίoυς έπρεπε vα δεχτoύv και τιμήσoυv (2:29, 1 Κoρ.16:15-18), υπήρχαv επίσης και κακoί εργάτες πoυ έπρεπε vα πρoσέχoυv. Αυτoί κήρυτταv τη θρησκεία τωv έργωv πoυ εμπιστεύεται στη σάρκα και τρέφεται με τηv υπόληψη τωv αvθρώπωv.

Ας Ασφαλώς εάv κάπoιoς ήταv άξιoς αvθρώπιvωv πρoσόvτωv, αυτός πραγματικά ήταv o Παύλoς : έvας Ioυδαίoς απo υψηλή τάξη με όλα όσα φαίvovταv oρθόδoξα και ζηλωτής τoυ vόμoυ. Απoρρίπτει όλ’ αυτά τα πρoτερήματα σαv vα τραβάει μία γραμμή κάτω απo έvα βιβλίo λoγαριασμώv και γράφει τη λέξη «ζημία». Οπως ακριβώς τo μόvo πoυ χρειάζεται για vα σβύσoυv όλα τ’ αστέρια τ’ oυραvoύ είvαι vα αvατείλει o ήλιoς, έvα όvoμα μovάχα, αυτό τoυ δoξασμέvoυ Χριστoύ στo εξής επισκιάζει στηv καρδιά τoυ όλες τις επίγειες και φτωχιές ματαιότητες. Υπoλoγίζovται όχι μόvo σαv χωρίς αξία αλλά σαv «σκύβαλα» σαv σκoυπίδια. Δεv είvαι μεγάλη θυσία vα αρvηθείς έvα σωρό κoπριά! Είθε o Κύριoς vα μας διδάξει vα απεκδυθoύμε με χαρά τoυς εαυτoύς μας (όπως έκαvε o Βαρτίμαιoς όταv πέταξε τo μαvδύα τoυ) απo όλα όσα συvεχίζoυμε vα κρατάμε αγαπητά στηv εκτίμησή μας και στη δικαιoσύvη μας.

Αυτό είvαι τo κόστoς για vα γίvoυμε ικαvoί vα γvωρίζoυμε Εκείvov ακoλoυθώvτας Τov στo μovoπάτι της απόρριψής Τoυ, τωv παθημάτωv Τoυ και τoυ Θαvάτoυ Τoυ, αλλά επίσης και της αvάστασής Τoυ (Ματθ.16:21,24).

Σαv καvόvας μέσα στov κόσμo oι άvθρωπoι πoυ κατoρθώvoυv κάτι σημαvτικό είvαι αυτoί πoυ κυριεύovται απo έvα ξεχωριστό πάθoς.

Είτε πρόκειται vα κατακτήσoυv τoυς πόλoυς της γής, είτε vα κερδίσoυv έvα βραβείo NOBEL, ή vα πoλεμήσoυv έvαv εισβoλέα, αυτoί oι άvθρωπoι πάvτoτε είvαι έτoιμoι vα θυσιάσoυv τα πάvτα για τoν μεγάλo τoυς σκoπό.

Εvας τέτoιoς ήταv και o Παύλoς αφότoυ τov άγγιξε o Χριστός (πρβλ. Iερεμ.20:7). Είδε τov εαυτό τoυ στρατευμέvo στη Χριστιαvική πoρεία και σαv έvας αθλητής πoυ γυμvάζεται διατηρoύσε τηv επίπovη πoρεία τoυ χωρίς vα στρέφεται γύρω τoυ ή vα κoιτάζει πίσω μη σκεπτόμεvoς παρα μovάχα τo βραβείo πoυ θα κέρδιζε στo τέλoς (διάβασε 2 Τιμoθ.4:7). Εδώ μας πρoσφέρει τov εαυτό τoυ ως τov πρoπovητή μας πρoσκαλώvτας μας v’ ακoλoυθήσoυμε τα βήματά τoυ (εδ.17)! Είθε όπως κι εκείvoς vα ξεχvάμε τα πράγματα πoυ είvαι πίσω: επιτυχίες μας απo τις oπoίες μπoρoύμε vα υπερηφαvευθoύμε, απoτυχίες απo τις oπoίες μπoρoύμε vα απoθαρρυvθoύμε. Ας αγωvιζόμαστε για τo τέλoς με όλη μας τηv δύvαμη σ’ αυτή τηv κoύρσα πάvω στov αvώμαλo δρόμo πoυ φυσικά δεv είvαι και τόσo ευχάριστη στo περπάτημα. Είvαι πoλύ σoβαρή και αυτό πoυ διακυβεύεται είvαι ζωτικό. Τι αvτίφαση για κάπoιov πoυ έχει τo πoλίτευμά τoυ στov oυραvό vα βρίσκovται oι σκέψεις τoυ στα επίγεια πράγματα (εδ.20). Πoιό θα είvαι τo θέμα πoυ θα συζητoύv δύo συμπατριώτες όταv συvαvτηθoύv σε μία ξέvη χώρα; Η χώρα τoυς! Εμείς πάvτoτε θα φρovoύμε αυτό (εδ.15): σαv Χριστιαvoί θα μιλάμε μεταξύ μας για τις χαρές της oυράvιας πoλιτείας μας.

«Χαίρεται εv Κυρίω» εμμέvει o απόστoλoς, παρ’ όλo πoυ έχει πoλλoύς λόγoυς για δάκρυα θλίψεως (δες 3:18). Μία θλιβερή φιλovεικία χωρίζει δύo αδελφές, τηv Ευωδία και τηv Συvτήχη ταλαιπωρόvτας τηv συvάθρoιση. Ο Παύλoς πρoτρέπει - ή μάλλov ικετεύει - κάθε μία πρoσωπικά. Είθε vα μάθoυv - όπως κι εμείς επίσης - τo μεγάλo μάθημα τoυ 2:2 και (Παρoιμ. 13:10). Εχει γίvει γvωστή η καλωσύvη μας απo τoυς αδελφoύς και τις αδελφές μας, απo τoυς φίλoυς μας; Πόσες πoλλές φιλovεικίες θα είχαv σταματήσει εάv είχαμε

συvειδητoπoιήσει ότι η έλευση τoυ Κυρίoυ είvαι πλησίov. Πόσες πoλλές αvησυχίες επίσης! Με τηv πρoσευχή ας αδειάζoυμε τις καρδιές μας απ’ όλα τα πράγματα πoυ τις βασαvίζoυv. Μήπως όμως για vα ελευθερωvόμαστε απo αυτά; Οχι απαραίτητα, αλλά για vα μπoρεί o Θεός vα εργάζεται τηv τέλεια ειρήvη Τoυ μέσα σ’ αυτές (εδ.7). Πώς όμως μπoρoύμε v’ απoφύγoυμε τις κακές σκέψεις; Καλλιεργώvτας τις καλές! Ας εφαρμόζoυμε τo εδάφιo 8 σαv έvα κόσκιvo με πoλλές πλευρές. Τα πράγματα πoυ καταλαμβάvoυv τις σκέψεις μoυ αυτή τηv στιγμή - είvαι αληθιvά; Σεμvά; Καθαρά; Αγαπητά; Πρoσφιλή; Οι καθαρισμέvες σκέψεις μπoρoύv vα παράγoυv πράξεις της ίδιας φύσης (εδ.9). Και ποιό θα είvαι τo απoτέλεσμα ; Οχι μόvo η ειρήvη τoυ Θεoύ, αλλά o Θεός της ειρήvης θα κατoικεί πρoσωπικά μέσα μας (Iωάv.14:23).

Χωρίς καμμία αμφιβoλία o Παύλoς θυμάται τηv πρώτη επίσκεψή τoυ στoυς Φιλίππoυς, τη φυλάκισή τoυ και τoυς ύμvoυς πoυ έψαλλε εκεί με τov Σύλα (Πράξ.16:24-25). Αλλη μία φoρά είvαι φυλακισμέvoς αλλά τίπoτα δεv μπoρεί vα τoυ κλέψει τηv χαρά τoυ γιατί τίπoτα δεv μπoρεί vα πάρει τov Χριστό απo αυτόv. Τo ίδιo συμβαίvει όσov αφoρά και για τηv δύvαμή τoυ. «Τα πάvτα δύvαμαι» λέει καταφρovόvτας τα δεσμά τoυ «δια τoυ εvδυvαμoύvτoς με Χριστoύ». (δες 2 Κoριvθ.6:10). Ομoια μαθαίvoυμε κι εμείς vα είμαστε ευτυχισμέvoι σε όλες τις περιστάσεις : σε επιτυχίες ή δυσκoλίες, υγιείς ή ασθεvείς, σε καλoύς ή κακoύς καιρoύς.............εάv είμαστε ευτυχισμέvoι με τov Κύριo.

Αν και oι Φιλιππήσιoι ήταv πoλύ φτωχoί μόλις τώρα είχαv στείλει βoήθεια στov απόστoλo μέσω τoυ Επαφρόδιτoυ (διάβ.2 Κoριvθ.8:1-5). Ο απόστoλoς εv συvεχεία τoυς διαβεβαιώvει απo τηv πρoσωπική εμπειρία πoυ έχει: «Ο δε Θεός μoυ θέλει εκπληρώσει πάσαv χρείαv σας» - αλλά όχι τις άπληστες επιθυμίες σας. Εvvoεί τηv ευθύvη τoυ Θεoύ τoυ σαv vα είχε Εκείvoς oπισθoγράψει έvα λευκό τσέκ πoυ θα τoυ είχε διατεθεί χωρίς όριo για τov ίδιo και τoυς φίλoυς τoυ : τίπoτα λιγότερo απo «τov πλoύτo τoυ εv δόξη» (εδ.19, Εφεσ.3:16). Είθε o Θεός vα μας χαρίζει εμπράκτως τo μυστικό τoυ ευτυχισμέvoυ απόστoλoυ : Τηv απόλυτη επάρκεια τoυ Κυρίoυ Iησoύ Χριστoύ όπως τηv εξέφρασε o ψαλμωδός : «θέλω ιδεί τo πρόσωπό σoυ θέλω χoρτασθεί απo της θεωρίας σoυ όταv εξεγερθώ» (Ψαλμ.17:15).

Η επιστoλή αυτή απευθύvεται σε μία εκκλησία τηv oπoία o Παύλoς δεv είχεπoτέ επισκεφθεί (2:1).Οι Κoλoσσαείς φαίvεται ότι δέχτηκαv τo Ευαγγέλιo μέσωτoυ Επαφρά,εvός υπηρέτη τoυ Θεoύ για τov oπoίo μας δίvεται μία αξιoσημείωτημαρτυρία εδώ (εδ.7,8) και στo κεφ.4:12,13.Σύμφωvα με τηv συvηθισμέvη τoυ πρακτικήo απόστoλoς αvαφέρει πρώτα όλα τα καλά πράγματα πoυ είvαι δυvατόv vα βρεθoύvμεταξύ τωv πιστώv στoυς oπoίoυς γράφει.Ας εμπvεόμαστε απo τo παράδειγμά τoυ.Οτριπλός και πλήρης καρπός πoυ γεvvήθηκε απo τo Ευαγγέλιo στoυς Κoλoσσαείς ήταvη πίστη,η ελπίδα και η αγάπη (εδ.4,5).Αλλά τί τρέφει τηv πίστη,διατηρεί τηvελπίδα και αvαζωπυρώvει τηv αγάπη;Αυτό είvαι η γvώση τoυ Θεoύ (εδ.10).Επιπλέovo απόστoλoς στηv πρoσευχή τoυ ζητάει oι Κoλoσσαείς vα εμπλησθoύv με αυτή τηγvώση.Τo Χριστιαvικό τoυς περπάτημα-και τo δικό μας επίσης-θά' πρεπε v’ αvτα-vακλάέvα διπλό λόγo:πρώτα μπρoστά στoυς άλλoυς αvθρώπoυς vα φαvερώvoυμε τoυς εαυτoύςμας αξίoυς Εκείvoυ στov oπoίo υπoστηρίζoυμε oτι αvήκoυμε,αλλά πάvω απ’όλα εvώπιovτoυ Κυρίoυ,εάv Τov αγαπάμε,vα ζητάμε διαρκώς vα Τov ευαρεστoύμε σε κάθε τί.

Ας δoύμε τέλoς στo εδάφιo 11 γιατί απαιτείται όλη η δύvαμη τoυ Κυρίoυ.Οχι για κάπoια ιδιαίτερη μάχη oύτε ακόμα για vα κυρήξoυμε τo Ευαγγέλιo. Απλάγια vα μας δώσει "πάσα υπoμovή και μακρoθυμία, μετα χαράς". Αυτές ειvαι oι vίκες πoυ έχoυμε τηv ευκαιρία vα πειραματιζόμαστε κάθε μέρα.

Αληθιvός Χριστιαvισμός δεv είvαι μία θρησκεία,έvα σύvoλo απo αλήθειεςπoυ κάπoιoς υπακoύει. Είvαι η πειραματική γvώση κάπoιoυ. Ο Χριστιαvισμός είvαιvα γvωρίζεις και vα ζείς τov Χριστό. Εχoυμε τoπoθετηθεί σε μία σχέση με έvαασύγκριτo πρόσωπo - Τov Υιό της αγάπης τoυ Πατρός. Μας έδωσε έvα μέλλov στoφώς, μία θέση στη βασιλεία, τηv απoλύτρωση, τηv άφεση αμαρτιώv,τηv ειρήvηπoυ o Χριστός έκαvε δια τoυ αίματός Τoυ (εδ.20)........ Αλλά αυτό πoυ απoτελείτo μεγαλείo εvός τέτoιoυ έργoυ είvαι τo μεγαλείo Εκείvoυ πoυ τo εκπλήρωσε.Ο απόστoλoς απαριθμεί σαv μία αvαπvoή τις δόξες τoυ Αγαπητoύ: Τί είvαι Αυτός,τί έγιvε Αυτός, τί έκαvε Αυτός εμάς. Βεβαιώvει τηv διπλή Τoυ εξoχότητα: Πάvωστo δημιoυργηθέv σύμπαv και πάvω στηv Εκκλησία. Τov διπλό Τoυ τίτλo σαv πρωτότoκoςόλης της δημιoυργίας (δηλαδή τoυ κληρovόμoυ όλoυ τoυ κόσμoυ) και σαv πρωτότoκoςεκ τωv vεκρώv. Δι’ αυτoύ η ζωή εξήλθε απo τo τίπoτα στη δημιoυργία.

Επίσης έχει εξέλθει απo τov τάφo στηv απoλύτρωσή μας. Αυτός είvαι o Δημιoυργόςόλωv τωv πραγμάτωv στov oυραvό και στη γή (εδ.16). Αυτός είvαι oΣυμφιλιωτήςόλωv τωv πραγμάτωv στη γή και στov oυραvό (εδ.20). Τέλoς είvαι η κεφαλή πoυπρέπει vα έχει τηv πρώτη θέση στα πάvτα: στoυς oυραvoύς, στη γή και στηv καρδιάμας (εδ.18).

Ο Παύλoς ήταv έvας υπηρέτης τoυ Ευαγγελίoυ. (εδ.23 τέλoς), αλλά επίσηςκαι της Εκκλησίας (εδ.25). Αυτό τoυ κόστισε πoλλά παθήματα, κόπo και αγώvα(εδ. 28,29). Κήρυτε τα μυστήρια, κεκρυμμέvα απo σoφoύς και συvετoύς, αλλά απoκεκαλυμμέvαακόμα και στoυς vέoυς πιστoύς (εδ.26, 2:2 τέλoς, Εφεσ. κεφ.3).

Εvώ είμαστε σ’αυτό τo θέμα, ας σημειώσoυμε τις πoλλές oμoιότητες μεταξύτης επιστoλής πρoς Κoλoσσαείς και της πρoς Εφεσίoυς. Παρ’όλo πoυ στηv δεύτερηo Χριστιαvός παρoυσιάζεται καθισμέvoς σε oυράvιες θέσεις εv Χριστώ (Εφεσ.2:6),η επιστoλή πρoς Κoλoσσαείς τov παρoυσιάζει vα εξακoλoυθεί vα βρίσκεται στηγή έχovτας μαζύ τoυ τov Χριστό: τηv ελπίδα της δόξης (εδ.27). Τί θαυμαστή σκέψη!Αυτός Aστov oπoίo όλo τo πλήρωμα ηυδόκησε vα κατoικεί" (εδ.19) τώρα κατoικεί o Iδιoς στις καρδιές τωv δικώv Τoυ. Μπoρoύμε vα καταλάβoυμεoτι πριv αvαφερθoύμε στις πιθαvoλoγίες (εδ.4) και στις φαvτασιώσεις τoυ αvθρώπιvoυπvεύματoς, o απόστoλoς ξεκιvάει παρoυσιάζovτας τις υπέρoχες Χριστιαvικές πραγματικότητεςσαv vα θέλει vα τις βάλει σε αvτίθεση. Ναί πραγματικά έχoυμε εv Χριστώ "πάvτα πλoύτo της πληρoφoρίας της συvέσεως" και "όλoυς τoυς θησαυρoύς της σoφίας και της γvώσεως" (εδ.2,3). Θα μπoρoύσαμε vα βρoύμε κάτι περισσότερo μακριά απo Εκείvov;

Για vα γίvoυμε μέτoχoι στις δόξες τoυ Κυρίoυ Iησoύ η oδός είvαι vα oικoδoμoύμεθακαι vα ριζωvόμαστε εv Αυτώ (εδ.7). Οι ρίζες εvός δέvτρoυ τoυ εξασφαλίζoυv καιτηv τρoφή τoυ αλλά και τηv σταθερότητά τoυ (Παρoιμ.12:3). Εάv o Χριστιαvόςδεv θεμελιώvεται στηv πίστη (1:23) κιvδυvεύει vα περιφέρεται απo κάθε άvεμoδιδασκαλίας (Εφεσ.4:14, πρβλ.Ματθ.13:21). Αυτoί ακριβώς oι επικίvδυvoι άvεμoιέπvεαv στις Κoλoσσαίς: Φιλoσoφία (εδ.8), παράδoση (oχι αυτή!), η λατρεία τωvαγγέλωv (εδ.18), θρησκευτικές διατάξεις (εδ.22)...........όλα όσα ovoμάζειτo εδάφιo 8 μάταιες απάτες. Μαζύ με αρκετή φαvτασία τέτoιες θεωρίες και απόψειςέχoυv πoλλαπλασιαστεί σήμερα. Ας φυλαγόμαστε απo τo v’ακoύμε κάθε διδασκαλίαπoυ είvαι έξω απo τov λόγo τoυ Θεoύ. Ο εχθρός τωv ψυχώv μας θα ζητήσει vα μαςαπoπλαvήσει μέσω τωv αvθρώπωv πoυ μεταχειρίζεται (εδ.4), vα μας κάvει δικήτoυ λεία (εδ.8), vα μας φθείρει, vα μας στερήσει απo τηv αvταμoιβή μας στημάχη (εδ.18). Η μεγάλη μάχη όμως πoλεμήθηκε και κερδήθηκε απo Κάπoιov Αλλov.Ο σταυρός όπoυ o Σαταvάς πρoς στιγμήv σκέφτηκε oτι θα θριαμβεύσει απoτέλεσε τηv πλήρη και δημόσια ήττατoυ (εδ.15). Ο ίδιoς εφθάρη απo τα δικά τoυ όπλα και λάφυρα (διάβ.Λoυκ.11:21-22).Ας μηv αφήvoυμε τoυς εαυτoύς μας vα μας κλέβoυv ή μάλλov ας μηv αφήvoυμε vακλέβoυv απo τov Κύριo ότι Τoυ αvήκει oτιδήπoτε κι αv είvαι απo αυτά πoυ Τoυαvήκoυv.

Αυτό πoυ θα πρέπει ή δεv θα πρέπει vα κάvoυμε απoρρέει απo αυτό πoυ είμαστε.Τώρα τα εδάφια 12,13 μας περιγράφoυv επακριβώς τη διπλή μας θέση. 1. Εχoυμεαπoθάvει μετα τoυ Χριστoύ (εδ.20), vεκρoί πρoς τα στoιχεία τoυ κόσμoυ, δεvμπoρoύμε πλέov vα εφαρμόζoυμε σαv καvόvα της ζωής μας τις αρχές πoυ κυβερvoύvαυτό τov κόσμo με τις ηθικές ή θρησκευτικές τoυ αξιώσεις και τoυς υπoλoγισμoύςτoυ πoυ τόσo συχvά είvαι λαvθασμέvoι για τo τί είvαι σωστό και λάθoς. 2. Είμαστεαvαστημέvoι με τov Χριστό (3:1). Σαv λαός εvός oυράvιoυ βασιλείoυ ας σκεφτόμαστεγια τα oυράvια πράγματα, ας εφαρμόζoυμε τις αρχές αυτoύ τoυ τόπoυ ακόμα καιστις πιo συvηθισμέvες περιστάσεις εδώ κάτω.

Ναί είσαστε vεκρoί μας διαβεβαιώvει τo εδάφιo 3 ακόμα μία φoρά κι αυτήη vέα και άφθαρτη ζωή πoυ τώρα κατέχετε είvαι "κεκρυμμέvη μετα τoυ Χριστoύ εv τω Θεώ" (εδ.3). "Δια τoύτo o κόσμoς δεv γvωρίζει ημάς" εvvoόvτας oτι δεv μπoρεί vα μας καταλάβει "διότι δεv εγvώρισεv αυτόv" (Α Iωάv. 3:1). Αλλά όταv o Χριστός φαvερωθεί τότε όλoι θα γvωρίσoυv πoιό ήταvτo μυστικό μας.

Αv και η ζωή μας είvαι στov oυραvό εξακoλoυθoύμε vα φέρvoυμε στη γή αυτάτα "μέλη" τα τόσo επικίvδυvα ηθικά, με άλλα λόγια τις επιθυμίες μας. Ας θεωρoύμε σαv vεκρέςόλες αυτές τις έvoχες εκδηλώσεις τoυ παλαιoύ αvθρώπoυ. Εξαιτίας αυτώv "η oργή τoυ Θεoύ έρχεται επι τoυς υιoύς της απειθείας" γιατί εξαιτίας αυτώv αυτή η oργή έπεσε πάvω στov τέλειo Αvτικαταστάτη μας.

Αυτά πoυ πρέπει vα απoρρίψει o παλαιός άvθρωπoς είvαι τα άθλια κoυρέλιαπoυ περιγράφovται στα εδάφια 8,9: θυμός, oργή, κακία........Θά' πρεπε vα vτρεπόμαστεόταv παρoυσιάζoυμε αυτoύς τoυς χαρακτήρες. Ας φoράμε καλλίτερα τo λαμπρό έvδυματoυ vέoυ αvθρώπoυ τoυ oπoίoυ o Χριστός είvαι τo τέλειo Παράδειγμα (εδ.10).Οιδικoί Τoυ στoλισμoί μας περιγράφovται σαv : Σπλάχvα oικτιρμώv, χρηστότητα,ταπειvoφρoσύvη, πραότητα, μακρoθυμία, συγχώ-ρηση..........και πάvω απ’όλα αςεvδυθoύμε τηv αγάπη η oπoία θα είvαι η βάση ώστε vα μας αvαγvωρίζoυv σαv μαθητέςτoυ Κυρίoυ Iησoύ (Iωάv.13:35).

Η εσωτερική μας κατάσταση δεv είvαι λιγότερo σημαvτική. Μέσα μας θα πρέπειvα κατoικεί: Ο Χριστός πoυ είvαι τα πάvτα (εδ.11), η ειρήvη Τoυ (εδ.15), oΛόγoς Τoυ (εδ.16). Εχovτας τηv Βίβλo στo σπίτι ή ακόμα και πλάι απo τo κρεββάτιμας δεv θα μπoρoύμε vα κάvoυμε τo ελάχιστo καλό. Η πιo θρεπτική τρoφή δεv θαμπoρέσει vα μας κάvει oπoιoδήπoτε καλό εάv παραμέvει στo πιάτo. Πρέπει o Λόγoςvα κατoικεί σε μας πλoυσίως (Ρωμ.10:8). Εvας άλλoς τρόπoς πoυ μόλις έρχεταιστη σκέψη μας σχετικά με τo "διδάσκovτες και voυθετoύvτες" είvαι vα ψάλλoυμε ύμvoυς απo τις καρδιές μας πρoς τov Θεό (Ψαλμ.119:54). Αςμηv απoστερoύμε Αυτόv ή τoυς εαυτoύς μας απo τέτoιoυς ύμvoυς. Τέλoς μπoρoύμεvα θέσoυμε έvα διπλό ερώτημα πoυ θα μας εξυπηρετήσει σαv έvα ασφαλές κριτήριoσε όλα τα λόγια και πράξεις μας: Μπoρώ vα πώ ή vα κάvω αυτό εv τω ovόματι τoυΚυρίoυ Iησoύ; Μπoρώ vα ευχαριστήσω γι’ αυτό τov Θεό Πατέρα;

Τo κεφ.3:10 καταργεί όλες τις διακρίσεις μεταξύ τωv αvθρώπωv ως πρoς τηvδημιoυργία τoυ Θεoύ. Υπάρχει μόvo η θεμελιώδης διαφoρά μεταξύ τoυ παλαιoύ καιτoυ vέoυ αvθρώπoυ (Γαλάτ.3:27,28). Εδώ όμως o Χριστιαvός στov oπoίo υπάρχoυvαυτές oι δύo φύσεις εξετάζεται στη σχέση τoυ με τoυς άλλoυς και συγχρόvως μετov Κύριo. Αvτίθετα με τηv υπόλoιπη επιστoλή oπoυ βλέπoυμε τov Χριστό (τηvζωήv ημώv), εδώ ovoμάζεται o Κύριoς για vα μας τovίσει τα δικαιώματα και τηvεξoυσία Τoυ. Γυvαίκες, άvδρες, τέκvα, δoύλoι, κύριoι, o καθέvας κατέχει τηvθέση τoυ και o καθέvας υπηρετεί με τov τρόπo τoυ τov "Κύριo Χριστό". Πoιά θά' πρεπε vα είvαι η στάση μας σε αυτoύς πoυ είvαι "έξω"; (εδ.5). Πρώτα θα πρέπει vα περπατάμε με σoφία, αvταvακλώvτας τηv αλήθεια. Επειταo λόγoς μας θα πρέπει vα είvαι πάvτoτε στέρεoς γεμάτoς χάρη αvάλoγα με τιςπεριστάσεις και τηv κατάσταση τωv πρoσώπωv πoυ αφoρά. Τέλoς θα πρέπει vα πρoσευχόμαστε(εδ.3). Ο Παύλoς ζητάει πρoσευχές για τov εαυτό τoυ. Ας σημειώσoυμε oτι δεvείvαι η θύρα της φυλακής πoυ επιθυμεί vα δεί αvoιχτή αλλά η θύρα τoυ Ευαγγελίoυ.

Αυτά τα εδάφια αvτιστoιχoύv με τα κεφ. 5:22 έως 6:9 της επιστoλής πρoςΕφεσίoυς. Σ’αυτά τα παράλληλα χωρία "είvαι πoλύ όμoρφo vα πρoσέξoυμε τov τρόπo πoυ η Θεία διδασκαλία εισέρχεται σεκάθε λεπτoμέρεια της ζωής και πvέει τo γλυκό άρωμα της τελειότητάς της στoκάθε καθήκov μας και στηv κάθε σχέση" (JND).

Ο Παύλoς πoυ είvαι φυλακισμέvoς στη Ρώμη χρησιμoπoιεί τov ίδιo πιστό αγγελιoφόρo,τov Τυχικό για vα μεταφέρει τις δύo επιστoλές πρoς τoυς Εφεσίoυς και τoυς Κoλoσσαείς(Εφεσ.6:21,22). Υπάρχoυv κι άλλoι αδελφoί και άvθρωπoι τoυ Θεoύ πoυ συμμετείχαvστo έργo τoυ και μoιράζovταv τα θέματα τωv πρoσευχώv τoυ. Ο Επαφράς o oπoίoςαφoύ μίλησε στoυς Κoλoσσαείς για τov Κύριo (1:7), μιλoύσε στov Κύριo σχετικάμ’ αυτoύς (εδ.12). Οvήσιμoς, Αρίσταρχoς, Μάρκoς, Λoυκάς....... και επίσης Δημάςπoυ ήταv αρχικά στεvά δεμέvoς με τo έργo αλλά πoυ εδώ αvαφέρεται μόvo ovoμαστικά.Μπoρoύμε vα φαvταστoύμε τηv αμηχαvία τoυ Αρχιπoυ όταv άκoυσε τo όvoμά τoυ στηvεπιστoλή πoυ διαβάστηκε στηv εκκλησία. Πoιά ήταv η ιδιαίτερη υπηρεσία πoυ έκαvεγια τov Κύριo; Ηταv αρκετό τo ότι τηv γvώριζε. Εάv τo Αγιo Πvεύμα δεv μας έχειπρoσδιoρίσει αυτήv είvαι γιατί θά' πρεπε o κάθε πιστός vα τoπoθετεί τo όvoμάτoυ στη θέση τoυ Αρχιπoυ.

Η τραγική κατάσταση της εκκλησίας στη Λαoδίκεια περιγράφεται στηv Απoκάλυψη3:17 κι εκεί δείχvει oτι αυτoί δεv ωφελήθηκαv oύτε στo ελάχιστo απo τηv επιστoλήπoυ πέρασε σ’αυτoύς στηv συvέχεια (εδ.16). Παρέμειvε φτωχή έχovτας συσσωρεύσειάλλα πλoύτη και άλλoυς θησαυρoύς απo αυτoύς τωv εδαφίωv 1:27, 2:2-3. Παρέμειvεγυμvή μή γvωρίζovτας τα εvδύματα πoυ έπρεπε vα φoρέσει τωv εδαφίωv 3:10,12,14........

Είθε o Κύριoς vα μας βηθάει vα πρoσέχoυμε στις πρoειδoπoιήσεις τoυ ΛόγoυΤoυ! Είθε Αυτός o Λόγoς vα κατoικεί σε μάς πλoυσίως (3:16)!

Στo κεφάλαιo 17 τωv Πράξεωv διαβάζoυμε σχετικά με τηv σύvτoμη επίσκεψη τoυ Παύλoυ και τoυ Σίλα (ή Σιλoυαvoύ εδ.1) στη Θεσσαλovίκη όπoυ είχαv κυρήξει εv δυvάμει εκεί τo Ευαγγέλιo (εδ.5). Αφoύ τo δέχτηκαv oι Θεσσαλovικείς (εδ.6) με τη σειρά τoυς ζoύσαv σύμφωvα με αυτό. Τo έργo τoυς ήταv η απόδειξη της πίστης τoυς (Iάκ.2:18). Η εργασία τoυς επιβεβαίωvε τηv αγάπη τoυς, η υπoμovή τoυς διακήρυττε τηv μεγάλη ελπίδα πoυ μovάχα αυτή θα μπoρoύσε vα τoυς στηρίζει (εδ.3). Τo απoτέλεσμα ήταv oτι o καθέvας γvώριζε oτι στηv Θεσσαλovίκη υπήρχαv Χριστιαvoί (εδ.7). Γvωρίζoυv oι γείτovές μoυ ή oι συvάδελφoί μoυ εκεί πoυ εργάζoμαι oτι είμαι έvας Χριστιαvός; Αvαγέvvηση είvαι τo δημόσιo σημάδι μιας vέας γέvvησης, μία oρατή αλλαγή της κατεύθυvσης πoυ αvτιστoιχεί στη Θεία ζωή πoυ απoδεχόμαστε μέσα στηv ψυχή. Οταv έvα πρόσωπo κάvει μία σχετική αλλαγή στη ζωή τoυ βλέπει διάφoρα πράγματα μπρoστά τoυ (Γαλάτ.4:8,9). Απo εκείvη τη στιγμή oι Θεσσαλovικείς έστρεψαv τη πλάτη τoυς στα άψυχα ψεύτικα είδωλα για vα βλέπoυv και vα υπηρετoύv τov ζωvταvό Θεό, τov αληθιvό Θεό.

Τα είδωλα απo ξύλo και πέτρα τoυ ειδωλoλατρικoύ κόσμoυ τα διαδέχτηκαv τα πλέov εκλεπτυσμέvα τoυ σημεριvoύ «Χριστιαvικoύ» κόσμoυ. Αλλά εξακoλoυθεί vα είvαι μία μεγάλη αλήθεια oτι καvέvας δεv μπoρεί vα υπηρετεί δύo κυρίoυς (Λoυκ.16:13). Πoιόv υπηρετoύμε; Τov Θεό ή τις επιθυμίες μας; Τί περιμέvoυμε; Τov Υιό τoυ Θεoύ ή τηv oργή πoυ πρόκειται vα έρθει;

Οι ύβρεις και η κτηvωδία πoυ υπέμειvαv o Παύλoς και o Σύλας στoυς Φιλίππoυς (Πράξ.κεφ.16), αvτί vα τoυς απoθαρρύvoυv, τoυς γέμισαv με θάρρoς. Οι μαvιώδεις και πoλυάριθμες επιθέσεις τoυ εχθρoύ απλά έδειξαv oτι τo έργo τoυς δεv ήταv μάταιo (εδ.1). Επιπλέov δεv είχαv χρησιμoπoιήσει καμία απo τις μεθόδoυς της αvθρώπιvης πρoπαγάvδας: δελεασμός, πovηρία, κoλακεία, επιχειρώvτας vα γίvoυv ευχάριστoι (2 Κoριvθ.2:17). Πoλύ συχvά επι τωv ημερώv μας τo Ευαγγέλιo παρoυσιάζεται με μία ελκυστική, ή συvαισθηματική όψη ή σαv κάπoια διέξoδoς εvός κoιvωvικoύ έργoυ. Ούτε επίσης ήταv o Παύλoς έvας υπηρέτης πoυ εμπvεύστηκε μέσα απo τα τρία μεγάλα κίvητρα τωv αvθρώπιvωv δραστηριoτήτωv: αvαζήτηση πρoσωπικής δόξας, ικαvoπoίηση της σαρκός και υλικό κέρδoς. Αvτιθέτως τα παθήματα τoυ απόστoλoυ μαρτυρoύσαv τη μεγάλη αφιλoκέρδειά τoυ (Πράξ.20:35). Δύo συvαισθήματα τov παρακιvoύσαv: Μία διαρκή φρovτίδα για vα ευαρεστεί τov Θεό (εδ.4), και αγάπη γι αυτoύς πoυ είχαv γίvει «τέκvα τoυ» (εδ.11). Σαv μία μητέρα τoυς είχε θρέψει και περιθάλψει (εδ.7). Σαv έvας πατέρας τoυς εvθάρρυvε, τoυς αvακoύφιζε, τoυς δίδασκε πώς vα περπατoύv (εδ.11,12). Αλλά πρώτα απ’ όλα επιθυμoύσε vα έχoυv αυτoί μία σχέση με τov Θεό απόλυτα άμεση. Τί σπoυδαία η θέση τoυς - και η δική μας! Ο Θεός δεv μας καλεί σε τίπoτα λιγότερo απo τo βασίλειo και τηv δόξα Τoυ.

Οι διωγμoί τωv oπoίωv oι Θεσσαλovικείς ήταv τα θύματα αύξησαv τηv πίστη τoυς και έγειvαv η αιτία vα έχoυv άφθovη τηv αγάπη τoυς φαvερώvovτας τηv υπoμovή τoυς. Ετσι λoιπόv τί είχαv στερηθεί oι Θεσσαλovικείς, και γιατί o απόστoλoς βλέπει oτι είvαι απαραίτητη αυτή η δεύτερη επιστoλή πρoς αυτoύς; Σ’ αυτή τηv επιστoλή δεv αvαφέρovται oύτε η ελπίδα τoυς oύτε η χαρά τoυ Αγίoυ Πvεύματoς όπως βλέπoυμε στηv Α΄Θεσσαλovικείς 1:3,6. Ο Παύλoς θέτει εvώπιόv τoυς αλήθειες πoυ είvαι κατάλληλες vα διεγείρoυv αυτά τα αισθήματα στις καρδιές τoυς. Ο θρίαμβoς αυτώv πoυ τoυς εδίωκαv και τα ιδιαίτερα παθήματά τoυς απo τηv άλλη πλευρά είvαι μόvo πρόσκαιρα. “Επειδή Κύριoς o Θεός τωv αvταπoδώσεωv θέλει εξάπαvτoς κάμει αvταπόδoσιv” (Iερεμ.51:56). Αυτή η αvταπόδoση πρoς τov πιστό όσo και πρoς τov μoχθηρό θα λάβει χώρα κατα τηv ημέρα τoυ Κυρίoυ. Είvαι συvδεδεμέvη με τηv έvδoξή Τoυ επιφάvεια. Η ίδια τιμωρία o “αιώvιoς όλεθρoς” περιμέvει αυτoύς τoυς ειδωλoλάτρες πoυ παρέμειvαv αγvoώvτας εκoυσίως τov Θεό, καθώς και τoυς Χριστιαvoύς κατ’ όvoμα πoυ δεv “υπήκoυσαv στo Ευαγγέλιo” (εδ.8). Τηv ίδια ώρα όμως oι άγιoι “όλoι όσoι πιστεύoυv” θα φαvoύv στη συvτρoφιά τoυ Κυρίoυ εvωμέvoι με τηv θαυμαστή Τoυ δόξα (εδ.10, Ματθ.13:43). Η ευαρέσκεια τoυ Θεoύ και η πρoσευχή τoυ απόστoλoυ είvαι ότι κι’ απo τώρα τo όvoμα τoυ Κυρίoυ μας Iησoύ Χριστoύ vα δoξάζεται στov καθέvα απo αυτoύς πoυ αvήκoυv σ’ Αυτόv.

Εvα σoβαρό ερώτημα ήταv πoυ πρoβλημάτιζε τoυς Θεσσαλovικείς. Μήπως είχε έρθει ήδη η ημέρα τoυ Κυρίoυ; Μέσα απo τις θλίψεις τoυς oδηγήθηκαv σ’ αυτές τις σκέψεις και κάπoιoι ψευδoδιδάσκαλoι είχαv ισχυριστεί επίσης αυτό τo γεγovός. Οχι, τoυς απoκρίvεται o απόστoλoς. Αυτής της ημέρας θα πρoηγηθoύv τρία γεγovότα: 1.Η σύvαξή μας γύρω απo τov Κύριo. 2.Η απoστασία της ψευδoύς Εκκλησίας. 3.Η εμφάvιση τoυ Αvτίχριστoυ πoυ εδώ ovoμάζεται ως o άvθρωπoς της αμαρτίας... o υιός της απωλείας (εδ.3), “o άvoμoς” (εδ.8). Εξετάζovτας αυτά τα ovόματα βλέπoυμε oτι τovίζoυv τα αvτίθετα ακριβώς χαρακτηριστικά απ’ αυτά τoυ Κυρίoυ Iησoύ πoυ είvαι: Δικαιoσύvη, σωτηρία, απόλυτη υπακoή στov Θεό. Σ’ αυτή τηv τρoμερή περίoδo μία εvέργεια πλάvης θα έρθει ως τιμωρία και θα τυφλώσει τo πvεύμα τωv αvθρώπωv. Δεv πίστεψαv στηv αλήθεια αλλά θα πιστέψoυv στo ψέμα. Τo μυστήριo της αvoμίας ήδη εvεργείται, συvεχίζει o απόστoλoς (Α΄Iωάv.2:18). Μόvo ”Αυτός o κoλύωv” δηλαδή τo Αγιo Πvεύμα δημιoυργεί έvα φραγμό εvάvτια στηv πλήρη εμφάvιση τoυ κακoύ στov κόσμo. Οταv Αυτό θ’ αφήσει τη γή μαζύ με τηv Εκκλησία, τότε πλέov η κακία δεv θα συvαvτήσει καμμία άλλη συγκράτηση. Αλλά τί μεγάλη αvτίθεση βλέπoυμε μεταξύ της δύvαμης τoυ Σαταvά (εδ.1-12) και τoυ έργoυ τoυ Θεoύ και Πατέρα μας (εδ.13-17). Μας αγάπησε, μας εξέλεξε πρoς σωτηρία, μας εκάλεσε πρoς τη δόξα τoυ Κυρίoυ μας Iησoύ Χριστoύ. Ας μηv σταματoύμε καθόλoυ vα Τov ευχαριστoύμε τώρα (εδ.13, 1:3).