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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Job 18:1-21

19 JANUARY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The voice of the prophets has been silent for four hundred years. For God "the fulness of the time was come" (Gal. 4:4). He is about to speak "by His Son" and to reveal to His people, to the world, as well as to each one of us personally, the good news of the gospel (Heb. 1:1-2). It is summed up in a few words: the gift of His Son.

But how can we, with our limited intelligence, come to know such a Person? God has made provision for this in giving us four gospels so that we might consider the glory of His Son under different aspects, just as different lighting effects might be used to display a valuable object. Matthew is the gospel of the King. Here a genealogy is necessary to place the Messiah at the outset within the setting of the promises made to Abraham and to prove irrefutably His title as Heir to the throne of David (Gal. 3:16; John 7:42). In this long list some infamous names (Ahaz, Manasseh, Amon . . .) have not been erased from the record. Before revealing the Saviour, God once more makes it clear that in every generation, whether it be a patriarch, a king, or a woman of doubtful repute, everyone needs the same salvation and the same gospel. You have need of it yourself, dear reader, as much as anyone else.

The Lord Jesus chose to enter this world in the same way as all men, that is, by birth. Joseph and Mary, objects of exceptional divine favour, were chosen to welcome and bring up the divine Child. The counsels of God are fulfilled; in accordance with the prophecies, the birth of the heir to the throne of David takes place in the royal town of Bethlehem. And you may notice that in this gospel there is no mention of the manger which served as His cradle, nor of anything which reminds us of His poverty. On the contrary, God sees to it that His Son is honoured by several noble visitors: these wise men from the east. As for the leaders of the Jews, no one was morally suitable to come and bow down before the Messiah of Israel. They do not desire His coming. We are, moreover, in one of the darkest periods of this people's history. The cruel Herod is reigning in Jerusalem in violation of Deuteronomy 17:15, for he was an Edomite!

With the exception of a few pious souls whom Luke will introduce to us, nobody in Israel was waiting for the Christ. And today, how many among those who profess Him are truly waiting for His return?

After a long journey, foretold in Psalm 72:10, the wise men have been led by the star to the place where the young child was. A matter of great joy for them! They meet Him, present their homage and their gifts, and return by "another way." Is not this the story of every one who comes to the Saviour?

The murderous intentions of Herod are frustrated, as at the same time are those of Satan who was seeking from the moment of Christ's coming into the world to destroy the One who will ultimately be his conqueror. The journey into Egypt, ordered by God to save the infant Child from these criminal plans, illustrates also the grace of the One who wanted to follow the same path as His people in former times.

Two names were given to the Child in the preceding chapter:
that of Jesus (Saviour-God: Matt. 1:21), so precious to the heart of every believer;
then His name Emmanuel (God with us: Matt. 1:23).
To these is now added that of "Nazarene" (v. 23), with a threefold meaning:
the Lord Jesus was morally separated and consecrated to God according to Numbers 6.
He was also a new Branch, out of the stem of Jesse (the father of David) bearing fruit (see Isa. 11:1 and Day by Day comment).
Finally He was for thirty years an unknown citizen of the despised town of Nazareth (John 1:46).

Just as an ambassador goes in advance of an important person, John the Baptist proclaims the imminent coming of the King. But this King could not take His place among a people who were indifferent to their sinful condition. The preaching of John is therefore a call to repentance. On the other hand, to the Pharisees and Sadducees who came for baptism in a spirit of self-righteousness, he announces judgment.

We can well understand that John was embarrassed when the One whose shoes he was not worthy to unloose presented Himself in His turn for baptism by him. But in v. 15 we hear the first words spoken by the Lord Jesus in this gospel: "Suffer it to be so now . . ." Man had only learnt to do evil; now it was time for God to act in Christ and "to fulfil all righteousness" (Rom. 10:3). "Then he suffered him", it is said of John. Is it not always in our own best interest, too, to let the Saviour have His way?

The Lord Jesus goes up straightway from the water, for He Himself has nothing to confess. And lo! the heavens open to render twofold testimony to Him: the Holy Spirit descends on Him like the anointing oil which formerly marked out the king (cf. 1 Sam. 16:13). At the same time He receives from His Father a wonderful message of love and approval.

Endued with the power of the Spirit, the Lord Jesus was ready to fulfil His ministry. But, as with every servant of God, it was necessary that He should first be put to the test. Thus He has to deal with the great Enemy. In order to lead a man of God away from the path of obedience, Satan uses two main tactics: he presents fearful obstacles on the road (for Christ this was particularly the agony of Gethsemane), or on the other hand, he offers attractions by the roadside. And this is what the Devil does here.

But let us notice that in quoting Psalm 91:11-12, he takes good care not to add the following verses which refer to his own downfall: "Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet." The adder is the Serpent, of whom it was prophesied in Genesis 3:15 that his head would be bruised by Christ, "the seed of the woman". When he was in Eden, lacking nothing, the first Adam suffered a threefold defeat through the lusts of the flesh, of the eyes, and the pride of life. The perfect Man triumphs in the wilderness over the old serpent through the sovereign Word of His God (1 John 2:16; Ps. 17:4). And "in that he himself hath suffered being tempted, he is able to succour them that are tempted." (Heb. 2:18).

In the quotation from Isaiah 9:1-2 there is a slight variation (v. 16). In the prophet's time, the people were still "walking" in the darkness. Now they "sat", having taken their place far away from the light of God, having lost all courage and all hope. This is just the moment when God can intervene. He who is the Light appears, bringing deliverance. He passes by and, at His call, attracted by His love, a few disciples attach themselves to Him and follow Him – two here; two there: Simon and Andrew; James and John. It was the decisive moment for these men, the moment which suddenly changed everything in their life, and which thereafter they would never forget (Matt. 19:27). Yes, at once they left their father, the boats, the nets. But it was to find such a Master as had never been seen before, and the promise of a new task before them – they were to become fishers of men. At the right moment, the Lord will make them evangelists and apostles.

Not all Christians are called to leave their jobs as bread winners or to give up the joys of family ties. But all have at some time heard in their heart the well known voice which said to them, "Follow Me". Have you answered the call?

Vv. 23, 24 sum up beautifully all the work of love of the Lord Jesus.

To follow the Lord Jesus is first of all to obey Him (John 12:26). From then on we can show the same characteristics as the Lord Himself. These characteristics the Lord is now going to teach His disciples. Blessed are those whose faith is simple and who do not depend on their own understanding; blessed are those who sorrow for the wickedness of this world without being thereby stopped from doing good and showing mercy; blessed are those who for the sake of the Lord Jesus put up with all kinds of injustice and persecutions . . . This is not the kind of blessing which the majority of men seek – far from it. But for believers, it is enough for them to have the Lord's approval in order to be happy and blessed. And the joys of the kingdom are reserved for them. Their present position is found in vv. 13, 14. In keeping himself from evil, the Christian on this earth acts as "salt", which preserves from corruption; it has savour, and must give it out (see Job 6:6). He is also "light", with the responsibility of letting the moral features of God shine out before all men, first of all to "all that are in the house": – his own family, and equally in the assembly, the house of God. The bushel is the symbol of trade and business, the bed is the symbol of idleness; both extremes are equally capable of extinguishing all the outshining which should characterise a child of God.

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

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

The One who is speaking here – let us not forget – is the Messiah, the King of Israel. His teaching has been called the charter of the kingdom, for it sets out the conditions which should govern those who will become His subjects. But what a difference between that and the constitution and laws of the nations of this world, which are based on the rights of individuals and on the selfish rule, "each for himself". By contrast, the teaching of the Lord Jesus establishes not only the principles of non-violence, but of love, of humility and of self-denial, all absolutely foreign to the spirit of this world. Some people think that such precepts are inapplicable on the earth where we now live. Would not Christians who followed them literally be helpless victims at the mercy of any abuse imaginable? We may be sure God knows how to protect them in such circumstances. Moreover such an attitude constitutes a powerful witness, capable of confounding those who would wish to harm the believer, and might even lead to their conversion. These vv. 38 to 48 both humiliate and reprove us. How far we are from the One we are told about in 1 Peter 2:22-23; James 5:6 and so many other passages!

Almsgiving (vv. 1-4), prayer (vv. 5-15) and fasting (vv. 16-18) are the three principal ways by which men think to perform their "religious duties". When these actions are performed in a manner intended to be taken notice of by others, the satisfaction thereby obtained takes the place of true reward (John 5:44). Alas! the human heart is so crafty that it makes use of even the best things to increase its own self-importance. The most generous gifts, if given to be seen of men, can be equated with the worst form of selfishness; penitence can be shown on the face — and self-satisfaction may be in the depths of the heart.

The Lord teaches us how to pray. It is not a question in any way of prayer being a meritorious act, but the humble presentation of our needs to our heavenly Father, in the secret of our own room. Are not our prayers often hackneyed phrases, trite repetitions? (see Ecc. 5:2). Yes, even this beautiful prayer, taught by the Lord to His disciples (vv. 9-13), perfectly suited to the needs of that moment, has become a vain repetition for many. The child of God has privileges which the Israelite did not possess. Through the Spirit he can approach the throne of grace at any time in the name of the Lord Jesus. Do we avail ourselves of this?

The single eye is that which has only one object in view. That object, this "treasure", for the believer, is Christ. In the Scriptures it is said we behold Him "with open face" and that vision lightens up the whole of our inward being (read 2 Cor. 3:18; 2 Cor. 4:6-7). Our heart cannot be at one and the same time in heaven and on the earth. To cherish heavenly treasure and at the same time be laying up treasure for ourselves down here are two things which are completely incompatible. It is just as impossible to serve more than one master (v. 24). Otherwise the orders received will often be contradictory. But in renouncing mammon (that means riches; see Luke 16:13), are we not going to expose ourselves to privation, and run the risk of being short of what we need for the present time? The Lord anticipates this lack of faith. "Therefore I say unto you, Take no thought for your life . . ." (v. 25). Let us open our eyes wide, as the Lord bids us. Observe in creation the innumerable small signs of the tender care and goodness of the heavenly Father: the flowers, the birds . . . (cf. Ps. 147:9).

God will never be debtor to those who put His interests before their own, to those who have chosen Him (Luke 10:42). But that is where we must start.

Vv. 1-6 and v. 12 bring before us the motives which should rule our relationship with men, with our brothers. In attempting to work out solutions to this problem, great thinkers of every civilisation have filled whole libraries of books with their teachings, whether social, political, moral or . . . religious. When we come to the Lord, one small phrase is enough to express and embody His solution so divinely wise, perfect and certain. "Therefore all things whatsoever ye would that men should do to you, do ye even so to them" (cf. Rom. 13:10). This is the golden rule which we have many opportunities to put into practice daily! Let us learn to put ourselves always in the place of those with whom we have to do.

Vv. 13 and 14 remind us that if there are two masters, there are also two ways, two gates. The broad way is that of the majority. And that is so in spite of the clear sign post, enough to make anyone tremble: this way "Destruction" (verse 13)! On the other hand, there are few who find (because there are few who seek – see v. 7) the way that leads to life. "Strait is the gate". You can only go through it after discarding the baggage of your self-righteousness. Reader, on which road are you?

Since it is by their good fruits that good trees are recognised, do we not then have excellent people mentioned in v. 22? They present themselves with hands full of seemingly good works – prophecies, miracles, demons cast out – all done with the name of the Lord Jesus on their lips. "I never knew you" the Lord Jesus solemnly replies to them. "Your fruits are not those of obedience to God's will" (v. 21).

All these teachings are not difficult to grasp. Where we are lacking, however, is not in ability to understand them, but in putting them truly into practice. That is why, at the end of His discourse, the Lord illustrates in a short parable the difference between putting into practice and merely hearing. We see two houses, similar in outward appearance. But go down into the cellar and have a look. One is founded on the rock of faith in Jesus Christ (1 Cor. 3:11); its builder has dug deep (Luke 6:48). The other house rests only on the moving and uncertain sand of human feelings. Up to the time when the test comes — the inevitable test — it is impossible to differentiate between them. Then . . . well, well! look what has happened to the second house! Wise and foolish, such are the respective names given to the two builders. What is your name?

The service of the Lord in love and righteousness follows on from His teaching. We come first to three miracles of healing. The leper in v. 2 knows the power of the Lord Jesus. But he doubts His love: "If thou wilt, thou canst . . ." The Lord Jesus is indeed willing, and heals him (Hosea 11:3).

The centurion of Capernaum makes his approach with a two-fold feeling: the all powerful authority of the Lord, and his own unworthiness. "Speak the word only". The Lord Jesus wonders at this exceptional faith, and it causes Him to rejoice. He presents it as an example to His followers, and it surely humbles us.

Finally it is necessary for the Master to act even in the family circle of His own followers. He heals the mother-in-law of His disciple, Peter.

The Lord Jesus did not deal with those who were ill in the same way as doctors, who examine the patient, make a diagnosis, write a prescription and then go away. He was not satisfied just to heal them. He Himself "took our infirmities, and bare our sicknesses", going back to their source, which is sin. He has felt all the weight, all its bitterness (John 11:35). Such sympathy is even more precious than the deliverance itself. It is the experience of many Christians in time of illness.

To the scribe who offered to follow Him wherever He went the Lord did not hide the fact that His way was one of complete self-denial. Even the birds of the air, for whom our heavenly Father cares (Matt. 6:26), are better provided for than their Creator when down here. What a stoop was His! He had no place on earth where to lay His head. It was only on the cross, when the work had been completed, that He was at last able to rest – or bow – His head (same Greek verb: John 19:30).

In verse 21 another man answers His invitation with an excuse which is apparently justified. What could be more legitimate than to be present at his father's funeral? However pressing a duty may seem, no "first" can take the place of the Lord's command (Matt. 6:33). We are not told what these two men then decided to do. What is important for us to know is whether we have responded to the call of the Lord Jesus.

The well known and beautiful picture of the crossing of the sea in the storm illustrates the earthly journey of the believer. He encounters a good many storms. But his Saviour is also the Master of the elements and He is with him (Ps. 23:4). He commands the wind and the waves, sickness and death, and Satanic powers, as is shown by the deliverance of the two demoniacs in the country of the Gergesenes.

The different diseases which the Lord encounters and heals are so many aspects of the sad condition in which He found His creatures. The leper stresses the defilement of sin; fever stresses the continual feverish agitation of worldly man. The demoniac is under the direct power of Satan, while the dumb, the blind and the deaf (vv. 27, 32; Matt. 11:5) have their various senses closed to the Lord's call, and do not know how to pray. Finally the paralytic whom they bring to the Lord Jesus shows the total incapacity of man to make the slightest movement towards God (cf. John 5:7). He says nothing, he waits . . . he hopes. But the divine Physician (v. 12) knows that a far worse disease is consuming the soul of this paralytic, and He begins by delivering him from that: "Thy sins be forgiven thee." What should we be troubled about most in ourselves and in others? Illness or sin?

The call of Matthew follows, the story being told by himself. He was one of the company of sinners for whom Christ had come.

Finally the question put by John's disciples is the occasion of fresh teaching: in order to contain the new wine of the Gospel, the old bottles of Judaism were no longer adequate.

The Gospels do not relate to us by any means all the miracles performed by the Lord Jesus (see John 21:25). God has only included in His Word those which have some connection with the teaching He wants to give us. Thus the raising from the dead of the daughter of the ruler of the synagogue has, among other things, a prophetic application. The Lord is seen as being on the way to restore life to His people Israel. During this time (the present time), He is available to all those who come to Him in faith, as does the woman in v. 20.

There was sufficient virtue (power, JND trans.) in Jesus to heal "every sickness and every disease" (v. 35). And there was sufficient love in His heart to bear up all His people, as the true Shepherd of Israel (v. 36). Alas! if He met faith here and there, and outstandingly with these two blind men (vv. 28, 29), He was also up against the most terrible unbelief (v. 34).

We, who go through the same world and meet others in the same need (but often with hearts so sadly unaware of it; James 2:15-16), should ask the Lord to give us a wider and clearer vision of His great harvest-field (John 4:35). Let us pray that He will thrust out new labourers into His harvest.

The twelve disciples have become apostles (v. 2). In listing their names, Matthew the publican recalls his own origin (see Matt. 21:31). They have been instructed by the words and example of the divine Physician and the moment comes when they are sent (meaning of the word "apostle") as labourers into the harvest. A child will not be going to school all its life, it is obvious, although in one sense the believer is always in the school of God. But, sooner or later, we should have learned in our lessons the basic essentials, particularly the truth as to the utter helplessness of our natural state. It is only then that the Lord will be able to make use of us. Let us notice some points of the greatest importance: it is the Lord who calls, prepares, sends, directs, maintains, encourages and rewards His servants. They do not go of their own will and are not sent out by men. They do not expect any salary from them but give freely what they have been freely given. How much are these simple truths lost sight of in Christendom! Under the structure of committees, hierarchies and various organisations, human agents, often with the best intentions, are interposed between the Lord and His workers, to the great injury of the latter and, above all, the work which has been entrusted to them.

The disciple is not above his Master (v. 24); he would not wish to claim better treatment than his Lord. Whether he is a Christian, or whether he is a Jew in the coming time of the great tribulation, the true disciple may expect to meet from an unjust and wicked world the same opposition as the Lord Jesus did (see vv. 17, 18). But this will be the opportunity for him to enjoy all the resources of grace, this unbounded grace which knows and keeps the redeemed one even to the extent of a hair of his head (v. 30; see 2 Cor. 12:9).

It is not only the hatred of the world which meets the faithful believer, but he often has to deal with the hostility of his own family (v. 36). May he not be discouraged! The Lord has expressly said that it would be like this, and He has also provided the resources to meet his need.

To take up his cross is to take up the distinctive stigma of those condemned to death. In other words, it is to show that he has finished with the pleasures of the world, and that he has given up his own will. From a human point of view, that amounts to losing his life. "No," says the Master, "it is, on the contrary, the only way to find it." But the motive must be "for my sake," as the Lord Jesus states (2 Cor. 5:14-15).

The Lord is not satisfied with sending out His disciples; He presses on with His own ministry. John the Baptist, by contrast, (Matt. 4:12), has ended his ministry in Herod's prison. The question that John's disciples have just put to the Lord Jesus on his behalf shows us his discouragement and perplexity: the One of whom he had been the great herald was not establishing His kingdom, and was doing nothing to deliver him. Was he then not the promised Messiah? The Lord answers him in a message which gently puts the finger on his weakness (v. 6). But in speaking to the multitudes, He gives unqualified witness to the greatest of all the prophets (vv. 7-15).

When it is a question of entrance into the kingdom, forcefulness (v. 12) becomes a virtue, an indispensable quality. God opens to us all His treasure-house, yet there must be on our part the earnest desire to possess that which He offers us; there must be the holy zeal of faith, which boldly lays hold of all the divine promises. Alas! how many young men, how many young women, through lack of decision and energy, through fear of conflict and of having to give up cherished things, remain outside the door! Let us not forget that the fearful will find themselves there in the company of unbelievers, murderers and all other sinners who are without repentance (Rev. 21:8).

It was in the villages of Galilee that the Lord Jesus had performed most of His miracles. But their hearts had remained closed, just as Isaiah had prophesied: "Who hath believed our report? and to whom is the arm of the LORD revealed?" (Isa. 53:1). To this question, however, the Lord Jesus can "at that time" (v. 25) give a reply and can give thanks to His Father. "Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Then, turning towards the people, He cries, "Come unto me." "Come with this child-like faith. None other than Myself can reveal the Father to you. And learn not only through the words of My mouth, but of Me, by My example, for I am 'meek and lowly in heart'" (Eph. 4:20-21).

With the Lord Jesus we find two things in apparent contradiction: rest and yoke. The latter is the heavy piece of wood, used to hitch up oxen, symbol of obedience and service. But the Lord's yoke is a light one: His yoke was the will of His Father, to accomplish which was all His delight. At the same time the redeemed one exchanges the fatigue and burden of sin (v. 28) for the joyful devotion of love (2 Cor. 8:3-5). "Blessed are the meek" the Lord Jesus had said (Matt. 5:5). Do they not have the privilege of being like Him?

After having offered them the true rest of soul (Matt. 11:28), the Lord Jesus makes them understand that the legal rest of the Sabbath has no longer any reason to exist. As to this question of the Sabbath day, the Pharisees seek to find fault successively with the disciples (v. 2) and the Lord Himself (v. 10). But He makes use of the occasion to explain to them, quoting Hosea 6:6 for the second time (v. 7; see Matt. 9:13; Micah 6:6-8) that the system based on the law and the sacrifices had been set aside by His coming in grace. What purpose did the keeping of the fourth commandment of the law serve when all the others had been broken? Mercy, this also, claimed its rights. And what presumption to impose respect for the Sabbath on the One who had instituted it! In fact, as long as sin reigned, no one could be at rest. Neither man, charged with this burden; nor God: the Father and the Son, working together to remove the root of evil as well as its consequences (John 5:16-17). Thus, without letting Himself be hindered by the counsels of wicked men, the perfect Servant proceeds with His work. He accomplishes it in the spirit of humility, of grace, of gentleness which, according to Isaiah 42:1-4, should have enabled them to recognize Him, and which has always been of such great price in the sight of God (cf. 1 Peter 3:4).

The Pharisees hated the Lord Jesus because they were jealous of His power as well as His authority over the multitudes. They challenge the origin of His power as they cannot dispute the miracles themselves. As they have already done before (Matt. 9:34; Matt. 10:25) they attribute to the prince of the devils the power of the Holy Spirit whom God had bestowed on His Beloved (v. 18; cf. Mark 3:29-30). This was blasphemy against the Holy Spirit, a sin which could not be forgiven. No, the work of the Lord was, on the contrary, the proof of His victory over Satan, "the strong man". He had "bound" him when in the wilderness by means of the Word, and now was taking away his captives (see Isa. 49:24-25). Then the Lord Jesus shows these Pharisees that they were themselves under the dominion of Satan: bad trees bring forth bad fruit.

"For out of the abundance of the heart the mouth speaketh" (v. 34). If it is Christ who fills our heart, it will be impossible for us not to speak of Him. "My heart is inditing a good matter . . .": so sing the sons of Korah in Psalm 45. "I speak of the things which I have made touching the king". Conversely, evil thoughts buried deep down within us will rise to our lips sooner or later. And for every word, even an idle one, we will one day have to give account.

With ch. 12 we come to the end of the first part of this gospel. The Messiah having been rejected by those who should have been the first to receive Him, the Lord Jesus begins to speak of His death and resurrection. It was the great miracle which remained to be accomplished, and of which the Jews already possessed a type – the story of Jonah swallowed by the great fish. At the same time the Lord brings home to these scribes and Pharisees their overwhelming responsibility. They were so much better instructed than were the heathen people of Nineveh or the queen of Sheba in former times! And by how much did He Himself excel Jonah or Solomon! He had come to dwell in this house of Israel, casting out the demon and sweeping away idolatry (cf. Matt. 8:31; Matt. 21:12-13). But He had not been received and the house remained empty . . . ready to house a power of evil far more terrible than the first. This is what will happen to Israel under the reign of the Antichrist.

Vv. 46-50 show that the Lord Jesus cannot even recognise His relatives as such any more. Henceforth He breaks off earthly and natural relationships with His people, and He explains in parables (Matt. 13) what the kingdom of heaven is and who can be received into it.

The heart of the people had "waxed gross." They had wilfully closed their eyes and stopped their ears (v. 15). And so from henceforth the Lord speaks to them in a hidden way, in parables. His teachings will be reserved for His disciples alone. Yes, Matthew 13:18, 36 and 37 prove to us that the Lord is always ready to explain to His own all that they want to understand. The Bible contains many things which are difficult and obscure to our natural limited intelligence (Deut. 29:29). But the explanation will be given to us at the right moment, if we really want it (see Prov. 28:5). Do not let us be discouraged then by passages or expressions which we do not understand immediately. Let us ask the Lord to explain His Word to us.

The rejection by Israel of the Messiah has yet another consequence: finding no fruit to be harvested in the midst of His people, the Lord is now going to sow the world with the word of the Gospel. Elsewhere this is called "the engrafted word, which is able to save your souls" (James 1:21). But, if there is only one kind of seed, by no means all receive the Word in the same way. How have you received it?

Among those who hear the Word, the Lord in His perfect knowledge of the human heart distinguishes four classes of persons. The first is compared to the trodden down soil of the wayside, which has become hardened by being trampled on by everybody. Does our heart resemble this wayside on which the world passes up and down, so that the Word cannot penetrate it?

Others, like these "stony places" are superficial characters. Their conscience has not been deeply stirred by conviction of sin. Thus the fleeting feeling experienced on hearing the gospel is but the appearance of faith.

If genuine faith necessarily has roots which are invisible, it is by its visible fruits that it is known. Without works, faith is dead, stifled like the seeds sprung up in the midst of the thorns (James 2:17).

But the seed also fell into good ground where the ears could ripen in their season.

The parable of the tares teaches us that the enemy has not only snatched away the good seed whenever he could (v. 19) but that he has also sown bad seed while men slept. Sleep in the spiritual sense puts us at the mercy of every bad influence and so we are continually exhorted to be vigilant (Mark 13:37; 1 Peter 5:8, etc.).

In the six "parables of the kingdom" which follow that of the Sower, the Lord sets out what is to be the outcome of His sowing in this world. The parable of the mustard seed becoming a great tree describes the outward form which the kingdom of heaven has developed into after the rejection of the King, while that of the leaven hidden in the measures of meal emphasizes the secret working which undermines its character. It is the period of the responsible Church. After a very small beginning (a few disciples), Christianity has had the great development which we know so well. But its success and its spreading throughout the world are in no way the proof of the blessing and approval of God and do not safeguard it – very much to the contrary – from the attacks of Satan. It has from the earliest times been infiltrated by evil (the birds – cf. vv. 4, 19 – and the leaven).

The mixture which characterises professing Christendom is illustrated in another way by the parable of the tares of the field which the Lord expounds to us here. We know that the name of Christian is assumed today by all those who are baptised, whether or not they are true children of God. The Lord bears with this state of things up to the day of the harvest (Rev. 14:15-16). He will then show by the final destiny of the wheat and the tares what He thinks of each of them.

The short parables of the treasure and the pearl underline two marvellous truths: the very great value attached by Christ to His Assembly, and paid by Him to acquire it — He sold all that He had, even to the giving up of His own life. In the second place, we see the joy that He finds in her. In v. 47 the Gospel net is thrown into the sea of the nations. The Lord had declared to His disciples that He would make them fishers of men. Here then are the servants for this work. But the fish are not all good, . . . nor are all those who are nominally Christians true believers! It is the Word which allows them to be distinguished. The good fish is recognised by its scales and its fins (Lev. 11:9-11) and the true Christian by his moral armour, by his capacity to resist the penetration and the attraction of the current of this world.

Parallel with the treasure which the Lord found in His own (v. 44), v. 52 shows us the treasure which the disciple possesses in His Word. Do we all value it as the treasure from which we can bring forth "things new and old"?

Alas! this chapter ends like the preceding one with the unbelief of the multitudes. They only see in the Lord Jesus the "carpenter's son" with the result that His grace could not be shown towards them.

Ch. 11 shows us John the Baptist in prison. We learn here that he had been thrown there by Herod (son of the Herod in ch. 2). And for what reason? John had fearlessly reproached him because he had married the wife his brother had repudiated. Now the faithful witness pays with his life for the truth he had had the courage to declare before the king. His death occurs in the midst of the scene of pleasure and feasting in the royal court; it is the frightful outcome of the pleasure that is offered to the wicked (cf. James 5:5-6). Herod could well be sorry at this moment, but he had for a long time wanted to put John to death (v. 5), for hatred of the truth and of those who utter the truth always go together (Gal. 4:16). Humanly speaking, John's end is tragic and horrible; in God's eyes it is the triumphant fulfilment of "his course" (Acts 13:25).

We read between the lines what it must have been for the Lord Jesus to hear the news of the death of His fore-runner. Was not this already the announcement of His own rejection and His cross? It seems that His sadness made Him feel the need to be alone (v. 13). But already the crowds throng Him again, and His heart, thinking only of others, is moved with compassion for them. He performs for their benefit this great miracle of the first multiplication of the loaves.

This scene of the ship in the midst of the tempest is a picture of the present position of the Lord's redeemed. While He is there in heaven, absent but praying and interceding for them, they have to cross painfully the rough sea of this world. Morally it is night: the Enemy raising up the opposition of men, acts in the same way as the wind and the waves which almost defeat the efforts of the rowers. But does not the Lord Jesus come to meet His own? His well-known voice reassures the poor disciples. And faith, resting on His word "Come" carries Peter towards the One he loves. Suddenly his faith fails, and he sinks. What has happened? Peter has taken his eyes off his Master to look at the height of the waves and the violence of the wind – as if it were easier to walk on a calm rather than a troubled sea! But he cries to the Lord, who at once comes to his rescue.

Then the Lord Jesus is encountered in this country of Gennesaret out of which He had been driven on the occasion of the healing of the demoniacs (Matt. 8:34). This is a picture of the moment when His people, having rejected Him, will recognize Him, will render Him homage, and will be delivered by Him.

The religious zeal of the Pharisees confined itself to the strict observance of a certain number of exterior forms and traditions. And, under cover of this religious appearance (which can fool men but cannot deceive God) they followed the inclinations of their natural heart. Through their avarice they had thereby exempted themselves from even their most elementary duties, such as that of providing for the needs of their parents (v. 5; cf. Prov. 28:24). The Lord's question (v. 3) answered point for point that of the Pharisees (v. 2). These latter, by their traditions, made the commandments of God of no effect. Then the Lord Jesus, for whom these commandments were wholly His delight, confounds these hypocrites by their own Scriptures. Then, for the benefit of His disciples who were somewhat disconcerted by His remarks, He lays bare the evil nature of the human heart and shows its utter ruin. Yes, the hands may be scrupulously washed . . . at the same time the heart is full of defilement. We must own the truth of this fearful assessment of the human heart, of our own heart, even though we may hide its contents under a flattering and respectable appearance!

The Lord Jesus pays a visit to the regions of Tyre and Sidon. These heathen villages, He had declared, were less guilty than those of Galilee where He had performed most of His miracles (Matt. 11:21-22). But they had no part in the blessings of "the Son of David" (v. 22); they were strangers from the covenants of promise (Eph. 2:12). The Lord, in seemingly severe words, begins by stressing that fact to the poor Canaanitish woman who supplicates Him for her daughter. And this woman confesses her complete unworthiness. When we take our proper place before God, grace can shine out in all its brightness. In fact, if on man's side there was the slightest right or the least merit, it would no longer be a question of grace but of something due by right (Rom. 4:4). To measure still better the immensity of this grace toward us, let us never forget our miserable state and unworthiness before God.

Then the Lord turns again towards His people. In accordance with Psalm 132:15, He blesses abundantly her provision and satisfies her poor with bread. And what impels Him to act, in this second miracle as in the first, is the compassion by which His heart is constrained for the multitudes (v. 32; Matt. 14:14).

Once again the Pharisees ask for a sign (Matt. 12:38 . . .); once again the Lord refers them to the sign of Jonah: His death which He is going to accomplish. In our own day, Christians on the eve of the return of the Lord Jesus have no further signs to expect before His coming. Their faith rests on His promise, and not on visible proofs, without which it would no longer be faith. And yet, how many indications there are which convince us that we are coming to the end of the history of the Church down here! The pride of man is inflated as never before; the Christianised world is showing the characteristics foretold in 2 Timothy 3:1-5. There are outward signs also: the Jewish people is returning to its land; the nations are striving to unite together within the framework of the old Roman Empire. Let us open our eyes and raise them towards the skies: the Lord Jesus is coming back.

The Lord leaves these unbelievers and departs (v. 4). But it is now His own disciples who sadden Him by their lack of confidence, and their forgetfulness as to how they had grieved Him in Matt. 15:16-17 by their lack of understanding. Alas! Do we not sometimes resemble them? Let us take heed to the exhortation which God gives us by the mouth of Peter himself: to cast all our care upon Him, for He cares for us (1 Peter 5:7).

The question which the Lord puts to His disciples shows us that opinions concerning Himself are divided, and it is still the same today. But you, reader, can you say who He is and what He is to you? It is the revelation of the Father to Peter which prompts him to make his magnificent confession, "Thou art the Christ, the Son of the living God". There is the unshakeable foundation on which the Lord will build His Church (Assembly), of which each believer, like Simon, will become a living stone. How could the forces of evil prevail against that which belongs to Christ, and which He Himself builds? And the Lord honours His disciple with a special mission: by his preaching to open the gates of the kingdom to the Jews and to the Gentiles (Acts 2:36; Acts 10:43).

"From that time forth" the Lord Jesus, referring to the Assembly, must speak of the price He would pay in order to purchase it: His suffering and His death. Then poor Peter, who a moment before was speaking "as the oracles of God", becomes here an instrument of Satan. The latter seeks to turn Christ away from the path of obedience, but he is immediately recognised and repulsed.

The Lord Jesus, who was the first to tread the path of complete self-denial, does not hide what it involves to follow Him (cf. Matt. 10:37-40). Are we ready to follow Him, cost what it may? (Phil. 3:8).

Ch. 16 ended with the thought of the sufferings and death of the Lord Jesus. Ch. 17 opens with His appearance in glory, the answer to the promise made to the disciples (Matt. 16:28). After the scorn to which His Son was subjected by His people Israel, and all the forms of unbelief which He met with in the preceding chapter, God wanted to give to chosen witnesses among the people a preview of His royal majesty. What a spectacular scene! But the three disciples are unable to bear it. Fear takes hold of them (after sleep: Luke 9:32). And finally God has to speak, to prevent His beloved Son being confounded with the two companions in glory. Only some time later, after the resurrection, will the disciples understand the import of this magnificent vision, and be authorised to recount it. That is what Peter does in his second epistle (2 Peter 1:17-18). But for the present, while Moses and Elijah return to their rest, the Son of God again takes on Himself the humble "form of a servant" which He had relinquished only for a moment, and descending from the mountain He again takes up the lonely road to the cross.

The worship of the Christian has the effect of transporting him in spirit "to the mountain top" in the company of the glorified Lord. Would that we might experience such moments more often! But it is also necessary for us to know how to descend again with Him into the midst of life's circumstances in this world where Satan reigns. This is the experience which the disciples have to face here. The healing of the lunatic child is the opportunity for the Lord Jesus to emphasize the all-prevailing power of faith.

The scene in vv. 24-27 is both instructing and moving. Peter, always ready to take the lead without thinking, and forgetting the vision of glory and the voice of the Father, undertakes in the name of his Master to pay the temple tax. The Lord Jesus gently asks him if it ever happens that a king's son pays taxes to his own father. (Simon had only shortly before this recognised Him as the Son of the living God). After making this point, the Lord tells Peter nevertheless to pay the money He does not owe. But at the same time He demonstrates His power: it is He who rules over the whole creation, including the fish of the sea (Ps. 8:6-8). And He shows also His love: He associates Himself with His weak disciple in paying for him too.

The world revels in great things. The disciples are not altogether free from that spirit. They want to know who is the greatest in the kingdom of heaven. The Lord, however, replies that the important thing is to enter, and in order to do that one needs to be small. In order to impress this teaching firmly on their spirit, He calls a little child and sets him in the midst of them. Perhaps we have young children around us. They too are set among us as models of confidence and simplicity. Let us be careful not to despise them because of their weakness, their ignorance and their simplicity. And even more, let us avoid stumbling them. The bad example of an older brother is the worst of snares which can be put before the steps of young Christians. The Lord Jesus then repeats here what He has already said on the subject of being stumbled (cf. vv. 8, 9; Matt. 5:29-30).

Far indeed from despising these little ones, God meets their weakness with special care. Angels are charged with watching over them. And let us not forget that the Lord Jesus has come to save them (v. 11); they are placed under the benefit of His work if they die without having attained the age of responsibility. The parable of the lost sheep teaches us the value of one of these lambs to the good Shepherd.

The Lord explains how quarrels between brethren should be settled (vv. 15-17). We can connect that with His teaching concerning forgiveness (v. 22; cf. Eph. 4:32; Col. 3:13). But it is also an opportunity for Him to revert to the subject of the Assembly, giving us a verse, or rather a promise, of the greatest importance: "For where two or three are gathered together in my name, there am I in the midst of them" (v. 20). From this presence flows all that meets the need of the weakest company of believers gathered in the name of the Lord Jesus. How could there fail to be blessing when He who is the source of it is there in the midst of those who are waiting upon Him? The promise here is particularly in connection with the authority conferred on the assembly (binding and loosing) and with the prayer of two or three for anything, with the assurance that it will be done for them. Alas! how many Christians forget the importance of the prayer meeting.

The parable of the servant owing ten thousand talents (an enormous sum) reminds us of the incalculable debt which God has forgiven us in Christ (Ezra 9:6). What, in comparison, are the petty wrongs we may have to suffer? Divine pardon, of which we have been the objects, makes us responsible to show mercy in our turn.

At the beginning of this chapter, the Lord Jesus replies to a question put by the Pharisees, in which He again positively condemns divorce (Matt. 5:31-32).

Then He blesses the little children who are brought to Him and reproves the disciples who would want to turn them away. Do we bring young souls to the Lord in prayer? Or are we, on the contrary, among those who want to prevent them from coming?

In v. 16 we see a young man coming to the Lord Jesus with this excellent wish: to obtain eternal life. Only the question was badly phrased and the Lord wants to make His visitor aware of this. "You want to do something good? Well! there are the commandments!" The young man's answer shows that he was unaware of his condition as a lost sinner, or of his inability to do anything good for God. Then the Lord shows him that there is an idol living in his heart. It is his riches, an obstacle which prevents so many people from coming to Christ and following Him! No, eternal life is not obtained by doing good. Neither the most amiable temperament nor the greatest natural talent help in any way to merit it . . . because it is not something which can be earned. It is a free gift, which the Lord Jesus gives to those who follow Him (John 10:28).

This question which preoccupied the disciples so much, to know who would be the first and who the last in the kingdom of heaven, is illustrated by a new parable. We should perhaps be somewhat inclined to take the part of the dissatisfied workers and consider it unjust for the Master to act as he did. But let us look more closely into the story. The early morning workers had come to an agreement with the householder (vv. 2, 13). They valued their work at a particular price. By contrast those who followed had confidence in the master, that he would fix their wages as "whatsoever is just" (vv. 4, 7 JND trans.). They had no reason to regret this. In the kingdom of heaven, the reward is never as of right. All are unprofitable servants according to Luke 17: 10 and no one deserves anything. Everything depends on the sovereign grace of God. From a different point of view, the workers of the eleventh hour are, in reality, the least favoured of all. They have missed the opportunity and the joy of serving this good master for the greater part of the day. The Lord Jesus is the best Master. Let us serve Him from our childhood up. He is the One for whom we can never be too early or serve too long.

In the history of the ways of God, the first workers who came to an agreement with the master represent Israel under the dispensation of the covenant; those of the eleventh hour speak to us of the Gentiles, objects of the grace of God.

The Lord Jesus looked for understanding from His disciples on this subject of particular intimacy and solemnity: the suffering and death which await Him at Jerusalem. Well! the mother of James and John chose this very moment to put a very personal request to Him. She would be proud to see her sons occupy the place of honour in the kingdom of the Messiah. The ten show their indignation. Without doubt, this was not just because the request was selfish and out of place, but because each one of them secretly nourished an ambition for that first place. Alas! after all that the Lord had said to them and after He had set that little child in their midst, had they not then learned or remembered anything? We should not pass judgment on them! How much trouble we have in learning our lessons, the same lessons! How much we resemble them!

Then, without any reproach, and with infinite patience, the Master resumes His teaching. And this time He supports it by His own example in v. 28, the everlasting theme of worship for the redeemed.

Pursuing His way which went to Jerusalem, the Lord Jesus heals two blind men at the gate of Jericho. Let us emphasize the lovely persistence of faith on their part and, on the Lord's part, His infinite compassion.

In each of the first three gospels the passing through Jericho and the entry into Jerusalem mark the commencement of the last part of our Saviour's journey down here. The fulfilment of Zechariah 9:9 was a fresh proof for Israel that it was indeed their Messiah who had come to visit them. It was impossible to mistake Him for another: "just, and having salvation; lowly, and riding upon an ass . . ." We might rather have expected a haughty and grand king, making his entry into his capital city on a warhorse, at the head of his armies. But a king who is humble and lowly – that is a notion quite foreign to men's ideas.

These marks of grace and gentleness in no way prevent the Lord from acting with the utmost severity when He sees that the rights of God are trampled under foot (v. 12). It should be the same for those who are His followers. The gentleness which characterises them should not exclude the firmest resolution (1 Cor. 15:58). The presence of the Lord Jesus in the temple has several effects: firstly, immediate cleansing; but at the same time, gracious healing of the sick people who come to Him; then the praise of little children; finally the indignation and opposition of the enemies of the truth.

On the road to Jerusalem the Lord performs a miracle, which is not as usual a miracle of loving pity, but a warning sign of the judgment about to fall on the people. Consider the fig tree: nothing but leaves! All the outward forms of piety, but not a single fruit! This was the condition of Israel . . . and it is that of all nominal Christians! This miracle is the occasion for the Lord Jesus to recall to His disciples the all-prevailing power of the prayer of faith.

Then He again enters the temple, where the elders of the people challenge His authority. By His question, the Lord gives them to understand that they are incapable of recognising that authority if they have not first recognised the mission of John the Baptist. Like the second son in the parable (vv. 28-30), the leaders of the people made outward profession that they were accomplishing the will of God. But in reality that will was a dead letter to them (Titus 1:16). By contrast, others who were formerly rebellious, notorious sinners repented after hearing the voice of John, and afterwards accomplished God's will. Children of Christian parents, we risk being overtaken to heaven by those people for whom at present we may have only scorn or condescension (see Matt. 20:16). Think how great is our responsibility!

Another parable illustrates the terrible condition of the people and its bad leaders. God expected fruit from His vine, Israel. He had done everything possible to procure it (cf. Isa. 5:1-2). The Jews (and men in general) have demonstrated not only their incapacity to produce it, but also their spirit of revolt and hatred against the true Owner of all things. They have despised and rejected His servants, the prophets, and they now set themselves to drive out – and in what a way – the Heir Himself, in order to remain the sole masters of the inheritance, that is to say, the world (1 Thess. 2:15).

The Lord leads these men on to pronounce their own condemnation (vv. 40, 41). Then He shows that He Himself is "the chief corner-stone, elect, precious", whom God had placed in Israel. Those who were the builders (the leaders among the Jews) had not wanted it so, according to Psalm 118:22-23. Indeed He has also become the chief corner-stone of a "spiritual house", the Assembly, and "a stone of stumbling" for the disobedient (1 Peter 2:4-8). According to this passage, Christ is, strictly speaking, the touchstone of faith. Precious before God, and having this great value to us who believe, He is however rejected by men in general, and becomes a stone of stumbling to unbelievers.

The parable of the wedding of the king's son is the sequel to that of the wicked husbandmen. It shows what will come to pass after the rejection of the Heir. The Jews, who were the first guests to be invited, refuse the message of grace preached to them by the apostles (the servants of v. 3). The latter then will turn to the Gentiles (Acts 13:46).

God honours men and shows grace in inviting them. You, too, have His letter of invitation in your hands. Alas! scorn and opposition are the two responses which He usually receives (Heb. 2:3). For it is not enough to be invited (v. 3); we must accept and come . . . come in the way prescribed by God, that is to say, with the robe of righteousness which is provided by the King Himself (cf. Phil. 3:9). The man in v. 11 thought his own garments would be quite suitable. He represents those who imagine they will be received in heaven through their own righteousness; they join themselves to the Church, but do not receive Christ as their personal Saviour (Matt. 5:20; Rom. 10:3-4). What dismay awaits them, and how awful their final end!

The Pharisees and Herodians, deaf to all this teaching, approach the Lord Jesus with a question calculated to "entangle" Him. But He at once discerns the trap hidden behind the flatteries. And His unexpected reply turns the tables on them.

Another set of disputers, the Sadducees, come to the Lord with a trivial question. They think by this story to demonstrate the absurdity of the resurrection. Before giving proofs of this in the Scriptures, the Lord Jesus applies Himself to the conscience of these men and shows them that they are discussing things without knowing the Scripture, on the uncertain and always faulty basis of their own ideas. That is what so many people do today, especially those attached to sects with false and harmful teachings.

Defeated on the ground of Scripture, the enemies of the truth return to the charge (vv. 34-40). They receive in reply a judicial summing-up of the whole of the law – which condemns them without appeal. Then, in His turn, the Lord puts a question to His interrogators, which silences them. Rejected now He who is at the same time the Son and the Lord of David is going to occupy a glorious place. And those who, one way or another, choose to remain His enemies will find themselves in the place that is reserved for them – the footstool (v. 44). It is always sad to see people so determined to have their own way that they refuse to bend before the very clearest of Bible teaching (2 Tim. 3:8).

The Lord Jesus, who has foiled all the attacks of the religious leaders, now puts the disciples and the multitudes on their guard against such men. That which they said ought to be done was in the main excellent; unfortunately, what they did was very different indeed (see Matt. 21:30). We who have learnt so many Scripture truths and are very well able to remind others of them at the right moment, are we sure about putting them into practice ourselves? (John 13:17; Rom. 2:17 . . .).

What a contrast between these leaders and Christ, the only true Leader! (vv. 8, 10). They approved the law; He fulfilled it (Matt. 5:17). They loaded others with "heavy burdens and grievous to be borne" (v. 4); He called those who were weary and heavy laden, to give them rest (Matt. 11:28). They chose the chief place (v. 6); He, from the manger to the cross, always took the lowest place. He was Servant before being Leader (v. 11). No one will be more exalted than He, for no one has ever been more truly abased. But as for these scribes and Pharisees who sought their own glory, they will go to their own place of ruin and destruction. Instead of the blessings (Beatitudes) He pronounced at the beginning of His ministry, "Woe" is the terrible expression the Saviour must now utter seven times against these men who bear such heavy responsibility.

In these strong terms the Lord solemnly condemns those who might be called the "clergy" in Israel. They were doubly guilty, these blind guides who not only failed to enter the kingdom of heaven themselves, but abused their position of authority by preventing others from entering (v. 13). Punctilious in small things, they neglected the principal matters: judgment, mercy and faith (v. 23). Besides all that, their hypocritical mask deceived those simple folk who put their confidence in them. The Lord Jesus, filled with indignation, uncovers their true image: they are "whited sepulchres" (inwardly dead), "serpents", murderers, sons of murderers.

Before departing from the temple and leaving desolate the house where God no longer had His place, the Lord Jesus expresses Himself in deeply moving terms as to the judgment which would fall on Jerusalem. We can understand a little what it must have been to His heart so divinely sensitive to the scornful rejection of the grace offered. "And ye would not!" (Matt. 22:3; Hosea 11:7). Overwhelming words! What person among those who will one day have to hear them will be able to put the blame on God for his eternal distress? Salvation in Christ has been offered him. And he would not have it.

The disciples try to get the Lord to share their pride in the temple, which seems to hold out against time – but which is soon to be destroyed. And so, taking them aside, He expounds to them in ch. 24, 25 the succession of prophetic events. Before replying one at a time to their three questions (when shall these things be? vv. 15-28; what shall be the sign of His coming? vv. 29-31; what shall be the sign of the end of the age? vv. 32-51), the Lord begins by speaking to their conscience (v. 4). Truth should always have a moral effect: e.g. increasing the fear of God or love for the Lord. Without this, it only satisfies curiosity, and the conscience is hardened. Here it is a question of the disciples taking heed. They are still "little children" in the faith. They know the Father whom the Lord Jesus has revealed to them (Matt. 11:27). But they are not yet armed against those whom 1 John 2:18 (see also v. 13) calls "many antichrists", in other words the teachers of various errors, and they need to be warned. Satan tries to seduce them by means of counterfeits (2 Thess. 2:9-16). Being forewarned as we are, let us not be troubled (v. 6). And let us watch that our love for God and for our brethren does not grow cold.

The events foretold in these verses concern Israel and will not take place until after the rapture of the Church. But in order to show that they are the consequences of His rejection in the preceding chapters, the Lord speaks to His disciples as if their generation had to pass through this terrible time. In reality, when in the future day the Antichrist seduces the nations, defiles the temple (v. 15) and persecutes the faithful (v. 16 . . .), Christians of this present dispensation will no longer be on the earth. So all the warnings and exhortations given here do not directly concern us. But the Lord Jesus Himself is greatly concerned in these circumstances which precede His coming in glory (v. 30). And He thinks with the greatest sympathy of the faithful who will suffer at that time. He assumes also that those whom He calls His friends share that interest and sympathy (John 15:15). Telling us about it in advance (v. 25) shows on His part a mark of great confidence and love (cf. Gen. 18:17). Is that not a sufficient reason for seeking to understand these prophetic truths? And, moreover, it is a source of profitable exhortation in every age for all the Lord's witnesses – exhortations such as: endure (v. 13); pray (v. 20); watch (v. 42).

The Lord interrupts His prophetic discourse to exhort His own to watchfulness and to service. Judgment is going to fall suddenly on the world. It will strike unbelievers and mockers. It will equally extend to the indifferent, the undecided, the children of Christians who are not at the same time true children of God. Perhaps that is the case with you? "Therefore be ye also ready," says the Lord to each one (v. 44). In v. 45 a lovely field of service is put before those who have been chosen: to distribute among others the nourishment of the Word (Acts 20:28; 1 Tim. 1:12). There are two conditions to be fulfilled: faithfulness in getting to know this Word and not departing from it; wisdom in applying it to the needs and circumstances of others. But in the great house of Christendom, bad servants are also to be found. They have harshly ruled over souls; they have been drunk with the pleasures of the world (cf. 1 Thess. 5:7). The reason for their behaviour is that in their inmost being they do not believe in the return of the Master. The servant of Christ can only be faithful and wise in keeping this precious secret: each day he is waiting for the Lord. "My soul waiteth for the Lord more than they that watch for the morning" exclaims the author of Psalm 130.

According to eastern custom, a bridegroom arriving at night for his nuptial feast was lighted on his way and escorted by virgins, the friends of the bride (today we would call them bridesmaids; cf. Ps. 45:9, 54). The Lord uses this touching illustration to show us the way in which we should wait for Him, the heavenly Bridegroom. Alas! Christians generally have grown weary of this period of waiting. Spiritual sleep has taken possession of them and has lasted for many centuries. It was necessary, at a recent time in the Church's history, that the call (how rightly named), the midnight cry should be sounded out, "Behold the bridegroom! . . ." The Lord cometh! In consequence a distinction appears: the wise virgins have oil in their lamps, just as the true believers are ready for the Master's coming, and their light – the Holy Spirit – can shine out in the night of this world's darkness. Others, like the foolish virgins, will have made some profession of awaiting the Lord but without possession of life from Him. It was a sad mistake for them to bear the lovely name of Christian – a terrible illusion, and no less terrible the awakening!

Oh! let each one ask him or herself while there is still time: "Is there oil in my lamp? Am I ready for His return?" (Rom. 8:9 end).

The parable of the ten virgins was on the theme of waiting for the Lord. That of the talents looks at the theme of service. The life of the Christian after conversion displays this twofold character: "to serve the living and true God, and to wait for his Son from heaven" (1 Thess. 1:9-10). Now, waiting for the Lord does not mean folding our arms until the moment He comes. On the contrary each redeemed one has the privilege of being able to work for Him. For this purpose he has received a certain number of talents which he is responsible to use for bearing fruit: health, memory, intelligence, leisure, material goods . . . Above all he possesses the divine Word, and the knowledge that goes with it (1 Cor. 2:12). Dear friends, even when we are saved, it is possible for us to be in some way like the wicked servant. Are we sure we have not acted in a selfish, lazy or thoroughly dishonest manner and in this way buried one or other of these talents which belong to the Master? Yes indeed, what shall we have to render to Him when He comes? Will He allow us to enter into His joy, the joy of work which is completed and love which is satisfied? This joy was also "before Him" (Heb. 12:2). The reward, let us notice, is the same for the first two servants. What is of value to the Lord is not so much a question of results as of faithfulness.

V. 31 takes up again the subject of prophecy from the moment where it was left in Matt. 24:30-31, that is to say, the coming of the Lord in glory for His earthly people. For those of the "nations" on the earth at that time (v. 32) the day will be one of reward or punishment. And what will differentiate between them will be the way in which they have received the King's ambassadors (His brethren – here the Jews – v. 40) when the latter were proclaiming the gospel of the kingdom (Matt. 24:14).

Some have sought to make use of this parable to support the doctrine of salvation by works. But it is clear that here we are outside the Church period and, strictly speaking, the Christian faith.

In any case, leaving aside the question of salvation, the King's declaration is full of instruction for us Christians. If the Lord Jesus were on the earth today, how readily would we receive and serve Him, in short, comply with His slightest wishes. Ah well! we have such opportunities every day! Gifts, hospitality, visiting, all that we do in love for some one, everything should be first of all for Him (cf. John 13:20; 1 Cor. 12:12). Conversely, in the things we fail to do, we are failing the Lord.

The Lord has come to the end of His teaching. Now the final events are about to be accomplished. While at Jerusalem the plotting of wicked men is being hatched (vv. 3-5), a very different scene is being unfolded at Bethany. Rejected and hated by the great ones of His people, the Lord Jesus finds among His humble followers the welcome, the love and the worship which was due to Him. Having no further place in the temple, He is received in the house of Simon the leper. Royal honours have been denied Him, but ointment of great price is poured on His head, figurative of the royal unction. This woman discerns and honours the Messiah of Israel. "While the king sitteth at his table, my spikenard sendeth forth the smell thereof" (Cant. 1:12). The Lord is the only one to understand and appreciate her act. But what does that matter! From the moment that He finds pleasure in it, nobody has the right to trouble this woman. Again we pass on in v. 14 to a scene of darkness. The traitor Judas, who too had just smelled the odour of the ointment, commits his act of betrayal and receives his wages: thirty pieces of silver, the price of a slave. But the prophet Zechariah calls it, not without a trace of irony, a goodly price, because it is the sum at which the Son of God was to be valued (Zech. 11:13).

We can imagine what were the feelings of the Lord while eating this passover with His disciples. It was the picture of that which He Himself was going to be the reality. In a very short time, the Passover Lamb would be sacrificed (1 Cor. 5:7). But there remained for Him first to give His disciples a very special token of His love. Every year, since that great night of the exodus, the Passover proclaimed in type a work that was still to come. From henceforth the supper will recall to the believer on the first day of each week that this work is finished. Every time we celebrate it we announce the death of the Lord until He come (1 Cor. 11:26).

After having distributed the loaf to them, the Lord Jesus also gives the cup to His own, saying to them: "Drink ye all of it." Yes, He wants each one of them to share with Him in this feast of love (except Judas who had gone out: John 13:30). Are they worthy of it? Peter is going to deny Him; all the others will forsake Him and flee. Despite that, the Lord Jesus says to them — and still says to His redeemed ones "Drink ye all of it." Then He reveals to them the inestimable value of His blood which will be "shed for many for the remission of sins." Reader, are you among this "many"? If so, what is your response to the desire of the Lord Jesus? (cf. Ps. 116:12-14).

Full of confidence in himself, Peter has declared himself ready to die with the Lord. He will not get very far on that way, as we shall see.

Then the Lord Jesus, having enjoined on His disciples to watch and pray with Him, proceeds alone in the garden, where He was to give the supreme proof of His devotion to the Father's will. This will, which had never ceased to be the Son's delight to accomplish, now involves a twofold, terrible necessity: the forsaking of God, infinitely sad for the heart of His Beloved; and the sin which He had to bear, with death as its wages — the deepest anguish for the perfect Man. So sadness and anguish entered deep into His soul (v. 37). Ah! He realises all that this terrible way of the cross means, with Satan at this very moment still making every effort to turn Him away from it. But He accepts the cup from the hand of His Father: "Thy will be done"!

In His grace, God has allowed us to be present as it were, at this ordeal of the Saviour in Gethsemane, to hear His urgent and heartbreaking prayer. May He keep us from being like His three disciples — those in that most intimate circle — from having hearts drowsy and indifferent to His suffering. Rather may our souls, as we think of it, be filled with gratitude and adoration.

One disciple had not slept like the others. It was Judas. Here he is at the head of a threatening band come to take the Lord Jesus away. And how does this despicable man point out his Master? — by a kiss, loaded with hypocrisy. "Friend," — the Saviour replies to him — "wherefore art thou come?" What a final question calculated gently to probe the soul of the unfortunate Judas. But from this point it is too late for the "son of perdition" (John 17:12). These arrows for the conscience (see also v. 55) are the only defensive acts of the One who gives Himself up. The twelve may fail, but at the same moment more than twelve legions of angels are armed and on the alert, so to speak, ready to intervene at the request of the Father. All the mighty power of God is at Christ's disposal if He wishes to avail Himself of it. But His hour has come. Far from hiding away or defending Himself, on the contrary, He restrains the arm of His over-impulsive disciple, the one who a few moments later shows the real measure of his courage by fleeing with his companions!

But already, in the palace of the high priest, the scribes and elders are gathered together in the middle of the night to carry out the supreme act of injustice (Ps. 94:21).

The rulers of the people hold the Lord Jesus in their power, but they lack a plausible charge on which to secure his condemnation. For the perfect Man gives them no basis for their accusations. They are reduced to seeking "false witnesses" against Him (Ps. 27:12; Ps. 35:11,12). And even these are difficult to find, for there still has to be shown some semblance of rectitude. At last two false witnesses come forward with some words that they have twisted (cf. v. 61 with John 2:19). But what serves as a pretext to condemn the Lord Jesus is His solemn declaration that He is the Son of God, about to come in power and glory! The sentence of death is pronounced. And immediately the brutality and cowardly behaviour of men is given full rein (vv. 67, 68). The first part of that which the Saviour had more than once made known to His own is fulfilled (Matt. 16:21; Matt. 17:22; Matt. 20:18-19).

For Peter also the hour is a gloomy one, but for a very different reason. Satan, who has not been able to shake the Master, is going to stumble the disciple. Three times poor Peter denies the One for whom he had declared he was ready to die. He goes as far as using strong language in order to deceive. Earlier on, without his being aware of it, his manner of speaking had marked him out as a disciple of the Lord Jesus.

The day dawns – a day of which there had never been the like in the history of the world and in eternity! The first rays of morning light find the chief priests and the elders planning out the sentence of death which they had decided on earlier. But somebody pays them a visit. They know him well: it is the traitor, thanks to whom they have secured the end they sought. What does he want? Judas affirms the innocence of his Master, brings back the money, and expresses his remorse. "That is your affair," reply the others, without the least compassion. Then the wretched man goes off and hangs himself, losing not only his life, but his soul, and even the money for which he had sold it! The priests, who had no scruples about buying innocent blood, do have some scruples when it is a question of putting the money into the temple treasury!

The Lord Jesus has been led before Pilate, the governor. It might have been thought easy for Him to get some backing from the Roman judge against the hatred of His people. But the Lord keeps silence; except, however, to acknowledge His title as King of the Jews. "As a sheep before her shearers is dumb so He openeth not His mouth" (Isa. 53:7; cf. v. 12, 14; Matt. 26:63).

Great is the perplexity of Pilate facing the Accused whom the chief priests have brought before him. Never had there been a man like this before him. A twofold witness, his wife (v. 19) and his conscience (v. 24), bring home to him the conviction that he has to do with a righteous man. Moreover, he knows the perversity of those who have brought Him through envy (v. 18). What can he do? Certainly, if he condemns Him, he is committing an unjust act. But if he frees Him, his popularity will surely suffer for it. In the symbolic washing of his hands (but not his conscience) he throws the responsibility back on the people, who accept it with closed eyes. Behind the crowd impelled by the basest instincts, and behind the leaders who stir them up, Satan pursues his work of devilish hatred. God however also pursues His own work – absolute grace and salvation.

Now the Lord Jesus is in the hands of the common soldiers. They put on Him a pretence of royal clothing, to mock Him before leading Him off for execution. But one day, in the sight of all, the Lord will appear in all His majesty as the King of kings and His powerful hand, the hand which then held a reed, will be raised in judgment against His enemies (cf. v. 29 with Ps. 21:3, 5, 8).

The Lord Jesus is led from the judgment hall to Calvary. Simon the Cyrenian is compelled to bear His cross. But He is going to charge Himself voluntarily with an incomparably heavier burden: the burden of sin which no one could take in His place. He is crucified between two malefactors. "His accusation written" above the cross actually accuses the people who crucify their King. The description is given briefly, without the details which human writers would certainly have added to touch our feelings. Meanwhile, behind the sober language of the Spirit, we realise that no manner of suffering was spared our beloved Saviour – physical suffering, but above all untold moral suffering. The mockers are there: they taunt the Lord Jesus, challenging Him to save Himself (v. 40). (But if He remains on the cross, that is precisely because He was to save others). They provoke God, raising doubts as to His love for Christ, who feels deeply this outrage (v. 43; Ps. 69:9). Above all, the suffering of sufferings for Him is the forsaking during the three hours. During that time God turned away His face, when the Lord Jesus was made a curse, making atonement for my sins and yours, and when His infinitely tender heart under this momentary weight, bore the eternal burden of our chastisement.

The work of atonement is completed; the victory is secured. It is with a mighty shout of triumph that Christ enters into death. God also gives other proofs of this victory: He rends the veil of the temple, consecrating "a new and living way" by which man will henceforth be able to enter into His presence with perfect liberty (Heb. 10:19-21). He opens the graves, and vanquished death must yield up some of its captives.

Then God sees to the honour of His Son. In accordance with prophecy, the Lord Jesus occupies the tomb of a rich man who, in pious concern, has attended to His burial (Isa. 53:9). Some women, whose devotion is recalled, are present during the whole of this scene. Love buries the One whom hate has crucified. From the beginning to the end of this gospel this hatred by man has pursued its relentless course against the Lord Jesus. While yet in His cradle, this hatred was seen in Herod. It pursued Him even to the tomb, which the Jewish leaders took pains to guard and seal. But the soldiers, the seal, the stone are useless precautions; they only serve to demonstrate in the most striking way the reality of the resurrection.

There is a sad detail here: the enemies of the Lord remember something which His own disciples have forgotten! (v. 63).

It is the triumphant morning of the resurrection. By it, God renders striking testimony to the perfection of the Victim, and to the complete satisfaction He finds in the work accomplished. The guards stationed at the sepulchre, far from being able to resist the prestigious event, are themselves the reluctant witnesses of it . . . and are terrified (Ps. 48:5). But the priests, thoroughly hardened, stifle the conscience of these men, just as previously they stifled that of Judas.

The women at the tomb receive the angel's message. With hearts filled at the same time with fear and joy, they hurry to spread the news. Then they meet the Lord Himself.

Afterwards the Lord Jesus appeared to the eleven disciples, at the meeting place He appointed for them in Galilee. He gives them their orders (vv. 19, 20), a mission the more important in that it is the last wish of the One who has entrusted it to them. Let us not forget that we too have our responsibility on the one hand as witnesses of the gospel and on the other hand to keep that which He has commanded us in His Word (v. 20). But the Lord Jesus also gives a promise to His disciples. It has never failed, and will never fail any day for any believer. "I am with you alway". So finishes, as it began, the gospel of Emmanuel: God with us (Matt. 1:23).

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

"Let us our feebleness recline,

On that eternal love of Thine."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The LORD gives a sign to Jerusalem: this girdle which Jeremiah must first wear around his loins; then, without ever washing it, he has to go and hide it by the river Euphrates, more than 250 miles away; finally he must go and bring it back, only to find that it is good for nothing. The LORD explains to him the spiritual meaning of all this. The girdle is an adornment; its place is to be near the heart; moreover it formed part of the clothing of the priests (Ex. 28:40; and Jeremiah was one of these). Thus God had firmly attached to Himself this people who were to enhance His glory and serve Him. But pride and the worship of idols had resulted in Jerusalem and Judah becoming just as defiled and useless as this rotten girdle. Like the girdle, they will be carried away to the banks of the Euphrates, to Babylon (v. 19), unless they humble themselves. Those in the highest positions, the king and the queen, are invited to set an example. V. 23 reminds us that sin leaves an indelible stain on man. We cannot rid ourselves of it any more than any man has the power to change the colour of his skin, or a leopard to remove its spots. But by virtue of the blood of Christ, God can take away sins and give a new heart. This is exactly what happened to an Ethiopian whose conversion is related in Acts 8.

God speaks to Israel, not only through the voice of Jeremiah, but also in sending them times of dearth and famine. The prophet — sadly he is the only one to do so — confesses the sins of his people, and supplicates the LORD for them. In his love for this people, he cannot bring himself not to pray any more for them. He has no valid argument to bring forward in their favour, so he asks: "Do thou it for thy name's sake" (v. 7, 20, 21; Ezek. 20:9; Dan. 9:19). This is indeed the highest possible ground on which to ask God to intervene. There may be much weakness with us. How can we invoke the mighty arm of God? There is only one plea: the name of Jesus. He Himself revealed to us the wonderful power there is available (John 15:16). The Father cannot fail to answer the prayers addressed to Him in the Name He loves. And "if we confess our sins, he is faithful and just" —towards the Lord Jesus our perfect Saviour — "to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9).

Vv. 10-19 speak of the false prophets who reassure the people with lies. They too, along with those who listen to them, will undergo the punishment which they refused to believe was coming (v. 15).

Once again the LORD warns Jeremiah that He cannot accept his intercession. Even Moses and Samuel, whose lives of prayer and whose love for Israel are well known, could do nothing more in the present conditions of this wretched people (Ps. 99:6). Jeremiah is on the verge of despair (v. 10). He calls God to witness his faithfulness. "Thy words were found, and I did eat them" (v. 16; cf. Ps. 119:103). The book of the law had of course been re-discovered in the temple and the young priest had made it his delight. Children of God, may we, like Jeremiah, be able each day to find in the Bible nourishment for our souls and at the same time joy for our hearts. Paul reminded Timothy that a good minister of Jesus Christ must be nourished in the words of faith and good doctrine (1 Tim. 4:6).

The LORD encourages His faithful but fearful witness who is suffering rebuke for Him (v. 15; Psalm 69:7) and He promises to deliver him. He invites him to separate "the precious from the vile." A disciple of the Lord Jesus must have a tender conscience to discern that which is good and to practise it, to judge evil and to separate himself from it (cf. also 1 Peter 3:10-12). It is only in this way that he will be able to speak as the oracle of God (v. 19).

Because he himself is "precious" in the eyes of the LORD, Jeremiah has been invited to keep himself separate from that which is "vile" (Jer. 15:19), that is, from this evil people. It is impossible to be mixed up with evil and at the same time bear witness against those who practise it. God does not even permit this young man to raise a family in such a place. All this is to show clearly that he cannot have a permanent residence in Jerusalem on the eve of the judgment which threatens that city. Moreover — and this is a word to us all — Jeremiah must as a true Nazarite abstain from all participation in the feasting and merry-making of a condemned people. But that is certainly no great loss for anyone who finds his joys in the Word of his God (Jer. 15:16). The more that the Lord and His word become our delight, the less shall we desire the deceitful pleasures which the world may offer us.

Vv. 10-21 mention the following: the chastisement of the LORD on His people; the motive behind this chastisement; but also the promise of a future restoration (v. 15). The powerful intervention of the LORD by means of "fishers" and "hunters" to bring back the children of Israel will have the effect of causing Him to be recognised also by the Gentile nations (v. 19).

In order to bring home to a man's conscience his condition as an habitual sinner, God uses different pictures in His Word: the example of the people of Israel and their moral bankruptcy; the gift of the holy law; the perfect life of Christ here below (showing up by contrast the wickedness of man); finally, as here, plain and irrefutable statements. V. 9 affirms that the heart is basically perverse and incorrigible: "deceitful above all things and desperately wicked." This judgment must be engraved deeply in our thinking. We shall thus be kept from putting even the least confidence in these poor hearts — ours no less than those of others — and we shall then spare ourselves many disappointments. Rather let us adopt v. 7: "Blessed is the man that trusteth in the LORD", with the happy outcome of this (cf. v. 8 with Ps. 1:3). His thirst quenched at the inexhaustible spring, such a man fears neither heat nor drought; he scarcely notices them. "Rooted . . . in Him" (Col. 2:7), he has no fear and does not cease to bear fruit for God. He experiences indeed the condition referred to by the Lord Jesus: "He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing" (John 15:5).

Should we try to write our name in sand (v. 13), it will soon become illegible. How many senseless people there are who, without thinking of the future, seek to inscribe for themselves a name on this earth . . . which is going to pass away! Dear friend, it is in the book of life that your name must be written.

Again we find the sad declaration of Jer. 2:13: "they have forsaken the LORD, the fountain of living waters." (v. 13). In John 6:66 many of the disciples of the Lord Jesus go back and walk no more with Him, the One who in the very next chapter will reveal Himself as this fountain of living waters (John 7:37).

The prayer in v. 14 recognises that God alone can change the evil heart of man. "Heal me . . . and I shall be healed; save me, and I shall be saved". In Jer. 31:18 Ephraim will ask in his turn: "Turn thou me, and I shall be turned." "For thou art the LORD my God", the prophet adds. In the work of our salvation everything is to the glory of God.

In the remainder of this chapter the LORD recalls His instructions on the subject of the sabbath. The law had been broken on this point, just as it had been on others (Jer. 7:9). A century later, after the return from Babylon, the faithful Nehemiah will take this teaching of vv. 21, 22 to heart (Neh. 13:15 . . .). He will remind the nobles of Judah that the evil which had come upon the people had been the consequence of the unfaithfulness of their fathers in this matter.

A new lesson awaits Jeremiah in the house of the potter. The first vessel which he sees made is a picture of the people. Like the girdle in Jer. 13, this vessel has also been spoilt and is clearly good for nothing (v. 4; Jer 13:7). Yes, Israel, and indeed the whole of humanity is found represented here. The divine Workman has been unable to do anything with the first man, whom He made out of clay. "They are together become unprofitable . . ." (Rom. 3:12, 23). Sin has ruined and corrupted the whole of the human race. But on the potter's wheel the work is begun again: a new vessel is fashioned "as seemed good to the potter to make it". This vessel, without any defects, takes our thoughts on to the second Man, in whom God has found His pleasure. In accordance with God's counsels, Christ came to take the place of the fallen race of Adam. But from henceforth He is no longer alone. "If any man be in Christ, he is a new creature" (2 Cor. 5:17). By God's grace, the redeemed can in turn be "a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work" (2 Tim. 2:21; read also Eph. 2:10).

The dialogue in vv. 11, 12 confirms the desperate condition of the people and justifies their rejection, just as the marred vessel of the potter was rejected.

Jeremiah is asked by the LORD to return to the potter's house – not this time to watch him at work, but to buy an earthen bottle for himself. Afterwards, taking with him some of the elders of the people, he has to carry this vessel away into the valley of the son of Hinnom.

It was a sinister place, this valley of Hinnom (from which the word gehenna – hell-fire – comes), also called Tophet (v. 6). Human sacrifices to Baal had been offered there from the time of king Manasseh (2 Chron. 33:6; Jer. 7:31). That is why Josiah destroyed it (2 Kings 23:10). In this place, the scene of such frightful iniquities, the people must listen to the terrible words spoken at the same time that the vessel representing them is dashed to pieces. Jeremiah then returns to the temple and confirms the word of the LORD in the ears of all Jerusalem. Think of the courage he needed to condemn so publicly the conduct of the people and to tell them the irrevocable decision of the LORD concerning them. It may happen at times that we find ourselves isolated in hostile surroundings where we have to bear testimony through our deeds and words. Let us ask the Lord to give us the same boldness.

Telling the world the truth about their condition immediately attracts their hatred. The prophet has this painful experience. The plots we saw hatched against him in Jer. 11:19; Jer. 18:18 now come to fruition. Jeremiah is beaten and tortured by Pashur. Who was this man? He was one of the foremost of the priests (v. 1), and in addition one of those lying prophets (v. 6; Jer. 14:14) who, unlike Jeremiah, fully enjoyed the people's favour. This man must, in his turn, hear a truthful prophecy pronounced against himself.

Jeremiah reminds us of the exhortation in James 5:10. He is a type of the Lord Jesus. Alone he proclaimed the truth, hated and smitten because of it (and that by one of the priests). An object of "derision" (v. 8) and shame, the word of his God is in him "as a burning fire" (v. 9). He is constrained by the love he bears to the LORD and His people. In spite of that Jeremiah is far from being like the perfect Example! He expresses bitterness and, like Job (Job 3:1), he curses the day he was born. Grace towards his enemies was not to be seen in him.

Reader, may we ask one question? Have you really been apprehended by the Lord? Has He been the stronger and prevailed? (v. 7; cf. Phil. 3:12).

The prophecies of Jeremiah are not recorded in the order in which they were pronounced. The one in this chapter takes us back to the time of the last king of Judah. On being attacked by his formidable neighbour, Nebuchadnezzar, king Zedekiah sent two messengers to the prophet to beg him to inquire of the LORD. In fact, this was the very best thing that he could do. But in reality, he and his people were seeking deliverance without prior repentance, pretending to ignore this indispensable condition. But God does not grant one without the other. After all that Jeremiah had said in the preceding chapters, such a request amounted almost to insolence. Therefore the LORD replies in the severest terms. Not only the king of Babylon, but He Himself will fight against Judah. He will smite men and beasts with a great pestilence, as He did the flocks of the Egyptians in olden times (Ex. 9:1-7). Even so, alongside this way of death, there still remained a way of life for this people . . . but this necessarily involved the confession of their sins and submission to God's will. This way is still open today; is each one of us committed to it?

At the LORD's command, Jeremiah is just as ready to go to the royal palace as to the potter's humble house. His task is again difficult, for he must personally warn and challenge the king of Judah himself. To witness before a superior is a particularly difficult exercise for a young believer. But if he relies on the Lord, he will always be strengthened and blessed in the doing of it (read Acts 26:22).

Earlier on, God had promised David that if his descendants took heed to their ways, to walk before Him in truth with all their hearts, there would not lack a man among them on the throne of Israel (1 Kings 2:4). Alas! neither Shallum (Jehoahaz, see 2 Kings 23:31-32) nor his brothers Jehoiakim and Zedekiah, nor yet Coniah (Jehoiachin) fulfilled this condition. Therefore they were the last four kings of the house of David before the carrying away of the people. In these ch. 21, 22, each of them is condemned by name for his own faults. None of them could say that he was suffering the consequences of the sins of his predecessors (cf. Jer. 31:29). Moreover none could say he had not been warned, for the ministry of the prophet extended throughout each of these reigns (Jer. 21:7; Jer. 22:11, 18, 24).

"Hear the word of the LORD, O king of Judah . . . thou, and thy servants, and thy people . . ." (v. 2). But in vain Jeremiah addressed this pressing invitation to Jehoiakim. From his youth, when everything was going well, this man had decided not to listen to the voice of the LORD (according to v. 21 which is applied also to all his people). Notice, too, all the evil fruits which are the result of this when he came to manhood: injustice, lack of uprightness, pride, dishonesty, tyranny and violence (vv. 13, 17 where Jeremiah does not hesitate to charge the king with being a murderer). Yet Jehoiakim had had before him the good example of his father Josiah and the happy results of his faithful way of life! (vv. 15, 16). Children of Christian parents, bear in mind the history of this king!

V. 14 also demands our close attention. The pursuit of luxury by the Christian contradicts his character as a stranger here, and his heavenly calling.

Then we have Coniah (Jehoiachin), a young man of 18, who reigned only three months before being transported to Babylon with his mother (2 Kings 24:8 . . .). In such events as these, God was then addressing the whole world (v. 29). This public chastisement showed that no one could defy His will with impunity.

In ch. 21 and 22 the word of the LORD condemned the last kings of Judah. In actual fact all the responsible men of Judah, "both prophet and priest" (v. 11), failed in their mission. Instead of feeding the people and "being examples to the flock" (1 Peter 5:3), they were bad shepherds. Under their deplorable leadership the flock was neglected, destroyed and scattered (cf. Ezek. 34:4-6). Therefore God Himself will undertake the task of re-gathering the remnant of this flock, giving them another Shepherd (John 10:14). The royal family of Israel failed completely. But God will raise up in this same house of David a righteous Branch, a divine King: "The LORD our righteousness" (cf. 1 Cor. 1:30). This expression "the Branch" occurs five times in the prophets concerning the Lord Jesus: here and in Jeremiah 33:15 as the King, the character in which He is presented in the Gospel of Matthew; in Zechariah 3:8 as "my servant" and Zechariah 6:12 as "the man, whose name is The Branch", as Christ is presented in those characters in the Gospels of Mark and Luke respectively. Finally, in Isaiah 4:2: as "the branch of the LORD . . . beautiful and glorious," in whom we recognise the Son of God as presented in the Gospel of John.

Among the bad shepherds of Israel, the prophets were particularly guilty. They had deluded the people with the foolish notion that, despite their sins, all would go well for them. They were liars. They had run . . . without the LORD having sent them; they had spoken, but not as the oracles of God (vv. 21, 38; 1 Peter 4:11). A great show of religious activity is far from being always the consequence and the proof of a good spiritual condition. For the Christian now, as for the prophet of old, there is only one rule as to running and speaking: to stand first "in the counsel of the LORD" (vv. 18, 22), in other words, in communion with the Lord, in order to understand and do His will.

In v. 23 a question is asked: "Am I a God at hand, saith the LORD, and not a God afar off?" "The Lord is at hand", the apostle can reply (Phil. 4:5). Has each one of us had the experience of this? The Word of God is a fire (v. 29). In the same way that the flame of the furnace is used to burn up the dross in a metal, the Word is used to purify our soul by burning up the impurities which defile and choke it (Prov. 25:4). It is the driving force of the believer, like the fire under the boiler (Jer. 20:9). But it is also, first of all, the hammer, which alone is able to break man's rebellious will.

The vision of ch. 24 took place at a time when Nebuchadnezzar had already taken away captive to Babylon one part of Judah with her king Jeconiah (or Coniah; Jer. 22:24). Two baskets of figs appear before the prophet. The first are excellent; the others are terrible and inedible. Contrary to what we might have thought, the bad figs represent the inhabitants of Judah who stay in the land, whilst the excellent ones represent those who have been "taken away". The LORD will cause the latter to prosper and will bring them back at the appointed time. Although distressing, this being torn away from their land and customs is in accordance with God's will and is going to result in their blessing.

Amongst the promises which are made to them, the most precious is certainly that in V. 7; "I will give them an heart to know me." It is through the heart and not by intelligence that man comes to know God.

Notice that there is no third basket. Generally speaking there is no middle position before God. Likewise He sees only living and dead people amongst the men of today, "children of light" and "children of wrath" (Eph. 2:3; Eph. 5:8). On which side are we?

Ch. 25 goes back to the reign of Jehoiakim. Jeremiah had already been prophesying for twenty-three years. In his devotion and love for the people, he would rise early in the morning to appeal to them (v. 3). God's patience was soon coming to an end. Each day could be the last. Therefore the man of God felt compelled from the outset of the day to go and deliver his message. Remarkably, the same expression is often used as regards the LORD (here in v. 4). He also rises early to send His servants. Are we ourselves prepared at that early hour in the morning when the jobs are given out? Let us imitate the perfect Servant whose tireless activity began at the outset of the day (John 8:2) or even before that (Mark 1:35).

God, in His grace, sets a time limit on the captivity in Babylon: seventy years. When this time is nearly up, Daniel will read this prophecy and use it to give captive Israel the sign and example of humiliation (Dan. 9:2).

Then, right at the end of the chapter, God enlarges on His declaration in v. 14, showing how He will punish the nations who were not afraid to enslave and oppress His people.